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Foundations of Practical Magic
Foundations of Practical Magic
FOUNDATIONS
OF PRACTICAL
MAGIC
An Introduction to Qabalistic, Magical
and Meditative Techniques
FOUNDATIONS OF
PRACTICAL MAGIC
Israel Regardie has long been one of the
leading authorities on the theory and
practice of magic. This collection of
e s s a y s brings together a lifetime's
experience of occult techniques to form
an accessible system of
practical magic.
By the same author
CEREMONIAL MAGIC
HOW TO MAKE AND USE TALISMANS
ONE YEAR MANUAL
ROLL AWAY THE STONE
THE GOLDEN DAWN
THE MIDDLE PILLAR
THE PHILOSOPHER'S STONE
THE TREE OF LIFE
FOUNDATIONS OF
PRACTICAL MAGIC
An Introduction to Qabalistic,
Magical and Meditative Techniques
by
ISRAEL REGARDIE
© I S R A E L R E G A R D I E 1979
This book is sold subject to the condition that it shall not, by way of
trade or otherwise, be lent, re-sold, hired out, or otherwise circulated
without the publisher's prior consent in any form of binding or cover
other than that in which it is published and without a similar
condition including this condition being imposed on the subsequent
purchaser.
B r i t i s h L i b r a r y C a t a l o g u i n g in P u b l i c a t i o n D a t a
Regardie, Israel
Foundations of practical magic.
1. O c c u l t s c i e n c e s
I. T i t l e
133 BF1411
ISBN 0-85030-315-X
P r i n t e d a n d b o u n d in G r e a t B r i t a i n .
CONTENTS
Page
1. T h e A r t and M e a n i n g of M a g i c 7
2. A Qabalistic Primer 57
3. Meditation 85
4. T h e Q a b a l a h of N u m b e r a n d M e a n i n g 113
5. T h e A r t of T r u e Healing 13 7
1. THE ART AND
MEANING OF MAGIC
Objective Misconceptions
T o illustrate now w h a t I m e a n by the complete misunderstanding
which a purely objective a c c o u n t of magical practices is capable of
achieving, it will be found interesting t o consider but a few statements
m a d e by Waddell. First of all, let m e q u o t e from p a g e 152 (2nd
edition) of his w o r k : T h e purest Ge-lug-pa L a m a o n a w a k i n g every
morning, a n d before venturing outside his r o o m , fortifies himself
against assault by the d e m o n s by first of all a s s u m i n g the spiritual
guise of his fearful tutelary . . . T h u s when the L a m a emerges from his
r o o m . . . he presents spiritually the a p p e a r a n c e of the demon-king,
a n d the smaller malignant d e m o n s , being deluded into the belief that
the L a m a is indeed their o w n vindictive king, they flee from his
presence, leaving the L a m a u n h a r m e d . '
Surely this is a puerile interpretation. T h o u g h the fact itself of the
a s s u m p t i o n of the spiritual forms of tutelary deities is perfectly
correct, the rationale he provides is infantile a n d stupid. S o far a s
western T h e u r g y is c o n c e r n e d , centuries of effort h a v e shown that o n e
of the m o s t potent adjuncts t o spiritual experience, a s aiding t h e
assimilation of the lower self into t h e all-inclusive p s y c h e , is the astral
a s s u m p t i o n of the magical form of a divine force or a god. By m e a n s
of an exaltation of the mind a n d soul to its presence, whilst giving
utterance t o an invocation, it is conceded t h a t there m a y be a descent
of the Light into the heart of the devotee, a c c o m p a n i e d pari passu by
an ascent of the mind t o w a r d s the ineffable splendour of the spirit.
God-forms
S o far as the reason for a n d explanation of this process is concerned, it
m a y be well t o state briefly t h a t according t o the magical hypothesis,
the whole c o s m o s is permeated a n d vitalized by o n e omnipresent Life,
which in itself is both i m m a n e n t a s well as t r a n s c e n d e n t . A t the d a w n
of the manifestation of the universe from the thrice u n k n o w n
d a r k n e s s , there issue forth the Lives - great g o d s and spiritual forces,
Cosmocratores, w h o b e c o m e the intelligent architects a n d builders of
the manifold p a r t s of the universe. F r o m their o w n individual spiritual
essence, other lesser hierarchies are begotten, and these in t u r n
e m a n a t e o r evolve from themselves still other groups. T h e s e are they
which represent in the hidden depths of the psyche those primordial
ideas which J u n g s p e a k s of as archetypal images ever present in the
collective unconscious of the race.
T h u s it is that t h r o u g h the union of the h u m a n consciousness with
the being of the g o d s in an ascending scale the soul of m a n m a y
gradually a p p r o a c h t h e final root a n d s o u r c e of his being. In the
Buddhist scheme this is ' t h e essence of mind which is intrinsically
p u r e ' , the Dharmakaya, the unconditioned divine b o d y of truth. T h e
intent to frighten malignant d e m o n s h a s n o inclusion within the scope
of this technique. W h e t h e r the latter hypothesis is original with M a j o r
Waddell o r not is difficult t o surmise, t h o u g h the thesis is c o m m o n t o
all primitive peoples. P r o b a b l y it w a s m a d e by a L a m a in a lighter vein
to put an end t o leading questions; t h o u g h at the s a m e time it is true
t h a t in m o m e n t s of psychic danger, the a s s u m p t i o n of a god-form is of
e n o r m o u s assistance. N o t because the threatening elemental or
d e m o n , for example, is fooled or frightened by the form. But b e c a u s e
the operator, in opening himself to o n e p h a s e of the divine spirit b y the
a s s u m p t i o n of its symbolic form, does t a k e u p o n himself or is
e m p o w e r e d with the authority a n d dominion of t h a t god.
It w a s in Egypt, so far a s the western form of magic is concerned,
that these cosmic forces received close attention a n d their qualities
and attributes observed and recorded. Thus arose the
conventionalized pictographs of their g o d s which are p r o f o u n d in
significance, while simple in the moving eloquence of their description
It is the Egyptian god-forms that are used in occidental m a g i c , n o t
those of Tibet or India. T h e technical use of these god-forms consists
in the application of t h e powers of will a n d imagination - as well as of
s o u n d a n d colour. A very profound p a r a g r a p h m a y b e found in The
Mahatma Letters, where K . H . wrote t o A . P . Sinnett: ' H o w could you
m a k e yourself u n d e r s t o o d - c o m m a n d in fact those semi-intelligent
forces, whose m e a n s of c o m m u n i c a t i n g with us are not t h r o u g h
s p o k e n w o r d s but t h r o u g h s o u n d s a n d colours, in correlations
between the vibrations of the t w o . F o r s o u n d , light a n d colour are the
main factors in forming these grades of intelligence . . . '
T h o u g h it is hardly politic t o enter m o r e deeply into this m a t t e r , t h e
r e m a r k s of K . H . a p p l y equally t o other forces and p o w e r s t h a n
elemental. T h e astral form of colour a n d light a s s u m e d in t h e
imagination creates a m o u l d or a focus of a special kind into w h i c h , by
technical m o d e s of vibration a n d invocation, t h e force o r spiritual
power desired incarnates. By the clothing of o n e ' s o w n astral form
with the ideal figure of the god, now vitalized b y the descent of the
invoked force, it is held that m a n m a y be a s s u m e d or exalted into the
very b o s o m of g o d h e a d , and so gradually return, with the acquisition
of his o w n h u m a n i t y , to that u n n a m e a b l e mysterious R o o t wherefrom
originally he c a m e .
Consecration
T h e m o d e of consecration is, of c o u r s e , a n o t h e r matter, not to be
described here i n a s m u c h a s it is a lengthy a n d technical business. O n e
of t h e i m p o r t a n t p a r t s o f such a ceremony for t h e consecration of a
talisman or a Eucharistic s u b s t a n c e , is the a s s u m p t i o n of the god-form
astrally. W h e n the o p e r a t o r h a s determined t h e n a t u r e of the divine
force he is desirous t o invoke, a n d having selected t h e material
s u b s t a n c e c o n g r u o u s in n a t u r e t o that force, he m u s t e n d e a v o u r
during his c e r e m o n y of consecration so t o exalt the spirit within him
t h a t he actually b e c o m e s identified, in o n e w a y o r a n o t h e r , with the
consciousness of t h a t particular force or deity. T h e m o r e t h o r o u g h
a n d complete is this d y n a m i c union, the m o r e a u t o m a t i c a n d simple
does the mere subsequent charging of the telesmata b e c o m e . In the
case of the Eucharist the idea, however, is not only spiritual
identification with the deity as a preliminary to the ascent to the
u n k n o w n universal G o d , but the alchemical t r a n s m u t a t i o n of t h e
lower vehicles into a glorified b o d y .
While the higher consciousness of the M a g u s m a y certainly be
dissolved in ecstasy, it b e c o m e s imperative t o create a magical link
between that divine consciousness and his physical b o d y a n d
emotions. Therefore, the ceremonial magnetizing of a material
substance, be it a wafer or wine or herb, impregnates it with that s a m e
divine force. Its c o n s u m p t i o n assumes that t r a n s m u t i n g force into the
very being and fibre of the M a g u s , to c a r r y out t h e work of
transformation. A s the p s e u d o n y m o u s Therion once w r o t e : T h e
magician becomes filled with G o d , fed u p o n G o d , intoxicated with
G o d . Little b y little his b o d y will b e c o m e purified b y the internal
lustration of G o d ; d a y b y d a y his mortal frame, shedding its earthly
elements, will b e c o m e in very truth the Temple of the H o l y G h o s t .
D a y by day matter is replaced by Spirit, the h u m a n by the divine;
ultimately the change will be complete; G o d manifest in flesh will be
his n a m e . '
It requires some little magical experience fully to appreciate this,
but this simplified explanation will I think throw m o r e light o n the
actual nature of the c e r e m o n y t h a n does the description of Waddell.
I d o not wish to discuss in m o r e t h a n a few w o r d s the validity of a
Eucharistic c e r e m o n y celebrated other t h a n by the o p e r a t o r himself.
Bearing in mind t h a t a properly performed Eucharistic c e r e m o n y
results in the production of a talisman, it becomes clear t h a t this kind
of operation is principally of benefit t o him w h o performs it. It seems
to my way of thinking a useless rite to p a r t a k e of the E u c h a r i s t en
bloc. T h e B u d d h a is supposed to h a v e r e m a r k e d that n o ceremonies
are of the least avail in obtaining salvation or redemption. T o m e , it
seems n o t that h e a t t a c k e d the magical tradition in these w o r d s , b u t
rather wholesale ceremonies in which the audience plays n o active
part at all. There is n o willed stimulation of their o w n spiritual
principles - it is a passive vicarious participation in the labours of
other people. M a g i c , with Buddhism, agrees with M a d a m e Blavatsky's
dictum that 'the pivotal doctrine of the Esoteric philosophy a d m i t s n o
privileges or speical gifts in m a n save those w o n by his o w n e g o
through personal effort a n d merit
Evocation
Personalization of Complexes
As its first step, M a g i c proceeded t o personalize t h e m , to invest t h e m
with tangible shape a n d form, a n d t o give t h e m a definite n a m e and
quality. It is the n a t u r e of the psyche spontaneously t o give h u m a n
characteristics a n d n o m e n c l a t u r e to the contents of its o w n mind. In
doing this, the magical system receives the official blessing, if I m a y
say so, of n o less a m o d e r n psychological authority t h a n D r C . G .
J u n g . In his c o m m e n t a r y to The Secret of the Golden Flower, J u n g
n a m e s these complexes ' a u t o n o m o u s partial systems'. Referring to
these partial systems, he asserts: 'Being also constituents of t h e
psychic personality, they necessarily have the character of p e r s o n s .
Such partial-systems a p p e a r in mental diseases where there is n o
psychogenic splitting of the personality (double personality), a n d also,
quite c o m m o n l y , in mediumistic p h e n o m e n a . ' It is, as I h a v e said, a
natural tendency of the h u m a n mind to personalize these complexes or
groupings of special ideas. A s a n o t h e r proof of this, we m a y cite the
p h e n o m e n o n of d r e a m s , in which quite frequently the patient's psychic
difficulties or complexes are given symbolically some h u m a n or
animal form.
Proceeding a step further, the ancient science of Magic postulated
that to eliminate this complex it w a s necessary to render it objective to
the patient's or student's consciousness so t h a t he might acquire s o m e
recognition of its presence. Whilst these subconscious knDts of
emotion, or astral spirits, are u n k n o w n and uncontrolled, the patient is
unable to control t h e m to t h e best a d v a n t a g e , to examine t h e m
thoroughly, t o accept the o n e or to reject the other. First of all, w a s
the hypothesis, they m u s t acquire tangible, objective form before they
m a y be controlled. So long as they remain intangible and a m o r p h o u s
and unperceived by the ego, they c a n n o t adequately be dealt with. By
a p r o g r a m m e of formal evocation, however, the spirits o f the d a r k
underworld, or complexes of ideas inhabiting the deeper s t r a t a of
unconsciousness, m a y be evoked from the gloom into visible
a p p e a r a n c e in the magical triangle of manifestation. E v o k e d in this
technical w a y , they m a y be controlled by m e a n s of the transcendental
symbols a n d formal processes of M a g i c , being brought within the
dominion of the stimulated will and consciousness of the theurgist. In
other w o r d s , they are o n c e m o r e assimilated into consciousness. N o
longer are they independent spirits r o a m i n g in the astral world, or
partial systems dwelling in t h e u n c o n s c i o u s , disrupting the individual's
conscious life. T h e y are b r o u g h t b a c k o n c e m o r e into the personality,
where they b e c o m e useful citizens so to speak, integral p a r t s of the
psyche, instead of outlaws a n d gangsters, grievous a n d d a n g e r o u s
enemies threatening psychic unity and integrity.
Invocation
Using the plan of the T r e e of Life as his guide, the magician invokes
the lower gods or a r c h a n g e l s , as they a r e n a m e d in another system,
desirous of mingling his o w n life with, a n d surrendering his o w n being
to, the greater a n d m o r e extensive life of t h e G o d . T h u s , his spiritual
perceptions b e c o m e finer a n d m o r e sensitive, and his consciousness
b e c o m e s with time a c c u s t o m e d to the high tension of the divine force
flowing t h r o u g h him. H i s interior evolution proceeding, he invokes the
god of the Sephirah or plane immediately above. Following the s a m e
p r o c e d u r e , he a t t e m p t s t o assimilate his o w n essence, his o w n
integrated consciousness, to t h a t of the divinity h e h a s invoked. A n d
so o n - until finally he s t a n d s u p o n the lofty D a r i e n peak of spiritual
realization, united with t h e transcendental life of infinity, feeling with
universal love a n d c o m p a s s i o n , conscious of all life a n d every
thing as himself with supreme vision a n d power. A s Iamblichus, the
Neoplatonic theurgist, o n c e expressed it: 'If the essence a n d perfection
of all g o o d are c o m p r e h e n d e d in the g o d s , a n d the first a n d ancient
power of t h e m is with u s priests [i.e. theurgists or magicians] a n d if b y
those w h o similarly a d h e r e to m o r e excellent n a t u r e s a n d genuinely
obtain a union with t h e m , t h e beginning a n d end of all g o o d is
earnestly pursued; if this be the c a s e , here the contemplation of truth,
and the possession of intellectual science a r e to b e found. A n d a
knowledge of t h e g o d s is a c c o m p a n i e d with . . . t h e knowledge of
ourselves.'
So m u c h for theory. H o w does the art of invocation proceed? M o s t
i m p o r t a n t of all is the imaginative faculty. T h i s m u s t be trained to
visualize symbols a n d i m a g e s with the u t m o s t clarity, ease, a n d
precision. T h e necessity for this springs from the fact that certain god-
forms are to be visualized. M o s t popular in m a g i c a l techniques a r e the
Egyptian god-forms. T h e r e seems to be a certain quality of specific
definiteness about forms s u c h as Osiris, Isis, H o r u s and N u i t , for
example, which renders t h e m peculiarly effective for this kind of
training. In a n o t h e r system, where the archangels a r e s y n o n y m o u s
with the divine g o d s , forms a r e visualized based u p o n an analysis of
the individual letters comprising the G o d - n a m e . T h a t is t o say, should
we employ the Jewish Qabalistic system, e a c h H e b r e w letter h a s
attributed to it a colour, astrological s y m b o l , divinatory m e a n i n g in
T a r o t a n d G e o m a n c y , a n d element. W h e n building u p the so-called
telesmatic image of the archangel in the imagination, we t a k e each
letter a s representing s o m e particular p a r t or limb of the form, a n d
some particular shape, feature, o r colour. T h u s , from the letters of its
n a m e , a highly significant and eloquent form is ideally constructed.
Seated or lying in a perfectly relaxed physical state, o n e in which n o
muscular or nervous tension c a n send a disturbing message to the
brain, the student e n d e a v o u r s t o imagine that a particular god-form or
telesmatic image s u r r o u n d s him or coincides with his physical s h a p e .
Sometimes but a few minutes suffice t o p r o d u c e a conscious
realization of the presence, t h o u g h m o r e often t h a n not a g o o d h o u r ' s
work at the least is required t o p r o c u r e worthwhile results. A s
concentration and reflection b e c o m e m o r e intense and profound, the
body b e c o m e s vitalized b y s t r e a m s of d y n a m i c energy and power. T h e
mind, t o o , is invaded b y light, great intensity of feeling, a n d
inspiration.
T h e n a m e of the god or archangel is meanwhile frequently
vibrated. This vibration serves t w o ends. O n e , to keep the mind well
c o n c e n t r a t e d on t h e ideal form by m e a n s of repetition. T w o , t h e
vibration a w a k e n s in the d e p t h s of the m i c r o c o s m i c consciousness
that magical faculty which is akin or c o r r e s p o n d s to its m a c r o c o s m i c
power. R h y t h m i c breathing likewise is u n d e r t a k e n so as to tranquillize
mind a n d b o d y , a n d to o p e n the subtler p a r t s of the inner n a t u r e of the
omni-present all-permeating life. Visualizations o f the letters o f the
N a m e , moreover, are practised. A c c o r d i n g t o traditional rules, t h e
letters a r e manipulated b y the mind a s moving within the forms, or
occupying certain i m p o r t a n t positions on plexuses or major nerve
centres. T h e totality of these m e t h o d s conspire t o exalt the
consciousness of the o p e r a t o r , t o lift u p his mind b y n o devious o r
uncertain route t o a nobler interior plane w h e r e is a perception of the
meaning a n d transcendental n a t u r e a n d being of the god.
Initiation
Definitions of Magic
The Unconscious
The Pentagrammaton
Chokmah
Chesed
Chesed is the next Sephirah. T h e H e b r e w w o r d m e a n s ' m e r c y ' . All
significances attached to the n u m b e r 4 find their place in this filing
jacket.
Jupiter is the astrological attribution, from which w e obtain ideas of
the authority, form, law, a b u n d a n c e , generosity, a n d order in the
Eastern sense of dharma - the Tightness of things, the proper w a y .
Here too is to be found the E g y p t i a n Maat, w h o wields the feather of
Truth.
Its magical symbol o r image is t h a t of a c r o w n e d and powerful king
enthroned on a dais, clothed with the fulsome purples a n d royal blues
associated with his regal status. A r o u n d him are the cognate symbols
of Jupiterian authority, the o r b a n d the c r o o k . O n s o m e of t h e
Egyptian godforms, the c r o o k is pointed t o the left shoulder t o which
Chesed is attributed, whilst t h e flail or the scourge points to the right
shoulder, t o Geburah. T h e c r o o k or crozier is the shepherd tool of
mercy, the pastoral staff of giving aid on the spiritual level.
In this s a m e connection, Z e u s is an attribute - the god whose
authority a n d p o w e r a n d energy is so vast t h a t h e c o m m a n d s the
lightning a n d the s t o r m s , a n d hurls the thunderbolts.
T h u s Chesed is authority a n d divine leadership, which p r o d u c e s
order out of c h a o s , permitting freedom and liberty within certain well-
defined limits. 'Liberty', wrote D i o n F o r t u n e with great sagacity,
'might be defined as the right t o c h o o s e o n e ' s m a s t e r , for a ruler o n e
must have in all organized c o r p o r a t e life, else there is c h a o s . It is
effectual a n d inspiring leadership that is the crying need of the world
at the present time, a n d c o u n t r y after c o u n t r y is seeking a n d finding
the ruler w h o a p p r o x i m a t e s m o s t closely to its national ideal, a n d is
falling in a s o n e m a n behind him. It is the benign, organizing, ordering
Jupiter influence t h a t is the only medicine for the w o r l d ' s sickness; a s
this c o m e s t o bear, the nations will recover their emotional poise and
physical health.'
T h e geometrical form p r o p e r t o this sphere is the square —
reminiscent of the M a s o n i c m o r a l idea of being o n the level, on the
square; this t o o is dharma. Its Jungian a r c h e t y p a l s y m b o l would
probably be the 'wise old m a n ' . Its element is water, reflected
d o w n w a r d s from Binah. E a c h Sephirah, it m u s t be noted, is a
fascinating combination of b a l a n c e of male a n d female, positive a n d
negative s y m b o l s , in equilibrium.
Other titles for Chesed are Gedulah, greatness or majesty, and
Rachamon, M e r c y . T h e divine n a m e is El, meaning simply G o d -
masculine in n a t u r e a n d g r a m m a r . Its archangelic force is called
Tzadkiel, t h e righteousness of G o d . Its angels a r e the Chashmalim,
the Brilliant O n e s .
It is t h e ancient occult view t h a t m a n is a m i c r o c o s m of the
m a c r o c o s m , a replica in miniature of the great world in which he lives,
a n d of which he is a part. W h a t e v e r set of forces operate in the vast
expanses of the universe a b o u t him, these are also represented within
m a n himself. T h u s t h e T r e e is not only a symbolic m a p of the
universe; its Sephiroth are symbolic representatives of the psychic
structure of m a n as well.
In fact, relative to this, t h e r e is a pertinent quotation from the
Zohar:
Netzach
Hod
Yesod
Malkuth
Malkuth, the K i n g d o m , is the tenth a n d final e m a n a t i o n in o u r filing
system, the inferior representative of Binah, a n d in t h e Zohar she is
called the Lower o r Inferior M o t h e r , Malkah the Q u e e n a n d Kallah
the Bride of T e t r a g r a m m a t o n .
S o m e of t h e s y m b o l s s p e a k of Malkuth a s a g a t e , the G a t e of
D e a t h , t h e G a t e of T e a r s , a n d even the G a t e of the D a u g h t e r of t h e
Mighty O n e s . S o m e of these are d r a w n from t h e beautiful a n d
s o n o r o u s titles given t o the T a r o t C a r d s . Malkuth is n o t a closed
sphere; it leads always t o the higher or interior Sephiroth; the gate is
always o p e n if we c a n b u t see it. She is also called T h e Virgin of t h e
World', a n d s o m e of the alchemical d o c u m e n t s describe her, as the
first m a t t e r of the G r e a t W o r k , in s o m e detail.
T h e divine N a m e is Adonai ha-Aretz, L o r d of the E a r t h a n d its
archangel is S a n d a l p h o n , a n d its choir of angels a r e said to be the
K e r u b i m , t h e rulers of the elements. A b o v e all o t h e r things it is the
realm of t h e element earth, though the conventional c h a r t s of T h e T r e e
split u p the sphere of Malkuth into a r e a s representing the four
elements themselves. T h i s Sephirah on T h e T r e e symbolizes matter,
the material world itself.
As Dr Westcott wrote:
•For kind permission to quote this 'Pattern on the Trestleboard' I must acknowledge
the generosity of Mrs Harriet Case, the widow of the late Paul F. Case (founder of the
B.O.T.A).
A QABALISTIC PRIMER 83
FURTHER READING
H o w people ever discovered the need for concentration, ' t o hinder the
modifications of the thinking principle', is n o t difficult t o imagine. I
s u p p o s e while performing their devotions of whatever kind - the
devotions of love-making, of p r a y i n g t o their o w n particular deity, o r
working at their o w n appointed t a s k - they m u s t have discovered the
natural ease the mind h a s to w a n d e r off a t a tangent, and r o a m all
over the universe.
Usually, for the untrained p e r s o n , only a profound emotion will
spontaneously bring a b o u t a degree of concentration. A n d this has t o
be a m o s t intense feeling, rarely something a n individual can p r o d u c e
t o o r d e r o n d e m a n d . L o v e , anger, jealousy a n d envy a r e capable of
excluding from the mind all t h o u g h t s and feelings save t h a t particular
one.
A n o t h e r factor t h a t c a n p r o d u c e concentration spontaneously is a
very strong physical sensation - regardless of whether it be pleasure
o r pain. I p r e s u m e t h a t m o r e or less everyone, a t s o m e time or other,
h a s experienced an intense h e a d a c h e , t o o t h a c h e , o r a pain somewhere
in t h e b o d y , t h a t h a s b e c o m e intense e n o u g h t o thrust all other
considerations t o the outside of t h e mental periphery.
These t w o facts m u s t be of s o m e vital i m p o r t a n c e . Ultimately, they
can be harnessed t o t h e task of training the mind t o c o n c e n t r a t e a t will
and then t o meditate.
Why Meditate?
Posture
Mantras
Earlier, I m a d e mention of the fact that a strong emotion or a powerful
physical sensation will induce a species of concentration
spontaneously. T h e r e is n o draining off of energy, however, but it
might be possible to use the foregoing m e t h o d s with a third o n e that
will simultaneously induce c o n c e n t r a t i o n a n d circulate t h e energy
away from the mind itself. W e have, then, three topics t o dilate o n :
emotion, sensation, a n d circulation of energy.
Prior t o dealing with these three ideas directly, however, there is o n e
more issue t o be enlarged o n , since it bears indirectly o n t h e m . T h e r e
is, traditionally, a simple device having a s its intent the slowing d o w n
of the quicksilver-like m o v e m e n t of the mind in all directions at once.
It is k n o w n a s a m a n t r a . A p a r t from all other considerations, a m a n t r a
is simply a w o r d o r a p h r a s e , usually of a sacred or religious import,
which is repeated over a n d over again, either audibly o r subvocally,
but m o r e often mentally, until after s o m e d a y s it is t a k e n u p by the
mind itself. In that case, it goes o n repeating itself automatically. T h u s ,
a mechanical type of concentration is acquired t h a t c a n then be used
to further t h e pre-determined goals.
There a r e Eastern m a n t r a s a n d W e s t e r n affirmations. T h e r e is little
to c h o o s e between them. O n l y y o u r o w n preference o r prejudice is the
crucial factor t o be considered. S o m e of the classical Eastern ones a r e :
Om Tat Sat! Tat Twam A si; Om nimaha shivaya om; Om mani
padme hum. Regardless of w h a t their literal meanings m a y b e , they
take on a n o t h e r meaning altogether after their repetition h a s b e c o m e an
automatic process. Insights d a w n spontaneously.
Metaphysical m a n t r a s , based u p o n Christianity, a r e m o s t c o m m o n :
T h e L o r d is m y Shepherd, I shall not w a n t ' h a s achieved a wide
popularity, with s o m e other p h r a s e s extrapolated from the Scriptures.
A m a n t r a t a k e n from the C a t h o l i c missal is also very effective:
Kyrie eleison. Christe eleison. This s a m e missal m a y be used t o
indicate m a n y m o r e similarly effective ones. T h e equivalent of o n e of
these p h r a s e s from the R u s s i a n O r t h o d o x C h u r c h Gospody polmilui is
m o s t e u p h o n i o u s and m a k e s for a good r h y t h m i c m a n t r a . T h e Eastern
C h u r c h h a s a melodious h y m n sung o n G o o d F r i d a y consisting only
of these t w o w o r d s , sung over a n d over again in a most effective
manner.
' L o r d J e s u s Christ, Son of G o d , have m e r c y o n m e a p o o r sinner.'
T h i s is a Christian m a n t r a t h a t h a s been described very poignantly in
The Way of a Pilgrim, a b o o k every student should read. It is a b o u t a
simple R u s s i a n p e a s a n t w h o w a n t e d to discover the meaning and
m e t h o d of the Biblical injunction ' t o p r a y without ceasing' a n d ' t o
p r a y with the heart'.
I m u s t q u o t e the following p a s s a g e from this b o o k , for it is so naive,
sincere a n d so technically superb t h a t it c a n n o t help being useful:
Breathing
Hyperventilation
Koans
These, however, a r e the crucial m o m e n t s , (just w h e n the function of
the brain a n d central n e r v o u s system h a v e u n d e r g o n e radical change),
when o n e should e m p l o y every k n o w n device t o aspire eagerly a n d
enthusiastically t o t h e highest. T h e p r a y e r s of old-time o r magical
invocations or t h e m o d e r n - d a y affirmations will n o w prove to be pre-
eminently useful. M a n t r a s intitiated at this point will be t a k e n u p sua
sponte a n d act almost a s t h o u g h they were Z e n koans.
W h a t is a koanl A c c o r d i n g t o m o s t authorities, the koan is, in
effect, n o t a puzzle to be cleverly solved by an agile m o n k e y - m i n d ; n o r
is it merely a psychological device to shift o r shock the previously
fragile e g o of a student into a newer species of equilibrium. Certainly
it is not a p a r a d o x , save t o t h o s e w h o h a v e never perceived it from
within. It is, however, a simple, clear a n d direct statement issuing from
a specific state of consciousness t h a t it h a s helped t o elicit.
A n affirmation o r invocation, hence, engaged in at this particular
point of development, will exalt the student t o the highest state of
spiritual consciousness t h a t he is then capable of reaching. Its use m a y
help t o precipitate t h e enlightenment t o w a r d s which he h a s been
working for s o long. It is like placing an a r r o w in a t a u t bow. W h e n
the cord is released, t h e a r r o w is shot with force t o its m a r k . ' I have
aimed at the peeled w a n d of m y G o d , a n d I h a v e hit; yea, I have hit.'
Suspension of Breath
Visualization of Objects
FURTHER READING
Simple Gematria
Notariqon
Aleph= 1")
Mem = 40 = 91.
Nun = 50
Paradise
I.N.R.I.
Let us t a k e a s a start, an old application of Qabalistic principles - the
English letters I . N . R . I . T h e y a r e , of course, t h e initials of a Latin
p h r a s e o n c e placed by the R o m a n s at the h e a d of the C r o s s
representing the p h r a s e ' J e s u s of N a z a r e t h , King of t h e J e w s ' . Several
other theological m e a n i n g s t o these letters have been given at different
periods in history by various g r o u p s of people a n d scholars.
F o r example, the mediaeval alchemists suggested t h a t I.N.R.I.
m e a n t 'Igne N a t u r a R e n o v a t u r I n t e g r a ' - the whole of N a t u r e is
renewed by fire.
A n o t h e r example of a b o u t the s a m e period elaborated the four
letters to 'Igne N i t r u m R a r i s Invenitum', translated as 'shining (or
glittering) is rarely found in fire.'
T h e Jesuits in their d a y interpreted it a s ' J u s t u m N e c a r e Regis
I m p h i s ' : 'It is j u s t to kill an impious king.'
J.S.M. W a r d in his b o o k Freemasonry and the Ancient Gods gives
another example:
I Yam = W a t e r
N Nour = Fire
R Ruach = Air
I Yebeshah = E a r t h
I = Yod = Virgo
N = Nun = Scorpio = ^
R = Resh = Sun
= O
I = Yod = Virgo
T h e total e n u m e r a t i o n is 3 5 8 .
N o w we m u s t consult Sepher Sephiroth o n c e m o r e . T h e r e we
find under the s a m e n u m b e r a n o t h e r H e b r e w w o r d Meschiach,
translated a s the Messiah, the anointed o n e :
M = Mem = W a t e r = T h e H a n g e d M a n in T a r o t = 4 0
Sh = Shin = Fire = T h e H o l y Spirit = 3 0 0
Y = Yod = Virgo = T h e H e r m i t in T a r o t = 10
CH = Cheth = C a n c e r = T h e C h a r i o t in T a r o t = 8.
T h i s , t o o , a d d s u p t o 3 5 8 . Inferentially, therefore, we m u s t
d e d u c e t h a t the serpent a n d t h e M e s s i a h h a v e m u c h in c o m m o n .
By m e a n s of the serpent power, t h e interior transforming fire of
the spirit, the A d e p t b e c o m e s transformed into a Messiah or a
R e d e e m e r t o his o w n inner world at the very least, if n o t in s o m e
occult m a n n e r t o m a n k i n d a s a whole. E a c h m a n w h o gains
freedom thereby renders freedom a greater possibility to o t h e r
men.
N o w look at the sequence of ideas in each of these t w o w o r d s .
T h e serpent t r a n s f o r m s the A d e p t into a 'Mercabf'h (.chariot) -
rider' t o w a r d s his mystical h o m e in the Infinite Light - t h a t is t o
s a y , it is the powerful agent involved in his illumination. T h e
second w o r d yields a n a l o g o u s material. By sacrifice of all
e x t r a n e o u s factors, the H o l y Spirit or the G u a r d i a n Angel, acting
a s t h e hermit o r silent illuminator of m a n k i n d , a s c e n d s Ezekiel's
chariot a n d m o v e s h e a v e n w a r d .
IAO
Then there is the G n o s t i c n a m e of G o d - I A O . It is o n e of those
archaic n a m e s of which the so-called Chaldean Oracles s a y s : ' C h a n g e
not the b a r b a r o u s n a m e s of evocation for they h a v e a power ineffable
in the s a c r e d rites.' Well m a y we ask, w h a t kind of p o w e r d o e s this
n a m e h a v e ? This question m a y be answered b y transliterating the
n a m e into H e b r e w . F r o m there, its Yetziratic attributions will provide
a degree of enlightenment. T h e r e are two w a y s of doing this; b o t h are
interesting.
I = Yod= Virgo = 10
A = A leph = Air = 1
O = Vau = T a u r u s = 6
I = Yod= Virgo = 1 0
A = A leph = Air = 1
O = Ay in = C a p r i c o r n = 70
H n
•11
V jj
The Swastika (considered as a Fylfot Cross of seventeen squares).
A
T o conclude this essay, I a m going to select o n e or t w o m o r e
examples, which are fairly c o m p l e x in s u b s t a n c e a n d import, in order
to d e m o n s t r a t e how s o m e of these Qabalistic m o d e s of exegesis w o r k .
This particular example is from The Vision and The Voice, Liber 418,
second p a r t of the F o u r t e e n t h A e t h y r (Equinox V, Supplement):
Exegetical Analysis
Conclusion
What is Fatigue?
Colour Correspondences
A s skill a n d familiarity a r e acquired in t h e formulation of t h e centres,
a n addition t o t h e technique m a y b e m a d e . Earlier I r e m a r k e d t h a t
colour w a s a very i m p o r t a n t consideration where this technique w a s
c o n c e r n e d . E a c h centre h a s a different colour attribution, t h o u g h it is
wisest for a long period of time t o refrain from using any other colour
t h a n white. T o the Spirit or c o r o n a l centre t h e c o l o u r white is
attributed. It is the colour of purity, spirit, divinity, a n d so o n . It
represents, n o t so m u c h a h u m a n constituent, b u t a universal a n d
c o s m i c principle overshadowing t h e whole of m a n k i n d . A s w e descend
the shaft, however, t h e colours c h a n g e . L a v e n d e r is attributed t o t h e
Air o r t h r o a t centre, a n d it represents particularly t h e mental faculties
- h u m a n consciousness as such.
T o t h e Fire centre, red is a n obvious association requiring n o
further c o m m e n t . Blue is t h e colour referred t o t h e W a t e r c e n t r e ; it is
the colour of p e a c e , calmness a n d tranquillity, concealing e n o r m o u s
strength a n d virility. In other w o r d s , its p e a c e is t h e peace of strength
a n d p o w e r r a t h e r t h a n t h e inertia of mere weakness. Finally, t h e
colour referred t o the lowest centre of E a r t h is russet, the rich d e e p
colour of t h e earth itself, t h e foundation u p o n which w e rest.
F r o m this very brief a n d concise s u m m a r y it will b e seen t h a t e a c h
of these centres h a s a species of affinity o r s y m p a t h y with a different
spiritual constituent. O n e c e n t r e is peculiarly s y m p a t h e t i c t o o r is
associated with t h e emotions a n d feelings, whilst a n o t h e r h a s definitely
an intellectual bias. H e n c e , it follows logically, a n d experience
d e m o n s t r a t e s this fact, t h a t their equilibrated activity a n d stimulation
evokes a sympathetic reaction from every p a r t of m a n ' s n a t u r e . A n d
w h e r e disease manifesting in t h e b o d y is directly d u e t o s o m e psychic
maladjustment or infirmity, then t h e activity of t h e a p p r o p r i a t e centre
m u s t b e considered as affected s o m e h o w in a deleterious w a y . Its
stimulation by sound, t h o u g h t a n d colour, tends t o stimulate t h e
corresponding psychic principle a n d t h u s t o disperse t h e
maladjustment. Sooner o r later a reaction is induced physically in t h e
d i s a p p e a r a n c e of t h e disease, a n d t h e c o n s e q u e n t building u p of n e w
cells a n d tissue - the a p p e a r a n c e of health itself.
W e a p p r o a c h a further a n d i m p o r t a n t stage in the development of the
Middle Pillar technique. H a v i n g b r o u g h t power a n d spiritual energy
into the system by m e a n s of the psycho-spiritual centres, h o w best are
we to use it? T h a t is to s a y , use it in such a w a y that every single cell,
every a t o m , a n d every o r g a n b e c o m e s stimulated and vitalized by that
dynamic stream?
T o begin with, we t h r o w the mind u p w a r d s to the coronal sphere
again, imagining it to b e in a state of vigorous activity. T h a t is, it
revolves rapidly, absorbing spiritual energy from space a b o u t it,
transforming it in such a w a y t h a t it b e c o m e s available for immediate
use in any h u m a n activity. I m a g i n e then that such transformed energy
flows, stream-like, d o w n t h e left side of the head, d o w n the left side of
the trunk a n d the left leg. While the current is descending the breath
should slowly be exhaled t o a convenient r h y t h m . With the slow
inhalation of the breath, imagine t h a t the vital current passes from the
sole of the left foot to the right foot, and gradually a s c e n d s the right
side of the b o d y . In this w a y it returns to the source from which it
issued, the coronal centre, the h u m a n source of all energy a n d vitality,
a closed electrical circuit t h u s being established. Naturally this
circulation is visualized as persisting within the b o d y rather than as
travelling a r o u n d the periphery of the physical s h a p e . It is, so to say,
a n interior psychic circulation rather t h a n a purely physical one.
Stimulating Circulation
Prayer
Non-therapeutic Uses
T h e e m p h a s i s t h r o u g h o u t is o n p r a c t i c a l m e t h o d s of r e l e a s i n g t h e
v a s t i n n e r p o t e n t i a l o n w h i c h M a g i c d e p e n d s , w i t h t h e a i m of
finding ' t h e j e w e l of a n e w life' — a life full of c r e a t i v e
possibilities b a s e d o n a radical r e n e w a l of c o n s c i o u s n e s s .
T h e v o l u m e c o n t a i n s T h e A r t a n d M e a n i n g of M a g i c ' , ' A
Q a b a l i s t i c P r i m e r ' , ' M e d i t a t i o n ' , T h e Q a b a l a h of N u m b e r a n d
M e a n i n g ' a n d T h e A r t of T r u e H e a l i n g ' .
'Very remarkable indeed . . . This is probably Regardie's best book since
his classic Tree of Life.'
Colin Wilson