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FOUNDATIONS
OF PRACTICAL
MAGIC
An Introduction to Qabalistic, Magical
and Meditative Techniques
FOUNDATIONS OF
PRACTICAL MAGIC
Israel Regardie has long been one of the
leading authorities on the theory and
practice of magic. This collection of
e s s a y s brings together a lifetime's
experience of occult techniques to form
an accessible system of
practical magic.
FOUNDATIONS OF
PRACTICAL MAGIC
An Introduction to Qabalistic,
Magical and Meditative Techniques
by
ISRAEL REGARDIE
F i r s t p u b l i s h e d 1979
F i r s t p a p e r b a c k e d i t i o n 1982
I S R A E L R E G A R D I E 1979
This book is sold subject to the condition that it shall not, by way of
trade or otherwise, be lent, re-sold, hired out, or otherwise
circulated
without the publisher's prior consent in any form of binding or cover
other than that in which it is published and without a similar
condition including this condition being imposed on the subsequent
purchaser.
B r i t i s h L i b r a r y C a t a l o g u i n g in P u b l i c a t i o n D a t a
Regardie, Israel
Foundations of practical magic.
1. O c c u l t s c i e n c e s
I. T i t l e
133
BF1411
ISBN 0-85030-315-X
P r i n t e d a n d b o u n d in G r e a t B r i t a i n .
CONTENTS
Page
1.
T h e A r t and M e a n i n g of M a g i c
2.
A Qabalistic Primer
57
3.
Meditation
85
4.
T h e Q a b a l a h of N u m b e r a n d M e a n i n g
113
5.
T h e A r t of T r u e Healing
13 7
It is only " c u l t i v a t e d " in the sense of having a vehicle prepared for its
use, into which it m a y descend.'
This conception is likewise the point of view of o u r magical system.
T h e technical forms of M a g i c described in The Golden Dawn, such as
P e n t a g r a m a n d other rituals, astral a s s u m p t i o n of G o d - f o r m s ,
evocations (though not necessarily t o physical manifestation) of
elemental and planetary spirits, skrying in the spirit-vision, a n d the
invocation of the H o l y G u a r d i a n Angel, are all performed with that
single objective held ever before one. T h e u r g y and the exponents of
the Eastern mysticisms are thus in complete a c c o r d o n the fundamental
theoretical principles.
Objective Misconceptions
T o illustrate now w h a t I m e a n by the complete misunderstanding
which a purely objective a c c o u n t of magical practices is capable of
achieving, it will be found interesting t o consider but a few statements
m a d e by Waddell. First of all, let m e q u o t e from p a g e 152 (2nd
edition) of his w o r k : T h e purest Ge-lug-pa L a m a o n a w a k i n g every
morning, a n d before venturing outside his r o o m , fortifies himself
against assault by the d e m o n s by first of all a s s u m i n g the spiritual
guise of his fearful tutelary . . . T h u s when the L a m a emerges from his
r o o m . . . he presents spiritually the a p p e a r a n c e of the demon-king,
a n d the smaller malignant d e m o n s , being deluded into the belief that
the L a m a is indeed their o w n vindictive king, they flee from his
presence, leaving the L a m a u n h a r m e d . '
Surely this is a puerile interpretation. T h o u g h the fact itself of the
a s s u m p t i o n of the spiritual forms of tutelary deities is perfectly
correct, the rationale he provides is infantile a n d stupid. S o far a s
western T h e u r g y is c o n c e r n e d , centuries of effort h a v e shown that o n e
of the m o s t potent adjuncts t o spiritual experience, a s aiding t h e
assimilation of the lower self into t h e all-inclusive p s y c h e , is the astral
a s s u m p t i o n of the magical form of a divine force or a god. By m e a n s
of an exaltation of the mind a n d soul to its presence, whilst giving
utterance t o an invocation, it is conceded t h a t there m a y be a descent
of the Light into the heart of the devotee, a c c o m p a n i e d pari passu by
an ascent of the mind t o w a r d s the ineffable splendour of the spirit.
God-forms
S o far as the reason for a n d explanation of this process is concerned, it
m a y be well t o state briefly t h a t according t o the magical hypothesis,
the whole c o s m o s is permeated a n d vitalized by o n e omnipresent Life,
which in itself is both i m m a n e n t a s well as t r a n s c e n d e n t . A t the d a w n
Sephiroth.
Talismanic Magic
A t this j u n c t u r e , I m u s t register m y emphatic disagreement with t h o s e
writers on science a n d M a g i c w h o , impressed unduly o r in the w r o n g
w a y b y m o d e r n psychology, explain the effect of a talisman a s d u e
entirely to suggestion. T h i s is sheer nonsense. A n d I c a n only a s s u m e
that whoever m a k e s this sort of a r g u m e n t is without t h e least
experience of this t y p e of magical work. It is this kind of experience
which comprises or should comprise the first p a r t of o n e ' s early
practical work in the technical side of M a g i c . A n d lack of experience
in even this elementary aspect of technical virtuosity vitiates every
opinion on other forms.
W e are confronted here b y the same p r o b l e m t h a t a r o s e over a
century ago in a n o t h e r sphere. T h e early great magnetisers after
M e s m e r - great n a m e s like de Puysegur, Deleuze, du P o t e t a n d
Lafontaine - claimed t h a t by m e a n s of will a n d imagination they were
able to open themselves to an influx from without a n d then t o t r a n s m i t
from their own o r g a n i s m s a species of vital p o w e r or animal m a g n e t i s m .
This force pervading all space they claimed could be used
therapeutically. L a t e r o n , when attempting t o a p p r o p r i a t e the t r a n c e
p h e n o m e n a and healing m e t h o d s i n a u g u r a t e d by t h e mesmerists,
physicians of the o r t h o d o x school eliminated the theory of an actual
transmissible force and in its stead employed the theory of suggestion.
Beginning with Braid a n d continuing t h r o u g h a line of very fine
investigators, a duplication of magnetic p h e n o m e n a w a s achieved
purely by psychological m e a n s without recourse t o any hypothesis of
animal magnetism.
But because p h e n o m e n a c a n be p r o d u c e d by o n e m e t h o d d o e s n o t
necessarily imply t h a t its duplication by a n o t h e r is false. It m a y well
be that similar feats c a n be accomplished b y quite separate techniques
based upon differing hypotheses - each valid in its o w n sphere and
each capable of explaining o n e set of facts. In a n y event, the reality of
animal magnetism, o r t h e transmission of w h a t in the E a s t h a s been
termed prana, vitality, h a s never been disproved.
O n the c o n t r a r y , it is a simple m a t t e r t o prove it quite adequately.
Let any n o r m a l healthy person suspend his fingers over the a r m of a
second person, imagining a n d willing t h a t his prana courses out from
his fingers in long filmy streamers of energy. If the second person sits
quite still a n d cultivates an objectivity of feeling a n d waiting, h e will
soon sense either a cold d r a u g h t o n t h a t a r m or a tingling in his o w n
finger tips which proceeds from t h e influx of prana. This is an
experience quite a p a r t from suggestion, for it m a y be a t t e m p t e d with
those w h o have n o idea of the fundamental principles involved a n d
Consecration
T h e m o d e of consecration is, of c o u r s e , a n o t h e r matter, not to be
described here i n a s m u c h a s it is a lengthy a n d technical business. O n e
of t h e i m p o r t a n t p a r t s o f such a ceremony for t h e consecration of a
talisman or a Eucharistic s u b s t a n c e , is the a s s u m p t i o n of the god-form
astrally. W h e n the o p e r a t o r h a s determined t h e n a t u r e of the divine
force he is desirous t o invoke, a n d having selected t h e material
s u b s t a n c e c o n g r u o u s in n a t u r e t o that force, he m u s t e n d e a v o u r
during his c e r e m o n y of consecration so t o exalt the spirit within him
t h a t he actually b e c o m e s identified, in o n e w a y o r a n o t h e r , with the
consciousness of t h a t particular force or deity. T h e m o r e t h o r o u g h
a n d complete is this d y n a m i c union, the m o r e a u t o m a t i c a n d simple
scholars, M a d a m e A l e x a n d r a D a v i d Neel a n d D r W . Y . E v a n s W e n t z .
Both of these scholars have written with s y m p a t h y and understanding
on Tibetan religion a n d magical practices. T h e subject to be
considered is a Tibetan mystery play in relation to Western magical
ritual.
Chod is a kind of mystery d r a m a , and the magician or yogi is the
sole actor therein. D r E v a n s W e n t z , in his masterly introduction to the
translation of the play or ritual in Tibetan Yoga and Secret
Doctrines,
explains that,
T h e Chod rite is, first of all, a mystic d r a m a , performed by a single
h u m a n actor, assisted by n u m e r o u s spiritual beings, visualized, o r
imagined, as being present in response to his magic invocation. Its
stage setting is in some wild awe-inspiring locality, often in the
midst of the snowy fastnesses of the T i b e t a n H i m a l a y a s , twelve to
fifteen or m o r e t h o u s a n d feet above sea-level. C o m m o n l y by
preference it is in a place where corpses are chopped to bits a n d
given to the wolves a n d vultures. In the lower altitudes of B h u t a n
and Sikkim, a densely w o o d e d jungle solitude m a y be c h o s e n ; b u t
in countries wherein corpses are c r e m a t e d , such a s N e p a l and
India, a cremation-ground is favoured. Cemeteries or localities
believed to be h a u n t e d b y malignant a n d d e m o n i a c a l spirits a r e
always suitable.
L o n g p r o b a t i o n a r y periods of careful preparation under a master
of Chod are required before the novice is deemed fit or is allowed to
perform the psychically d a n g e r o u s rite . . . A t the outset, the
celebrant of the Chod Rite is directed to visualize himself as being
the G o d d e s s of the All-Fulfilling (or All-Performing W i s d o m ) by
whose occult will he is mystically e m p o w e r e d ; and then, as he
s o u n d s t h e thigh-bone t r u m p e t , invoking the gurus a n d the different
o r d e r s of spiritual beings, h e begins the ritual d a n c e , with mind and
energy entirely devoted to the o n e supreme end of realizing, a s the
M a h a y a n a teaches, that Nirvana and the Sangsara are, in reality,
an inseparable unity.
S t a n z a s three to seven inclusive suggest the profound symbolism
underlying the ritual; a n d this symbolism, as will be seen, is
dependent u p o n the Five Directions, the corresponding Five
' C o n t i n e n t s ' of the lamaic c o s m o g r a p h y with their geometrical
shapes, the Five Passions (hatred, pride, lust, jealousy, stupidity)
which t h e yogin t r i u m p h a n t l y t r e a d s u n d e r foot in the form of
d e m o n s , a n d the Five W i s d o m s , the antidotes t o the Five Passions
. . . In the ninth s t a n z a c o m e s the d r a m a t i c spearing of the elements
of Self with the spears of the Five O r d e r s of
Dakinis.
T H E ART A N D M E A N I N G O F MAGIC
Divination
With r e g a r d t o the first division, the magical hypothesis is quite
definite. It holds t h a t divination is not ultimately concerned with m e r e
fortune-telling - n o r even with divining t h e spiritual c a u s e s in the
b a c k g r o u n d of material events, t h o u g h this latter is of n o little
i m p o r t a n c e . O n the c o n t r a r y , however, the practice of divination w h e n
c o n d u c t e d aright h a s as its objective the development of t h e inner
psychic faculty of intuition. It is an e n o r m o u s asset spiritually to h a v e
developed an exquisite sensitivity t o t h e inner subtle world of t h e
psyche. W h e n carried o n for a sufficiently long period of time, t h e
practice builds slowly b u t efficiently a species of bridge between t h e
consciousness of m a n a n d t h a t deeper hidden p a r t of his p s y c h e of
which usually he is n o t a w a r e - the u n c o n s c i o u s , o r higher self. In
these deeper spiritual aspects of his n a t u r e a r e the divine r o o t s of
discrimination, spiritual discernment, a n d lofty w i s d o m .
T h e object of divination is quite simply, then, t h e construction of a
psychic m e c h a n i s m whereby this source of inspiration a n d life m a y b e
m a d e accessible t o the o r d i n a r y consciousness, t o t h e ego. T h a t this
m e c h a n i s m is c o n c e r n e d at t h e outset with providing a n s w e r s t o
apparently trivial questions is b y itself n o objection t o t h e technique
itself. T h e preliminary a p p r o a c h e s t o any study m a y seem u n w o r t h y
of o r incompatible with t h a t study. A n d divination is n o exception t o
T H E A R T A N D M E A N I N G O F MAGIC
Evocation
It is when we leave the relatively simple realm of divination t o
a p p r o a c h t h e o b s c u r e subject of evocation t h a t we enter deep w a t e r s .
Here it is that m o s t difficulty h a s arisen. A n d it is in connection with
this phase of M a g i c t h a t t h e greatest misunderstanding a n d fear h a v e
developed.
In order t o elucidate the matter, let m e again turn t o the
terminology of m o d e r n psychology. T h e t e r m ' c o m p l e x ' h a s achieved
a fairly wide notoriety during the last q u a r t e r of a century since the
circulation of the theories of F r e u d and J u n g . It m e a n s an aggregation
or g r o u p of ideas in the m i n d with a strong emotional charge, capable
of influencing conscious t h o u g h t a n d behaviour. If m y interest is
Magic, then naturally every item of information acquired, n o m a t t e r
what its n a t u r e , is likely to be built by association into t h a t
constellation of ideas clustering a r o u n d m y interest - becoming in the
course of years a t h o r o u g h g o i n g complex. M r s J o n e s m y
d a i r y w o m a n , because of her professional predilection, will h a v e her
complex centring a b o u t milk and c o w s a n d butter a n d t h e price of
eggs.
Over a n d above this definition, however, is the m o r e subtle one of a
g r o u p of ideas or feelings congregating a b o u t a significant or
d o m i n a n t psychic t h e m e , such a s sex o r the need to o v e r c o m e inferior
feelings, or s o m e p s y c h i c w o u n d o f childhood, tying or locking u p
nervous energy. T h u s , as a result of repression, we m a y find a
complex of which the possessor is totally u n c o n s c i o u s - a complex
expressing itself in a sense of insecurity, obsession by m o r b i d
unreasonable fears, a n d persistent anxiety. M o r e o v e r , a constellation
of feelings a n d m o o d s a n d emotional reactions m a y exist which h a v e
become s o powerful a n d yet s o o b n o x i o u s t o r e a s o n as to h a v e
become completely split off from the main stream of the personality.
W h a t m o d e r n psychology calls a complex in this sense, the ancient
psychology of M a g i c , which h a d its o w n system of classification and
n o m e n c l a t u r e , n a m e d a Spirit. T h e system of classification w a s t h e
Qabalistic Sephiroth or the ten fundamental categories of thought.
T h u s , should we essay translation of t e r m s , the sense of inferiority
we might call the spirit of Tipharas, w h o s e n a m e is said to be Soras,
inasmuch as t h e sun, o n e of its attributions or associations, is
considered the planetary s y m b o l of the individuality. H e n c e an
affliction t o the personality, which m a y be considered a general o r
rough definition of the inferiority sense, could well be referred t o Soras
- since t h e spirit in t h e c a s e of each Sephirah is considered evil. T h a t
complex expressing itself in insecurity is the spirit of Yesod a n d the
m o o n , w h o s e n a m e is Chashmodai.
T h i s sphere of Yesod represents
Personalization of Complexes
As its first step, M a g i c proceeded t o personalize t h e m , to invest t h e m
with tangible shape a n d form, a n d t o give t h e m a definite n a m e and
quality. It is the n a t u r e of the psyche spontaneously t o give h u m a n
characteristics a n d n o m e n c l a t u r e to the contents of its o w n mind. In
doing this, the magical system receives the official blessing, if I m a y
say so, of n o less a m o d e r n psychological authority t h a n D r C . G .
J u n g . In his c o m m e n t a r y to The Secret of the Golden Flower, J u n g
n a m e s these complexes ' a u t o n o m o u s partial systems'. Referring to
these partial systems, he asserts: 'Being also constituents of t h e
psychic personality, they necessarily have the character of p e r s o n s .
Such partial-systems a p p e a r in mental diseases where there is n o
psychogenic splitting of the personality (double personality), a n d also,
quite c o m m o n l y , in mediumistic p h e n o m e n a . ' It is, as I h a v e said, a
natural tendency of the h u m a n mind to personalize these complexes or
groupings of special ideas. A s a n o t h e r proof of this, we m a y cite the
p h e n o m e n o n of d r e a m s , in which quite frequently the patient's psychic
difficulties or complexes are given symbolically some h u m a n or
animal form.
Proceeding a step further, the ancient science of Magic postulated
that to eliminate this complex it w a s necessary to render it objective to
the patient's or student's consciousness so t h a t he might acquire s o m e
recognition of its presence. Whilst these subconscious knDts of
emotion, or astral spirits, are u n k n o w n and uncontrolled, the patient is
unable to control t h e m to t h e best a d v a n t a g e , to examine t h e m
thoroughly, t o accept the o n e or to reject the other. First of all, w a s
the hypothesis, they m u s t acquire tangible, objective form before they
m a y be controlled. So long as they remain intangible and a m o r p h o u s
and unperceived by the ego, they c a n n o t adequately be dealt with. By
a p r o g r a m m e of formal evocation, however, the spirits o f the d a r k
underworld, or complexes of ideas inhabiting the deeper s t r a t a of
unconsciousness, m a y be evoked from the gloom into visible
a p p e a r a n c e in the magical triangle of manifestation. E v o k e d in this
technical w a y , they m a y be controlled by m e a n s of the transcendental
symbols a n d formal processes of M a g i c , being brought within the
dominion of the stimulated will and consciousness of the theurgist. In
other w o r d s , they are o n c e m o r e assimilated into consciousness. N o
longer are they independent spirits r o a m i n g in the astral world, or
Vision
There is an important variation of this technique. A t first sight, it m a y
seem to bear but little relationship with the evocation method. But it,
too, h a s as its objective the necessary assimilation of the unconscious
content of the p s y c h e into n o r m a l consciousness. Its object, also, is
the enlarging of the horizon of the mind b y enlarging the student's
intellectual conceptions of the n a t u r e of the universe.
T h e elementary technical processes of this m e t h o d call for the
drawing o r the painting of coloured s y m b o l s of the elements earth, air,
water, fire a n d ether. E a c h of these h a s a different traditional symbol
and colour. T o earth is attributed a yellow s q u a r e . Air is a blue circle.
W a t e r is a silver crescent. Fire, the red triangle, a n d ether is the black
egg. After staring intently at the s y m b o l of s o m e o n e particular
element for several s e c o n d s , a n d then throwing the vision to s o m e
white o r neutral surface, a reflex i m a g e of t h e c o m p l e m e n t a r y colour is
seen against it. This is a n o r m a l optical illusion without having in itself
any special significance. T h e optical reflex obtained, t h e student is
Invocation
Using the plan of the T r e e of Life as his guide, the magician invokes
the lower gods or a r c h a n g e l s , as they a r e n a m e d in another system,
desirous of mingling his o w n life with, a n d surrendering his o w n being
to, the greater a n d m o r e extensive life of t h e G o d . T h u s , his spiritual
perceptions b e c o m e finer a n d m o r e sensitive, and his consciousness
b e c o m e s with time a c c u s t o m e d to the high tension of the divine force
flowing t h r o u g h him. H i s interior evolution proceeding, he invokes the
god of the Sephirah or plane immediately above. Following the s a m e
p r o c e d u r e , he a t t e m p t s t o assimilate his o w n essence, his o w n
integrated consciousness, to t h a t of the divinity h e h a s invoked. A n d
so o n - until finally he s t a n d s u p o n the lofty D a r i e n peak of spiritual
realization, united with t h e transcendental life of infinity, feeling with
universal love a n d c o m p a s s i o n , conscious of all life a n d every
thing as himself with supreme vision a n d power. A s Iamblichus, the
Neoplatonic theurgist, o n c e expressed it: 'If the essence a n d perfection
of all g o o d are c o m p r e h e n d e d in the g o d s , a n d the first a n d ancient
power of t h e m is with u s priests [i.e. theurgists or magicians] a n d if b y
those w h o similarly a d h e r e to m o r e excellent n a t u r e s a n d genuinely
obtain a union with t h e m , t h e beginning a n d end of all g o o d is
Initiation
O v e r and above all these m e t h o d s , or, m o r e accurately, combining
these techniques, is a final p h a s e of M a g i c which I p r o p o s e only to
t o u c h u p o n in brief - Initiation. T h e necessity a n d rationale of this
process depends u p o n the postulated ability of a trained initiate to
i m p a r t something of his o w n illumination a n d spiritual p o w e r t o a
c a n d i d a t e by m e a n s of a c e r e m o n y . Such a magnetic transmission of
power is conceived to stir u p t h e inner faculties of the c a n d i d a t e faculties d o r m a n t a n d o b s c u r e d for m a n y a sorry year. A s Psellus,
a n o t h e r Neoplatonist o n c e r e m a r k e d of M a g i c , 'Its function is to
initiate or perfect t h e h u m a n soul by the p o w e r of materials here on
earth, for the supreme faculty of the soul c a n n o t by its o w n guidance
aspire t o t h e sublimest intuitions, a n d t o t h e comprehension of
Divinity.'
Since t h e divine principles of m a n are o b s c u r e d a n d latent within
him, so that consciousness, of itself and by itself, is unable to climb to
the distant heights of spiritual intimacy with universal life. M a g i c in
the h a n d s of a trained a n d experienced M a g u s is the m e a n s w h e r e b y
that eclipse of the inner light m a y be o v e r c o m e . By m e a n s of several
initiations, the seeds of a w a k e n i n g are sown within the soul. Later they
are fanned and stimulated into an active living flame lighting the brain,
illuminating the soul, a n d providing the necessary guidance t o
accomplish the p u r p o s e of incarnation.
T h e n u m b e r of ceremonies and their detailed implication m u s t
differ, naturally, with different s y s t e m s , t h o u g h , in general m e a n i n g , all
are in complete accord. In o n e system of initiation, which is of especial
significance to m e personally, the major initiation ceremonies are
seven in n u m b e r . T h e first of these is a c e r e m o n y of p r e p a r a t i o n ,
consecration and purification, bringing t o the dull gaze of the
neophyte s o m e vague intimation of the light t o which he aspires a n d
which seems lost in the dim d a r k n e s s afar. T h e seed of the light is
sown deeply within him b y w a y of suggestions embodied in ritual
speeches so that, time and devotion t o the w o r k acting a s incubating
agents, it m a y grow a n d blossom into the full-grown tree of
illumination and divine union.
T h e next five ceremonies a r e concerned with developing w h a t are
termed the elemental b a s e s of t h e soul. C o n s c i o u s n e s s , placed u n d e r
the surveillance of t h e light, requires to be strengthened in its elemental
Definitions of Magic
A definition of M a g i c presents a rather m o r e difficult task. A short definition which will really explain its n a t u r e a n d describe t h e field of its
operation seems practically impossible. O n e dictionary defines it a s
'the art of applying n a t u r a l c a u s e s t o p r o d u c e surprising effects.'
H a v e l o c k Ellis h a s v e n t u r e d t h e sugestion t h a t a magical act is a n a m e
which m a y well b e given t o cover every conceivable act in t h e whole of
life's span. It is Aleister C r o w l e y ' s suggestion t h a t ' M a g i c is t h e
science a n d a r t of causing c h a n g e s t o o c c u r in conformity with will.'
D i o n F o r t u n e slightly modified this b y a d d i n g a couple of w o r d s ' c h a n g e s in consciousness'. T h e a n o n y m o u s mediaeval a u t h o r of The
Goetia, or Lesser Key of King Solomon h a s written a p r o e m t o t h a t
T H E ART A N D M E A N I N G O F MAGIC
The Unconscious
W h e n C o u e some years a g o burst u p o n our startled horizon with his
spectacular formula of ' d a y by d a y in every w a y I a m getting better
and better', m a n y believed t h a t here at last we were presented with the
ideal m e t h o d of getting d o w n t o brass t a c k s , of finally being able t o
impinge upon the u n c o n s c i o u s mind, so called. H u n d r e d s of t h o u s a n d s
of people surely m u s t h a v e g o n e to bed at night, determined to induce
a relaxation that w a s a s nearly perfect a s they could obtain, a n d
attempted to enter the land of slumber while muttering sleepily the
magical formula over a n d over again. O t h e r s listened t o music in
dimly lighted r o o m s until they experienced some sense of exaltation
and then m u m b l e d the healing p h r a s e until they felt t h a t surely s o m e
favourable result m u s t o c c u r .
Assuredly some lucky people got results. T h e y were, however, few
and far between. S o m e of these did o v e r c o m e certain physical
handicaps of illness, nervousness, so-called defects in speech a n d other
m a n n e r i s m s , a n d t h u s were able t o better themselves a n d their
positions in the world of reality. O t h e r s were less fortunate - a n d these
were by far the greater n u m b e r , the great majority.
W h a t w a s t h e difficulty t h a t prevented these people, this large
majority, from applying the magical formula until success w a s theirs?
W h y were they n o t able t o penetrate t h a t veil stretched between the
various levels of their m i n d s ?
Before w e answer these questions - a n d I believe that M a g i c d o e s
really answer t h e m - let us analyze the situation a little m o r e closely.
T h e unconscious in these systems of so-called practical psychology,
metaphysics, and auto-suggestion, is considered a slumbering giant.
These systems hold t h a t it is a veritable storehouse o f p o w e r a n d
energy. It controls every function of the b o d y every m o m e n t of every
d a y , nor d o e s it sleep or tire. T h e heart b e a t s seventy-two times per
minute, and every three o r four s e c o n d s o u r lungs will b r e a t h e in
oxygen a n d exhale c a r b o n i c acid a n d other waste p r o d u c t s . T h e
intricate a n d complex process of digestion a n d assimilation of food
which b e c o m e s p a r t a n d parcel of o u r very being, the circulation of
blood, the growth, development a n d multiplication of cells, the organic
resistance t o infection all these processes are conceived of as
immediately under the control of this portion of o u r minds of which
we are not normally a w a r e - the u n c o n s c i o u s .
This is only o n e theoretical a p p r o a c h t o the unconscious. T h e r e are
other definitions of its n a t u r e a n d function which altogether preclude
the practical possibility of resorting t o suggestion o r auto-suggestion
for coping with o u r ills. F o r example, there is the definition provided
by J u n g with which in m a n y w a y s I a m in s y m p a t h y , a n d it might be
Man
Experimental Verification
M a g i c , as already r e m a r k e d , is a practical system, a n d every p a r t h a s
been devised for experiment. E a c h part is capable of verification using
a p p r o p r i a t e m e t h o d s . E a c h student m a y check it for himself, a n d t h u s
discover the realities of his o w n divine n a t u r e as well as of the universe
both within a n d without him, independently of w h a t any other m a n
m a y h a v e written in b o o k s . W e ask for experiment; d e m a n d it even,
for the sake of m a n k i n d . W e invite the earnest a n d sincere student t o
experiment for himself with that technique described in C h a p t e r T e n
of m y book The Tree of Life, a n d then c o m p a r e his results, t h e
j o u r n e y t o any o n e p a t h o r Sephirah, with the c o r r e s p o n d e n c e s briefly
delineated in m y o t h e r w o r k A Garden of Pomegranates
or in D i o n
F o r t u n e ' s book The Mystical
Qabalah.
It is with the u t m o s t
confidence t h a t I say o n e h u n d r e d astral j o u r n e y s obtained in t h a t w a y
will c o r r e s p o n d in every instance with the major symbols, n a m e s ,
56
F O U N D A T I O N S O F P R A C T I C A L MAGIC
2. A QABALISTIC
PRIMER
A Layman's Guide to The Tree of Life
tutelary deity, but t o the basic creative force in action of the A in Soph,
the Infinite. T h e old n a m e is retained but is given an entirely n e w a n d
b r o a d interpretation.
Y is Yod, attributed t o t h e element of fire, a n d is called the F a t h e r ; it
is the a r c h e t y p e of all things, a n d the area, a s it were, of G o d a n d H i s
divine n a m e s . H , Heh, the first H of T e t r a g r a m m a t o n , is the M o t h e r ,
referred t o the element of water, the creative world where t h e
archangelic forces hold sway a n d function, carrying o u t the creative
impulses received from o n high. V is Vau, the Son, referred to t h e
element of air, a n d to the F o r m a t i v e W o r l d , where the angelic forces
fashion and form the p r o t o t y p e s of all things o n the imaginative basis
previously laid d o w n . T h e final H , Heh, is referred to the D a u g h t e r ,
the element of earth, where all the intrinsic factors of t h e higher
creative forces b e c o m e embodied.
All is G o d and His creative energy, from the highest to the lowest
for there is nothing that is not G o d . It is only the limitations of o u r
sensory structure t h a t prevent u s from perceiving t h a t we live a n d
m o v e a n d have our being in the G o d h e a d , here a n d n o w .
Westcott affirms that ' M a n is still the copy of G o d o n e a r t h ; his
form is related to the T e t r a g r a m m a t o n of J e h o v a , Y H V H , for in a
d i a g r a m Yod is as the head, Heh the a r m s , Vau the b o d y , a n d the final
H , Heh,thc lower limbs.'
The Pentagrammaton
O n e of the letters of t h e H e b r e w alphabet is Shin. In the Book of
Formation
it is given the attribution of fire, a n d , by a n o t h e r
m a t h e m a t i c a l process, it b e c o m e s the s y m b o l of the H o l y Spirit.
Tradition sponsors the insertion of this letter into the middle of t h e
four-lettered N a m e , splitting it a s u n d e r , t h u s forming Y H s h V H , the
P e n t a g r a m m a t o n o r five-lettered N a m e . T h i s combination of letters
represents the illumination of t h e elemental o r natural m a n b y t h e
descent and impact of t h e H o l y Spirit. A s t h u s formed, t h e n a m e
represents the G o d - m a n , symbolized in Christianity by Christ
descending o n the m a n J e s u s . J e s u s , by this symbolism, represents t h e
natural m a n w h o , by devotion and meditation a n d t h e theurgic
process, opened his h u m a n n a t u r e to the brilliant descent of the Light.
It is this enlightenment that all men are destined t o enjoy at s o m e
far-distant time in h u m a n evolution. It is this t h a t separates m a n qua
m a n from the G o d - m a n , the goal of all mysticism. All mystical
techniques, including those of the Q a b a l a h , represent a m e t h o d of
hastening t h e slow tedious p r o c e s s of h u m a n evolution so t h a t t h e
states of consciousness that we are told will ultimately o c c u r routinely
in m a n k i n d m a y d a w n t o d a y .
Kether
The firist Sephirah is k n o w n as Kether, the C r o w n , a n d represents a
concentration of light-energy within t h e infinity of Ain Soph. T h e
Qabalistic theory h a s it t h a t from the Infinite Light, the creative
impulse proceeded in a flash of radiant light (Zohar). T h i s released the
creative p o w e r s of the Infinite, resulting in a point or focus of multifaceted potentiality a n d development. In addition t o the C r o w n , it is
also k n o w n as the S m o o t h Point, M a c r o p r o s o p u s or t h e G r e a t F a c e
and a h o s t of other symbolic images a n d n a m e s , a n d is the first or
opening Sephirah on the Tree.
In other mythologies it is represented by A m o u n ' T h e C o n c e a l e d
O n e ' and t h e O p e n e r of the D a y ' , as well a s by P t a h t h e divine potter
h o forms all things o n his revolving wheel. O n e of the several
attributions of Kether is Raysheeth ha-gilgoleem, the first wheelings or
whirlings - a s t h o u g h to imply the earliest spiral nebula m o v e m e n t s .
AH beginnings, all seeds, of all--, things represented b y O n e , find their
Place in this part of t h e filing cabinet. O n e of the really great, t h o u g h
w
Chokmah
Chokmah,
o r W i s d o m , is t h e n a m e of the second e m a n a t i o n or
manifestation. It is alluded to a b o v e all other representations of the
primal duality a s fatherhood, maleness, wisdom, the positive pole - all
these associations are represented here. T h e r e are archangels and
angels attributed t o each o n e of these Sephiroth,
representing the
emergence of different forms or types of the divine creative power a n d
intent.
T h e divine n a m e used in the Old T e s t a m e n t is said to be Yah. T h e
archangel is Ratziel, the M y s t e r y of G o d , while its astrological
attribution refers t o the wheel of the zodiac itself, a s though t o indicate
its supraterrestrial sphere of influence.
Binah
Binah, U n d e r s t a n d i n g , is the third Sephirah,
a n d is feminine a n d
negative in polarity. T o Binah is attributed a m o n g s t other things t h e
Shekinah,
a symbol of the H o l y Spirit. This is a fascinating set of
c o n c e p t s since it emerged in J u d a i c thought, which in its m o n o t h e i s m
is male-oriented without a diluting t r a c e of any feminine influence. T h e
one exception possibly is in the c o n s t a n t devotional reference t o t h e
S a b b a t h a s a Bride - a n d o n this c o n c e p t a vast mystical
A QABALISTIC PRIMER
Chesed
Chesed is the next Sephirah. T h e H e b r e w w o r d m e a n s ' m e r c y ' . All
significances attached to the n u m b e r 4 find their place in this filing
jacket.
Jupiter is the astrological attribution, from which w e obtain ideas of
the authority, form, law, a b u n d a n c e , generosity, a n d order in the
Eastern sense of dharma - the Tightness of things, the proper w a y .
Here too is to be found the E g y p t i a n Maat, w h o wields the feather of
Truth.
Its magical symbol o r image is t h a t of a c r o w n e d and powerful king
enthroned on a dais, clothed with the fulsome purples a n d royal blues
associated with his regal status. A r o u n d him are the cognate symbols
of Jupiterian authority, the o r b a n d the c r o o k . O n s o m e of t h e
Egyptian godforms, the c r o o k is pointed t o the left shoulder t o which
Chesed is attributed, whilst t h e flail or the scourge points to the right
shoulder, t o Geburah. T h e c r o o k or crozier is the shepherd tool of
mercy, the pastoral staff of giving aid on the spiritual level.
In this s a m e connection, Z e u s is an attribute - the god whose
authority a n d p o w e r a n d energy is so vast t h a t h e c o m m a n d s the
lightning a n d the s t o r m s , a n d hurls the thunderbolts.
T h u s Chesed is authority a n d divine leadership, which p r o d u c e s
order out of c h a o s , permitting freedom and liberty within certain welldefined limits. 'Liberty', wrote D i o n F o r t u n e with great sagacity,
'might be defined as the right t o c h o o s e o n e ' s m a s t e r , for a ruler o n e
must have in all organized c o r p o r a t e life, else there is c h a o s . It is
effectual a n d inspiring leadership that is the crying need of the world
at the present time, a n d c o u n t r y after c o u n t r y is seeking a n d finding
the ruler w h o a p p r o x i m a t e s m o s t closely to its national ideal, a n d is
falling in a s o n e m a n behind him. It is the benign, organizing, ordering
Jupiter influence t h a t is the only medicine for the w o r l d ' s sickness; a s
this c o m e s t o bear, the nations will recover their emotional poise and
physical health.'
T h e geometrical form p r o p e r t o this sphere is the square
reminiscent of the M a s o n i c m o r a l idea of being o n the level, on the
square; this t o o is dharma. Its Jungian a r c h e t y p a l s y m b o l would
probably be the 'wise old m a n ' . Its element is water, reflected
d o w n w a r d s from Binah. E a c h Sephirah,
it m u s t be noted, is a
fascinating combination of b a l a n c e of male a n d female, positive a n d
negative s y m b o l s , in equilibrium.
Other titles for Chesed are Gedulah, greatness or majesty, and
Rachamon,
M e r c y . T h e divine n a m e is El, meaning simply G o d masculine in n a t u r e a n d g r a m m a r . Its archangelic force is called
Tzadkiel, t h e righteousness of G o d . Its angels a r e the
Chashmalim,
the Brilliant O n e s .
Geburah
Geburah, Severity, is the fifth Sephirah. It c o u n t e r b a l a n c e s Chesed on
the Tree, a n d in t e r m s of Qabalistic theory is the opposite. W h e r e a s
the fourth Sephirah represents mercy a n d kindness a n d form-building
t h r o u g h love a n d attraction, Geburah represents power a n d energy
a n d , inversely, destruction a n d tearing d o w n . Both are cosmic
processes as well as endopsychic events, neither to be denied or
underestimated. If there were only building-up a n d construction, the
universe would soon b e c o m e a rather cluttered place - the vision of
o u r already over-crowded cities on a cosmic scale. T h e p o w e r
involved here ensures t h a t o u t m o d e d forms of life and w a y s of
c o m m u n i c a t i o n , whatever they m a y be, are b r o k e n d o w n a n d the
material re-employed in other a n d m o r e suitable w a y s .
It is nicely expressed in D i o n F o r t u n e ' s b o o k in these well-chosen
words:
D y n a m i c energy is a s necessary t o the welfare of society a s
meekness, charity, a n d patience. W e m u s t never forget that the
Tiphareth
Tiphareth ( p r o n o u n c e d T ' p h a y - r e t h ) m e a n s Beauty, h a r m o n y a n d
infers Equilibrium a n d balance. O n T h e Tree of Life it is the central
Sephirah, a n d in m a n y w a y s is o n e of the m o s t i m p o r t a n t sections of
our filing cabinet. It is equidistant, a s it were, to Kether as it is from
Malkuth, a n d it has connecting links with practically every other p a r t
of the Tree.
The magical images which give meaning to the file are manifold.
They include t h e resurrection g o d s of every a g e a n d clime from Osiris
to Christ, the solar discs from R a t o Apollo, g o d s of spiritual
inebriation such as B a c c h u s a n d D i o n y s o s , a n d t h e newly b o r n
spiritual child from K r i s h n a t o b a b y J e s u s . Meditation on all of these
images will reveal the essential n a t u r e of t h e Sephirah.
As usual, D i o n F o r t u n e expresses herself extremely well in this
connection:
The ancients . . . differentiated between the mantic m e t h o d s which
induced the chthonic, or underworld c o n t a c t s , a n d t h e divine
inebriation of the Mysteries. T h e M a e n a d s rushing in the train of
D i o n y s o s were of an entirely different o r d e r of initiation to the
pythonesses; the pythonesses were psychics a n d m e d i u m s , but the
M a e n a d s , the initiates of the D i o n y s i a c Mysteries, enjoyed
exaltation of consciousness a n d a quickening of life t h a t enabled
them t o perform a m a z i n g prodigies of strength.
All the d y n a m i c religions h a v e this D i o n y s i a c aspect; even in the
Christian religion m a n y saints h a v e left record of the Crucified
Christ of their devotion c o m i n g t o t h e m at last as the Divine
Bridegroom; a n d when they speak of this divine inebriation t h a t
c o m e s to t h e m , their language uses the m e t a p h o r s of h u m a n love a s
its a p p r o p r i a t e expression - ' H o w lovely a r t t h o u , m y sister, m y
s p o u s e ' ; ' F a i n t from the kisses of the lips of G o d . . . ' T h e s e things
tell a great deal to those w h o h a v e understanding.
Its m o r e immediate astrological symbol is t h e sun with its a l m o s t
infinite n u m b e r of attributions a n d significances, which should be
studied a n d meditated upon t o get the full i m p a c t of the Sephirah.
Its divine n a m e is YHVH
Eloah ve-Daath,
rather difficult o r
meaningless t o translate literally, b u t m a y b e rendered a s Y H V H ,
Lord G o d of Knowledge. T h e archangel is R a p h a e l , t h e healing of
G o d , which might remind us o f E x o d u s , 15:26: ' F o r I a m t h e L o r d
that healeth thee.' Malachim is a H e b r e w w o r d m e a n i n g angels; if t h e
second ' a ' is omitted, it m a y b e translated a s 'kings'.
P e r h a p s one of the best w a y s of elucidating the full meaning of this
Netzach
Netzachy Victory, is the seventh section of o u r filing cabinet. B y using
the English translation, w e c a n consider Nike, with a firm stride
forward, with wings a p a r t a n d ablaze with fire a n d fury, a s t h e
symbolic image for o u r m e a n i n g s .
T h e divine n a m e YHVH Tzabaoth, L o r d G o d of H o s t s , is equally
confirmatory of this t h e m e . W e a r e n o t dealing with creative
imagination here, o r with a n y mental faculty in t h e ordinary sense of
the t e r m , b u t with t h e fire of emotion a n d feeling, which basically a r e
the forces t h a t evoke creativity. T h e s e a r e n o t merely constituents of
the h u m a n p s y c h e ; they a r e integral c o m p o n e n t s of t h e universe itself.
T h e experience of ecstasy, j o y , delight a n d fervour - this is Victory.
Its fire is reflected from Geburah, m a k i n g a well-defined relationship
between t h e astrological polarities of M a r s a n d Venus.
T h e p a n t h e o n s filed here a r e those relating t o t h e astrological
attribution of Venus itself. A p h r o d i t e , A s t a r t e , H a t h o r , a n d so forth.
Netzach.
Hod
Hod is G l o r y , a n d in this eighth file we h a v e all the mercurial g o d s ,
stressing the notion that here we h a v e the mental a n d intellectual. It h a s
a w a t e r y attribution, reflected from Chesed, so t h a t there is a welldefined connection between Jupiter, t h e so-called higher mind, a n d
M e r c u r y , lower o r the c o n c r e t e forms of mental activity. S o m e of the
m o d e r n writers consider Hod as a ' f o r m ' Sephirah as opposed t o t h e
'force' c o n c e p t of Netzach. It is the area of mental images on the inner
plane a n d intellectual effort.
If we t a k e t h e ancient p h r a s e ' G o d geometrizes' a n d then a d d ' G o d
philosophizes' we h a v e something implied of t h e n a t u r e of Hod. Its
attribution t o M e r c u r y is further indicative of its essential n a t u r e , for
like the metal m e r c u r y , this p h a s e of mental activity in m a n is
eternally in a flux, never still for a m o m e n t . T h e description of the
R o m a n or G r e e k M e r c u r y is eloquent in describing the area of mental
activity implied b y Hod. A mythological dictionary asserts t h a t
H e r m e s w a s the god of c o m m e r c e , wealth a n d g o o d fortune as well as
t h e messenger o r herald of the gods. H e seems also to h a v e been the
p a t r o n deity of tricksters, travellers, glib talkers a n d thieves. I n early
G r e e k history, he w a s also k n o w n as a fertility god, a n d interestingly
e n o u g h , c r u d e phallic images of him called hermae were set u p at
c r o s s r o a d s a n d in front of houses. Like the E g y p t i a n A n u b i s , the dogheaded w a t c h e r of the temples, he w a s considered t o be a
p s y c h o p o m p , the c o n d u c t o r of departed souls t h r o u g h the after-death
states.
T h e magical image is said to be a h e r m a p h r o d i t e . T h e n a m e also
used w a s H e r m a n u b i s , a c o m b i n a t i o n of H e r m e s o f the G r e e k s a n d
A n u b i s of the E g y p t i a n s . T h e h e r m a p h r o d i t e or bi-sexual implies t h a t
M e r c u r y o r Hod is t h e a r e a of thought-forms a n d is largely neutral
a n d sexless; o r let us say that its polarity is larval, depending u p o n the
Yesod
Yesod, t h e F o u n d a t i o n , is t h e a r e a of the lunar gods a n d those w h o
preside over fertility, animal o r vegetative. It is also the area of sex, so
that, without effort, this p a r t of the filing cabinet can b e c o m e
extensive. Its magical i m a g e is t h a t of a very s t r o n g n a k e d m a n ,
capable of bearing large a n d heavy b u r d e n s - classically, Atlas
Malkuth
Malkuth, the K i n g d o m , is the tenth a n d final e m a n a t i o n in o u r filing
system, the inferior representative of Binah, a n d in t h e Zohar she is
called the Lower o r Inferior M o t h e r , Malkah the Q u e e n a n d Kallah
the Bride of T e t r a g r a m m a t o n .
S o m e of t h e s y m b o l s s p e a k of Malkuth
a s a g a t e , the G a t e of
D e a t h , t h e G a t e of T e a r s , a n d even the G a t e of the D a u g h t e r of t h e
Mighty O n e s . S o m e of these are d r a w n from t h e beautiful a n d
s o n o r o u s titles given t o the T a r o t C a r d s . Malkuth
is n o t a closed
sphere; it leads always t o the higher or interior Sephiroth; the gate is
always o p e n if we c a n b u t see it. She is also called T h e Virgin of t h e
World', a n d s o m e of the alchemical d o c u m e n t s describe her, as the
first m a t t e r of the G r e a t W o r k , in s o m e detail.
For kind permission to quote this 'Pattern on the Trestleboard' I must acknowledge
the generosity of Mrs Harriet Case, the widow of the late Paul F. Case (founder of the
B.O.T.A).
A QABALISTIC PRIMER
83
FURTHER READING
Once the student h a s learned to feel at h o m e intellectually with these
elementary Qabalistic c o n c e p t s a n d c a n function to s o m e extent with
them, h e will then be ready t o turn his attention to s o m e of the m o r e
serious or m o r e comprehensive texts.
In the order given, I strongly r e c o m m e n d the following for further
reading:
1. Introduction
to the Kaballah, William W y n n Westcott.
2. The Kabbalah, Christian D . G i n s b u r g .
3. The Mystical Qabalah, D i o n F o r t u n e .
4. Practical Course in Qabalistic Symbolism,
G a r e t h Knight.
5. Liber 777, Aleister C r o w l e y .
6. Kaballah Unveiled, Introduction by M a c G r e g o r M a t h e r s .
7. The Secret Doctrine in Israel, A . E . W a i t e .
8. Sepher Yetzirah, T r a n s l a t e d by William W y n n Westcott.
9. On the Kaballah and its Symbolism,
G . G . Scholem.
10. Apocalypse Unveiled, J a m e s Pryse.
11. The Tarot, Paul F . C a s e .
12. The Seven
Rays
of Q.B.L,
F r a t e r Albertus S p a g y r i c u s ,
(Paracelsus R e s e a r c h Society, Salt L a k e C i t y , 1968).
3. MEDITATION
A Modern Approach to an Age-old Science
and Art
Why Meditate?
W h y should o n e bother t o learn first t o c o n c e n t r a t e , a n d t h e n t o
meditate? W h y bother with s o difficult a t a s k ? This question h a s t o b e
answered in a variety of different w a y s , for there a r e as m a n y a n s w e r s
as there a r e fundamentally different drives that m o t i v a t e people.
O n e p e r s o n m a y seek p o w e r ; another peace a n d surcease from
inner tensions; a third will y e a r n for love a n d heightened creativity. All
motives a r e valid. F o r , in the end, all of these will b e seen as facets of
one major result. F o r meditation does result in t h e acquisition of
spiritual power, in peace a n d j o y , a n d an e n h a n c e m e n t of t h e ability of
the self t o express itself in love a n d genius. S o t h e prime motive is t o
discover a n d t o realize t h e self.
If y o u h a p p e n t o b e a Christian, meditation is the ideal w a y of
discovering t h e Christ within, of bringing t h e Christ-child t o birth
within o n e ' s soul. If y o u are a H i n d u , then b y these m e a n s o n e p u r s u e s
the classical p a t h w a y t o b e c o m e a w a r e of A t m a n , the Universal Self,
and its essential identity with B r a h m a n ; a n d t h e meditation practice
will help point the w a y , if y o u a r e a Buddhist, t o becoming conscious
of t h e B u d d h a - n a t u r e , t h e T r a n s c e n d e n t a l W i s d o m , t h e essence of
mind that is intrinsically pure.
T h e r e a r e m a n y w a y s by which this j o u r n e y of discovery m a y b e
m a d e . But concentration a n d meditation have t o b e considered within
the category of major m e t h o d s .
Posture
T h e Orientals lay great stress o n posture a s a preliminary requisite.
T h e i r textbooks describe the m o s t complex physical m a n o e u v r e s in
o r d e r to find t h e right kind of meditative posture, a n d then elaborate
fantastic rationalizations as t o w h a t h a p p e n s physically in o r d e r to
justify them. It is w o r t h remembering that p o s t u r e of the yoga variety
c o m e s easily to the H i n d u s b e c a u s e these people h a v e assumed these
postures naturally all their lives. T h e y h a v e n o t b e c o m e addicted to
sitting in o r o n chairs of a d o z e n different varieties as we h a v e as a
p a r t of o u r daily existence. T h e lotus position of o n e form or a n o t h e r
is something they h a v e d o n e all their lives without special significance
or i m p o r t a n c e being a t t a c h e d t o it. O n e h a s only t o w a t c h children at
play to realize the magnificence of their m u s c u l a r flexibility a n d the
ease with which they are able t o slide in and o u t of these otherwise
difficult positions. T h e r e is only a small percentage of W e s t e r n e r s ,
E u r o p e a n s a n d A m e r i c a n s , for w h o m the m a s t e r y of this posture is a
distinct possibility, a n d for w h o m it represents n o challenge, n o major
difficulty.
T h e r e is really only o n e rule t o follow concerning a meditative
position. Patanjali o n c e w r o t e t h a t t h a t p o s t u r e t h a t is easy a n d
comfortable is right, a n d that is the only point t h a t is of significance
for us. If y o u c a n d o it easily, o r p e r h a p s after s o m e little practice, b y
all m e a n s proceed t o use it daily as y o u r o w n personal posture.
H o w e v e r , should you n o t be o n e of these people (I personally a m not,
despite years of painful practice), reconcile yourself t o sitting upright
Bodily Awareness
M a k e a point of letting y o u r mind r o a m all over y o u r b o d y t o b e c o m e
aware of minor discomforts a n d the locus of m u s c u l a r tensions. This
is most i m p o r t a n t . U n d e r n o c i r c u m s t a n c e s m a k e any effort t o
separate y o u r mind, your a w a r e n e s s , from these bodily sensations.
There is a great temptation t o d o this, to think of something else to
distract o n e ' s mind from discomfort. This tendency m u s t be resisted at
all costs. T h e mere fact of watching these m u s c u l a r and visceral
sensations, a n d observing t h e m in order to separate t h e m into ever
more discrete a n d subtle sensations, will go far t o w a r d s producing a
state of physical relaxation t h a t exceeds anything you c a n conceive of
at this m o m e n t . A n d this is altogether separate from the gains of the
process itself - self-realization a n d integrity of the whole m a n .
While practising, m y suggestion is that the eyes be kept closed.
Some schools of meditation, usually the Z e n , prefer t h a t the eyes be
kept, not fully closed, but half-closed a n d non-focused, or with the
eyes lowered. T h e motive for this r e c o m m e n d a t i o n is, a m o n g other
things, usually fear that with his eyes closed, the student m a y go to
sleep. T h e half-closed position m a y avoid this. T h e r e is s o m e validity
to this, b e c a u s e when the b o d y begins to relax, whether sitting u p o r
lying d o w n , the average student is so u n a c c u s t o m e d to relaxation that
the c h a n c e s a r e he will slip involuntarily or unwittingly into a deep
sleep state. N o r m a l l y , I d o not object to his. M y attitude is, first of all,
that the ensuing sleep is of very short duration. Second, as o n e gets
used to relaxing in this or any other position, there will be less a n d less
likelihood of sleep developing, and the alert attitude maintained.
T h e best stance is a condition of almost total bodily relaxation,
while at the s a m e time the mind is altogether wide-awake and vigilant.
It has been described a s being ' b r a c e d ' . S o , the eyes being closed is not
by any m e a n s a liability, even if the u n w a n t e d state of sleep does o c c u r
in the opening p h a s e s or sessions of practice. Besides, with the eyes
closed, innumerable external stimuli are removed t h a t otherwise would
interfere with the exploration of t h e inner world. O t h e r stimuli from far
Disturbing Factors
O n e c a n therefore set u p certain (arbitrary) rules to facilitate the
development of an attitude that will pose as few difficulties as possible.
Quarrelling with one's m a t e is certainly inadvisable. If one m u s t fight,
then fight enthusiastically a n d get it over with so that the mind d o e s
not dwell o n it for h o u r s afterwards. A b o v e all, the m e n t a l debate kind
of activity h a s t o b e avoided. T h a t is to s a y , while ruminating or
stewing over the results of the quarrel, one m a y recriminate a n d
c o n d e m n oneself for not having answered o n e r e m a r k in a certain
way. This is unproductive a n d unrewarding a n d should be avoided; at
the least verbalize t h e m aloud a n d have d o n e with t h e m .
T h e r e is n o sin in having a meal before practice. It should be tried at
least o n c e . T h e realization will develop that it d o e s n o t c o n d u c e to
alertness or vigilance or e n t h u s i a s m to practice. In this w a y , o n e
should examine a n u m b e r of possibilities that a r e existent in o n e ' s
environment and daily life, with a view to determining their value or
otherwise.
Sex is another topic t h a t for s o m e people m a y prove t o be a
disturbing factor t o the ease of concentration. I rather agree with
Crowley in this respect: t h a t there will be little or n o clear thinking o n
this topic until sex is recognized a s a b r a n c h of athletics or erotology
and n o t in the least bit related t o ethics and morality. Informed
c o m m o n sense, a n d familiarity with s o m e of the m o r e liberal views
held b y m o d e r n psychologists a n d sociologists will g o far t o w a r d s
handling this subject.
Religious Devotion
This is a n o t h e r topic raised as being a necessary preliminary to the
practice of meditation. But n o w a d a y s this is less of a necessity t h a n
ever it w a s in y e a r s g o n e b y . A n agnostic or atheist c a n practise
meditation j u s t a s successfully a n d a s effectively a s the person w h o
p r a y s for help to G o d , or w h o constantly affirms, in true metaphysical
fashion, t h a t all distractions a r e out of h a r m o n y with the essential
being of G o d . By pleading for trie G r a c e of G o d , he believes
concentration m a y be m o r e easily c o m e by. Religious attitudes
are
more meaningful and productive as a result of the mystical
experience
achieved
by the practice
of meditation
than those
compulsively
assumed before hand as a theoretical aid to meditation. T h e practices
p r o d u c e their o w n mystico-religious results t h a t the agnostic a n d
Introspection
O n e of the succeeding stages is introspection. I c a n only liken this t o
w h a t is k n o w n in p s y c h o a n a l y s i s as free association. O n e simply lets
the mind w a n d e r , letting it m o v e where it will, without hindrance. O n e
simply w a t c h e s . It is like putting a horse out to p a s t u r e , without r o p e
or saddle o r a n y o t h e r h i n d r a n c e t o block its free m o v e m e n t . In this
practice, o n e rapidly proves for oneself a basic theorem of
p s y c h o a n a l y s i s , that all t h o u g h t s are strictly determined. O n e
discovers soon enough that o n e c a n t r a c e all t h o u g h t s t o a causative
chain t h a t extends far b a c k into the past. But this h a s to b e selfdiscovered.
'Until you k n o w w h a t the mind is doing you c a n n o t control it.' S o
wrote Swami V i v e k a n a n d a m a n y years a g o , a n d w h a t he said then is
still true.
Give it the full length of the reins; m a n y hideous thoughts m a y
c o m e into it; y o u will be astonished t h a t it w a s possible for y o u t o
think such t h o u g h t s . But y o u will find t h a t e a c h d a y the m i n d ' s
vagaries are b e c o m i n g less a n d less violent, t h a t e a c h d a y it is
becoming calmer. In the first few m o n t h s y o u will find that the
mind will h a v e a t h o u s a n d t h o u g h t s , later y o u will find that it is
toned d o w n t o p e r h a p s seven h u n d r e d , a n d after a few m o r e
m o n t h s it will h a v e fewer a n d fewer, until a t last it will be under
perfect control, b u t we m u s t patiently practise every d a y . A s soon
as the steam is t u r n e d on t h e engine m u s t run, a n d as soon as things
are before us we m u s t perceive; so a m a n , t o p r o v e that he is not a
m a c h i n e , m u s t d e m o n s t r a t e t h a t he is under the control of nothing.
Mantras
Earlier, I m a d e mention of the fact that a strong emotion or a powerful
physical
sensation
will induce a species of
concentration
spontaneously. T h e r e is n o draining off of energy, however, but it
might be possible to use the foregoing m e t h o d s with a third o n e that
will simultaneously induce c o n c e n t r a t i o n a n d circulate t h e energy
away from the mind itself. W e have, then, three topics t o dilate o n :
emotion, sensation, a n d circulation of energy.
Prior t o dealing with these three ideas directly, however, there is o n e
more issue t o be enlarged o n , since it bears indirectly o n t h e m . T h e r e
is, traditionally, a simple device having a s its intent the slowing d o w n
of the quicksilver-like m o v e m e n t of the mind in all directions at once.
It is k n o w n a s a m a n t r a . A p a r t from all other considerations, a m a n t r a
is simply a w o r d o r a p h r a s e , usually of a sacred or religious import,
which is repeated over a n d over again, either audibly o r subvocally,
but m o r e often mentally, until after s o m e d a y s it is t a k e n u p by the
mind itself. In that case, it goes o n repeating itself automatically. T h u s ,
a mechanical type of concentration is acquired t h a t c a n then be used
to further t h e pre-determined goals.
There a r e Eastern m a n t r a s a n d W e s t e r n affirmations. T h e r e is little
to c h o o s e between them. O n l y y o u r o w n preference o r prejudice is the
crucial factor t o be considered. S o m e of the classical Eastern ones a r e :
Om Tat Sat! Tat Twam A si; Om nimaha shivaya om; Om mani
padme hum. Regardless of w h a t their literal meanings m a y b e , they
take on a n o t h e r meaning altogether after their repetition h a s b e c o m e an
automatic process. Insights d a w n spontaneously.
Metaphysical m a n t r a s , based u p o n Christianity, a r e m o s t c o m m o n :
T h e L o r d is m y Shepherd, I shall not w a n t ' h a s achieved a wide
popularity, with s o m e other p h r a s e s extrapolated from the Scriptures.
A m a n t r a t a k e n from the C a t h o l i c missal is also very effective:
Kyrie eleison. Christe eleison. This s a m e missal m a y be used t o
indicate m a n y m o r e similarly effective ones. T h e equivalent of o n e of
these p h r a s e s from the R u s s i a n O r t h o d o x C h u r c h Gospody polmilui is
Breathing
The next stage is t o practise simple r h y t h m i c breathing. T h e simplicity
of this m e t h o d is its great a d v a n t a g e . It consists of inhaling slowly to a
certain count, and exhaling to the s a m e count. If o n e ' s chest is tight
muscularly, then one should be guided accordingly to select a short
r h y t h m (such as 1, and 2, a n d 3 , a n d 4 ) a n d then exhale t o the s a m e
r h y t h m . It is m y suggestion t o include ' a n d ' between every n u m b e r so
as to slow d o w n the counting process. This is m o s t important. F o r not
only does the establishment of the r h y t h m p r o d u c e s o m e perceptible
physical results, but at the s a m e time the gradual extension of the
r h y t h m results in the slowing d o w n of mental activity. A s t h e
muscular tensions are released, longer r h y t h m s m a y be used.
T h e development of the r h y t h m sooner or later sets u p well-defined
Hyperventilation
There is a physiological sequel called hyperventilation t h a t we simply
must call attention t o here. W i t h o u t it there is simply n o
understanding of w h a t transpires in s o m e of t h e m o r e a d v a n c e d uses
of t h e respiratory technique. W h a t h a p p e n s as o n e goes on breathing,
with longer periods of exhalation, a n d longer periods of p a u s e , between
Koans
These, however, a r e the crucial m o m e n t s , (just w h e n the function of
the brain a n d central n e r v o u s system h a v e u n d e r g o n e radical change),
when o n e should e m p l o y every k n o w n device t o aspire eagerly a n d
enthusiastically t o t h e highest. T h e p r a y e r s of old-time o r magical
invocations or t h e m o d e r n - d a y affirmations will n o w prove to be preeminently useful. M a n t r a s intitiated at this point will be t a k e n u p sua
sponte a n d act almost a s t h o u g h they were Z e n koans.
W h a t is a koanl A c c o r d i n g t o m o s t authorities, the koan is, in
effect, n o t a puzzle to be cleverly solved by an agile m o n k e y - m i n d ; n o r
is it merely a psychological device to shift o r shock the previously
fragile e g o of a student into a newer species of equilibrium. Certainly
it is not a p a r a d o x , save t o t h o s e w h o h a v e never perceived it from
within. It is, however, a simple, clear a n d direct statement issuing from
a specific state of consciousness t h a t it h a s helped t o elicit.
Suspension of Breath
H a v i n g spoken of full breathing a n d hyperventilation, I should m a k e
mention, briefly, of a n o t h e r p h e n o m e n o n which is t h e diametrical
opposite. W h e n s o m e of the higher results of meditation a p p e a r , the
breathing sometimes a p p e a r s t o b e c o m e a l m o s t wholly suspended. In
reality, it is a very light, fine breathing, existing a s it were under the
d i a p h r a g m - often called interior breathing - which h a s been nicely
described b y t h e ancient T a o i s t s a s being 'like t h e breathing of the infant
in the w o m b . '
Circulation of Energy
T h e ancient Qabalistic a p p r o a c h is t o c o n c e n t r a t e on the c r o w n of the
head, imagining this t o be the centre of o n e ' s spiritual life, which is the
Universal Self; a n d , while so doing, to imagine a n d will that all the
energies in the lower a r e a s of the b o d y a r e gradually being pulled u p ,
sucked u p a s it were, t o the light above the c r o w n of t h e head.
Persistency is required, practice being engaged in d a y after d a y . O n e
of these d a y s , while working, so Vitvan s a y s , there is a n inner
explosion, the electrical circuit is, a s it were, completed, and
illumination o c c u r s . O n e knows. N o t with a knowing of the brain or
mind, b u t with a realization of one's divine ancestry a n d divine n a t u r e
- the goal of all mystical w o r k , a n d the beginning of spiritual freedom.
T h e full method is rather m o r e detailed, a n d is described a t s o m e
length in the essay The Art of True Healing (see p . 137). It consists
basically of the visualization of five centres within the o r g a n i s m a n d
the vibration of certain Qabalistic n a m e s within those centres. T h i s
develops o r releases vast quantities of energy t h a t a r e circulated in a
variety of w a y s until the organism is enclosed within a vast spinning
sphere of light-energy.
A similar method of circulation w a s o n c e employed by the Chinese
Taoists of long a g o . T h e s t u d e n t w h o is interested should consult
R i c h a r d Wilhelm's translation of a n ancient Chinese text included in
J u n g ' s Secret of the Golden
Flower.
O n c e this stage is reached, a s a result of upright posture a n d simple
breathing a n d m a n t r a practice, t h e achievement of concentration at
will h a s b e c o m e a fact. F r o m this point o n , s o m e of the classical
practices c a n be instituted because t h r o u g h t h e m t h e attainment of t h e
mystical experience b e c o m e s a possibility. Call it Union with G o d , o r
the discovery of the Inner Self, o r the realization of t h e B u d d h a n a t u r e , this is t h e goal to b e aimed at o n c e concentration is a faculty
that h a s been developed.
Visualization of Objects
Perfectly prosaic objects c a n b e taken, visualized a n d c o n c e n t r a t e d
upon. F o r example, here is o n e classical set of instructions for
Dharana, the control of t h o u g h t , which could be m o s t useful a t this
particular stage:
1. C o n s t r a i n the mind t o c o n c e n t r a t e itself u p o n a single simple
object imagined.
T h e five t a t v a s are useful for this p u r p o s e : they a r e : a black o v a l ;
a blue disk; a silver crescent; a yellow s q u a r e ; a red triangle.
110
MEDITATION
111
FURTHER READING
Art of Meditation,
Joel Goldsmith.
PatanjaWs Yoga Aphorisms, William Q . J u d g e .
Science of Breath, Yogi R a m a c h a r a k a .
Part One of Book Four, F r a t e r P e r d u r a b o (Aleister Crowley).
Concentration
and Meditation, Buddhist L o d g e ( L o n d o n ) .
Meditation, Vitvan (School of the N a t u r a l Order).
The Zen Koan, R u t h Fuller Sasaki.
Spiritual Exercises, St Ignatius of Loyola.
Man's Highest Purpose, Karel Weinfurter.
The Way of a Pilgrim, translated from t h e R u s s i a n b y R . M . F r e n c h .
4. THE QABALAH OF
NUMBER AND MEANING
An Elementary Manual of Numerical
Procedures
Simple Gematria
A few very simple examples s h o u l d rapidly convey the kind of hidden
m e a n i n g sought by the Qabalists in their apparently arbitrary
manipulation of w o r d s , letters a n d n u m b e r s .
F o r i n s t a n c e , there is the H e b r e w w o r d Achad. It m e a n s ' o n e ' or
'unity'. Its spelling i s :
Aleph
1
Cheth
8
Daleth
4
Aleph
1
+
5
Heh
Beth
2
Heh
5
Heh
0
Vav
6
Heh
+
= 2 6
ofAleister
Crowly,
The
( N . Y . Weiser a n d C o . , 1973).
Tarot
1.
Aleph
Ox
-Fool
2.
Betb
House
Mercury
Magician
3.
Gimel
Camel
Moon
II
-Hiph
Priestess
4.
Daletb
Door
Venus
III
Empress
5.
Heb
Window
Aries
IV
Emperor
6.
Vav
Nail
Taurus
Hierophant
7.
Zayin
Sword
Gemini
VI
- Lovers
8.
Cbetb
Fence
Ch
Cancer
VII
-Chariot
Tetb
Serpent
Leo
VIII
- Strength
9.
10.
Yod
Finger
U.Y
10
Virgo
IX
Hermit
11.
Capb
Palm of
Hand
20
Jupiter
- W h e e l of
Fortune
12.
Lamed
Whip
30
Libra
XI
Justice
13.
Mem
Water
40
Water
XII
Hanged Man
14.
Nun
Fish
50
Scorpio
XIII
15.
Samecb
Arrow
60
Sagittarius XIV
Temperance
16.
Ayun
Eye
NG
70
Capricorn
XV
-Devil
17.
Peb
Mouth
80
Mars
XVI
- Blasted
Tower
- Death
18.
Tzaddi
Hook
TZ
90
Aquarius
XVII - S t a r
19.
Qopb
Back of
Head
100
Pisces
20.
Resb
Head
200
Sun
XIX
21.
Shin
Tooth
Sh
300
Fire
XX
Judgment
22.
Tau
Cross
400
Saturn
XXI
- T h e World
- The Sun
Notariqon
In a q u i t e different direction, t h e r e is a m e t h o d called
Notariqon,
w h i c h is a H e b r e w w o r d m e a n i n g s h o r t h a n d writing. It consists in
m a k i n g n e o l o g i s m s (new w o r d s ) from t h e initial letters of c e r t a i n
selected w o r d s .
I n a l c h e m i c a l literature, t h e r e is a f a m o u s e x a m p l e of t h e u s e o f
1")
40
50
= 91.
Ruach Elohim
119
Elohim
Resh
200
Aleph
1
+
Lamed
30
Vau
6
Heh
5
Cheth
8
Yod
10
Mem
40
= 2 1 4
86
Paradise
T h e r e is a good deal of symbolic ' p l a y ' with t h e H e b r e w w o r d for
p a r a d i s e - pardes, meaning also a garden. S o m e of the early Qabalists
related its letters Peh, Resh, Daleth, Samech t o t h e four rivers t h a t in
Genesis a r e said t o flow forth from t h e G a r d e n of E d e n . F o r example
in t h e Golden Dawn, o n e of t h e early rituals contained t h e following
references:
T h e River Naher (meaning never-failing waters) flows forth from
the Supernal E d e n a n d in Daath it is divided into four h e a d s :
Pison: Fire - flowing t o Geburah w h e r e there is G o l d .
Gihon: W a t e r - the W a t e r s of M e r c y , flowing into Chesed.
Hiddikel: Air - flowing into Tiphareth
Phrath ( E u p h r a t e s ) : E a r t h - flowing into Malkuth . . . T h e River
going o u t of E d e n is the River of the A p o c a l y p s e , the W a t e r s of
Life, clear a s crystal proceeding from t h e T h r o n e , o n either side
of the T r e e of Life, bearing all m a n n e r of fruit.
N o w c o m p a r e this set of b a r e occult d o g m a s relative t o the
elements t o a far earlier Qabalistic interpretation in which these letters
a n d t h e Rivers a r e c o m p a r e d t o levels of m e a n i n g :
1. Peh for Pison = literal m e a n i n g (Peshat).
2. Resh for Remez = allegorical meaning, a n d t h e River Gihon.
3 . Daleth
for Derasha
= talmudic (the s h a r p and deft)
interpretation, a n d for
Hiddikel.
4 . Samech for Sod = mystical a n d i n n e r m o s t m e a n i n g , a n d for
Phrath.
Names of God
T h e r e is a page or so from F r a n c i s Barrett's Magus, the section o n
C e r e m o n i a l M a g i c , that is of s o m e c o n s e q u e n c e here. This b o o k ,
originally published circa 1800, is a hotch-potch of superstitious
nonsense a n d s o m e basic magical information, in a b o u t equal
p r o p o r t i o n s . N e w editions of this b o o k are n o w available,* a n d the
serious s t u d e n t could d o far w o r s e t h a n to obtain a c o p y , so long as he
learns t o separate the wheat from the chaff which is copiously a n d
a b u n d a n t l y present. S o m e of this quotation t h r o w s a great deal of light
on m a n y of the strange-appearing, almost H e b r e w n a m e s appearing in
some of the old invocations.
T h e H e b r e w in this text is appalling. I imagine m a n y of these
mistakes have been inadvertently perpetuated b y ignorant copyists.
N a m e s are copied by students w h o knew little or n o H e b r e w so t h a t
after the original c o p y h a s p a s s e d t h r o u g h a dozen illiterate h a n d s ,
and u n d e r g o n e as m a n y alterations and mutilations, the final p r o d u c t
bears little resemblance to a n y a c c u r a t e original, a n d is to all intents
and purposes indecipherable.
I saw this p h e n o m e n o n within the confines of the G o l d e n D a w n .
Some of the students m u s t h a v e copied the H e b r e w letters from
original m a n u s c r i p t s without any insight or understanding. Their
inaccuracies a n d miscopyings have been perpetuated right d o w n the
line to this d a y . P e r h a p s it m a y be said t h a t this m a k e s little difference.
But it d o e s imply ignorance above all. A n d when the m a k i n g a n d
drawing of all talismans are considered, the H e b r e w mistakes as seen in
specimens repeated by Barrett a n d in s o m e old grimoires, are so
appalling as t o m a k e the talisman meaningless. It would be j u s t a s
effective (or useless, as the case m a y be) to inscribe hieroglyphs a n d
lines d r a w n at r a n d o m instead of H e b r e w letters and sigils.
I n s t a n c e s of this type indicate strongly t h a t the elementary study of
basic H e b r e w should be m a d e m a n d a t o r y in w h a t e v e r sanctuaries of
initiation still exist so that, if they teach the Q a b a l a h , the m o n s t r o u s
illiterate errors of former times m a y never again be repeated.
' G o d himself, t h o u g h he be o n e only essence,' wrote Barrett in the
section of his book referred to above, 'yet hath divers n a m e s , which
e x p o u n d not his divers essences or deities; b u t certain properties
flowing d o w n from h i m ; b y which n a m e s he p o u r s d o w n u p o n us and
all his c r e a t u r e s , m a n y benefits . . . '
'The Magus, Thorsons 1977.
I.N.R.I.
Let us t a k e a s a start, an old application of Qabalistic principles - the
English letters I . N . R . I . T h e y a r e , of course, t h e initials of a Latin
p h r a s e o n c e placed by the R o m a n s at the h e a d of the C r o s s
representing the p h r a s e ' J e s u s of N a z a r e t h , King of t h e J e w s ' . Several
other theological m e a n i n g s t o these letters have been given at different
periods in history by various g r o u p s of people a n d scholars.
F o r example, the mediaeval alchemists suggested t h a t I.N.R.I.
m e a n t 'Igne N a t u r a R e n o v a t u r I n t e g r a ' - the whole of N a t u r e is
renewed by fire.
A n o t h e r example of a b o u t the s a m e period elaborated the four
letters to 'Igne N i t r u m R a r i s Invenitum', translated as 'shining (or
glittering) is rarely found in fire.'
T h e Jesuits in their d a y interpreted it a s ' J u s t u m N e c a r e Regis
I m p h i s ' : 'It is j u s t to kill an impious king.'
J.S.M. W a r d in his b o o k Freemasonry
and the Ancient Gods gives
another example:
I
Yam = W a t e r
N
Nour = Fire
R
Ruach = Air
I
Yebeshah = E a r t h
T h u s t h e four letters are H e b r e w initials of the four ancient
elements.
In t h e nineteenth century, when the H e r m e t i c O r d e r of the Golden
D a w n c a m e to be formed, these letters w e r e picked u p a n d integrated
into the complex structure of the O r d e r ' s symbolism. It w a s used a s
the keyword t o o n e of its ritual g r a d e s , that of the A d e p t u s Minor. T o
follow the interpretation used b y the O r d e r we need only the m o s t
superficial knowledge of the attributions given in the Sepher
Yetzirah,
the T a r o t p a c k of c a r d s , a smattering of Gnosticism a n d astrology.
T h e first gesture is t o convert the four letters into their H e b r e w
equivalents a n d then to their direct Yetziratic attributions, a s follows:
I
N
R
I
=
=
=
=
Yod
Nun
Resh
Yod
=
=
=
=
Virgo
Scorpio
Sun
Virgo
= ^
= O
and
Daleth
4
Nun
5 0
Yod
0
= 6 5
=
=
=
=
Mem = W a t e r = T h e H a n g e d M a n in T a r o t = 4 0
Shin = Fire = T h e H o l y Spirit = 3 0 0
Yod = Virgo = T h e H e r m i t in T a r o t = 10
Cheth = C a n c e r = T h e C h a r i o t in T a r o t = 8.
T h i s , t o o , a d d s u p t o 3 5 8 . Inferentially, therefore, we m u s t
d e d u c e t h a t the serpent a n d t h e M e s s i a h h a v e m u c h in c o m m o n .
By m e a n s of the serpent power, t h e interior transforming fire of
the spirit, the A d e p t b e c o m e s transformed into a Messiah or a
R e d e e m e r t o his o w n inner world at the very least, if n o t in s o m e
occult m a n n e r t o m a n k i n d a s a whole. E a c h m a n w h o gains
freedom thereby renders freedom a greater possibility to o t h e r
men.
N o w look at the sequence of ideas in each of these t w o w o r d s .
T h e serpent t r a n s f o r m s the A d e p t into a 'Mercabf'h
(.chariot) rider' t o w a r d s his mystical h o m e in the Infinite Light - t h a t is t o
s a y , it is the powerful agent involved in his illumination. T h e
second w o r d yields a n a l o g o u s material. By sacrifice of all
e x t r a n e o u s factors, the H o l y Spirit or the G u a r d i a n Angel, acting
a s t h e hermit o r silent illuminator of m a n k i n d , a s c e n d s Ezekiel's
chariot a n d m o v e s h e a v e n w a r d .
IAO
Then there is the G n o s t i c n a m e of G o d - I A O . It is o n e of those
archaic n a m e s of which the so-called Chaldean Oracles s a y s : ' C h a n g e
not the b a r b a r o u s n a m e s of evocation for they h a v e a power ineffable
in the s a c r e d rites.' Well m a y we ask, w h a t kind of p o w e r d o e s this
n a m e h a v e ? This question m a y be answered b y transliterating the
n a m e into H e b r e w . F r o m there, its Yetziratic attributions will provide
a degree of enlightenment. T h e r e are two w a y s of doing this; b o t h are
interesting.
I = Yod= Virgo = 10
A = A leph = Air = 1
O = Vau = T a u r u s = 6
Seventeen represents the n u m b e r of s q u a r e s in the swastika or
Fylfot C r o s s . By s h a p e it represents A leph, the thunderbolt. A n d A leph
is the first letter of the alphabet, a n d is 1.
T h e second w a y provides a slightly different result:
I = Yod= Virgo = 1 0
A = A leph = Air = 1
O = Ay in = C a p r i c o r n = 70
81 is a mystic n u m b e r of the m o o n . L u n a is attributed to Yesod, the
F o u n d a t i o n . Its n u m b e r is 9. T h e magical square of L u n a is 9 x 9,
giving 81 squares. This does not fit into o u r discussion in the least, so
the previous m e t h o d is m o r e a p p r o p r i a t e .
If the numerical value of I A O , then, is 17,'referred to A leph and so the
thunderbolt, by the symbolism described above, we have a m u c h
clearer idea of the divine power involved. It is that of the F a t h e r of all
the G o d s wielding the thunderbolt (the Scandinavian swastika or the
Tibetan dorje) to further his intent of creation. F u r t h e r m o r e , notice
that we h a v e Aleph, the thunderbolt acting in the divine Air,
sandwiched between t w o e a r t h y signs, Virgo a n d T a u r u s , whirling
their s u b s t a n c e into t h e a p p r o p r i a t e function of creation.
W h a t a long w a y we h a v e gone from ' J e s u s of N a z a r e t h , K i n g of
the J e w s ' . A n d if o u r Qabalistic m e t h o d s will enable us to gain this
m u c h insight from merely four letters, it c a n be left to the student to
gather t o w h a t lengths we c a n go to b e c o m e enlightened o n the basis
of other w o r d s and other ideas. T h e y will show h o w v a s t a r e the
possibilities involved in but a single w o r d o r sentence. T h e English
translation of the Zohar presents innumerable examples of exegesis of
m a n y simple biblical notions. Before you k n o w where y o u a r e y o u
have been swept a w a y o n an exciting w a v e of spiritual a d v e n t u r e that
can only end with the melting of the soul in its divine source.
A *
O
H
jj
1
10
TIB
11
Exegetical Analysis
This whole speech is one of crossing the a b y s s a n d the visionary entry
into the Sephirah of Binah, the third e m a n a t i o n on T h e Tree of Life. It
is attributed t o the G r e a t Sea, from which all life h a s emerged, to the
planet S a t u r n which is the planet of d e a t h a s well as of stability. It is
further attributed to Aimah Elohim, the m o t h e r of the G o d s a n d to
Isis as well, the goddess of N a t u r e , to B a b a l o n w h o is the goddess
representing Shakti, which is the universal creative energy a n d j o y ,
a m o n g s t m a n y other meanings. With these basic clues, m u c h of w h a t
is cryptically stated in the vision b e c o m e s relatively clear.
Since the vision o p e n s with blackness, this b e c o m e s a fundamental
declaration that the seer is o n the right track. All the s y m b o l s a r e
h a r m o n i o u s , a n d the association p a t h w a y s are not cluttered with
inappropriate symbols.
Binah is translated as ' u n d e r s t a n d i n g ' . A n d since attributed t o
Saturn a n d death, a related symbol would be Scorpio which is
attributed t o the T a r o t c a r d ' D e a t h ' , usually meaning involuntary
change, transformation, sublimation. T h e Sepher
Yetzirah
letter
relative to Scorpio is Nun, which m e a n s a fish, a n d its n u m b e r is 5 0 .
T h e s e a r e the gates of u n d e r s t a n d i n g , fifty in n u m b e r , all links in a
long but valid chain of associations. Scorpio is also t h e basilisk.
Saturn is black, the colour of m o u r n i n g . Since Isis, the great M o t h e r ,
is attributed t o this sphere, we h a v e the statement, ' I s not m y m o t h e r a
black w o m a n ? ' A n d , as we h a v e learned earlier, the sign of A p o p h i s
and T y p h o n is the sign of destruction.
T o e a c h of the five points of the P e n t a g r a m is attributed one of the
five elements. T h e five-pointed signet star is in the s h a p e of the
perfected m a n w h o h a s developed all p h a s e s of his personality
represented by the elements. E a c h of the latter h a s its o w n symbols. In
the E a s t e r n system, spirit, the quintessence or Akasa, is represented
by an upstanding black egg.
Binah is also represented b y the c o r r e s p o n d e n c e of night, the
darkest blackest kind of night which Crowley at o n e time poetically
represented by t h e City of the P y r a m i d s under the N . O . X . o r N i g h t of
P a n , a n d a t times b y the n a m e of a former lady friend Leila, which he
promptly transliterated into H e b r e w - t h u s Laylah, m e a n i n g Night. In
Daleth + Mem
4
+
40
and
= 44
Car =
Caph +
20 +
Resh
200
220
136
Conclusion
T h e s e a r e s o m e of the a p p r o a c h e s taken b y the Qabalists of m a n y
schools, ancient a n d m o d e r n , H e b r e w and Christian, o r t h o d o x a s well
as w h a t G . S . Scholem h a s mistakenly called nihilistic mysticism. S o m e
of these m e t h o d s m a y a p p e a r to be strained a n d arbitrary. P e r h a p s they
are. A t the s a m e time, however, should they elicit even a shred of
m e a n i n g from otherwise o b s c u r e texts, a n d illuminate the d a r k n e s s of
sterile scriptures that s o m e feel m a y be i m p o r t a n t , then we can t a k e the
simple point of view t h a t they h a v e served a useful p u r p o s e .
Untapped Currents
A s I h a v e said before, different systems h a v e evolved widely differing
processes, b y which the student might divine t h e presence of such a
power. Meditation, p r a y e r , invocation, emotional exaltation, a n d
d e m a n d s m a d e at r a n d o m u p o n the universe o r the Universal M i n d ,
have been a few of such m e t h o d s . In t h e last resort, if we ignore petty
details of a trivial n a t u r e , all h a v e this in c o m m o n . By turning the fiery
penetrating p o w e r of the mind i n w a r d s u p o n itself, a n d exalting the
emotional system t o a certain pitch, we m a y b e c o m e a w a r e of
previously unsuspected currents of force. C u r r e n t s , moreover, almost
electric in their interior sensation, healing a n d integrating in their
effect.
It is the willed use of such a force t h a t is capable of bringing health
to b o d y a n d mind. W h e n directed it acts magnet-like. By this I m e a n
that it a t t r a c t s t o w h o m s o e v e r e m p l o y s these m e t h o d s j u s t those
necessities o f life, material o r spiritual, that he urgently requires o r
which a r e needed for his further evolution.
F u n d a m e n t a l l y , the underlying idea of t h e mental healing systems is
this. In t h e ambient a t m o s p h e r e surrounding us a n d pervading the
structure of e a c h minute b o d y cell is a spiritual force. T h i s force is
omnipresent a n d infinite. It is present in t h e m o s t infinitesimal object
as it is in t h e m o s t proportion-staggering nebula or island universe! It
is this force which is life itself. N o t h i n g in the vast e x p a n s e of space is
dead. Everything pulsates with vibrant life. Even t h e ultra-microscopic
particles of t h e a t o m a r e alive; in fact the electron is a crystallization
of its electric power.
This life force being infinite it follows t h a t m a n m u s t b e saturated p e r m e a t e d t h r o u g h a n d t h r o u g h with spiritual force. It constitutes his
higher self, it is his link with g o d h e a d , it is G o d in m a n . Every
molecule in his physical system m u s t b e soaked with its d y n a m i c
energy. E a c h cell in t h e b o d y c o n t a i n s it in its plenitude. T h u s w e are
b r o u g h t face to face with the e n o r m o u s problem underlying all disease,
the enigmatical problem of n e r v o u s depletion.
What is Fatigue?
H o w can there b e depletion if vitality a n d cosmic c u r r e n t s of force
daily p o u r t h r o u g h m a n , simply saturating his mind a n d b o d y with its
p o w e r ? Primarily, it is b e c a u s e h e offers s o m u c h resistance t o its flow
t h r o u g h him that he b e c o m e s tired a n d ill, t h e conflict finally
culminating in d e a t h . H o w is p u n y m a n able t o defy t h e universe? N a y
m o r e , offer resistance a n d opposition t o t h e very force which
Rhythm
I m m u t a b l e r h y t h m is everywhere manifest in the universe. It is a living
process w h o s e p a r t s m o v e a n d a r e governed in a c c o r d a n c e with the
cyclic laws. L o o k at the sun, the stars, a n d the planets. All move with
c o m p a r a b l e g r a c e , with a r h y t h m in their inexorable times. It is only
m a n k i n d t h a t h a s wandered, in its ignorance a n d self-complacency,
far from the divine cycles of things. W e h a v e interfered with the
r h y t h m i c process inherent in n a t u r e . A n d how sadly h a v e we paid for
it!
Therefore, in attempting t o a t t u n e ourselves o n c e m o r e t o t h e
intelligent spiritual power functioning t h r o u g h n a t u r e ' s m e c h a n i s m , we
a t t e m p t , n o t blindly t o c o p y , b u t intelligently to a d o p t her m e t h o d s .
M a k e , therefore, the breathing rhythmical at certain fixed times of the
d a y , when there is little likelihood of disturbance. Cultivate a b o v e all
the art of relaxation. L e a r n t o address each tensed muscle from toe t o
head a s y o u lie flat on y o u r b a c k in bed. Tell it deliberately to loosen
its tension a n d cease from its u n c o n s c i o u s c o n t r a c t u r e . T h i n k o f the
blood in response to y o u r c o m m a n d flowing copiously to e a c h o r g a n ,
carrying life a n d n o u r i s h m e n t everywhere, p r o d u c i n g a state of
glowing, r a d i a n t health. Only after these preliminary processes h a v e
been accomplished should you begin y o u r r h y t h m i c breathing, slowly
a n d without haste. G r a d u a l l y , as the mind a c c u s t o m s itself t o the idea,
the lungs will t a k e u p the r h y t h m spontaneously. I n a few minutes it
will h a v e b e c o m e a u t o m a t i c . T h e whole p r o c e s s then b e c o m e s
extremely simple a n d pleasurable.
It would be impossible to overestimate its i m p o r t a n c e or efficacy.
A s the lungs t a k e u p the r h y t h m , automatically inhaling a n d exhaling
to a m e a s u r e d beat, so d o they c o m m u n i c a t e it a n d gradually extend it
t o all the s u r r o u n d i n g cells a n d tissue - j u s t as a stone t h r o w n into a
pool sends o u t widely e x p a n d i n g ripples a n d c o n c e n t r i c circles of
motion. In a few minutes the whole b o d y is vibrating in unison with
their m o v e m e n t . Every cell seems to vibrate sympathetically. A n d
very soon, the whole o r g a n i s m c o m e s t o feel a s if it were an
inexhaustible storage battery of power. T h e sensation - a n d it must be a
sensation - is u n m i s t a k a b l e .
Simple a s it is, t h e exercise is n o t t o b e despised. It is u p o n t h e
m a s t e r y of this very easy technique t h a t the rest of this system s t a n d s .
M a s t e r it first. M a k e sure t h a t y o u c a n completely relax a n d then
p r o d u c e the r h y t h m i c b r e a t h in a few seconds.
Colour Correspondences
A s skill a n d familiarity a r e acquired in t h e formulation of t h e centres,
a n addition t o t h e technique m a y b e m a d e . Earlier I r e m a r k e d t h a t
colour w a s a very i m p o r t a n t consideration where this technique w a s
c o n c e r n e d . E a c h centre h a s a different colour attribution, t h o u g h it is
wisest for a long period of time t o refrain from using any other colour
t h a n white. T o the Spirit or c o r o n a l centre t h e c o l o u r white is
attributed. It is the colour of purity, spirit, divinity, a n d so o n . It
represents, n o t so m u c h a h u m a n constituent, b u t a universal a n d
c o s m i c principle overshadowing t h e whole of m a n k i n d . A s w e descend
the shaft, however, t h e colours c h a n g e . L a v e n d e r is attributed t o t h e
Air o r t h r o a t centre, a n d it represents particularly t h e mental faculties
- h u m a n consciousness as such.
T o t h e Fire centre, red is a n obvious association requiring n o
further c o m m e n t . Blue is t h e colour referred t o t h e W a t e r c e n t r e ; it is
the colour of p e a c e , calmness a n d tranquillity, concealing e n o r m o u s
strength a n d virility. In other w o r d s , its p e a c e is t h e peace of strength
a n d p o w e r r a t h e r t h a n t h e inertia of mere weakness. Finally, t h e
colour referred t o the lowest centre of E a r t h is russet, the rich d e e p
colour of t h e earth itself, t h e foundation u p o n which w e rest.
F r o m this very brief a n d concise s u m m a r y it will b e seen t h a t e a c h
of these centres h a s a species of affinity o r s y m p a t h y with a different
spiritual constituent. O n e c e n t r e is peculiarly s y m p a t h e t i c t o o r is
associated with t h e emotions a n d feelings, whilst a n o t h e r h a s definitely
an intellectual bias. H e n c e , it follows logically, a n d experience
d e m o n s t r a t e s this fact, t h a t their equilibrated activity a n d stimulation
evokes a sympathetic reaction from every p a r t of m a n ' s n a t u r e . A n d
w h e r e disease manifesting in t h e b o d y is directly d u e t o s o m e psychic
maladjustment or infirmity, then t h e activity of t h e a p p r o p r i a t e centre
m u s t b e considered as affected s o m e h o w in a deleterious w a y . Its
stimulation by sound, t h o u g h t a n d colour, tends t o stimulate t h e
corresponding
psychic principle a n d t h u s t o disperse t h e
maladjustment. Sooner o r later a reaction is induced physically in t h e
d i s a p p e a r a n c e of t h e disease, a n d t h e c o n s e q u e n t building u p of n e w
cells a n d tissue - the a p p e a r a n c e of health itself.
Stimulating Circulation
Let this circulation, o n c e firmly established by the mind, flow evenly
to the r h y t h m of the breath for s o m e seconds so t h a t the circuit h a s
been traversed a b o u t half a d o z e n times - or even m o r e , if you wish.
T h e n repeat it in a slightly different direction. Visualize the vital flow
as moving from the c o r o n a l centre a b o v e the head d o w n the front of
the face a n d b o d y . After having turned b a c k w a r d s under the soles of
the feet, it a s c e n d s a t the b a c k in a fairly wide belt of vibrating energy.
This, likewise should a c c o m p a n y the inhalation a n d exhalation of
breath, a n d should also be persisted in for at least six complete
circuits.
T h e general effect of these t w o m o v e m e n t s will b e t o establish in
a n d a b o u t t h e physical form a n ovoid s h a p e of swiftly circulating
substance a n d p o w e r . Since the spiritual energy dealt with b y this
technique is extremely d y n a m i c a n d kinetic, it r a d i a t e s in every
Focusing Energy
This is the m o m e n t w h e n , should there be a n y functional disturbances
in a n y o r g a n or limb, the attention should be directed a n d focused on
that part. T h e result of this focus of attention directs a flow of energy
over a n d a b o v e the general equilibrium j u s t established. T h e diseased
o r g a n b e c o m e s bathed in a sea of light and power. D i s e a s e d tissue and
diseased cells, under the stimulus of such p o w e r , b e c o m e gradually
b r o k e n d o w n a n d ejected from the personal sphere. T h e revitalized
blood-stream is then able to send t o that spot new n o u r i s h m e n t and
new life so t h a t new tissue, fibre, cells, etc., c a n easily be built u p . In
this w a y , health is restored by the persistent c o n c e n t r a t i o n there of the
divine p o w e r . C a r r i e d o n for a few d a y s in the c a s e of superficial
ailments, a n d for m o n t h s in the event of chronic a n d severe troubles,
all s y m p t o m s m a y successfully be banished without others coming to
t a k e their place. T h e r e is n o suppression of s y m p t o m s . Elimination is
the result of these m e t h o d s . Even psychogenic erruptions m a y t h u s be
cured. F o r the currents of force arise from the deepest s t r a t a of the
u n c o n s c i o u s , where these p s y c h o n e u r o s e s h a v e their origin and w h e r e
they lock u p the n e r v o u s energy, preventing s p o n t a n e o u s a n d free
expression of the psyche. T h e upwelling of t h e libido, a s the vital force
is called in psychological circles, dissolves the crystallizations and
a r m o u r e d barriers which divide t h e various s t r a t a of psychic function.
W h e r e organic disease is the p r o b l e m t o be a t t a c k e d , the procedure
to be followed is slightly different. ( O n e should still b e under the care
of a c o m p e t e n t physician.) In this instance a considerably stronger
c u r r e n t of force is required s u c h a s will dissolve t h e lesion a n d be
sufficient to set in motion those systemic a n d metabolic activities to
c o n s t r u c t new tissue a n d cellular structure. T o fulfil these conditions in
an ideal sense a second p e r s o n m a y be requisite so t h a t his vitality
a d d e d to t h a t of the sufferer m a y o v e r c o m e the condition. A useful
technique which m y experience h a s discovered supremely successful,
a n d which a n y student c a n a d o p t , is first o f all t o relax completely
every tissue t h r o u g h o u t t h e b o d y before attempting the Middle Pillar
technique. T h e patient is placed in a highly relaxed state, o n e in which
every n e u r o m u s c u l a r tension h a s been tested a n d called t o t h e
attention of the patient. C o n s c i o u s n e s s is then able t o eliminate tension
a n d induce a relaxed state of t h a t muscle o r limb. I h a v e found a
useful preliminary in the practice of spinal manipulation a n d m a s s a g e ,
with deep kneadings a n d effleurage, for in this w a y an e n h a n c e d
circulation of the b l o o d a n d l y m p h is p r o d u c e d - which from the
physiological point of view is half the battle w o n . A suitable degree of
relaxation o b t a i n e d , the patient's feet are crossed over the ankles a n d his
finger interlaced t o rest lightly over the solar plexus. T h e o p e r a t o r
or healer then seats himself o n the right side of the person should t h e
patient be right-handed - vice versa for a left-handed patient. Placing
his right h a n d gently o n t h e solar plexus under the patient's
intertwined h a n d s , a n d his left h a n d o n the patient's head, at o n c e a
form of rapport is established. Within a few minutes a free circulation
of m a g n e t i s m and vitality is set u p , readily discernible both b y patient
a n d healer.
T h e patient's attitude should be o n e of absolute receptivity t o t h e
incoming force - a u t o m a t i c , should he h a v e unwavering confidence
a n d faith in the o p e r a t o r ' s integrity a n d ability. Silence a n d quiet
should be maintained for a short while, following which the o p e r a t o r
silently performs the practice of the Middle Pillar, still maintaining his
physical c o n t a c t with t h e patient. His a w a k e n e d spiritual centres act
on t h e patient by s y m p a t h y . A similar a w a k e n i n g is introduced with
the patient's sphere, a n d his centres eventually begin t o o p e r a t e a n d
t h r o w an equilibrated s t r e a m of energy into his system. Even w h e n the
o p e r a t o r d o e s not vibrate t h e divine n a m e s audibly, the p o w e r flowing
t h r o u g h his Angers sets up an activity which will surely p r o d u c e s o m e
degree of healing activity within t h e patient. His psycho-spiritual
centres are sympathetically stirred into the active assimilation a n d
projection of force s o that, without any conscious effort o n his p a r t ,
his sphere is invaded by t h e divine p o w e r of healing a n d life.
W h e n the o p e r a t o r arrives at the circulation stage, he so e m p l o y s
his inner visualizing faculty, a veritable m a g i c a l p o w e r indeed, t h a t the
a u g m e n t e d currents of energy flow n o t only t h r o u g h his o w n sphere
but t h r o u g h t h a t of his patient a s well. T h e n a t u r e of this rapport n o w
begins to u n d e r g o a subtle c h a n g e . W h e r e a s formerly there existed
close s y m p a t h y a n d a h a r m o n i o u s frame of mind, mutually held, during
a n d after the circulation there is an actual union a n d interblending of
the t w o energy fields. T h e y unite t o form a single c o n t i n u o u s sphere as
the interchange a n d transference of vital energy proceed. T h u s t h e
o p e r a t o r , o r his u n c o n s c i o u s p s y c h e or spiritual self, is able to divine
exactly w h a t potential his projected current should b e , a n d precisely t o
where it should b e directed.
A n u m b e r of these t r e a t m e n t s incorporating t h e c o o p e r a t i o n a n d
training of t h e patient in the u s e of mental m e t h o d s should certainly g o
far in alleviating the original condition. Occasionally, since fanaticism
a b o v e all is t o be eschewed, medical a n d manipulative m e t h o d s m a y
usefully be combined with t h e mental m e t h o d s described t o facilitate
a n d hasten the cure.
A l t h o u g h I have stressed healing of physical ills in the a b o v e , it
c a n n o t be insisted u p o n t o o strongly t h a t this m e t h o d is suitable for
application t o a host of other p r o b l e m s . This description of technique
will b e found a d e q u a t e for all other situations which m a y c o m e before
the student - whether it be a problem of poverty, c h a r a c t e r development, social or marital difficulties - a n d in fact a n y other problem type
of which one can think.
Prayer
But all this is merely p r e p a r a t o r y . T h e radio set m a y be lighted, the
c o n d e n s e r s and transformers a n d a n t e n n a e in perfect operation - but
w h a t d o we w a n t t o d o with it? S o also here. W e need m o n e y .
Sickness is present. O r w e have undesirable m o r a l or mental traits - or
w h a t not. W e h a v e so to elevate o u r m i n d s , in the utilization of this
spiritual energy, that the desire of o u r h e a r t automatically realizes
itself with practically n o effort at all. T h e wish, the heart's desire, the
goal to be reached, must be held firmly in mind, vitalized by divine
p o w e r , but propelled forward into the universe by t h e fiery intensity of
all t h e emotional exaltation we are capable of. P r a y e r is therefore
indispensable. P r a y e r , not merely a s a petition t o s o m e G o d outside
t h e universe, but prayer conceived as the spiritual and emotional
stimulus calculated to bring a b o u t an identification with or realization
of o u r o w n G o d h e a d , P r a y e r , sincerely u n d e r t a k e n , will mobilize all
the qualities of the self, a n d the inner fervour t h a t it will a w a k e n will
reinforce the work previously d o n e . It will render success an almost
infallible result. F o r in such a case, success c o m e s not because of one's
o w n h u m a n effort, but because G o d brings a b o u t the result. T h e
fervour a n d the emotional exaltation enable o n e to realize the divinity
within, which is the spiritual factor which brings our desires t o
immediate a n d complete fulfilment.
But I question whether prayer of the quiet unemotional variety h a s
a n y value a t all here. This cold-blooded petitioning finds n o place
within the highest conceptions of spiritual achievement. A n ancient
m e t a p h y s i c i a n o n c e said, 'Inflame thyself with p r a y e r . ' H e r e is the
secret. W e m u s t s o pray t h a t the whole of o u r being b e c o m e s aflame
with a spiritual intensity before which nothing can stand. All illusions
a n d all limitations fade a w a y utterly before this fervour. W h e n the soul
literally b u r n s u p , then spiritual identity with G o d is attained. T h e n the
h e a r t ' s desire is accomplished without effort - because G o d d o e s it.
T h e wish b e c o m e s fact - objective, p h e n o m e n a l fact, for all to see.
W h a t p r a y e r s , then, should b e employed to lift the mind t o this
intensity, t o a w a k e n t h e emotional fervour of which it w a s said
'inflame thyself in p r a y i n g ' ? T h a t I conceive t o b e a problem t o be
solved e a c h o n e for himself. E v e r y m a n a n d w o m a n h a s s o m e idea
a b o u t p r a y e r which, when sustained, will inflame him t o inward
realization. S o m e people will use a p o e m t h a t h a s a l w a y s h a d the
Non-therapeutic Uses
Quite a p a r t from t h e r a p y , there are o t h e r uses of the Middle Pillar
technique a s I h a v e intimated above. T h e enterprising student will
divine his own usages for it.
It m a y be for various r e a s o n s t h a t certain necessities of life, either
physical or spiritual, h a v e b e e n denied o n e - with a c o n s e q u e n t
c r a m p i n g effect o n c h a r a c t e r a n d the onset of a sense of frustration.
T h e latter always h a s a depressing a n d inhibitory effect on the h u m a n
mind, producing indecision, inefficiency a n d inferiority. T h e r e is n o
real necessity w h y there should be any u n d u e frustration a n d
inhibition in o u r lives. A certain a m o u n t is n o d o u b t inevitable. So
long a s we remain h u m a n it is quite certain t h a t in s o m e m e a s u r e we
a r e likely to be thwarted in o u r efforts fully to express the inner self,
t h u s experiencing s o m e degree of frustration. But any a b n o r m a l
m e a s u r e or persistent sense of thwarting a n d frustration m a y be dealt
with and, by these m e n t a l a n d spiritual m e t h o d s , eliminated.
First of all an understanding of life is essential, a n d an
unconditional a c c e p t a n c e of everything in life a n d every experience
t h a t m a y c o m e o n e ' s w a y . W i t h u n d e r s t a n d i n g will c o m e a love of life
a n d living, for love a n d u n d e r s t a n d i n g a r e o n e a n d the s a m e . It will
also foster the determination n o longer t o frustrate natural processes
but by a c c e p t a n c e t o c o o p e r a t e with n a t u r e . T h e m e t h o d s of spiritual
Self-analysis
T h e technical procedure is, as I have shown, extremely simple - even
where employed for subjective ends. S u p p o s e the realization suddenly
c o m e s t o m e that instead of being the m a g n a n i m o u s person I h a d
imagined myself to be I a m really m e a n and stingy. O f c o u r s e I could
g o t h r o u g h a c o u r s e of p s y c h o a n a l y s i s to discover why m y n a t u r e
early in life h a d b e c o m e w a r p e d so t h a t a habit of m e a n n e s s w a s
engendered. But this is a lengthy a n d costly business - b a d a r g u m e n t s ,
admittedly, against its necessity. A n d so m u c h would depend upon the
analyst a n d his relations with myself. Instead, however, I might resort
to the following technique. M y first steps consist of those described
a b o v e - r h y t h m i c breathing, the light-shaft formulated from h e a d to
foot, a n d the circulation of force t h r o u g h the a u r a . T h e n remembering
that a generous outlook u p o n a n d an attitude t o w a r d s life is a
T h e s e e s s a y s , n o w r e v i s e d a n d b r o u g h t t o g e t h e r for t h e first
t i m e , b y o n e of t h e f o r e m o s t a u t h o r i t i e s o n t h e t h e o r y a n d
p r a c t i c e of M a g i c , r e p r e s e n t t h e fruit of a l i f e t i m e ' s s t u d y a n d
e x p e r i e n c e of o c c u l t t e c h n i q u e s .
T h e e m p h a s i s t h r o u g h o u t is o n p r a c t i c a l m e t h o d s of r e l e a s i n g t h e
v a s t i n n e r p o t e n t i a l o n w h i c h M a g i c d e p e n d s , w i t h t h e a i m of
finding ' t h e j e w e l of a n e w life' a life full of c r e a t i v e
possibilities b a s e d o n a radical r e n e w a l of c o n s c i o u s n e s s .
T h e v o l u m e c o n t a i n s T h e A r t a n d M e a n i n g of M a g i c ' , ' A
Q a b a l i s t i c P r i m e r ' , ' M e d i t a t i o n ' , T h e Q a b a l a h of N u m b e r a n d
M e a n i n g ' a n d T h e A r t of T r u e H e a l i n g ' .
'Very remarkable indeed . . . This is probably Regardie's best book since
his classic Tree of
Life.'
Colin Wilson
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