Israel Regardie - The One Year Manual

Contents

First published as Twelve Steps to Spiritual Enlightenment by the Sangreal Foundation, 1969 First Samuel Weiser paperback 1975 This revised edition 1981 by Samuel Weiser, Inc. Box 612 Y o r k Beach, M a i n e 03910 Reprinted, 1990 © Israel Regardie, 1975 A l l rights reserved. No part of the publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopy, without permission in w r i t i n g from Samuel Weiser, Inc. Reviewers may quote brief passages. ISBN

0-87728-301-X

Cover painting is entitled " T h e Ascent," © 1990, Rob Schouten. Typeset in 11 point Sabon Printed in the U n i t e d States of A m e r i c a by Baker Johnson, Inc.

Preface, ix The Four Adorations, 1 Body Awareness, 5 Relaxation, 9 Rhythmic Breathing, 15 M i n d Awareness, 21 Concentration, Use of the Mantram, 25 Developing the W i l l , 29 The Rose Cross Ritual, 33 The Middle Pillar Ritual, 39 Symbol of Devotion, 47 Practice of the Presence of God, 51 U n i t y - A l l is God, 57 Invoke Often! Inflame Thyself with Prayer, 63 Epilogue, 69 Recommended Reading, 71 Bibliography, 73

Gratefully dedicated to C A R R P . C O L L I N S , JR. who suggested and inspired this book, and without whom it would never have been written — or completed!

PREFACE

T H I S BOOK WAS F O R M E R L Y

entitled Twelve Steps to Spiritual Enlightment. Insofar as it was intended to be a m a n u a l delineating a course of practical study to extend over a p e r i o d of at least twelve m o n t h s , that title seems rather presumptuous. It h a d been my original i n tention to entitle it The One Year Manual. T h e title describes the nature of the b o o k w i t h o u t any pretensions, assumptions or exaggerated claims. Several experiences w r a n k l e d in my m i n d not o n l y about the title but by the C h r i s t i a n references w h i c h were really quite foreign to my o u t l o o k . T h e first b l o w came w h e n a psychologist l i v i n g in F l o r i d a corresponded w i t h me about a couple of my other b o o k s . T h e n she chanced u p o n the Twelve Steps to Spiritual Enlightenment. It so annoyed her that she wrote me most emphatically about her d i s a p p r o v a l . There was n o t h i n g I c o u l d do honestly but to w r i t e back agreeing w i t h her and admitting that I had no great l i k i n g for these C h r i s t i a n references either. Sometime after that there was an editorial in a small British magazine Agape w i t h whose editor there h a d been occasional correspondence. T h i s editorial was most critical of both me and the b o o k . It made me realize the enormity of my error and h o w far I had strayed f r o m w h a t was really acceptable to me. T h e r e were several others that h a m m e r e d home the point.

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T h e error consisted simply of being too susceptible to the suggestions of w e l l - m e a n i n g friends. It was their contention that the i n c l u s i o n of T h e l e m i c , E g y p t i a n and other pagan allusions, might prove difficult to accept by some readers. T o d a y it bothers me somewhat to admit that I was swayed by this specious argument. It was also suggested that if C h r i s t i a n items were to replace those mentioned above it w o u l d insure a w i d e r c i r c u l a t i o n a n d sale of this b o o k . T h e outcome of all this is the revision of the b o o k in the f o r m o r i g i n a l l y intended before close a n d dear friends suggested modifications of one k i n d or another. M o s t of the material is identical w i t h that i n Twelve Steps. T h e slant, however, is totally different a n d may appeal to a different group of students. In its present f o r m it adheres more closely to my o r i g i n a l intention, a n d so is more to my o w n l i k i n g . As previously stated, this m a n u a l delineates a course of practical study to extend over a p e r i o d of at least twelve months. T h e o r e t i c a l l y , it is designed for the ideal student. S i n c e , h o w e v e r , there i s n o such " i d e a l " , each student represents a different p r o b l e m . E a c h is a unique personality w i t h his o w n character-structure, his o w n idiosyncracies a n d his o w n w a y of solving problems in a certain a m o u n t of time. N o t w o students are alike. U n d e r these circumstances, it must be self-evident that though designed for a twelve m o n t h p e r i o d , it is more likely that the student may need to spend a g o o d five years w o r k i n g w i t h these simple methods. Some exercises may be completed and mastered in the m o n t h prescribed. O t h e r procedures may require anywhere f r o m three months to a year before any real mastery or noticeable result is achieved. It is i m p o r t a n t therefore to stress patience as a supreme necessity where this course of study is concerned. Some exercises have as a secondary gain the acquisition of a higher degree of patience. These simple injunctions require little elaboration. Make haste slowly w o u l d be the ideal m a x i m f o r every student to adopt w h e n starting to study and practice this scheme. It w i l l pay o p t i m a l dividends in the end.

Preface / xi It w o u l d be of infinite value if, w h i l e w o r k i n g these exercises, the student kept w h a t I propose to call a D a y B o o k . In accounting procedures, the D a y B o o k is a j o u r n a l in w h i c h are entered all the transactions of the d a y , regardless of w h a t they are. In this D a y B o o k , or W o r k B o o k , that we are considering, the student s h o u l d keep a detailed record of every practice that he engages i n . Immediately after p e r f o r m i n g every exercise, he should take a couple of minutes f r o m his next task in order to make entries in this D a y B o o k . He s h o u l d record the date and time of the d a y , the particular exercise he practiced, h o w many minutes were devoted to it, w h a t he felt about the m a n ner in w h i c h he proceeded, any experiences that may have occurred, and finally his evaluation of the p e r i o d itself. It might even be w o r t h w h i l e recording some extraneous data, such as the k i n d of weather p r e v a i l i n g , the temperature w i t h i n the r o o m in w h i c h he is w o r k i n g a n d the general emotional m o o d , etc. If this D a y B o o k is scrupulously kept, at the e x p i r a t i o n of a year, regardless of whether it is seen or examined by any other person, the student w i l l eventually be able to l o o k at his efforts w i t h fair objectivity. It may come as a distinct surprise to read through some of his early comments on his first experiences and efforts. He may even perceive a psychological pattern r u n n i n g through all his exercises and whatever results accrue f r o m them. No little insight can be obtained f r o m this. T h e keeping of the D a y B o o k , therefore, is a matter of prime importance. M e t i c u l o u s attention should be given to it right f r o m the start. T h e occult student, at the outset of his studies, is besieged by hundreds of b o o k s describing dozens of practices of every k i n d . T h e y p r o m i s e , directly or otherwise, to b r i n g h i m to the very heights of spiritual attainment, no matter h o w that attainment is defined. But by the very wealth of material is he o v e r w h e l m e d . A n d the result is that, generally speaking, he does n o t h i n g except read. R e a d i n g does very little to b r i n g one to any k i n d of realization of one's divine nature. In this m a n u a l , it is proposed to burden the student w i t h

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very little theory, but to outline a course of procedure w h i c h , persisted in for at least twelve m o n t h s , w i l l b r i n g h i m a g o o d w a y a l o n g the P a t h . T h i s course of procedure w i l l describe a certain n u m b e r of classical practices w h i c h are calculated to produce certain types of results. T h e r e w i l l be no attempt to dazzle h i m w i t h startling but vague promises, w i t h fantasies of great achievements, w i t h misleading claims leading nowhere. I w i l l simply suggest that this practice or the other, w h e n faithfully p e r f o r m e d , s h o u l d yield such a n d such result. T h e speed w i t h w h i c h such results are achieved naturally must vary w i t h each student. E a c h h u m a n being is different, though constructed more or less on the same a n a t o m i c a l , p h y s i o l o g i c a l , psychological a n d spiritual basis. B u t w i t h i n these areas there is r o o m for a variety of differences. Such differences w i l l determine whether he can w o r k q u i c k l y , concentratedly, d y n a m i c a l l y , s l o w l y , m e t h o d i c a l l y , imaginatively, o r w i t h o u t any real v i s i o n of where he is g o i n g . B u t if this p r o g r a m is f o l l o w e d , he is certain at the end of a year to f i n d himself a changed person, w i t h a vastly changed o u t l o o k u p o n life, an i m p r o v e d perception of himself, a n d capable of undergoing some k i n d o f inner discipline w h i c h ultimately w i l l take h i m along the trail where former spiritual giants have t r o d . It may be that w h e n that time comes he may f i n d himself better able to appreciate the more c o m p l e x systems of training described in t w o occult encyclopedias w h i c h I have edited. T h e first, a n d older one, is The Golden Dawn ( L l e w e l l y n Publications). A p r o f o u n d a n d most effective t r a i n i n g system is there described at great length. W i t h his n e w l y - f o u n d sensitivity a n d discipline, the student m a y discover this is no longer so mysterious or o v e r w h e l m i n g as it m a y once have appeared. T h e m o r e recent e n c y c l o p e d i a is Gems from the Equinox. T h i s consists of the magical instructions beautifully w r i t t e n by Aleister C r o w l e y for his o w n occult O r d e r , the A . A . I have k n o w n m a n y students t h r o u g h o u t the years w h o , h a v i n g read these instructions, have for one or more reasons been put off, f i n d i n g them entirely too c o m p l i c a t e d or difficult or unintelligible. It is my belief that h a v i n g completed the course of t r a i n i n g described in this one year m a n u a l , the stu-

Preface / x i i i dent may f i n d himself far more prepared to embrace the disciplines that C r o w l e y had recommended. In fact, I rather fancy that the Probationer o f C r o w l e y ' s A . A . c o u l d f i n d this m a n u a l of the utmost value to prepare h i m for advancement to the G r a d e of N e o p h y t e . N e i t h e r of these t w o Grades should pose any great p r o b l e m or insuperable d i f f i c u l t y to the student w h o has first mastered the more simple disciplines outlined here. Israel Regardie

T H E FOUR ADORATIONS

I N FORMER GREAT AGES, M A N

realized intuitively his relationship to nature a n d to the l i v i n g universe in w h i c h he lived and was a part. He felt his unity w i t h all the elements. In the fullness of his life he w o r s h i p p e d the Sun as a visible s y m b o l of the u n k n o w n G o d in whom we live and move and have our being. It is a x i o m a t i c that light is life a n d b o t h are dependent u p o n the S u n — w h i c h thus becomes a vital s y m b o l of G o d . In our m o d e r n scientific age of gadgets a n d things, w i t h o u r unnatural w a y of life divorced f r o m contact w i t h the d y n a m i c root of things, we have lost this essential w i s d o m . In order that we may once more progress t o w a r d s the f u l l awareness of the source of life and love and liberty, we make r i t u a l gestures of a f f i r m i n g a l i n k between the Sun a n d ourselves. U p o n the basis of these gestures of a d o r a t i o n , every act in life may be dedicated in such a w a y that l i v i n g itself becomes sanctified and transformed. T h o u g h G o d is a u n i t y , the Sun, as a symbol of G o d , appears differently at each of its four daily s t a t i o n s — d a w n , n o o n , sunset a n d m i d n i g h t . Therefore an a d o r a t i o n is directed towards the Sun at each of these four stations. A t d a w n , o r u p o n arising, h e s h o u l d p e r f o r m whatever ablutions are customary a n d then t u r n i n g towards the East, say a u d i b l y : Hail unto Thee who art Ra in Thy rising, Even unto Thee who art Ra in Thy strength,

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Who travellest over the Heavens in Thy bark At the Uprising of the Sun. Tahuti standeth in His splendour at the prow And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Night! M u c h of the s y m b o l i s m inherent in this act of simple a d o r a t i o n may be missed by the student for some considerable time. It does not matter just yet. B u t this s h o u l d not be permitted to serve as an obstacle to d a i l y practice, nor to deter h i m f r o m adoring G o d in the f o r m of the rising Sun every day of his life. V* At n o o n , wherever he may be — at h o m e , in the office, on the streets, or in a factory—let h i m adore G o d . It w i l l help in some measure to b r i n g G o d into his life. Face the South and say: Hail unto Thee who art Hathor in Thy triumphing, Even unto Thee who art Hathor in Thy beauty, Who travellest over the Heavens in Thy bark At the Mid-course of the Sun. Tahuti standeth in His splendour at the prow, And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Morning! At the eventide, w h e n the Sun goes d o w n , let h i m face the West and adore the L o r d of the Universe in these w o r d s : Hail unto Thee, who art Turn in Thy setting, Even unto Thee who art Turn in Thy joy, Who travellest over the Heavens in Thy bark A t the Down-going of the Sun. Tahuti standeth in His splendour at the prow And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Day! At midnight or u p o n retiring, turn to the N o r t h and say: Hail unto Thee Who art Khephra in Thy hiding, Even unto Thee who art Khephra in Thy silence, Who travellest over the Heavens in Thy bark

The Four Adorations / 3 At the Midnight Hour of the Sun. Tahuti standeth in his Splendour at the prow And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Evening. T h i s particular practice s h o u l d be made a regular part of everyday life a n d s h o u l d be persisted in u n t i l it becomes a part of y o u r w a y of life. O t h e r exercises described here may be perf o r m e d for l i m i t e d or v a r y i n g periods of time, but these particular Fourfold Adorations are to be integrated for a l l time i n to the daily pattern of l i v i n g .

STEP I BODY AWARENESS

O N E O F T H E MAJOR GOALS

of any system of self-development or spiritual g r o w t h is the acquisition of sensitivity or self-awareness. There is only one way of a c q u i r i n g this awareness— and this is to become aware. Sitting c o m f o r t a b l y in a straight-backed chair, or l y i n g flat on one's back in b e d , one merely attempts to observe w h a t is h a p p e n i n g , as it were, " u n d e r the s k i n . " Y o u simply w a t c h y o u r b o d y , its sensations and feeling here a n d n o w . T h i s o n l y — a n d n o t h i n g more. Do not try to relax or to breathe in any unusual or special w a y , or to try to c o n t r o l the thoughts that float t h r o u g h the m i n d . A l l these processes and methods w i l l be dealt w i t h later. F o r the time being, merely become conscious of any sensation that arises anywhere in the b o d y . I suggest y o u wriggle a r o u n d for a m o m e n t or t w o to f i n d that one p o s i t i o n w h i c h seems most comfortable. H a v i n g f o u n d it, stay in it, a n d do not move f r o m it in any w a y . There should be absolutely no v o l u n t a r y muscular movement for the rest of the practice session. N o t even a wriggle of a toe, or a wiggle of a finger. T h e session s h o u l d last not more than ten minutes at first, but gradually by the end of a m o n t h s h o u l d be extended to half an h o u r . F o r many people this w i l l seem an eternity in w h i c h every instinct w i l l cry a l o u d for a wiggle of some k i n d to ease the tension. T h i s s h o u l d be resisted. O t h e r students w i l l f i n d the ten minutes to pass, as it were, in a flash. It is i m p o r t a n t to develop y o u r powers of concentration w h i l e p r a c t i c i n g these awareness exercises. If y o u r m i n d


w a n d e r s , gently b r i n g it back. Y o u r p o w e r of concentration w i l l i m p r o v e each day. As y o u sit or lie quietly, y o u m a y become conscious of an itching of the scalp. Leave it alone. Do not do anything about it. Do not scratch. Just w a t c h . In a m o m e n t or t w o , it may die d o w n and disappear, or else y o u r attention w i l l be distracted by a tingling somewhere else. Presently, y o u may become conscious of the back settling d o w n into the bed or chair. Just w a t c h this process. T r y o n l y to become exquisitely aware of the a c c o m p a n y i n g b o d y sensations w i t h o u t in the least trying to ignore them or change them. M a k e n o judgements about w h a t y o u observe. M e r e l y notice. Do not criticize n o r reject any of these sensations. T h e y m a y be comfortable or u n c o m f o r t a b l e , pleasurable or otherw i s e , but they are y o u r o w n . Accept them just as they are. T h e y are y o u ! Sensations in different portions of the b o d y w i l l come and g o , w i t h o u t apparent rhyme or reason. W a t c h them. It is often a g o o d idea to verbalize audibly just w h a t y o u do feel. It is a procedure I often use in my office, where I encourage the patient, l y i n g on the c o u c h , to express audibly enough for me to hear his description of exactly w h a t he is presently feeling, and where. T h e outcome of this is that a p r o f o u n d relaxation of nervous tension develops merely on the basis of w a t c h i n g . Y o u do n o t h i n g else but observe the rise a n d fall of sensation w i t h o u t attempting in the least to m o d i f y whatever phenomena may occur. But day in and day out practice w i l l heighten enormously this function that is called self-recollection, m i n d fulness, self-awareness, and m a n y other names. W i t h o u t this self-awareness, very little can be accomplished on the P a t h . A l l other exercises and c o m p l e x procedures actually begin f r o m this heightening of self-awareness. Start it n o w . No special time need be set apart for this exercise. Y o u may pursue it wherever y o u happen to be, at any time, in any place. C e r t a i n l y , in bed w h e n retiring at night, or w h e n arising in the m o r n i n g ; these are excellent periods of time to practice this art of self-recollection.

Body Awareness / 7 W h i l e p e r f o r m i n g one's d a i l y a b l u t i o n s — b a t h i n g , w a s h i n g , shaving, evacuating, a p p l y i n g m a k e u p , dressing, etc. — one can sharpen one's perception of w h a t one is d o i n g to become conscious of the most minute and hitherto insignificant sensations. T h i s art can be extended enormously in a variety of different directions as familiarity w i t h practice makes one aware of more of w h a t is going on inside. F o r example, if C a r l Jung's definition of psycho-therapy is that thereby one becomes conscious of w h a t hitherto was unconscious, then the pursuit of this method w i l l result in the heightened consciousness of a large number of inner sensations of w h i c h previously one was totally u n a w a r e . A n d to this extent, one's h o r i z o n s of one's self w i l l have become enlarged. T h e Path has been entered upon. T h i s exercise should be pursued for at least one m o n t h . T w o practice periods s h o u l d be set aside at the very least every day, no longer than ten minutes at a time. T h i s altogether apart f r o m the momentary cessation of activity at v a r y i n g times d u r i n g the day in w h i c h to observe w h a t is going on i n side.

STEP II RELAXATION

T H E R E ARE WELL-DEFINED

techniques for developing the process of r e l a x a t i o n , a n d we c a n use the gains d e r i v e d f r o m the p r e c e d i n g exercises. Whatever p o s i t i o n has been employed previously should be continued n o w . E i t h e r a supine or upright p o s i t i o n may be used. If the latter, a stiff-backed chair to support the erect spine is u n d o u b t e d l y best. If l y i n g d o w n on a couch or bed, the mattress s h o u l d be moderately f i r m : but if not, the best alternative is a well-carpeted f l o o r . T h e reason for this latter recommend a t i o n is that the floor w i l l not y i e l d , so it w i l l have to be the practising student whose b o d y yields to r e l a x a t i o n . Before l y i n g or sitting d o w n , there are a couple of movements that I recommend to patients in the office. First of a l l , spend a minute or t w o , s k i p p i n g w i t h an invisible rope in a stationary p o s i t i o n . T h i s is not merely an exercise to enhance the b l o o d c i r c u l a t i o n a n d stimulate deeper breathing, but by virtue of the alternate contraction a n d relaxation of muscles, it w i l l go far t o w a r d s p r o v i d i n g the right somatic basis on w h i c h to proceed w i t h these psychological relaxation techniques. F o l l o w i n g this, stand upright, w i t h legs about a foot apart, a n d h a v i n g i n h a l e d , expel all the air as y o u let yourself fall f o r w a r d f r o m the w a i s t , l i m p like a rag d o l l . It is similar to a calisthenic exercise of t r y i n g to touch the toes w i t h o u t bending the knees, falling f o r w a r d completely relaxed. We are striving to produce relaxation however, not to do calisthenic exercises. Let the body above the waist fall d o w n w i t h the ex-

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h a l a t i o n , w i t h the fingers and hands dangling near the feet for a second or t w o , then, as y o u inhale, s l o w l y rise up to the stand i n g p o s i t i o n . Repeat this process a dozen or more times. It w i l l help y o u to get y o u r w i n d back, after the s k i p p i n g exercise and also to relax many of the muscles of the torso. T h e head and neck too s h o u l d be permitted to d r o p l i m p as y o u exhale, w h i l e letting the upper body d r o p f r o m the waist. T h i s w i l l relax the neck musculature. Keep y o u r m i n d attuned a n d focussed on y o u r b o d y sensations. T h i n k only of w h a t y o u are d o i n g . Observe and concentrate on the various sensations of the b o d y . N o w y o u are ready to begin the r e l a x a t i o n exercise p r o p er. T a k e a few very deep breaths a n d , as y o u exhale, heave some very deep sighs. If the d i a p h r a g m a n d a b d o m i n a l muscles relax, the greater part of the musculature and other tissues s u p p l i e d by the i n v o l u n t a r y or vegetative nervous system, t o o , w i l l loosen u p w i t h it. L i e quietly i n this p o s i t i o n for a few seconds, observing yourself all the time. Become familiar w i t h the b o d y ; learn to notice w h a t the b o d y feeling is l i k e , b e c o m i n g even more aware. T h e former exercises w i l l have acquainted y o u w i t h this m e t h o d a n d its sensations. T h e next stage of the process actively employs the i m agination to extend the boundaries of y o u r awareness. There is a w e l l - k n o w n physiological l a w that an increased f l o w of b l o o d to any part of the body can be p r o d u c e d by concentrating on that part of the b o d y . W h e t h e r it is merely becoming conscious of the b l o o d already in the vessels there, or that nervous impulses are conveyed to the muscular w a l l of the arteries a n d vessels in the area contemplated, thus relaxing those walls to permit an enhanced b l o o d - f l o w , does not matter; either e x p l a n a t i o n w i l l suffice. T h a t this can be done is an actual experience y o u can demonstrate to yourself. By k n o w i n g that there are tensions in a certain l i m b or organ we c a n , by using the i m a g i n a t i o n , stimulate vasodilator fibers w h i c h relax blood-vessels enabling the b l o o d to f l o w there in larger quantities. A surplus of b l o o d —a congest i o n — w i l l cause a degree of heat w h i c h in t u r n w i l l induce the

Relaxation / l l relaxation of muscular fibre and tissue that we desire. T h i s is the theory; it leads directly to practice. It calls for the active use of the i m a g i n a t i o n . First of a l l , visualize y o u r b r a i n . E v e r y o n e has seen diagrams and d r a w ings of the b r a i n frequently enough to k n o w w h a t it looks like i n the m a i n , w i t h o u t n a m i n g the t e c h n i c a l n e u r o l o g i c a l details. It is a mass of w h i t e and gray substance, convoluted a n d twisted in u p o n itself, divided by a l o n g fissure into t w o lateral hemispheres, w i t h a front and rear p o r t i o n . Picture it, as y o u have seen it in the drawings. H o l d the picture f i r m l y in y o u r m i n d u n t i l y o u begin to sense a w a r m feeling spreading out f r o m the center of the s k u l l . Sometimes it may be accompanied by a gentle t i n g l i n g , a pins-and-needles sensation. Facilitate this process by imagining that the blood-vessels w i t h i n the b r a i n have dilated enough to h o l d larger amounts of b l o o d , thus t u r n i n g the b r a i n p i n k , and that this congestion has p r o d u c e d the w a r m t h that has already been sensed. F r o m the b r a i n proceed to the eyes, i m a g i n i n g that these are like t w o balls, each hanging f r o m f o u r tiny muscular chains. M a n a g e this picture as y o u have the previous one. By b u i l d i n g the imaginative picture, the l u m e n of the b l o o d vessels in the muscles become enlarged a n d h o l d more b l o o d w h i c h w a r m s the s u r r o u n d i n g musculature. T h e y then relax, yielding the sensation of the eyeballs s i n k i n g back into their sockets. It is i m p o r t a n t to develop y o u r powers of concentration w h i l e practicing these relaxation exercises. D o not a l l o w y o u r m i n d to w a n d e r f r o m w h a t y o u are d o i n g , or more particularl y , f r o m the area y o u are r e l a x i n g . Concentrate. T h i n k only on w h a t y o u are d o i n g . If y o u r m i n d w a n d e r s , gently b r i n g it back. Y o u r p o w e r o f concentration w i l l i m p r o v e each day. Pursue a similar procedure w i t h regard to the rest of the head —that is, visualize the w a r m b l o o d f l o w i n g through w i d e n e d b l o o d - v e s s e l s t o the t e m p l e s , the e a r s , the cheekbones, then to the nose, m o u t h , l i p s , tongue, jaws a n d c h i n . In m u c h the same w a y , after h a v i n g made the mental constructs, y o u w i l l feel w a r m t h a n d t i n g l i n g b u i l d u p i n the

12 / THE O N E YEAR M A N U A L

areas i m a g i n e d , w i t h the gradual emergence of the relaxed feeling. By the time y o u have gone thus f a r — a n d at least ten minutes s h o u l d have been spent in this action —the greater part of the body w i l l reflexively have undergone a relaxing process. No matter h o w greatly relaxed y o u felt after the first exercise of merely observing y o u r b o d y — t h i s merely prepared the p a t h w a y . T h e current exercises carry them tremendously further. T h e r e m a i n i n g part of the half h o u r — a n d the exercise for this m o n t h s h o u l d take not one m i n u t e less — s h o u l d be devoted to dealing w i t h every part of the b o d y in m u c h the same w a y as described above. T h e w h o l e neck should be dealt w i t h t h o r o u g h l y . W o r k d o w n easily t h r o u g h the shoulders a n d the arms u n t i l the a b d o m i n a l area is reached. G i v e this then a t h o r o u g h w o r k i n g over. T h e more y o u relax this middle area of the a b d o m e n , the more likely it is that the w h o l e of y o u r b o d y w i l l respond w i t h massive "letting-go". D r . G e o r g G r o d d e c k , the father of m o d e r n psychosomatic medicine, called this area the " m i d d l e - m a n " of the b o d y . In the beautiful imagery a n d p s y c h o l o g i c a l s y m b o l i s m that this p h y s i c i a n e m p l o y e d , this middle part of the b o d y was conceived to be e n d o w e d w i t h a species of intelligence even as is the breast and the head —this belly-mind being often opposed to the c o l d i n clinations a n d r a t i o n a l activities of the head-mind. It is the seat of the instincts, feelings a n d passions, a n d all the d y n a m i c forces inherited f r o m the past that we attribute to the U n conscious. F i n a l l y , visualize the stream of b l o o d separating f r o m the aorta into t w o p o w e r f u l arterial streams, t w o rivers of w a r m b l o o d descending f r o m the pelvis into the thighs, legs a n d feet. Be very attentive here, t o o ; visualize all the tight, stiff, taut thigh a n d leg muscles t h o r o u g h l y in order to relax them under the stimulus of the i m a g i n a t i o n a n d the w a r m t h of the b l o o d . In this manner, proceed u n t i l the toes are reached. T h e n pause. Y o u have completed a great cycle in the relaxing process.

Relaxation / 13 Pause to consider and observe. N o t e h o w y o u feel. Y o u r previous w o r k should have heightened y o u r ability to sense w h a t is happening somatically. R e c o r d y o u r feelings. Permit the sense of real pleasure a n d enjoyment and freedom to make a n indelible impression u p o n y o u r m i n d . If the m e m o r y of this experience is w e l l - r e c o r d e d , it can be evoked at any moment f r o m y o u r storehouse of memories. It doesn't matter if y o u are r i d i n g in the subway or d r i v i n g y o u r car, at home reading or listening to the r a d i o , y o u have only to remember the pleasure of r e l a x a t i o n a n d f o r t h w i t h the memory is evoked f r o m y o u r psyche to impact itself u p o n all the tissues a n d fibres of the b o d y . R e l a x a t i o n then f o l l o w s . It is w e l l to enjoy this feeling of deep r e l a x a t i o n . Impress it thoroughly u p o n y o u r m i n d . Get the feel of complete relaxat i o n as v i v i d l y a n d as strongly as y o u c a n , because henceforth, w h e n you need to relax, y o u can restore this state of calmness, serenity and complete relaxation merely by t h i n k i n g of it. W h e n y o u next w a n t to relax, all y o u have to do is take a deep breath a n d as y o u exhale, think of the w o r d relax and remember this w o n d e r f u l serene feeling of complete relaxation and once again it w i l l be immediately restored to y o u . Inhale and as you breathe o u t , mentally c o m m a n d yourself to relax. Soon this c o n d i t i o n e d reflex w i l l be immediate, automatic and complete. A p p r o x i m a t e l y half an h o u r at a time should be given over to this practice. If y o u are able t o , pursue the process twice a day, m o r n i n g and evening. Concentrate on the f o r m a t i o n of the c o n d i t i o n e d reflex w h i c h w i l l then produce the relaxed state w i t h o u t the loss of valuable time. But there must be considerable practice first before the conditioned reflex can be established. O n c e a day w i l l d o ; twice a day is better. In this w a y , the f o u n d a t i o n is l a i d d o w n for the more significant and spiritual w o r k to be developed and w o r k e d u p o n later. As an aside, it might be w o r t h recording that this exercise in one f o r m or another, is n o w being used in the treatment of cancer. In T e x a s there is a husband-wife team, physician and psychologist, the D r s . C a r l S i m o n t o n w h o teach their patients


relaxation methods w h i c h are similar to this. T h e patients then add their o w n personal flourishes to the technique. F o r example, one may imagine that the b l o o d sweeping through a cancerous g r o w t h is breaking d o w n the malignancy, to sweep it away for e l i m i n a t i o n elsewhere. Y e t another may imagine a host o f k n i g h t s i n s h i n i n g a r m o r b e a r i n g d o w n o n the malignancy and slashing it to bits. There are innumerable variations to be rung on this simple theme. As a supplement or as an a d d e n d u m to o r t h o d o x m e d i c a l treatment, a high percentage of "cures" is claimed w h i c h is not obtainable by using one or the other exclusively. As a further extension of the technique described here, it w o u l d be well to note that all the current experiments w i t h biofeedback instruments corroborate in every detail the fundamental thesis of this chapter.

STEP III RHYTHMIC BREATHING

A F T E R T H E EXERCISES O N

awareness and relaxation have been practiced, the attention can be turned to breathing. First of a l l , it can be stated dogmatically that few of us breathe adequately. T h e preceding exercise s h o u l d have demonstrated the existence of massive tensions in the entire chest, diaphragmatic a n d a b d o m i n a l areas of the b o d y . These tensions hamper the breathing p r o cess. Self-awareness a n d relaxation w i l l have m o d i f i e d these tensions if not entirely, then at least in part. Self-observation w i l l further have revealed that m a n y of us breathe o n l y w i t h the upper p o r t i o n of the lungs. F o r example, men w h o w e a r tight belts w i l l f i n d that they are forced to breathe w i t h the higher chest area because the d i a p h r a g m and a b d o m e n are compressed by the tight belt. On the other h a n d , w o m e n w h o w e a r tight brassieres may discover that the effort i n v o l v e d in l i f t i n g the chest against the tight compression of the elastic part of the brassiere is entirely too great, so that it is easier to use the m i d d l e or l o w e r area of the lungs. M o r e o v e r , those w i t h severe e m o t i o n a l problems w i l l have discovered that invariably the entire breathing process is hampered by massive muscular tension, resulting in very p o o r oxygenat i o n — a n d therefore very l o w vitality. T h e a t t e n t i o n g i v e n t o b r e a t h i n g o n the P a t h o f Enlightenment has as one of its objects the eradication of as m u c h neuromuscular tension as possible a n d therefore the heightening of energy a n d vitality. An attempt is made to


regulate the process of breathing in a r h y t h m i c a l manner. Its necessity arises f r o m the f o l l o w i n g n o t i o n : if life is all one, a l l penetrant a n d all-pervasive, what more reasonable then, that the very air we breathe f r o m one moment to another s h o u l d be highly charged w i t h vitality? O u r breathing process is then regulated on the basis that life is the active principle in the atmosphere, whether we call it o x y g e n , p r a n a or something else. D u r i n g the practice of this r h y t h m i c breathing at fixed periods of the d a y — t w i c e a day at least, a n d for no more than ten minutes at a time—there should be no strenuous forcing of the m i n d , no overtaxing of the w i l l . A l l effort should be gentle and easy; then s k i l l is obtained. Let the breath f l o w in w h i l e mentally c o u n t i n g very s l o w l y . . . one, t w o , three, four. T h e n exhale c o u n t i n g to the same f o u r f o l d beat. It is fundamental and i m p o r t a n t that the initial r h y t h m begun, whether it be at a four or a ten beat count, or any other convenient r h y t h m , s h o u l d be maintained for the ten minutes prescribed. It is the very r h y t h m itself w h i c h is responsible for the ready absorption of vitality f r o m w i t h o u t , and the acceleration of the divine p o w e r w i t h i n . In w o r k i n g for the development of the r h y t h m i c breath, the s t u d e n t s h o u l d n o t reject the p o s s i b i l i t y o f u s i n g mechanical devices. In the o p e n i n g phases of self-applied discipline, the student needs every bit of help he can o b t a i n . I w o u l d like to suggest the use of one of the m o d e r n electric metronomes attached to a timer as being supremely useful. T h e c o m b i n a t i o n of these t w o instruments w i l l accomplish the following: 1. Set an automatic l i m i t to the practice session. 2. E l i m i n a t e anxiety as to the d u r a t i o n of the session. 3. Permit a r a p i d or slow beat on the metronome w h i c h one can f o l l o w in the breathing pattern. 4. It can be adjusted to produce a l o u d or soft click. 5. It provides an extraneous but not superfluous sound w h i c h can be concentrated on w h i l e developing the r h y t h m i c breath. A number of things are thus accomplished in one fell

Rhythmic Breathing / 17 s w o o p . It might also be noted that w h e n the student approaches the development of a m a n t r a m of any k i n d to accompany the r h y t h m i c breath, the metronome w i l l be f o u n d to be most useful. In fact, this topic of the m a n t r a m might just as as w e l l be touched on lightly at this p o i n t . A classical C h r i s t i a n m a n t r a m is Lord Jesus Christ, have mercy on me. It does n o t matter whether y o u w i s h o u r L o r d to have mercy on y o u or not. It does not even matter whether or not y o u believe in Jesus. T h e issue at h a n d is that these w o r d s can be put to a type of beat to be paced by the metronome w h i c h in t u r n times the r h y t h m of the breathing. So, for example on the i n h a l a t i o n to a s l o w f o u r - f o l d beat, the student w h o is sympathetic to the C h r i s t i a n mythos can silently intone Lord...Jes...Us...Christ one cycle, a n d on the e x h a l a t i o n have...mercy...on...me as the second cycle. O n l y a very little practice w i l l be required to get the m a n t r a m going. If help is r e q u i r e d , the student can tap the beat w i t h his finger in time w i t h the m e t r o n o m e . Or the t w o phrases c o u l d be dictated into a tape recorder, w h i c h can be played back over a n d over again, u n t i l the r h y t h m a n d m a n t r a m are mastered. T h i s is relatively easy to acquire, a n d the results obtained are w o r t h w h a t little time and energy are expended for mastery. In attempting to attune ourselves anew to the intelligent spiritual p o w e r operating throughout all of nature, we attempt, not b l i n d l y to c o p y , but r a t i o n a l l y to a d o p t her methods. M a k e therefore the breathing r h y t h m i c a l at certain fixed times of the day w h e n there is little l i k e l i h o o d of disturbance. C u l t i v a t e b e y o n d all other things, the art of r e l a x a t i o n . A great deal of emphasis w i l l be placed on this process. Practice o f the p r e c e d i n g m e t h o d o f s e l f - o b s e r v a t i o n w i l l g o far towards mastering this art. W h e n some degree of relaxation has been achieved, then y o u should begin y o u r r h y t h m i c breathing exercise, s l o w l y a n d w i t h o u t haste. G r a d u a l l y , as the m i n d accustoms itself to the idea, the lungs spontaneously


take up the r h y t h m . W i t h i n a few minutes it w i l l have become automatic. T h e w h o l e process then becomes extremely simple a n d pleasurable. Simple as it is, the exercise s h o u l d never be despised because of being in a hurry to get to more complicated or advanced procedures. It is u p o n the mastery of this very easy technique that m u c h of this one-year system depends. M a s t e r it first. E n s u r e y o u r depth r e l a x a t i o n , a n d then proceed w i t h the r h y t h m i c breath. It w o u l d be difficult to overestimate its importance or efficacy. As the lungs take up the r h y t h m , automatically i n h a l ing a n d e x h a l i n g to a measured beat, so do they communicate it a n d gradually extend it to all the s u r r o u n d i n g body cells and tissues. Just as a stone t h r o w n into a p o n d sends out w i d e l y exp a n d i n g ripples and concentric circles of m o t i o n , so does the m o t i o n of the lungs. In a few minutes, the w h o l e b o d y w i l l be felt to vibrate sympathetically. V e r y s o o n , the entire organism comes to feel as if it were an inexhaustible storage battery of p o w e r . T h e sensation — a n d it must be a sensation, not a mere fantasy—is unmistakable. A rationale for this type of breathing may be f o u n d in these theories: First, the i n t a k i n g of large quantities of oxygen has a distinct effect on the endocrines w h i c h undergo an enormous s t i m u l a t i o n . T h i s may be p r i m a r i l y due to the i m p r o v e d circ u l a t i o n of b l o o d that f o l l o w s f r o m the r h y t h m i c excursions of the d i a p h r a g m . S e c o n d , i n his b o o k Raja Yoga, the late S w a m i V i v e k a n a n d a p r o v i d e d an admirable e x p l a n a t i o n of the effect of regulated breathing, w h i c h strengthens a n d stimulates the W i l l into a most formidable concentration of p o w e r . Briefly, his theory is that by m a k i n g all the cells in one's body vibrate in u n i s o n , as they do d u r i n g the r h y t h m i c breath, a p o w e r f u l electric current of will or spiritual energy is instituted in the body and m i n d . T h i r d , the W i l l undergoes a serious t r a i n i n g . A n y i n d i v i d u a l w h o has attempted breathing exercises for even a few

Rhythmic Breathing / 19 minutes w i l l u n d e r s t a n d w h a t i s meant. A n y t h i n g m o r e tedious a n d laborious a n d wearisome at first sight than this simple exercise c o u l d hardly be imagined. It calls for the exert i o n of the utmost determination to continue. In d o i n g so, the i n d i v i d u a l is brought sharply to face the inertia a n d lassitude he lives b y , r e q u i r i n g no little discipline a n d self-conquest to persist in this a p p o i n t e d task. T h i s becomes easier w i t h mastery a n d the emergence of considerable body pleasure. In any event, if the student has obtained no technical book-described result whatsoever, he w i l l at least have gained an immeasurable increase in w i l l p o w e r and i n d o m i t a b i l i t y of purpose i n h a v i n g trained himself t o overcome his o w n slothfulness. " T o learn self-conquest is, therefore, to learn h o w to l i v e , and the austerities of stoicism were no idle boast of liberty. To resist a n d overcome nature is to achieve for oneself a personal a n d imperishable existence; it is to set oneself free f r o m the vicissitudes of life a n d d e a t h , " so w r o t e E l i p h a s L e v i about a century ago.

STEP I V MIND AWARENESS

T H E DIFFERENCE BETWEEN

this exercise and the previous awareness exercise is that the area of attention is shifted f r o m b o d i l y processes to those of the m i n d . In psychoanalysis, this is c o m m o n l y referred to as free association. O n e simply permits the m i n d to w a n d e r as it w i l l , letting it move w i t h o u t hindrance in any direction where it may be attracted. T h e student simply watches. T h i s , a n d n o t h i n g else. It is rather like t u r n i n g a horse out to pasture, w i t h o u t rope or saddle or blanket; there is n o t h i n g to interfere w i t h its free movement. In this practice, one rapidly proves for oneself one of the basic theorems of psychoanalysis, that all thoughts are strictly determined. O n e discovers soon enough that one can trace every thought to a causative chain extending far back into the past. Y o u m a y appreciate this theoretically; it remains to be discovered e m p i r i c a l l y . " U n t i l y o u k n o w w h a t the m i n d i s d o i n g y o u cannot cont r o l i t . " So said a great sage, V i v e k a n a n d a , over sixty years ago. It is still true. He went on to say, " G i v e it the f u l l length of the reins; many most hideous thoughts m a y come into it; y o u w i l l be astonished that it was possible for y o u to t h i n k such thoughts. But y o u w i l l f i n d that each day the mind's vagaries are becoming less a n d less violent, that each day it is becoming calmer. In the first few months y o u w i l l f i n d that the m i n d w i l l have a thousand thoughts, later y o u w i l l f i n d that it is toned d o w n to perhaps seven h u n d r e d , a n d after a few more months


it w i l l have fewer a n d fewer, u n t i l at last it w i l l be under perfect c o n t r o l , but we must patiently practice every day. As soon as the steam is turned on the engine must r u n , and as s o o n as things are before us we must perceive; so a m a n , to prove that he is not a machine, must demonstrate that he is under the c o n t r o l of n o t h i n g . " O n e should determine beforehand h o w l o n g each session of introspection practice should be. If y o u decide that it shall be for half an h o u r , then use an a l a r m clock or a kitchen timer set for that p e r i o d of time. O n c e it has sounded off, the practice s h o u l d be stopped p r o m p t l y . In this w a y , one w i l l not be carried a w a y over-enthusiastically by this process of observing w h a t is g o i n g on w i t h i n the m i n d itself. T h e most comfortable and effective p o s i t i o n for this practice is to sit in a straight chair, using a p i l l o w at the back, head u p , eyes closed, knees straight a n d together, hands resting easily in the lap or on the knees, a n d back straight. T h e most i m p o r t a n t thing to remember is that the b o d y must always be perfectly balanced, erect, comfortable and relaxed. A l l the preceding w o r k should have rendered this p o s i t i o n relatively easy. A favorite device of mine is to e m p l o y a tape recorder. It should be so prepared that it w i l l r u n f o r a f u l l h o u r w i t h o u t the need for the slightest bit of attention. T h i s is not to state that the practice-session should last for an h o u r . On the contrary, thirty minutes is ample, at any one time. T h e student c o u l d practice twice, or even three times per day if he has the o p p o r t u n i t y and i n c l i n a t i o n . As time goes o n , a n d as p r o f i ciency is gained, then the time of practice c o u l d be extended considerably. But the recorder s h o u l d be able to handle at least the h a l f - h o u r recommended, a n d perhaps a f u l l h o u r in the event y o u get carried away by the process. W h i l e sitting upright a n d motionless in the meditative p o s i t i o n , quietly verbalize a u d i b l y to the m i c r o p h o n e nearby any thought, m e m o r y , idea or feeling that happens to arise w i t h i n . T a l k a t r a n d o m , w i t h o u t premeditation. U s u a l l y , the results are i l l u m i n a t i n g — as w e l l as s h o c k i n g .

M i n d Awareness / 23

It w i l l give the student an idea of w h a t " s t u f f lies concealed w i t h i n his psyche. T h e y are sometimes s h o c k i n g o n l y if one has been w h o l l y honest in expressing the inner content of the m i n d as it arises. T h e development of some mental honesty is a tremendous gain. O n c e one has really become aware of the h i d d e n content of consciousness, a n d has struggled to come to terms w i t h oneself, the inner conflicts p r o d u c e d by the censorship of the superego or conscience are considerably reduced. So also w i l l be the number of " b r e a k s " in concentration p r o d u c e d by pressure of these repressed ideational a n d e m o t i o n a l contents w i t h i n the psyche. T h e practice of i n t r o s p e c t i o n or " u n c o n t r o l l e d " free association recording a n d playback s h o u l d be pursued for some length of time, u n t i l the shock a n d dismay usually experienced u p o n the realization of the hideous t h i n k i n g one is capable of, has been dissipated or reduced to practically zero. T h e n one is ready to attack the process of concentration directly. W h a t is i m p o r t a n t b e y o n d all other things is that in the process o f w a t c h i n g a n d o b s e r v i n g the r a n d o m f l o w o f thoughts and feelings there should be no judgment or criticism or self-condemnation. "Judge not lest ye be j u d g e d ! " O n c e the initial shock has w o r n off, it is more than likely that the student w i l l take the same bemused attitudes towards the mental contents, as it were, as he d i d towards his physical sensations w h e n merely observing his body. To criticize or c o n d e m n oneself is f o o l i s h , even infantile. Y o u r thoughts have to be accepted as part of y o u r total equipment, u n t r a i n e d , u n s k i l l e d and u n d i s c i p l i n e d . W i t h training a n d a p p l i c a t i o n , these infantile elements w i t h i n the psyche can be turned in other directions and their latent energy employed for nobler and higher ends. T h e student must also be reminded of the tentative nature of the attributions of exercises to months. T h e slower student, a n d most of us come w i t h i n this category, s h o u l d a l l o w several months at the very least to deal adequately w i t h this topic of


introspection. T h e more advanced student, w h o has been exposed to similar types of training before, may very likely sail through this set of exercises like a breeze. These people, however, are few and far between. M o s t s h o u l d realize that it is going to take time to achieve s k i l l a n d mastery in these methods. It s h o u l d be remembered that where there is haste, there is waste. I still like the o l d m a x i m — solvitur ambulando. Solve y o u r problems as y o u proceed. Feel that y o u do not have to rush to prove that y o u are bright or very spiritual.

STEP V CONCENTRATION: USE O F T H E M A N T R A M

BY NOW, THE STUDENT SHOULD

be considerably familiar w i t h his o w n sensations, feelings and thoughts. T h e practices heretofore l a i d d o w n s h o u l d have created a high degree of sensitivity to these phases of himself so that w i t h the beginning of concentration exercises he w i l l be under no delusion as to w h a t exists in the k i n g d o m w i t h i n . O n c e he begins to practice concentration and m e d i t a t i o n , it w i l l be as t h o u g h all the forces w i t h i n himself arise in open revolt against this discipline. A n c i e n t memories a n d infantile feelings w i l l become activated by the exercise a n d may disturb h i m unless he has achieved a high degree of self-awareness. It is in the acquisition of this awareness that m u c h of the value of the former exercises exist. T h e previous exercises should have resulted in the acq u i s i t i o n of some degree of peace a n d quiet. A sense of w e l l being and inner assurance w i l l arise f r o m w i t h i n . It is in the tranquillity a n d calmness n o w developed that permits, as it were, the m i n d to open up and receive the i n f l u x of the H o l y Spirit. But practice is the first and last essential. It should be easier to set up more frequent and short periods of mental w o r k d u r i n g the day so as to t r a i n the m i n d more effectively to concentrate. These periods of quiet, inner observation a n d reflection, introspection a n d concentration, w i l l prepare the student to receive the inner L i g h t . E v e n though at first no progress seems to be made, and no response is felt, discouragement must not be permitted to occur to


d a m p e n one's ardor n o r to b r i n g about a cessation of effort. T h e student has no w a y at the m o m e n t of gauging his progress. Immediate results are not, as a rule, f o r t h c o m i n g . W i t h serious intent, the w h o l e concept of expecting something to happen q u i c k l y w i l l be given u p , w i t h the emphasis being placed on the advantages of teaching the m i n d an i m p o r t a n t and highly necessary discipline. In the process of acquiring this faculty of concentration, there w i l l be a number of side-effects w h i c h are of the utmost i m p o r t a n c e . T h e first is the development of the W i l l , and s e c o n d l y , the I m a g i n a t i o n o r i m a g e - b u i l d i n g faculty w i l l undergo a vast improvement. B o t h of these faculties w i l l prove to be infinitely valuable in the process of inner g r o w t h and development. Some of the results f r o m the later exercises w i l l hinge on the use of these inner faculties, the k i n g faculties, socalled, o f W i l l and Imagination. T h e s t u d e n t w i l l have a l r e a d y d i s c o v e r e d w h a t a menagerie he has inside h i m . T h e attempts to observe the body sensations at the beginning of this w o r k , f o l l o w e d by w a t c h i n g the f l o w of thoughts a n d ideas w i t h o u t interfering w i t h their movement, w i l l have s h o w n h i m something of the nature of his inner w o r l d . These cannot be ignored nor can they be fought a n d suppressed. T h e mere attempt to do this w i l l heighten their intrusion and give them p o w e r w h i c h o r d i n a r i l y they do not have. But as they are observed a n d w a t c h e d , they tend to d i m i n i s h in frequency a n d potency, a n d thus create the right conditions for the development of concentration. It is this achievement w h i c h sets the stage for the beginn i n g of w o r k on concentration and later, meditation. In order to achieve this p o w e r , some preliminaries are useful. It is w e l l to remember that though our ultimate goal is to achieve an inner state of calm and quiet, we should never try to force the m i n d i n t o quiescence, never try to stop t h i n k i n g or to deliberately blank out o u r thoughts. It is an impossible goal a n y w a y . We have to learn patience to conquer any sense of restlessness. In order to acquire this patience, there are methods to be used w h i c h w i l l facilitate o u r progress to this ultimate e n d .

Concentration: Use of the M a n t r a m / 27 T h e m i n d is a creature of habits. No less an authority than W i l l i a m James has averred that o l d worthless habits can be b r o k e n o n l y in the development of new constructive ones. T h e m i n d has a natural tendency to adopt habits. Y o u k n o w h o w we get into the habit of d o i n g things, particularly habits of d o i n g things at a definite time of day. T h u s we get into the habit of w a k i n g up at a definite time of the m o r n i n g , eating breakfastjand lunch and dinner at certain times, not because we are really hungry but because we have developed the habit of eating at those hours. O n c e the pattern is set, we usually tend to w a k e up or to go to bed at the same hours. In effect, the practice of any act, the persistence of any given set of ideas, regularly o c c u r r i n g at a set time of the d a y , results in a very p o w e r f u l tendency to the recurrence of those ideas, or to the practice of that act at the same time every day. It is this fact that we use to assist us in o u r practice of concentration. C h o o s e a given time of day. A l w a y s practice at that same time, even if it is only for ten minutes, but always at exactly the same time of the d a y , in the same r o o m , and in the same chair or posture. In a little w h i l e , the habit w i l l have become established like a c o n d i t i o n e d reflex a n d y o u w i l l f i n d it m u c h easier to concentrate the m i n d at this time than at any other. In fact, if y o u try to skip practice at that h o u r , y o u are likely to experience a sense of dis-ease or of anxiety, w h i c h w i l l then force y o u to get d o w n to w o r k . If y o u have a specific r o o m that c o u l d be reserved solely for y o u r practices, so m u c h the better. T h e b u r n i n g of a stick of incense or lighting a candle may assist in the eliciting of a devotional m o o d w h i c h m a y dispose t o hard w o r k . H o w e v e r , if there is no extra r o o m a n d if incense cannot be burned or a candle lighted, do not despair or regard these as obstacles or consider yourself d o o m e d . T h e y are merely conveniences and n o t h i n g more. A n o t h e r simple traditional device for s l o w i n g d o w n the r a p i d movement of the m i n d is k n o w n as a m a n t r a m . A p a r t f r o m more technical considerations, a m a n t r a m is simply a w o r d or a phrase, usually of a religious nature, w h i c h is repeated over a n d over again, either a u d i b l y or subvocally, u n -


til it is taken up by the m i n d itself. In that case, the phrase goes on repeating itself automatically. T h u s a mechanical aid to concentration is perfected, w h i c h can then be used to further the predetermined goals. F o r those w i t h a predilection for C h r i s t i a n prayer and s y m b o l i s m , the previously described m e t h o d should prove ideal. To others, whose hearts may be elsewhere, let me suggest the f o l l o w i n g H i n d u m a n t r a m . It t o o , has eight syllables, w h i c h can be b r o k e n d o w n into t w o lines of four beats each: O m Na Ma Ha Shi Va Ya Om T h i s i n v o c a t i o n s h o u l d be m e m o r i z e d , w h i c h is easy, and then recited mentally i n time w i t h the breathing. O n the i n h a l a t i o n say: Om Na Ma Ha and on the e x h a l a t i o n : Shi Va Ya Om. W i t h o n l y a little effort, the m a n t r a m becomes relatively easy to recite, timed by the breathing process. O n c e it has become relatively a u t o m a t i c , the student can reflect more on w h a t the phrases m e a n , and w i t h what passion they are or c a n be e n d o w e d . It is this e m o t i o n a l force w h i c h directs the m i n d one-pointedly t o w a r d s the maintenance of the m a n t r a m u n t i l concentration is an everpresent fact. T h e l o a d i n g of e m o t i o n onto the mechanical repetition of the prayer forces the recalcitrant m i n d to behave, i n d u c i n g a deep state of concentration. W i t h some practice, the concentration can be turned on and off u n t i l it becomes a faculty w h i c h is as readily available as is the electric current in the m o d e r n home. A g a i n , it must be repeated, that a l t h o u g h theoretically a m o n t h is allocated to this p a r t i c u l a r exercise, it m a y be necessary to extend considerably the p e r i o d of time required to o b t a i n familiarity w i t h and mastery over the m e t h o d . If it requires six months, then by all means continue to w o r k patiently on the m a n t r a m , because the goals y o u have in m i n d are not l i m i t e d merely to a s i x - m o n t h p e r i o d . T h e y are going to operate t h r o u g h a n d alter the w h o l e course of y o u r future life. So there is no point t a l k i n g about one m o n t h or twelve m o n t h s , or of hastening the process. A l l that is important is to keep one's nose patiently to the grindstone of the h o l y labor w h i c h at this stage is the acquisition of concentration.

STEP V I DEVELOPING T H E WILL

I N HIS I N T R O D U C T I O N T O

The Yoga Sutras of Patanjali, W i l l i a m Q. Judge makes the statement that the ancient H i n d u sages k n e w the secret of the development of the W i l l , a n d h o w to increase b o t h its potency a n d efficacy. T h i s secret of the ages, the enhancement of the p o w e r o f W i l l a n d W i s d o m , has never really been lost. W i l l , t o the student of the M y s t e r i e s , is the p r i m a r y factor in the p r o d u c t i o n of whatever spiritual changes he proposes. It is neither g o o d n o r b a d in itself; it is p o w e r o n l y , a n d vitalizes all things alike. T h e secret of the development of the W i l l is to set up certain goals a n d if deflected f r o m observing t h e m , to deprive oneself of something that gives one pleasure. Let it be clearly understood here that there is nothing g o o d n o r b a d in this p r o cess. To deprive oneself of, let us say, breakfast as a p u n i s h ment f o r h a v i n g missed the m o r n i n g practice, does not m a k e one virtuous or g o o d , n o r should it result in the feeling that having given up several hundred calories of n u t r i t i o n there is a m o r a l gain in a metabolic loss of weight. It must be realized at the start that this m e t h o d , w h i c h we can c a l l a species of m o d i f i e d asceticism, is neither a vice n o r v i r t u e , neither g o o d nor b a d , just as W i l l itself is colorless and is neither g o o d nor bad in itself. A variety of techniques have been erected on this basic p r o p o s i t i o n a n d some extremely efficient methods have been evolved in recent years — methods free f r o m all the unpleasant implications a n d m o r a l tendencies of the older systems. Perhaps the most effective m e t h o d of reinforcement of the


c o n d i t i o n e d response is to administer a m i l d electric shock. In most magic or trick store y o u w i l l be able to f i n d a small gadget w h i c h w i l l administer a very light shock w h e n the insert is p u l l ed f r o m the s u r r o u n d i n g container. T h e shock is slight, but the surprise value is considerable. If this is used immediately f o l l o w i n g the b r o k e n v o w or f o r b i d d e n a c t i o n , the association w i l l become f i x e d and a constant vigilance on the part of the W i l l is set u p . F o r this reason it is necessary that y o u carry the gadget w i t h y o u at all times so that the shock can be given i m mediately after a v i o l a t i o n has o c c u r r e d . In this w a y , f o r b i d den action and the electric shock w i l l be conjoined. A c c o r d i n g to this system, the technique is so arranged as to i n c l u d e the entire f i e l d of h u m a n a c t i o n , speech a n d t h o u g h t , a n d thus is applicable to the entire constitution of m a n . It is in agreement w i t h the general concept of discipline that a certain a c t i o n , w o r d or thought w h i c h has become h a b i t u a l a n d i n v o l u n t a r y , should be denied or negated. Such as for example, v o w i n g for a p r o v i s i o n a l p e r i o d of time, say a w e e k , to refrain f r o m crossing the legs over the knee w h e n sitting d o w n , or perhaps not to raise the left h a n d to head or face. T h e great advantage is that there is no m o r a l bias in these suggestions. It is not virtuous to refrain f r o m crossing the knees or not t o u c h i n g the face w i t h the left h a n d . T h u s the student is delivered f r o m the tendency of m a k i n g a foolish virtue of his discipline. It is necessary also to observe that there is no suggestion to a p p l y the ascetic p r i n c i p l e in this scheme to w h a t is c o m m o n l y termed a b a d habit, such as s m o k i n g , d r i n k i n g or swearing. To do so w o u l d be to invite certain individuals w i t h compulsive neuroses to regard their abstinence as a virtue to be highly c o m m e n d e d , instead of realizing that the denial is s i m p l y a matter of convenience a n d t r a i n i n g , a personal idiosyncrasy to w h i c h neither credit n o r blame should be attached. A t h o r o u g h l y i m p e r s o n a l attitude of detachment s h o u l d be m a i n t a i n e d . T h e a p p l i c a t i o n of the scheme is necessary to those actions, w o r d s a n d thoughts to w h i c h it is altogether impossible to attribute a m o r a l w o r t h . It is not c o n -

Developing the W i l l / 31 ceivable that the intelligent student w i l l make a religious virtue of the fact that he refrains f r o m crossing his knees or that on occasion he does not t o u c h his head w i t h his left h a n d . He can formulate other tasks for this purpose. N o w for every v i o l a t i o n of this v o w to refrain f r o m a certain course of a c t i o n , a certain punishment s h o u l d be inflicted. It is in this discipline that the W i l l derives its t r a i n i n g a n d its strength. F o r instance, assume the student to have decided to refrain for a p e r i o d of forty-eight hours f r o m crossing the right knee over his left leg w h e n seated. D u r i n g a moment of forgetfulness, and there w i l l be m a n y , it may be that the student performs the proscribed deed. T h a t v i o l a t i o n s h o u l d be i m mediately p u n i s h e d , so as to make a lasting impression on the m i n d either by an act or by depriving oneself of something that o r d i n a r i l y gives pleasure. O n e c o u l d go w i t h o u t breakfast or a dessert after d i n n e r , or s h o u l d one s m o k e , eliminating the m i d - m o r n i n g cigarette or p i p e . I t h i n k the electric shocker is better. T h e f o r b i d d e n act i o n thus becomes associated w i t h p a i n or a d e p r i v a t i o n of pleasure and s o o n becomes reinforced by repetition into a c o n d i t i o n e d r e f l e x . T h i s w i l l s h o r t l y operate a u t o m a t i c a l l y w i t h o u t the student h a v i n g to give the matter any conscious attention. A curious vigilance on the part of the W i l l is set u p , a free unconscious f l o w of attention being ever present a n d ready to execute the wishes of the student. O n e w i l l soon discover that w h e n chatting in casual conversation a n d in a state of utter forgetfulness of the v o w , any automatic tendency of the legs, for example, to repeat thoughtlessly the habit to w h i c h they have l o n g become accustomed, w i l l immediately be detected by the W i l l l o n g before the proscribed act is even half-way completed a n d the tendency w i l l be stopped in its i n ception. T h e consequence is obvious. As time progresses, the student accomplishes t w o separate things, b o t h of them being major aspects of the Great W o r k . A perpetual vigilance app r o x i m a t i n g a very p o w e r f u l current of W i l l - p o w e r has been generated. T h i s , f r o m the b e g i n n i n g , tends to b r i n g the


multifarious activities of the h u m a n psyche under conscious control of the W i l l . An even more important result, f r o m o u r present point of v i e w , is that not only does the student f i n d himself in possession of a stronger W i l l , but that the m i n d itself has gradually placed itself under c o n t r o l . T h e loss of pleasure is experienced almost as if p a i n were inflicted, a n d we all shrink f r o m its repetition. So rather than experience p a i n or displeasure, a c o n t r o l is exerted w h i c h results in an easier control of the m i n d , facilitating the development of concentration. As an aside, it might be mentioned that the method described has its m o d e r n c o u n t e r p a r t in w h a t is called behavior m o d i f i c a t i o n or aversion therapy. Essentially it is predicated on the original w o r k of P a v l o v , decades ago, w i t h the c o n d i t i o n e d reflex. It has been used w i t h considerable success even in such prosaic matters as weight control and the eradication of the s m o k i n g habit. M o d i f i c a t i o n s initiated by the psychologist Skinner have a w i d e current usage reaching even into various aspects of our penal institutions and prisoner rehabilitation.

STEP V I I T H E ROSE CROSS RITUAL

A N E W TYPE OF W O R K WILL BE

introduced in order to a v o i d the possibility of b o r e d o m or of slipping into the d u l l rut of routine. M o s t of the previous w o r k has been subjective. N o w in the present w o r k , the student w i l l make his first tentative e x p l o r a t i o n into the simplest f o r m of ritual where b o t h subjective and physical activities become combined. I suggest that the student obtain some sticks of incense. It doesn't really matter what k i n d or w h a t fragrance they give off. He c o u l d visit any one of the local oriental or psychedelic stores and savor a variety of the incense sticks, finally selecting one that pleases h i m the most. T h e next t h i n g is to practice w i t h a stick of incense, making a f o r m of the cross w i t h a circle inside. T h e imagination must be used w h e n tracing this cross that we can call the Rose C r o s s . H o l d out the incense stick in the right h a n d at above the level of the eyes and trace a straight line d o w n , stopping somewhere opposite the knees. W h i l e tracing this vertical line, visualize it in pale blue — n o t too dissimilar to the color p r o duced w h e n b u r n i n g a l c o h o l . T h e n b r i n g the a r m a n d the stick to a level opposite the left shoulder, m o v i n g over to the right shoulder. T h i s too s h o u l d be visualized in the pale blue as clearly as possible. Disengage the incense stick f r o m the cross bar and point it at the vertical bar, about half w a y between the cross bar and the beginning point of the vertical bar. F r o m this point trace a circle m o v i n g to the right and d o w n w a r d s a n d


then up and left to complete the circle. T h i s completes the Rose C r o s s . It should appear to the i m a g i n a t i o n something like this:

T h e Rose C r o s s R i t u a l / 35

Face the East. Place the lighted incense on the altar or table in front of y o u . Raise and extend your arms out f r o m your sides, thereby f o r m i n g a cross. 1. Intone the f o l l o w i n g i n v o c a t i o n . I am He! The Bornless Spirit! Having sight in the Feet! Strong and the Immortal Fire! I am He! The Truth! I am He! Who hate that evil should be wrought in the World! I am He that lighteneth and thundereth. I am He from Whom the Shower of the Life of Earth: I am He, Whose mouth ever flameth: I am He, the Begetter and Manifester unto the Light. I am He, the Grace of the World! 'The Heart Girt With a Serpent' is my Name! Come thou forth and follow me, and make all spirits subject unto me: so that every spirit of the Firmament and of the Ether upon the Earth and under the Earth; on dry land and in the Water, of Whirling Air and of rushing Fire and every Spell and Scourge of God, the Vast One, shall be obedient unto me.

T w o sacred names s h o u l d be p r o n o u n c e d or vibrated in the process of tracing this figure. B o t h are of Q a b a l i s t i c o r i g i n , d a t i n g f r o m the M i d d l e Ages. W h i l e both are variants of the name of Jesus in the H e b r e w tongue, the exact meaning and the s y m b o l i s m of the name are of no concern to us at this present m o m e n t . T h e n a m e s a r e : Y E H E S H U A H a n d Y E H O V A S H A H . T h e first name s h o u l d b e vibrated w h i l e tracing the cross — that is, both the upright and cross bars, and the second name should be voiced d u r i n g the f o r m a t i o n of the circle. Practice m a k i n g the cross in the above-described m a n ner and v i b r a t i n g the t w o names u n t i l there is not a moment's d o u b t as to w h a t y o u are d o i n g . W h e n s k i l l has been achieved, then y o u can proceed to the f u l l r i t u a l .

R e t u r n arms to y o u r side. Pause and reflect u p o n the meaning intrinsic to the i n v o c a t i o n . 2. E x t e n d the right a r m in front of y o u a n d w i t h the lighted incense stick, trace the first Rose C r o s s in the East. V i b r a t e softly but p o w e r f u l l y the t w o sacred names. 3. P o i n t i n g the incense stick to the center of the C r o s s , move towards the right, a n d facing the S o u t h , trace another Rose C r o s s , v i b r a t i n g the same names. 4. P o i n t i n g the incense stick to the center of the C r o s s , move towards the right, a n d facing the West, trace another Rose C r o s s , v i b r a t i n g the same names. 5. P o i n t i n g the incense stick to the center of the C r o s s , move towards the right a n d facing the N o r t h , trace another Rose C r o s s , v i b r a t i n g the same N a m e s . 6. P o i n t i n g the incense stick to the center of the C r o s s , move towards the right, thus returning to the E a s t , and thrust


the incense stick to the center of the previously traced Rose Cross of the East, therewith completing the circle. 7. F r o m this p o i n t , raise the a r m a n d incense stick towards the ceiling, m o v i n g towards the W e s t , but stopping h a l f w a y between East a n d West. T r a c e towards the ceiling another Rose C r o s s , vibrating the same t w o names. 8. Proceed to the W e s t , t o u c h i n g imaginatively the center of the Rose C r o s s previously made. T h e n l o w e r i n g the a r m and incense stick, move back towards the East, but stopping in the center, p o i n t i n g towards the f l o o r , trace another Rose C r o s s a n d vibrate the same t w o names. 9. Proceed towards the East, t o u c h i n g imaginatively the center of the Rose C r o s s previously m^de. 10. F r o m here, proceed to the right, to the South. Raise the a r m and incense stick towards the ceiling, m o v i n g towards the N o r t h , but stopping h a l f w a y between South and N o r t h . T r a c e towards the ceiling another Rose C r o s s , vibrating the same t w o N a m e s . 1 1 . Proceed to the N o r t h , t o u c h i n g imaginatively the center of the Rose C r o s s previously made. T h e n l o w e r i n g the a r m a n d incense stick, move back towards the S o u t h , but stopp i n g in the center. P o i n t i n g towards the f l o o r , trace another Rose C r o s s a n d vibrate the t w o names. 12. Proceed towards the S o u t h , t o u c h i n g imaginatively the center of the Rose C r o s s previously made. 13. These gestures w i l l have resulted in the tracing of the Rose C r o s s s y m b o l all a r o u n d y o u , i n every cardinal quarter, above a n d b e l o w y o u . F r o m the S o u t h , extend the a r m a n d i n cense stick a n d w a l k , m o v i n g to the right, back to the East, completing the circle of the place. 14. T h e n proceed w i t h the second part of the i n v o c a t i o n , extending the arms in the f o r m of a cross: Unto Thee Sole Wise, Sole Mighty and Sole Eternal One, be Praise and Glory forever, Who has permitted me to enter thus far into the Sanctuary of Thy Mysteries, Not unto me, but unto Thy name be the Glory.

T h e Rose Cross R i t u a l / 37

Let the influence of Thy Divine Ones descend upon my head and teach me the value of self-sacrifice so that I shrink not in the hour of trial. But that thus my name may be written on high and my Genius stand in the presence of the Holy One, in that hour when the Son of Man is invoked before the Lord of Spirits and His Name in the presence of the Ancient of Days. 15. L o w e r the arms, a n d sit d o w n quietly in a chair in the center of the circle. Achieve relaxation a n d r h y t h m i c breathing by the use of the c o m m a n d for the conditioned reflex. O n c e relaxation has o c c u r r e d , meditate u p o n the meaning of the ritual a n d of the opening a n d closing invocations. T h i s R i t u a l s h o u l d be performed twice a day for the current m o n t h . It s h o u l d never be done hastily or perfunctorily, but s l o w l y , solemnly and reverently. T h e student should a l l o w at least half an h o u r for the performance of the ritual a n d f o l l o w e d by its related meditation.

R o s e C r o s s Ritual

STEP V I I I T H E M I D D L E PILLAR RITUAL

IN THIS R E G I M E N OF SPIRITUAL

discipline, every attempt has been made to a v o i d reference to foreign systems or the use of strange w o r d s or names w i t h w h i c h the average student might not be f a m i l i a r . In this exercise we w a n t to use some H e b r e w w o r d s or divine names. There is n o virtue perse i n these w o r d s . T h e y are traditional a n d they emit a type of s o u n d v i b r a t i o n w h i c h is useful to us — a n d that is a l l . No other E n g l i s h w o r d s have been f o u n d w h i c h quite serve the same p u r p o s e . T h e student m u s t therefore understand that no religious prejudice is i n v o l v e d in the u t i l i z a t i o n of these w o r d s . T h e m e t h o d to be described is called the M i d d l e P i l l a r R i t u a l — though it is not a formalized r i t u a l in the accepted sense of the term. It is derived f r o m an archaic mystical p h i l o s o p h y called the Q a b a l a h . T h e central schema of this p h i l o s o p h y is k n o w n as the Tree of L i f e , w h i c h consists of ten centers arranged in a pattern of Three Pillars. We are concerned here solely w i t h the M i d d l e P i l l a r , the P i l l a r of Balance situated between the other t w o columns of Severity and Mercy. Let the student be seated in his n o w habitual meditation p o s i t i o n . Start off w i t h r h y t h m i c breathing w h i c h s h o u l d be persisted in for a few minutes u n t i l the ripple in the solar plexus is i n i t i a t e d , by w h i c h time the r h y t h m s h o u l d be automatic. Some authorities have asserted that the higher spiritual Self is not fully incarnated in the average h u m a n being, but


only overshadows h i m . M u c h of the intent of this excercise is to heighten awareness of this divine o v e r s h a d o w i n g and to permit a more complete permeation of the m i n d - b o d y system by the higher self or H o l y G u a r d i a n A n g e l as it has archaically been called. « To facilitate the development of the requisite m o o d , the student might initiate the entire R i t u a l w i t h a prayer such as: Holy art thou Lord of the Universe for thy glory flows out to the ends of the Universe, rejoicing. Be with me now in this, the Great Work, which I dedicate wholly to Thee. Be my mind open to the Higher. Be my heart a center of the Light. Be my body a temple of the Holy Spirit. L a t e r , w h e n m a x i m u m f o r c e a n d energy i s t o b e generated, it is recommended that the prayer or invocation be followed w i t h the Bornless Spirit invocation of the previous chapter for additional reinforcement and exaltation. V i s u a l i z e a bright light just over the head in the f o r m of a sphere or ball about the diameter of a saucer or salad plate. C o n c e n t r a t e u p o n its s c i n t i l l a t i n g b r i l l i a n c e , i m a g i n i n g it w h i r l i n g and v i b r a t i n g , a n d very soon there w i l l be some awareness, some sensation-feeling of something being activated above the head. W h e n this is felt, vibrate the w o r d E H E I E H — p r o n o u n c e d E h - h u h - y e h . ( A g a i n , let me insist, the meaning of these w o r d s is of little i m p o r t here; only their sound value is of use to us n o w . ) These syllables are equally emphasized and should be vibrated s l o w l y , getting the maxi m u m sound out of each syllable. W i t h a little practice, the w o r d can be so vibrated as to appear to be w h o l l y concentrated in that sphere of light above the head. If there is any tendency for the m i n d to w a n d e r — though once the sensations are felt, the m i n d concentrates almost automatically as though fascinated — repeat the v i b r a t i o n of the name. V i b r a t e the name several times; there is no set l i m i t . T h e v i b r a t i o n need not be l o u d , a vigorous h u m m i n g is really all that is required. As time goes o n , the w h o l e procedure can be performed men-

The M i d d l e Pillar Ritual / 41

tally, w i t h the v i b r a t i o n being performed sub-vocally, that is, silently. But o n l y after the technique has been mastered orally — n o t until then. In the event that some difficulty is experienced in feeling where this center is, a little ancillary aid is useful. O b t a i n f r o m the local drugstore a proprietary medicine named H E E T . T h e cork comes equipped w i t h a little dauber. F i n d the spot on top of the head f r o m w h i c h the hair radiates, and apply a tiny dab of this H E E T . R u b it in very gently w i t h the fingers until y o u can feel where the irritant is, for in reality, this product is merely an irritant to stimulate the b l o o d c i r c u l a t i o n to that area. T h e n pause for a moment and repeat the above direct i o n s — t h a t there is a ball of w h i r l i n g light above the head. A f t e r you have concentrated on this sphere of light above the head for approximately five minutes, or u n t i l it feels sufficiently activated, then imagine a shaft of light issuing f r o m it, going d o w n through the head to the throat and neck. H e r e it expands to f o r m another sphere of light that extends f r o m the front to the back of the neck. Formulate this sphere as v i v i d l y a s y o u can, using the divine name Y H V H E L O H I M . T h i s i s pronounced Y U H - H o h - v o h E h - l o h - h e e m , no one syllable being more strongly accented than the other. V i b r a t e the name several times, focusing it w i t h i n this second sphere, using a s i m i l a r p r o c e d u r e as before, u n t i l there is a clear v i v i d awareness of this second sphere v i b r a t i n g in the neck. Some minutes later, visualize the shaft descending f r o m the neck to the chest; resting on the solar plexus — i n other w o r d s , in the heart area. H e r e it forms a t h i r d sphere of bright light, extending f r o m the front to the back of the chest, again the size of a salad plate. M a i n t a i n the keen visualization — o r better yet, sense-feel it. T h e result is unmistakable. It is here that we can see where some of the earlier exercises are yielding high dividends by m a k i n g it easier to develop sensory awareness a n d feeling these w h i r l i n g spheres. Instead of the customary H e b r e w name, w h i c h is very l o n g a n d cumbersome, a G n o s t i c divine name w i l l be used. It is shorter, vibrates extremely w e l l and is m u c h easier to use. T h i s name is: I A O — w h i c h is p r o n o u n c e d : ee-ah-oh. Repeat the



v i b r a t i o n of the name as often as may be required to help the m i n d to stay concentrated on the center. If necessary, a little dab o f H E E T o n the m i d d l e o f the breast-bone w i l l produce enough skin sensation to help y o u become conscious of the area to be activated. v

In about five minutes, visualize the shaft of light descend i n g f r o m the chest to the pelvic area, where a fourth sphere of light is formed in your imagination. V i b r a t e the name S H A D D A L E L C H A I - shah-dye-ail-Cheye. (The H e b r e w 'ch' i s guttural as in the Scotch w o r d for lake " l o c h " . ) V i s u a l i z e a n d feel intense activity in this pelvic area, u n t i l the entire centre feels alive a n d pulsating w i t h energy. F i n a l l y , see the shaft of light descend f r o m the pelvis to the feet, f o r m i n g a fifth sphere of light. T h e name to be used here i s A D O N A I h a - A R E T Z , pronounced: Ah-doh-nyehahah-retz. V i b r a t e the divine name often enough until it is felt in the l o w e r extremities, stirring the sphere of light into vigorous activity. Feel it w h i r l i n g a n d v i b r a t i n g as a brilliant sphere of light-energy. Keep the m i n d concentrated on it for at least five minutes also. A vast a m o u n t of spiritual energy has thus been stirred up and t h r o w n into the organism. It n o w remains to circulate this energy throughout the entire system. Go back in the i m a g i n a t i o n , to the top of the head and will that w i t h the exhalation of the breath, the light-energy begins to stream d o w n the length of the left side of the b o d y to the feet. As y o u inhale, imagine this spiritual energy ascending the right side to the head center. V i s u a l i z e this activity as a swiftly m o v i n g band of energy, extending out some distance f r o m the b o d y . D o this several times u n t i l some clear awareness of the movement has been achieved. T h e n a similar imaginative gesture is to be f o l l o w e d w i t h the energy f l o w i n g d o w n the front of the body to the feet on e x h a l a t i o n , and ascending f r o m the feet to the head at the back, on i n h a l a t i o n . T h i s too should be imagined and felt occ u r r i n g several times u n t i l the realization of movement is clear. T h i s sets up bands of energy circulating w i t h i n and a r o u n d the b o d y f o r m i n g a b r o a d electro-magnetic field or

aura of white light. T h e field is not yet complete, however, req u i r i n g but another gesture to r o u n d it out. R e t u r n in the imagination to the foot center, a n d imagine that the M i d d l e P i l l a r reaching up to the head center, is like a h o l l o w pipe. On the i n h a l a t i o n of breath, suction is set up d r a w i n g the energy f r o m the foot center up the h o l l o w p i p e , and on the e x h a l a t i o n it jets forth above the head center f a l l i n g on all sides like a f o u n t a i n . T h e energy sprays a r o u n d the outer margins of the f i e l d , falling like a shower of scintillae to the feet, where it is once again gathered into the foot center. U p o n i n h a l a t i o n , it is again d r a w n up into the M i d d l e P i l l a r to be sprayed over the head u p o n e x h a l a t i o n . T h i s process s h o u l d be frequently repeated u n t l the result is a clear realization of a b r i l l i a n t , v i b r a t i n g field in w h i c h the student is enclosed and by w h i c h he is w h o l l y permeated. At this p o i n t , he should embark u p o n a meditation that he is enclosed in the L i g h t of the Spirit and thereby is at one w i t h the O n e L i f e w h i c h pulses through the universe and w h i c h unifies all beings a n d all things. If it w i l l aid h i m to achieve the requisite degree of e x a l t a t i o n , he may recite something inspirational such as a passage f r o m C r o w l e y ' s The World Tragedy: H e a r then! B y A b r a s a x ! T h e bar of the unshifting star Is b r o k e n - I O ! A s a r ! M y spirit i s w r a p t i n the w i n d o f light; It is w h i r l e d away on the wings of night, Sable-plumed are the w o n d e r f u l w i n g s , But the silver of m o o n l i g h t subtly springs Into the feathers that flash w i t h the pace Of o u r flight to the violate bounds of space. T i m e is d r o p t like a stone f r o m the stars: Space is a chaos of b r o k e n bars: Being is merged in a furious f l o o d T h a t rages and hisses and foams in the b l o o d . See! I am dead! I am passed, I am passed O u t of the sensible w o r l d at last.



I am not. Yet I a m , as I never was, A d r o p in the sphere of molten glass W h o s e radiance changes a n d shifts a n d drapes T h e infinite soul in finite shapes. There is light, there is life, there is love, T h e r e is sense B e y o n d speech, beyond song, b e y o n d evidence. There is w o n d e r intense, a m i r a c u l o u s sun, As the many are molten a n d m i x e d into one W i t h the heat of its passion; the one hath invaded T h e heights of its s o u l , a n d its laughter is braided W i t h comets whose plumes are the galaxies L i k e w i n d s on the night's inaccessible seas

Lord of Spirits and his name in the presence of the Ancient of Days.

Amen.

T h i s M i d d l e P i l l a r technique is another of those exercises w h i c h may take far more than a single m o n t h to master. In any event, the student may discover that he wishes to use it more or less intermittently or continuously throughout the entire course of his life. It has infinite possibilities w h i c h only persistent practice w i l l indicate.

There may be another meaningful prayer or some other f o r m of d e v o t i o n that w i l l prove exceedingly valuable to h i m . T h e exaltation of his m i n d to the highest peak of enlightenment, becomes possible at this particular juncture, depending on h o w intensely he has w o r k e d in f o r m u l a t i n g the divine white light of the spirit and h o w m o v e d he has been by the contemplation of this paean of divine praise. To close the exercise, he s h o u l d give thanks for the experience a n d g r a d u a l l y w i t h d r a w the w h i t e sphere i n t o himself, so that the field coincides w i t h his o w n b o d y . He should take a deep breath and tighten all his muscles to terminate the state and then stretch vigorously before getting up a n d going about his business. In closing a n d giving thanks, the f o l l o w i n g c o u l d be used: Unto thee, sole Wise, sole Eternal and Sole Merciful One be the praise and the glory forever, who has permitted me, who now standeth humbly before Thee, to enter thus far into the sanctuary of thy mystery. Not unto me, but unto Thy name be the glory. Let the influence of thy divine ones descend upon my head and teach me the value of self-sacrifice, so that 1 shrink not in the hour of trial. But that thus my name may be written upon high and my Genius stand in the presence of the holy Ones in that hour when the Son of Man is invoked before the

T h e M i d d l e Pillar

STEPLX SYMBOL OF DEVOTION

IT IS AXIOMATIC T H A T A N Y

strongly felt e m o t i o n w i l l produce as a b y - p r o d u c t a mental concentration of an intense k i n d . F o r e x a m p l e , if some event has occurred to p r o d u c e a fearful reaction, it may seem almost impossible to some people to switch the m i n d over to another topic. O n e becomes c o n s u m e d , as it were, w i t h the fear, c o n centrated w h o l l y u p o n it to the exclusion of all else, breathing and l i v i n g this e m o t i o n , no matter h o w m u c h one m i g h t like to t h i n k o f s o m e t h i n g else. T h i s i s w h y , i n s o m e o f the psychoneuroses, the patient appears to be concerned w h o l l y w i t h his p a t h o l o g i c a l feelings a n d despite p r o d d i n g a n d reassurance cannot really t u r n his m i n d in another d i r e c t i o n . The emotion induces concentration. A m a n or w o m a n in the early stages of being in love neglects all other preoccupations but his beloved. M o r n i n g , n o o n a n d night — e a t i n g , resting or w a k i n g , he is concerned solely w i t h his emotions a n d his beloved. Some people speak of this k i n d of love as being m a d or insane. It m a y w e l l appear to be so, since the p r e o c c u p a t i o n or concentration is so a l l c o n s u m i n g , but as I am t r y i n g to indicate here, any p o w e r f u l e m o t i o n produces this same end-result. Since we are attempting by a series of w i d e l y differing devices to produce a state of concentration, it behooves us to become aware of the d y n a m i c effect of e m o t i o n on the organism. E v e r y o n e has h a d this experience at some time or another in his life a n d so is on speaking terms w i t h w h a t is be-


ing discussed here. W h a t we have to d o , therefore, is to devise some m e t h o d of a w a k e n i n g enough feeling or of stimulating a sufficiently p o w e r f u l e m o t i o n w h i c h can be consciously a n d deliberately employed as a t o o l to be used for t u r n i n g the m i n d w h o l l y to one topic. It is fervor a n d p r o f o u n d c o n v i c t i o n that are required here as the productive and creative agency. So let us cast a r o u n d for something that w i l l tend to a w a k e n a p r o f o u n d l y m o v i n g reaction. Search y o u r m e m o r y . W h a t m o v e s y o u e m o t i o n a l l y ? A s e n t e n c e f r o m the Bible — f r o m one of the Psalms or the Epistles? A c r u c i f i x or some other religious symbol? A poem? Or a m e m o r y of an exciting love affair of years gone by — or even proceeding today? Whatever it is, t h i n k u p o n it. E x a m i n e it closely and carefully. Picture it v i v i d l y . E v e n go as far as to d r a w or paint or to reproduce in some other w a y — something that w i l l serve as a s y m b o l of that w h i c h excites the e m o t i o n , a s y m b o l w h i c h we can n o w c a l l the beloved. A n d by o n l y a slight effort, a very m i l d stretch of the i m a g i n a t i o n , this s y m b o l of the beloved can be extended to include or to become the goal of all the preceding w o r k itself, w h i c h we call the G r e a t W o r k . T h i s is n o t h i n g more or less than the total t r a n s f o r m a t i o n of m a n f r o m a sense-oriented creature to one w h o is conscious of his being a vehicle of the O n e U n i v e r s a l L i f e , a h u m a n being w h o is i l l u m i n a t e d by the gnosis, the k n o w l e d g e that G o d exists w i t h i n as w e l l as w i t h o u t h i m . "For I have found Thee in the Me and the Thee. In the One and the Many have I found Thee, yea, I have found Thee." W h i l e f o r m u l a t i n g the s y m b o l of the goal of one's devot i o n , y o u can either render it objectively as in a d r a w i n g or p a i n t i n g of some object w h i c h can be regarded as sacred, or m a i n t a i n it abstractly as a s y m b o l w i t h i n the m i n d itself w i t h o u t expressing it concretely at a l l . T h u s it can be an idea, or a m e m o r y of a person w h o was beloved, or a verse f r o m a p o e m or a sacred scripture. F o r example, I have often used the following: The prophet cried against the mountain: come thou hither that I may speak with Thee!

Symbol of Devotion / 49

The mountain stirred not. Therefore went the prophet unto the mountain, and spake unto it. But the feet of the prophet were weary and the mountain heard not his voice. But I have called unto Thee, and I have journeyed unto Thee, and it availed me not. I waited patiently and thou wast with me from the beginning. This now I know, O my beloved, and we are stretched at our ease among the vines. But these Thy prophets; they must cry aloud and scourge themselves; they must cross trackless wastes and unfathomed oceans; to await Thee is the end, not the beginning. There is a painting by Salvador D a l i of a c r u c i f i x i o n w h i c h also is most meaningful to me. T h i s D a l i p a i n t i n g takes the point of view of some heavenly seer above l o o k i n g d o w n on the c r u c i f i x i o n b e l o w — f r o m the trancendental point of v i e w , as it were. It is extremely effective, and there have been occasions w h e n I have employed it as a symbol to awaken devotion. T h r o u g h o u t the years I have also come to use a far more abstract s y m b o l , the H e b r e w letter Shin W . It has, Q a b a l i s t i c a l l y , the numerical value of 3 0 0 - w h i c h also happens to be the same value for a H e b r e w phrase meaning The Spirit of the Living God. So that this one letter-symbol embodies for me a vast series of intellectual ideas a n d aspirations. It has thus developed as a s y m b o l of the highest aspirations a n d as a fiery triple-tongued flame of light, I frequently have visualized it o v e r s h a d o w i n g me. But whatever it is, lavish attention u p o n the s y m b o l u n t i l it becomes so p o w e r f u l a force that merely u p o n seeing it or by t h i n k i n g about it, is enough to a w a k e n an intense feeling of ard o r a n d d e v o t i o n . O n c e this point has been reached, then wherever one goes, the s y m b o l goes, a n d devotion awakens spontaneously a n d g r o w s . W a k i n g o r sleeping, eating o r d r i n k i n g , shaving or dressing, c o m b i n g one's hair or a p p l y i n g


cosmetics, it remains in the b a c k g r o u n d of one's m i n d to represent the beloved u p o n w h i c h one is concentrated. W i t h this development, it becomes s y m b o l i c to consecrate one's every activity to the service of the beloved. E a c h act is done for the beloved, regardless of w h a t it is a n d no matter h o w ord i n a r y or c o m m o n p l a c e it may seem. It leads ultimately to the dedication of one's life to G o d , to render h o l y every hitherto worthless or minute deed and perfunctory act. L i f e becomes consecrated — and all one's energies become automatically c o n c e n t r a t e d in one c o n t i n u o u s act of d e v o t i o n to the beloved —to G o d , or whatever one chooses to call the O n e U n i v e r s a l a n d Eternal L i f e that courses through each one of us, u n i t i n g us in a higher synthesis that is at the same time the multiplicity of d i v i s i o n .

STEP X PRACTICE OF T H E PRESENCE OF G O D

I W O U L D LIKE Y O U TO REVIEW

some of the exercises y o u have done m u c h earlier in this course. R e v i e w especially the exercise of w a t c h i n g the body and all its sensations w i t h o u t interfering a n d also the one of observing the activity of the m i n d w i t h o u t in the least attempting to stop the f l o w of thoughts a n d memories. Spend a couple of days actively reviewing the m e t h o d a n d practice so that the s k i l l previously acquired becomes reactivated. In other w o r d s , reinforce the o r i g i n a l c o n d i t i o n e d reflex by renewed exercise. W h a t I am a s k i n g y o u to do n o w after this review is to consider the obvious fact that the skin all over the b o d y is perforated by m i l l i o n s o f minute holes w h i c h we call pores. E v e r y organ in the b o d y , being composed of cells of different types a n d sizes, similarly is perforated by countless intercellular spaces, interstices of minute size. In other w o r d s , by a cont e m p l a t i o n of this a n a t o m i c a l fact — w h i c h can be demonstrated by e x a m i n i n g the surface of any p o r t i o n of the s k i n , anywhere, w i t h a high-powered m a g n i f y i n g glass— the student w i l l begin to realize that the concept of physical s o l i d i ty and impermeability is merely a convenient concept — b u t not necessarily an accurate one. T h e student s h o u l d lie d o w n on a c o u c h on his back, in the f o r m a l relaxation p o s i t i o n . Later, w h e n considerable s k i l l has been achieved, he w i l l not need to recline in this or any other special w a y . R e l a x a t i o n w i l l occur so immediately that it can be induced anywhere, at any time, merely by w i l l i n g it to


occur. But for the i n i t i a l purpose of a c q u i r i n g mastery of the technique he should recline, w i t h closed eyes, in order to block out all sensory impressions f r o m the external w o r l d . L y i n g d o w n , then, relaxed, imagine the s k i n on the cheeks of the face, feeling that the pores in the s k i n are stretched w i d e open —large y a w n i n g precipices a n d lacunae on the face. A few seconds w o r k w i l l usually suffice —especially if he has previously f o l l o w e d the former exercises m o n t h by m o n t h and acquired some facility in concentrating the m i n d and m a k i n g it f o l l o w the w i l l . E x t e n d this n o t i o n then to the s k i n on the forehead, nose a n d entire face. Include also, piecemeal, the scalp and the back of the head. C o n t e m p l a t e , in each area, that no longer is the s k i n impermeable and n o n - p o r o u s , but that it is composed of more holes than tissue. In fact, the picture of a w o m a n ' s hairnet (even though these are rarely seen nowadays) w i l l perfectly convey the idea to be grasped. In m u c h the same w a y , the entire b o d y s h o u l d be visualize d , f o l l o w i n g the surface of the s k i n d o w n w a r d s f r o m the h e a d , neck, shoulders a n d arms, t h o r a x , pelvis a n d a b d o m e n , thighs, legs a n d feet. He s h o u l d consider every part, c o m i n g to realize that the membrane w h i c h surrounds every organ of the b o d y , h o l d i n g it together as a l i m i t i n g membrane, has lost its density a n d impermeability a n d is actually a series of holes loosely k n i t together by a net-like tissue. R e a c h i n g the toes a n d soles of the feet, he s h o u l d pause t e m p o r a r i l y to acquire the f u l l sensation of the stretching of the pores — a completely u n mistakable sensation. T h i s sensation, once acquired — and no further w o r k on this exercise s h o u l d be c o n t i n u e d u n t i l it is acquired — n o w let h i m return to reflection of the head once m o r e . But this time, his i m a g i n a t i o n w i l l extend interiorly rather than externally. He s h o u l d try to consider the b r a i n , not as in the p r e l i m i n a r y r e l a x a t i o n technique w i t h a v i e w to vascularising its neural tissue, but in order to arrive at the feeling that it t o o has become f u l l of holes. T h e student s h o u l d attempt to acquire the sensation that the interstices between the b r a i n cells are b e c o m i n g greater, a n d that the b r a i n is, in a w o r d , b e c o m i n g

Practice of the Presence of G o d / 53 sponge-like. If he can first examine a real sponge, he w i l l have succeeded in realizing w h a t I am attempting to describe by feeling that the substance of the brain is similarly constructed. T h i s may take some little time, but once obtained it can be i n duced again w i t h the greatest of ease. T h i s sponge feeling should n o w be applied to every organ of the b o d y , one after the other. D e a l w i t h the head area first of a l l . Feel, in t u r n , that the b r a i n , the eyes, the nose, the ears, all the viscera of the head, are sponge-like, replacing the solid tissue. E v e n the b o n y covering of the head, the s k u l l , w h e n examined under a microscope or w i t h large magnification is seen to be f u l l of holes. Use this fact. T h e n continue w i t h the neck, imagining that the neck vertebrae of the spine, the neck muscles and flesh, l a r y n x , esophagus a n d other glands — i n fact, visualizing that the w h o l e neck has become like a number of sponges, n o t h i n g but holes b o u n d together by a membrane. A p p l y a similar technique to the shoulder and arms. V i s u a l i z e that a bone, as w e l l as muscles and ligaments and tendons, resp o n d to exactly the same image. T h e thorax w i t h its soft organs of lungs, heart, large blood-vessels, etc. likewise c o m prise a large sponge. In fact, the lungs a n d liver, a n d many another o r g a n , w h e n examined microscopically, do l o o k very m u c h like spongy tissue. T h e a b d o m e n , pelvis, thigh and legs then disappear save as they appear to the i m a g i n a t i o n , or are felt, as masses of holes b o u n d into an integrated w h o l e . It is important that this realization be obtained fully before he continues. It is not very difficult really, and most people can obtain it w i t h i n a very short period of time. A n y student w h o has persevered w i t h this course of t r a i n i n g up to this point should experience no difficulty at a l l . T h e physical sensations attending this sponge-realization are distinctive and cannot be mistaken for any other b o d i l y reaction. As an aside, the student should try to remember the dict u m of Berkeleyan p h i l o s o p h y , that sensation tells us not i m mediately of material objects, but only of divine ideas retained i n the universal m i n d o f G o d - t h i s w i l l enable h i m t o transcend the plane of mere technique. If this presents difficulties, at least let h i m realize that sensations are cerebral ac-

\ 54 / T H E O N E YEAR M A N U A L

tivities —that w i t h o u t the brain there c o u l d be no knowledge of sensation; that, in effect, sensations are psychological processes. We are at all times dealing w i t h m i n d and its act i v i t i e s — a n d w i t h n o t h i n g else. If the b o d y is thus f u l l of perforations, the student should consider this fact. Since the atmosphere encloses h i m and surrounds h i m at all times, the now-absolutely-permeable body offers no impediment whatsoever to the entrance of air f r o m any quarter. In fact, so far f r o m resisting the f l o w of air t h r o u g h his b o d y , he k n o w s that the atmosphere must literally rush and course through these myriads of holes w h i c h he n o w feels his b o d y to be. As he reclines on the c o u c h , fully relaxed, let h i m n o w imagine that the s u r r o u n d i n g air pours through his b o d y , p u s h i n g d o w n w a r d s f r o m the ceiling. He may c o m bine this w i t h the rhythms of his breathing, as already described earlier. As he breathes i n , let h i m realize that the air saturates the sponge that he is, p o u r i n g into h i m f r o m above, f r o m head to toe. W i t h the exhalation of breath, the air leaves his porous b o d y , m a k i n g its exit all the w a y a l o n g the back of his head, the back of his t r u n k , thighs, and legs. C o n t i n u e this n o t i o n for some several seconds u n t i l the feeling of the permeability of the b o d y to the s u r r o u n d i n g air g r o w s . Let the student vary the exercise, first by i m a g i n i n g that he breathes in through the pores in the soles of his feet, the air rushing vigorously along the w h o l e course of his b o d y , and exhaling through the c r o w n of his head a n d vice-versa. T h e n that the atmosphere rises up f r o m b e l o w h i m , passing out t h r o u g h h i m in front to rise to the ceiling above. These are simply a series of imaginative concepts w h i c h have the effect of furthering the relaxation of the body and m i n d begun in earlier m o n t h s , and at the same time preparing the trained m i n d to consider new spiritual truths. T h e spiritual fact to be considered is the p r i m o r d i a l relationship existing between air a n d spirit. In all primitive languages, the w o r d for air is the same as that for spirit and m i n d . B o t h are life and the carriers of life. W i t h o u t air there can be no manifestation of life.

P r a c t i c e o f the P r e s e n c e o f G o d / 5 5

Let the student therefore begin to consider psychologically the n o t i o n that this air rushing through his b o d y so c o m pletely open to its i n f l u x , and offering no impediment or barr i e r — t h i s air is the D i v i n e Spirit. It is the universal life w h i c h animates all created things. T h i s all-pervasive A i r is the i m m a nent G o d w h o , so all the metaphysical systems teach, is an o m nipresent, infinite, omnipotent principle. Spirit is everywhere at all times, and there is no part of space w h i c h is exempt f r o m its presence. G o d is a l l - p o w e r f u l ; we cannot conceive of any competing or o p p o s i n g force. N o r can we conceive that He should have any limitations of any k i n d that our minds can conceive of. He is divine w i s d o m and truth and all o u r knowledge and learning is but an infinitesimal fragment of the omniscience of the U n i v e r s a l Spirit. H e , likewise, is all-love; an all-embracing love that is so fine and b r o a d and intense that those w h o touch that love in their consciousness, rave of the ineffable ecstasy and bliss that came in their realization. A l l these qualities belong to G o d , and these are the characteristics that the student should contemplate as he begins to consider the relationship of Spirit w i t h air — the air that rushes through his body and m i n d . By imagining the air to saturate the completely porous and permeable b o d y , we are in reality, arriving at a high consciousness of the ever-presence and p o w e r of G o d . G o d pervades every minute cell of the b o d y . No a t o m , no minute particle anywhere in this body can possibly be free of the p o w e r and substance and love that G o d is. A l l the previous knowledge and practical mystical experience that the student has acquired may n o w be t h r o w n w i t h the utmost intensity and concentration into this meditation — f o r such it is — w i t h the complete assurance and knowledge that he has achieved success. He has already gained confidence in the efficacy of his o w n efforts by having applied himself to the techniques already described and w h i c h he has assiduously practiced. T h i s Practice of the Presence of G o d is only an extension of earlier w o r k . A true realization of his identity w i t h G o d ' s i n finite spirit may thus be d i v i n e d , in such a w a y that no violence is done either to b o d y or to m i n d . A l l parts of m a n are f u l f i l l e d ,


justified w i t h o u t unnatural denial or negligence, hence the realization obtained o f G o d must b e f u l l and c o m p l e t e - a perfect a n d harmonious indentification w i t h divine p o w e r and life a n d love.

STEP X I U N I T Y - A L L IS G O D

I who made the Universe am the Universe: and abide its separate Lord.

Song Celestial NOW

THAT,

THROUGH

THE

pursuit of this series of psycho-spiritual disciplines, some degree of G o d - r e a l i z a t i o n has been achieved (though never let it be forgotten for one second that this is but a beginning and a beginning only) the student is faced by a most i m p o r t a n t decision. He is obliged to eradicate every vestige of duality f r o m his t h i n k i n g . Residues w i l l cling to his m i n d , in very subtle w a y s . There is no G o d and the W o r l d — there is not G o d and himself. There is only G o d . A l l is G o d . E v e r y trivial action is G o d - d i r e c t e d . E v e r y single object in his environment is G o d e n d o w e d . E v e n the e g o — t h o u g h that seems to be the major obstacle to be gotten r i d o f — i s G o d - d e t e r m i n e d . Y e t he is a m a n or w o m a n l i v i n g for the moment in w h a t appears to be a material w o r l d . He has to accept the w o r l d of appearances, the phenomenal w o r l d , exactly as it is. T h e r e , in that phenomenal w o r l d , heat burns, c o l d freezes, water is wet, concrete is h a r d and his body needs n u t r i t i o n of every k i n d . A l t h o u g h each and everyone of these phenomena are divine phenomena — and in their constant change are nonetheless representative of the ceaseless activity of the u n c h a n g i n g , o m nipotent b o d y of G o d —yet he must learn to keep all these diverse phenomena in their o w n place. Because he realizes his essential identity w i t h the Life in all things howsoever diverse, yet he has to realize as w e l l that these phenomena have their distinct laws w h i c h must be respected and obeyed.


W h i l e he may fly w i t h the speed of light on other levels a n d w a l k through apparently solid walls and k n o w f u l l w e l l the illusoriness of time, yet here a n d n o w he must live by the c l o c k and travel by car or train or plane in order to go where he w i l l . A n d he w i l l f i n d it more circumspect and certainly easier to w a l k through a d o o r rather than to try to squeeze himself through the molecular structure of a w a l l . E a c h plane has its o w n laws; these too are G o d . A n d G o d i n all H i s phases and activities is G o d . W h a t then shall he do w h e n it is necessary for h i m , as a m a n i n the phenomenal w o r l d , t o w o r k H i s W i l l , t o achieve other of his goals? W h a t if, in all h u m i l i t y , he realizes that his j o b , whatever that may be, depletes his energies so that no longer is there satisfaction to be obtained f r o m it? He needs a vacation. W h e r e shall he go? A n d h o w shall it be financed? H i s car is n o w a w o r n - o u t o l d jalopy. It becomes expensive to r u n and repair, is a menace on the highway and demands far too m u c h of his attention in order to be handled w e l l . H o w shall he get another? He is surrounded by people w h o do not k n o w that they are G o d - e n l i g h t e n e d , he k n o w s a n d feels they are; this knowledge is a part of his o w n mystical realization. T h e y are hysterical, a n x i o u s , compulsive, disturbed by one event or p r o b l e m after another, are sick a n d lame and halt. A l l this because they k n o w not w h a t or w h o they truly are. H o w shall we presume to make them aware of their true nature w i t h o u t invading their precious privacy? In other w o r d s , though he k n o w s his o w n personal relationship to G o d , he must consider w h a t practical engines are to be used to f u l f i l l his W i l l . He must consider those methods whereby his needs are to be met that the divine purpose may be fulfilled. There are many w a y s , of course, to do this. O n e of these is the m e t h o d described in a little b o o k I wrote some years ago, The Art of True Healing. It is a method of m o b i l i z i n g the spiritual p o w e r of the cosmos through the agency of W i l l , colo r , imagination and sound in order to achieve that w h i c h is required. It is an extension of the M i d d l e Pillar where divine

U n i t y - A l l is G o d / 59

energy is concentrated and directed for specific use. It does not need to be other than mentioned here; it has great merit and is far from difficult to use. (It is n o w one essay in a book entitled Foundations of Practical Magic, A q u a r i a n Press, England 1979.) There is another approach w h i c h is possible only to that student w h o has persevered w i t h his o w n disciplines so that he has become an avenue through w h i c h the D i v i n e W i l l may operate. Its outstanding merit is that it is simple and direct. It is not dissimilar to the classical religious one of accepting Jesus as one's personal L o r d a n d Savior, and t u r n i n g one's life over to H i m . T h i s approach has it that we are eager to find H i m w h e n we come to realize that there is no source of p o w e r in ourselves, that we are w h o l l y dependent on H i m . We become eager to connect up w i t h this Source of Life and P o w e r w h e n we k n o w that it makes w i s d o m , p o w e r and love available for us. It is "the strait gate," "the n a r r o w w a y , " a n d " f e w there be that f i n d i t . " T h i s is the traditional evangelistic C h r i s t i a n w a y . In this w o r k , instead of using the traditional and formalistic terms of the C h r i s t consciousness, we fall back on the mystico-magical t r a d i t i o n to use the term " T h e H o l y G u a r d i a n A n g e l " as the term for o u r o w n H i g h e r Self. He is an angel, mighty and p o w e r f u l and is our o w n personal l i n k w i t h the universal G o d , a n d so it is to H i m that we submit ourselves for the fulfillment of H i s W i l l , w h i c h at the same time and paradoxically, is our w i l l . We have to learn experientially, the w i s d o m and meaning of those beautiful verses in the second chapter of The Light on the Path, where M a b e l C o l l i n s w r o t e : 1. Stand aside in the coming battle, and though thou fightest be not thou the warrior. 2. Look for the Warrior and let him fight in thee. 3. Take his orders for battle and obey them. 4. Obey him not as though he were a general, but as though he were thyself, and his spoken words were the utterance of thy secret desires; for he is thyself, yet infinitely wiser and stronger than thyself. Look for him, else in the fever and hurry of the fight thou mayest pass him; and he will not know thee unless thou knowest him.


// thy cry reach his listening ear then will he fight in thee and fill the dull void within. And if this is so, then canst thou go through the fight cool and unwearied, standing aside and letting him battle for thee. Then it will be impossible for thee to strike one blow amiss. But if thou look not for him, if thou pass him by, then there is no safeguard for thee. Thy brain will reel, thy heart grow uncertain, and in the dust of the battlefield thy sight and senses will fail, and thou will not know thy friends from thy enemies. "He is thyself, yet thou art but finite and liable to error. He is eternal and is sure. He is eternal truth. When once he has entered thee and become thy Warrior, he will never utterly desert thee, and at the day of the great peace he will become one with thee." We cannot make a vital contact w i t h our A n g e l by goodness or obedience — these latter characteristics merely f o l l o w w h e n w e have f o u n d H i m . T h e n goodness and obedience a n d the other socalled virtues take on another meaning altogether, far removed f r o m that understood in the bourgeois or conventional morality. N o r may we f i n d h i m because of our good deeds. At best, o u r g o o d deeds are o n l y the evidence that we have f o u n d h i m . T h e n we m a y find that instead of g o o d they are selfish — but dedicated to the Self that is the A n g e l . N o r do we find H i m by a belief in any religious, metaphysical or occult doctrine. At best these are intellectual constructs for the expansion of our minds but later come to have p r o f o u n d meaning as useful constructs o n l y after we have f o u n d H i m . If we are w i l l i n g to persevere, to be patient, and to w o r k at self-discipline, to aspire and to i n v o k e often, the A n g e l w i l l enable us to do all of this. F o r every step we make in H i s direct i o n , he w i l l take t w o . Thou wast long seeking Me; thou didst run forward so fast that I was unable to come up with thee. O thou darling fool! What bitterness thou didst crown thy days withal. Now I am with thee; I will never leave thy being. We do not have to do violence to ourselves to force ourselves to believe in H i m ; there is no need for force. We do

U n i t y - A l l is God / 61 not have to w i l l ourselves to believe. We need o n l y to be w i l l i n g , to make the necessary set of gestures, sincerely and honestly — a n d then work and invoke often! It entails trusting the H o l y G u a r d i a n A n g e l w i t h all areas of o u r lives. In this we must face o u r egotism to realize that of ourselves we can do n o t h i n g , a n d w h a t we are able to do can o n l y result in futility a n d frustration. It means trusting the A n g e l to renew o u r character; we cannot do it ourselves. We turn over to H i m the entire psyche, w i t h all its conscious a n d unconscious problems a n d complexes w h i c h we have become acquainted w i t h t h r o u g h the agency of the f o r m e r exercises—and perhaps t h r o u g h some psychotherapeutic w o r k . But we leave it to H i m to clean out the f i l t h f r o m the stables — w h e n it ceases to be f i l t h . O n l y He can do it; of ourselves we are impotent. It means a l l o w i n g H i m to dictate all o u r activities and keeping o u r hands and m i n d s f r o m m e d d l i n g w i t h H i s w o r k , reserving them o n l y as tools w h i c h He can use as He sees fit for o u r betterment and progress. We must not interfere w i t h w h a t H e has to d o . It means trusting H i m as to o u r health a n d financial security. T h i s does not mean that we become careless of o u r n u t r i t i o n a l intake, o u r clothes or personal hygiene or that we drive the a u t o m o b i l e w i t h eyes closed. But it does mean that we stop w o r r y i n g about w h a t is g o i n g to become of us. We do the very best we can in any situation, k n o w i n g that He is g u i d i n g and g u a r d i n g us — and letting H i m w o r r y about us. It means l a y i n g aside all o u r petty ambitions and objectives and p e r m i t t i n g H i m to p l a n o u r life for us. It may not result in the fulfillment of every a m b i t i o n a n d objective, but w e learn t o rely solely u p o n H i m , k n o w i n g that w e w i l l b e guided constantly and continuously whether we are aware of it o r not. It means p u t t i n g away all our nice little occult philosophies a n d systems where everything is put into a neat cubbyhole a n d neatly c o m p a r t m e n t a l i z e d a n d letting H i m lead us to the T r u t h . It is the joy of p u t t i n g aside o u r h u m a n frailties, of a l l o w i n g H i m to sanctify us so that we fall not into


the pit called because where we may perish w i t h the dogs of reason. In this, we f i n d a new w i s d o m , a new joy, and a new i l l u m i n e d w a y o f dealing w i t h life. T o the o n l o o k e r , w h o k n o w s n o t h i n g of this inner t r a n s f o r m a t i o n , vary little difference in our behavior may be observed. To us however, it means that not I live, but Jesus Christ liveth in me. T h i s is the magical w a y , o f letting the A n g e l d o H i s w o r k a m o n g the l i v i n g , o f h a v i n g placed oneself under the aegis of the A n g e l after h a v i n g w o r k e d and prayed a n d i n v o k e d . F r o m n o w o n , the responsibility for all one's life in all its phases is taken f r o m o u r petty egos w t h its l i m i t e d vision and scope, a n d its wretched lust for results, a n d surrendered gladly to this higher agency w h i c h is Oneself Made Perfect. It is then that he can sing the t r i u m p h a n t peroration to the ancient R i t u a l in w h i c h he glorifies his unity w i t h the A n g e l in these d y n a m i c terms: I am He, the hornless Spirit, having sight in the feet, strong, and the immortal Fire. I am He, the Truth. I am He, who hate that evil should be wrought in the world. I am He, that lighteneth and thundereth. I am He, from whom is the shower of the Life of Earth. I am He, whose mouth ever flameth. I am He, the begetter and manifestor unto the Light. I am He, the Grace of the World. 'The Heart Girt with a Serpent is my name.'

STEP X I I INVOKE OFTEN! INFLAME THYSELF WITH PRAYER!

T H E S T U D E N T W H O HAS

persevered to this p o i n t , s h o u l d by n o w f i n d that his efforts are p a y i n g magnificent dividends. A number of results s h o u l d have occurred —the least of them being an enormous expansion in the horizons of his consciousness. It c o u l d w e l l be that, in a d d i t i o n , he is a c q u i r i n g an awareness of d i v i n i t y , his o w n d i v i n i t y , as w e l l as that of the immanent and transcendent G o d in w h o m we live, move and have our being. T h r o u g h the practice of the presence of G o d he should be able to extend his awareness so vastly that wherever he is, and regardless of the apparent triviality of his activity, he k n o w s that G o d goes w i t h h i m . He rests in the b o s o m of the E t e r n a l — a n d realizes the m e a n i n g of being under the shadow of Thy wings. W i t h this high achievement, he might feel tempted to relax in order to rest u p o n his laurels. A n d it may w e l l be that for a period of time, he s h o u l d do just that, as though to enjoy the rewards of his l o n g a n d hard labor and permit himself to recoup his energies as though to prepare for the l o n g c l i m b ahead. But this accomplished, he has to gird up his loins a n d move f o r w a r d , remembering the instruction of the C h a l d e a n Oracles that one must "invoke often" a n d "inflame himself with prayer" according to The Book of Sacred Magic of AbraMelin the Mage. There are higher goals to aspire towards and through the exaltation of prayer or i n v o c a t i o n , he may, G o d w i l l i n g , reach these goals, unitive and mystical. D a i l y discipline is surely required. A l l spiritual teachers in some w a y recognize this and therefore recommend a daily


p e r i o d of prayer. " E v e r y soul must take time daily for quiet a n d m e d i t a t i o n , " writes E m i l i e C a d y in her Lessons in Truth. " I n daily meditation lies the secret of p o w e r . No one can g r o w in either spiritual knowledge or p o w e r w i t h o u t it. Practice the Presence o f G o d just a s y o u w o u l d practice music. N o one w o u l d ever dream of becoming a p o w e r in music except by spending some time daily alone w i t h music. D a i l y meditation alone w i t h G o d , seems in some w a y , to focus the divine presence w i t h i n us a n d o u r consciousness." There are many methods for achieving quiet and meditat i o n . Some people, for example, w i l l use any previously quoted prayer when they have achieved some familiarity w i t h the quiet state created w i t h i n . In fact, they use it to create for themselves the serenity and self-assurance they long for. It seems to possess the self-imposed and self-devised p o w e r of exalting them ecstatically to a consciousness of the omnipresence of G o d w h o , u p o n explicit invitation, as it were, w i l l be able to act through the i n d i v i d u a l . He w i l l , in this w a y , come to feel and realize his implicit relationship and necessitous reliance u p o n God. F o r m u c h the same p u r p o s e , C r o w l e y ' s Holy Books likewise are used by m a n y people. It is needless to indicate that the Holy Books breathe a w a r m atmosphere o f a d o r a t i o n , of ecstatic praise of G o d . P r o b a b l y the Psalms are the best examples of the poetic beauty of the B i b l e , indicating that the Psalmist k n e w G o d at f i r s t - h a n d , h a d ineffable experience of H i m p u l s i n g vibrantly in the heart's b l o o d a n d in the loins, a l i v i n g presence, strong, vital a n d passionate. T h e metaphysical argument is that by d w e l l i n g u p o n a p o e m or statement or prayer uttered by a spiritually enlightened person, by a m i n d that k n e w G o d in intimate c o m m u n i o n , the reader or listener w i t h sympathetic understanding and d e v o t i o n , w i l l f i n d his m i n d exalted to similar heights of spiritual discernment a n d realization. L i k e w i l l speak unto like a n d the p h e n o m e n o n of sympathetic v i b r a t i o n w i l l a w a k e n h i m to a realization of the divine consciousness w i t h i n , in a holy a n d mystical experience.

Invoke Often! Inflame Thyself w i t h Prayer! / 65

Prayer does have the effect of stimulating the m i n d to function in an entirely new w a y . It creates, w h e n successful, a r e v o l u t i o n w i t h i n the p s y c h o l o g i c a l apparatus, a t u r n i n g a r o u n d of the m i n d . It becomes ecstatically uplifted so as to f u n c t i o n in a new w a y , to perceive new and more spiritual ideas, and experience a hitherto never before experienced life of d i v i n i t y a n d high consciousness. T h e entire object of prayer is to exalt the m i n d to an indissoluble unity with God. It must lift the m i n d on the wings of ardent aspiration — thus the phrase " i n f l a m e thyself w i t h p r a y e r " — i n a n unrestrained flight of love to a sense of k i n s h i p a n d unity w i t h the w h o l e of life. There must be this a r d o r . An attitude of c o l d objectivity and lack of feeling d u r i n g prayer is, so far as my understanding goes, quite impossible. I cannot conceive h o w the student w h o has pondered over a classical i n v o c a t i o n and understood it to the extent of e m p l o y i n g it as his personal means of exaltation, can refrain f r o m being strongly m o v e d e m o t i o n a l l y . A prayer, to be successful, s h o u l d have the effect of b r i n g i n g about an i n ner crisis. M o r e often than not, as the student proceeds, he w i l l be bathed in a deluge of tears — tears not of s o r r o w , nor even tears of joy, but tears w h i c h are the sign and s y m b o l of submission t o a n d u n i o n w i t h , the Source o f A l l L i f e . An ecstasy may result, a t h o r o u g h g o i n g standing out of the m i n d itself a n d all its concerns w i t h the b o d y and its p r o blems, f r o m neurosis a n d inner t u r m o i l s . It s h o u l d raise the i n d i v i d u a l above all t e m p o r a l and personal matters so as to realize that the heresy of separation is ended for all time. He and G o d are one! T h e w h o l e secret of prayer lies in this d i r e c t i o n . Invoke often. Inflame thyself with prayer. It aims at m o v i n g the i n d i v i d u a l in ecstasy to transcend himself. In short, prayer consists of a c o m p l e x of psychological and spiritual gestures — all of w h i c h s h o u l d prove relatively easy, after the prolonged d i s c i p l i n e e n g a g e d i n f o r the past s e v e r a l m o n t h s o r more — designed to enable us to recover o u r true identity, which is G o d .


I w o u l d like to give t w o prayers or invocations — they are equivalent terms — w h i c h I have f o u n d of infinite value in my personal spiritual life. It is my hope that each student may f i n d them equally r i c h and i n s p i r a t i o n a l . T h e first one should be used in the m o r n i n g — for it is my suggestion that at least t w o or three periods be set apart in the d a y , periods of up to an h o u r apiece, to be opened up by a swift relaxing process to prepare for the use of the prayer. B o t h s h o u l d be memorized t h o r o u g h l y , so that there is no s t u m b l i n g or need for reflection over the next phrase, and so that the sole effort be reserved for developing that fever pitch w h i c h is the sole requirement for success: I am the Resurrection and the Life. Whosoever believeth on me, though he were dead, yet shall he live; and whosoever liveth and believeth on me, the same shall never die. I am the First and 1 am the Last. I am He that liveth and was dead —and behold! I am alive forever more, and hold the keys of hell and of death. Fori know that my Redeemer liveth and that he shall stand at the latter day upon the earth. I am the Way, the Truth and the Life. No man cometh unto the Father save by me. I am the Purified. I have passed through the gates of darkness unto light. I have fought upon earth for good. I have finished my work and entered into the invisible. I am the Preparer of the Pathway, the Rescuer unto the Light. I am the Reconciler with the Ineffable, the Dweller of the Invisible. Let the White Brilliance of the Divine Spirit descend. D a i l y use of this ritual-prayer, w i t h as m u c h ardor as can be mustered, w i l l gradually bring about the unitive state w h i c h is enlightenment. T h e evening period for prayer s h o u l d last the same length of time a n d s h o u l d be felt keenly and v i v i d l y until literally every hair of one's body stands on end d u r i n g its utterance. I strongly recommend the f o l l o w i n g traditional prayer after the student has completed the p r e l i m i n a r y relaxation techniques.

Invoke Often! Inflame Thyself w i t h Prayer! / 67

From Thy hand, O Lord, cometh all good. The characters of nature with Thy fingers has Thou traced, but none can read them unless he hast been taught in Thy school. Therefore, even as servants look unto the hands of their masters, and handmaidens unto their mistresses, even so do our eyes look unto Thee, for Thou alone art our help. O Lord our God, who should not extol Thee? All is from Thee, All belongeth unto Thee. Either Thy love or Thy anger, all must again re-enter. Nothing canst Thou lose, for all must tend unto Thy honour and majesty. Thou art Lord alone, and there is none beside Thee. Thou doest what Thou wilt with Thy mighty arm, and none can escape from Thee. Who should not praise Thee, then, O Lord of the Universe, unto whom there is none like? Whose dwelling is in heaven, and in every virtuous and God-fearing heart. O God, Thou vast One, Thou art in all things. O Nature, Thou Self from Nothing—for what else can I call Thee? In myself I am nothing. In Thee I am Self, and exist in Thy Selfhood from eternity. Live Thou in me, and bring me unto That self which is in Thee.

EPILOGUE

THIS

FINAL

CHAPTER

c o u l d just as w e l l have been placed at the beginning of this b o o k . But then the student w o u l d have had to accept the doctrine of the Inner Warrior on f a i t h . A n d for some people today, faith is u n k n o w n or difficult to come by. In any event, in the mystico-magical technique described, faith in that sense of the w o r d , is not called for. T h e emphasis throughout has been on a series of techniques, meditations and disciplines w h i c h , first of a l l , produce their o w n results. T h e major one however, is an enormous i n crease in sensitivity a n d self-awareness w h i c h provides the sure knowledge that there are aspects and phases of o u r being w h i c h have yet to be explored and k n o w n . W h e n this certain knowledge has been acquired, then the submission by faith to the Inner Warrior, The Holy Guardian Angel, is a logical a n d spiritual necessity. It may humble o u r minds a n d egos, but it w i l l not outrage o u r sense of Tightness to have faith in something of w h i c h we have no direct knowledge or percept i o n . Living by faith in the Angel can only be used, as a technique of the spiritual life, w h e n the preceding disciplines have been practiced, accepted a n d e m p l o y e d . T h u s its placement at the end of the b o o k . M o r e o v e r , we must not fall into the b o o b y trap of believing that henceforward, life w i l l present us w i t h no problems, that all w i l l be made easy. T h i s is never so. As l o n g as we live on this earth, there w i l l be problems a n d difficulties. But though these exist, and though we may make many mistakes,


nonetheless, by adhering to our vision of the Holy Guardian Angel or Inner Warrior, each d i f f i c u l t y a n d mistake becomes t r a n s f o r m e d into a means w h e r e b y we g r o w in s p i r i t u a l stature. T h e r o u g h edges of o u r being become rounded and p o l i s h e d , the flaws in o u r m a k e u p become character, and we g r o w more a k i n to the heart's desire a n d become absorbed in the holy nature of the A n g e l w h o is the Self.

RECOMMENDED READING T h i s One Year Manual is essentially a practical course for personal development. V e r y little attention has been given to theory or p h i l o s o p h y . In the event the interested student wishes to pursue further the intellectual study of the various practices comprising this p r o g r a m , the f o l l o w i n g books are recommended. The Way of a Pilgrim. Translated by R . M . French (Seabury Press, N e w Y o r k , 1968). The Perrenial Philosophy. A l d o u s H u x l e y ( H a r p e r , N . Y . , 1944). Teachings of the Mystics. W . T . Stace ( M e n t o r B o o k s ) . The Christian's Secret of a Happy Life. H a n n a h W h i t a l l Smith (Fleming H . R e v e l l C o . N . Y . 1941) Mysticism. E v e l y n U n d e r h i l l ( M e r i d i a n B o o k s , N . Y . 1955) The Candle of Vision. A . E . ( M a c m i l l a n s , L o n d o n , 1919) Varieties of Religious Experience. W i l l i a m James. ( M e n t o r Books) Science of Breath. Y o g i R a m a c h a r a k a ( Y o g i P u b l i c a t i o n Society, C h i c a g o , 1904) Ramakrishna and His Disciples. Christopher Isherwood. (Simon & Schuster, N . Y . 1959) Loaves & Fishes. H e r e w a r d C a r r i n g t o n (Scribners, N . Y . 1935) Lessons in Truth. E m i l i e C a d y . ( U n i t y , Kansas 1939) The Christos. V i t v a n (School of the N a t u r a l O r d e r , B a k e r , Nev.

1951)

BIBLIOGRAPHY OF T H E W O R K S ISRAEL REGARDIE The Garden of Pomegranates The Tree of Life My Rosicrucian Adventure Foundations of Practical Magic The Middle Pillar The Philosophers Stone The Golden Dawn The Romance of Metaphysics The Art and Meaning of Magic Be Yourself The Eye in the Triangle Roll Away the Stone A H A ! An extended Commentary on the Poem Gems from the Equinox The Law is for A l l Magick Without Tears Ceremonial Magic

Israel Regardie - The One Year Manual

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