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HOW TO DLVLLOT YCUK

OCCULT TOWLKS

A Tcxtb c,ok fo, the Pevelopmcnt of

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@ 2007 Gerhard Hanswille and Franca Gallo

All rights reserved. No part of this book may be reproduced,

stored in a mechanical retrieval system, or transmitted in any
form by electronic, video, laser, mechanical, photocopying,
recording means or otherwise, in part or in whole, without the
express written consent of the publisher, except for brief quo-
tations embodied in critical articles for review.

First English Edition 2007

Second Printing 2007
rsBN 978-1885928-02-3

Translated by Gerhard Hanswille & Franca Gallo

From the Original German Title: Lehrbuch zur Entwicklung
der okkulten Krrifte

Merkur Publishing,t Ir..

PO Box 171306
Salt Lake City, UT
usA 84117
U.S. only (800) 204-2473
Outside U.S. (801) 272-9008

www.merkurpublishing. com

Printed in the United States of America

Cover Design: Amedeo Babbo

 TABLE OF CONTENTS
Foreword to the First Edition............ .......... 5
Foreword to the Second Edition .................. 6
Foreword to the Third Edition .....................7

PART ONE The APPrentice

-
The Initial Steps

Chapter 1

Introduction............. .......'.. 9
Important Rules of Success .......'....... 14
Chapter 2
Thought Control.... ...........20
Chapter 3
The Negative State ........... 35
Chapter 4
Breathing Exercises. .'.....-.42
Chapter 5
The Magnetic Gaze .......... 53
Chapter 6
The Power of Wishing.............. ..-.'...64

PART TWO The JourneYman

-
The Development of Occult Abilities
That Already Require a Higher Ethical Development

Chapter I
Introspection and Liberation
The Education of Knowledge ............. .............. 74
Harmony.. ...- 74
Harmony through a Natural Diet ...............'.. 87
 Harmony through Hygiene ........... g9
Harmony through Introspection............ ........ 92
Harmony through Thought Concentration..... 9g
Exercises to Achieve Harmony.................... 1 04
Chapter 2
The Higher Breathing Techniques
Prana and Psychic Breathing ............. .............. ll2
Chapter 3
The Od..... .......t29
Chapter 4
Telepathy ........138
Chapter 5
Idealistic Monism and Producing Dreams........ I 50
Chapter 6
Clairvoyance and Clairaudience ...................... I 6g
Chapter 7
Psychometry ........... ........ I g5
Chapter 8
The Healing Power of Magnetism.................... 1 93
Chapter 9
The Astral Body ..............233
Chapter 10
The Tattvas .............. .......249

PART THREE The Master

The Unfolding of-Occult Abilities

Chapter 1
The Higher Magical Abilities ........._274
Chapter 2
The Might of the pure........ .............296
 (Edition
fforeword to the iirst
This textbook was written for the explicit purpose of making
human beings aware of the powers that they carry within them;
powers that remain unused. Most people are not even aware of
their existence. We are not weak creatures. We carty a might or
power within which makes us independent from matter' This
might actually elevate us to the Crown of Creation, once we
know how to make use of it. This book will teach the reader how
to accomplish this feat.
This book has nothing in common with those books which are
offered to the public with extensive and expensive advertising
campaigns, as for example, The Power Within Oneself, Personal
Magnetism or The Power Of Hypnosis.' This book will guide the
reader away from the path of becoming a brutal, egotistical su-
per-human being, but instead, guide him to become an ethical,
forward-striving, idealistic human being who uses his powers
strictly for the welfare of his fellowman. Human beings are free,
but we must learn how to activate our will, whereas hypnosis
incarcerates our will. We are here on this earth to strive for and
to attain everlasting assets for the spiritual plane, not to strive for
and attain temporal assets. However, the inner human being does
not benefit at all from the achievements of hypnosis, and we
should be mainly concerned with the inner human being, because
he is the one who continues to exist.
The author is not an adept. But for many years he has been
under the tutelage of a wise and esteemed guide, through whose
influence this book came into existence. Therefore, the author's
personal experiences do not reach the high level described in the
third part of this book, but with a few exceptions he has tried and
tested all the abilities which are taught in the second part'

IThe reader must keep in mind that this book was written in 1906. There-
fore, the above-mentioned titles can be compared to present-day books that
teach and promise the reader how he can become successful without any
regard for his fellowman. - ED.
 This book contains a course of instructions that connects two
great yogic systems, one of which touches the physiological part
of a human being, while the other focuses on the psychic devel-
opment. The harmonious union of these two systems permits a
person to overcome difficulties much more easily, and it also
leads to a more rapid ascent. There is nothing more dangerous
than the development of the human will when it does not go hand
in hand with an ethical progress. Under normal circumstances,
we would select a reasonable person to handle dangerous weap-
ons, because an unreasonable person would only cause death and
disaster to his surroundings with them, and eventually he would
also harm himself. And that is the evil characteristic of black
magic. It can be compared to a furious monster that eventually
annihilates itself. A villain who develops his astral powers for the
purpose of gratifying his dubious urges and to harm others will
one day burn in the fire which he himself has ignited.
In conclusion, I should like to draw the reader,s attention to
the fact that my textbook is the only one which will not leave the
student standing before the gates of the temple, incomplete and
dissatisfied. Rather, it will lead him farther to the heights, to that
which is actually attainable for a human being.

Karl Brandler-Pracht
Germany, December, 1906

joreword to the $econd Q,drtion

In order to make it easier for those students who are seriousry
working on their development, I have thoroughly revised the sec-
ond edition and removed unnecessary passages, and I have cor-
rected any passage that was unclear or vague. I have also paid
special attention to the chapters dealing with breathing exercises,
prana and the tattvas, and I hope I have fulfilled the expectations
of those who expressed this wish. It might now seem, due to the
necessary detailed explanations, that I have made it easy for
those for whom this textbook was not intended. However, I can-
not prevent the possibility that some people will try to develop
their powers in the evil sense. Water and fire can be fatal, but in
spite of that, they are very beneficial elements. The many people
who seek the truth with a yearning heart cannot be denied.
Therefore, the truth cannot be concealed, even though some indi-
viduals are not able to bear the light, and it blinds them. Neither
the light nor the one who ignites it for the welfare of his fellow-
man bears any guilt when a foolish moth burns its wings on it.

Karl Brandler-Pracht
London, November, 1911

(Edrtion
fforeword to the @hird
It appears to me that it was a higher twist of fate that this book
experienced its third edition during the Great World War. At the
present time humankind is severely stricken. Death is harvesting
in great abundance and the survivors are enveloped in mourning
and are surrounded by misery and hardship. But every kind of
suffering should only serve the strengthening of the soul, and in
this respect it should be considered a blessing. The present diffi-
cult times must therefore be considered to be the means of puri-
fication for humankind. Soul-searching of oneself, greater inter-
nalization and astral (psychic) immersion always grow on soil
that has been drenched in blood. This leads humankind closer to
God, and with that, closer to the cognizance of their actual in-
tended purpose by changing the law of omni-love into deeds'
When human beings are prepared in this manner, they are more
receptive to the divine truths; and I hope that the third edition of
this book will find many open hearts. May it be a comfort to all
those people and elevate them to higher levels, and may they also
find a strong support in this book on their future path through
life.

Karl Brandler-Pracht
Berlin, February, 1917
 part One
6hu Ap prentice
She clnitiot $teps

Qhapter r
antroduction

Are we human beings not dreadfully wretched creatures? Help-

lessly, we are driven by the storm on the ocean of life. We are
exposed to all the external powers, and we have only very inade-
quate means of warding them off. We have eyes but we do not
see what comes our way, what lurks behind the mountain for us,
and what is concealed in the depths of time. We are bound to the
present and to the light. We hear, but there cannot be an obstacle
between ourselves and the source of the sound, nor can the dis-
tance be too great. We can only perceive certain vibrations; all
others are lost to our personal perception.
Of what benefit is the finest sense of hearing with which we
hear the honey-sweet, adulating words of our neighbor, if we do
not perceive his two-faced, deceitful thoughts? Of what benefit is
it to us when a beautiful eye looks at us filled with love and be-
nevolence, but we are not able to see the treachery that dwells in
the heart of this creature? We are equipped only with inadequate
physical senses. Should we now weave our way through the
thorny brush, through the dense jungle with which life surrounds
us, and which is filled with poisonous reptiles, rapacious wild
animals and thousands of other dangers?
Mankind is the Crown of Creation! But how utterly ridiculous
do these words sound when you take into consideration a human
being's physical helplessness! When we gaze upwards, we do not
see the obstacles in our path, and we fall' If we carefully watch
our steps, we do not see the beam which threatens to fall upon
us, and we are also helplessly subject to the danger which befalls
us from behind.
Are we really helpless? No! We are not. The wise solicitude
of the universal spirit has given us an excellent weapon so that
we can ward off these countless attacks. With intelligence, we
created today's cultural conditions through which we brought to
the human race a legion of new enemies, disastrous, dreadful,
horrific and invisible enemies which cannot be caught and that
threaten mankind with every step and every breath it takes.
Man is completely controlled by the terribly dreadful demons
that dwell within his own body. And why must he crawl in the
dust in front of these powerful tyrants, a defeated, whipped and
maltreated slave? And yet creation has equipped him with a
mighty defense for this struggle. We know this weapon well and
we call it the will. But by being so unfortunate and wretched, we
do not understand how to handle our will. We point the sharp end
of this weapon toward ourselves and the blunt part of this in-
strument toward our enemy. Of what benefit are the will and the
intelligence to us when we use them in an entirely wrong man-
ner?
How should we use the will and the intelligence for our wel-
fare and salvation? Who will teach us? Our spirit! Our spirit who
hears everything, sees everything, knows everything and who is
not bound to time and space, as are we with our awkward sen-
sory organs. Our spirit speaks to us all the time, warning us ur-
gently. But we do not hear our spirit. The All-Goodness has
given us a sense which should convey the language of the spirit
to our corporeal consciousness, but we have silenced this sense
with the help of our intelligence and by employing our will in an
entirely incorrect fashion. We only want to acknowledge our
coarse corporeal senses and we think of ourselves as being infi-
nitely wise. We believe that we have already unveiled the great
secret if we know precisely the organs of our physical body. But
when this sense, the highest of all senses, the psychic sense, is
active in an unlimited manner, it can elevate a human being to
the level of a demigod. But what do we do with this sense, this
mediator between infinity and temporality? We reject it!
Modern science calls the psychic sense superstition. And how
good would this frequently reviled sixth sense be for this sci-
ence? A certain scientific authority would have discovered the
world's puzzles not so haphazardly if his psychic sense had been

t0
somewhat more alert. Then he would have spoken about energy
and substance in a much wiser manner, and he would not have
attributed such a universal significance to the "cell-souls."2 In-
deed, whoever denies the existence of the spirit can also do with-
out the mediator. However, the psychic sense does exist, and it
reveals itself to those who occupy themselves with the occult
sciences, those who listen without any materialistic prejudice to
the nature of the human soul.
A person who wishes to learn must be convinced of the exis-
tence of the non-material personality of the spiritual "I," which
we shall call psyche. He must also know, or he must be taught
through the appropriate literature, that besides his physical body
he also possesses a subtle, odic body, the astral body' He must
know that matter exists in several forms of state.
Once the student has attained certainty about his innermost
being, he will, on account of these exercises, awaken his psychic
sense, through which unexpected powers will be revealed to him
which to this point have remained latent in his innermost. These
powers are buried treasures that are brought to the light of day
and which will be in every way a delight to the owner' But the
treasure seeker must have patience and perseverance. Even when
the sweat rolls off his brow, every cut of the spade brings him
closer to his destination. The student should be made aware of
the fact that this requires great effort and willpower on his part
and a great deal of courage. It requires courage to battle with
egotistical matter. This greedy, self-indulgent, hard matter is an
insatiable dragon who guards those treasures which the student
must raise, and it is very difficult to conquer this dragon'
This textbook is organized in such a manner that even those
who shy away from a struggle within themselves will be able to
draw great advantages and benefits from the teachings contained
herein. The first part, which deals with the apprenticeship, will
satisfy most readers, because whoever finishes his apprenticeship
with diligence and zeal will be an entirely different person than

2
In Western esoteric philosophy, the term "cell-soul" is the astral matrix.
_ ED.

ll
he was before. For the greater part, he will be able to consciously
control his destiny himself, as long as his destiny is not irrevoca-
bly predetermined on account of the laws of cause and effect and
his karma. The kind of powers his thoughts are will come as a
great surprise to him. He will notice with joy that he is no longer
the old, manipulated, submissive human being who has been
thrown back and forth by blind forces. He will feel that he is pro-
tected and armed and ready for the struggle for his survival. At
the conclusion of his apprenticeship he will have powers at his
disposal, provided he makes proper use of them, which will give
him a free and pleasant life, and which will protect him from
grief, suffering, sickness and adversity of all kinds. It will sur-
prise him to know that a human being is not at all helpless, but
that he is well equipped to look danger straight in the eye with-
out wavering. He will discover that all the evil on earth has lost
its sting for him. If you would like to forge ahead because you
are not satisfied with the abilities you have attained, and you are
ready to take on the struggle with your ego, the second part of
this book is written for you.
A journeyman is permitted to enter the temple, and while in
the mysterious lobby he can listen eagerly to the revelations. On
religious holidays the faithful enter the house of God with their
festive clothing; that is why the journeyman must cleanse him-
self of the filth of the world and cover himself with new clothes
before he can ask to be initiated. Having been initiated, he sud-
denly sees himself standing there, exalted, opposite the hustle
and bustle of the world, and he notices that his powers are con-
stantly increasing, and gradually he feels permeated by a mag-
nificent power.
That then is the actual human being and that is how a human
being must be free of all the lower passions and childish
- precious time
habits that squander and undermine his health. He
must be master of himself, but he must also be master over
matter. His willpower has unfolded, and he already knows what
he can do with it. He holds a power in his hands which he will
never misuse; there is no turning back. This power was only
attainable by successfully rising to an appropriate moral level.

t2
He has climbed a part of the mountain, and before him, all
around, whilst intoxicated with joy, he sees the entire countryside
in bloom. While he was still living in the valley, how limited was
his sight, how narrow and small was his view of the world! But
how far and immense is it now from his elevated point of view!
Many will be satisfied at having reached this level. Happy to
have reached this eminence, they will help others to climb the
mountain, and with sprightly zeal they will use the powers they
have received to help their fellowman in every possible respect.
However, I am convinced that some, even it they are few, will be
commanded by an inner voice: "Prepare yourself and keep on
climbing. The mountain in front of you is much larger and con-
siderably steeper than the one you just climbed. But do not be
afraid, you will reach the summit if you want to!" And slowly
but surely they will begin to work their way upwards, their
chests will become freer, they can see considerably farther, and
the power becomes greater. The few who reach the summit are
permitted to enter into the Inner Sanctum, for they are the mas-
ters. It is given to them to unveil the Goddess and to recognize in
her eyes the truth. Their spiritual "I" has become an absolute
power, and the corporeal human being means nothing to them,
for they no longer know the sufferings and misery of the earth'
They are truly the free, the super-humans!
Whoever wishes to fully unfold the spiritual powers within
himself must put aside any egotistical interests. Those who do
not achieve any success are those who perform the exercises for
one single purpose, namely, to acquire wealth. However, it is
permitted to use the awakened powers to a modest degree to
make it possible to live a human existence in a dignified manner
and to make it easier on yourself for your physical existence' It is
your duty to take care of the needs of your physical body and
therefore it is not egotism. For example, it would not be right and
would be a needless waste of time to use one's wishing power to
force winning the lottery. In all probability, any exercises that
aim at such an endeavor would not be successful. In addition, the
one who attempts to do so would cause great harm to himself,

l3
because it would distract him from his objective, and on the
whole, it would call into question any further success.
The spiritual influencing of one's fellowman is just as repre-
hensible, and in many North American textbooks, the content
leans only towards one single purpose to gain business advan-
-
tages and to oppress your fellowman through dubious influencing
and to make him compliant. It is immoral and dangerous to the
public at large to rob human beings of their freedom of will in
order to prevail over others for one's own egotistical purposes.
We do not receive these psychic powers so that they become a
curse for others, as civilized mankind has already done so with
many natural forces and energies. Instead, these powers should
provide blessings; they should put us in a position to improve our
lot in life, and place humankind on a higher level of ethical de-
velopment. The intellectual progress will certainly get its fair
share, because by developing these powers and spiritual abilities,
the arts, industry, and the sciences will also reach undreamed-of
heights.

clmportant ll{tes of $uccess

Before we commence with the actual apprenticeship, I should

like to make it quite clear that success strictly depends upon the
amount of patience that the apprentice devotes to this subject
matter. Remember that Rome was not built in a day. The student
should become a new human being. A mighty powerful thing
should emerge from him, and it should act in a manner of which
he now has no idea, or of which he has very little knowledge. A
new, exceedingly perfect sense should open up to him which is
able to reach across the concepts of time and space to which we
are bound as corporeal beings. A step closer to the Divinityl
Should this occur suddenly? Amidst our rushing, nervous age,
which is a nail in the coffin, the psychic senses are buried. Who-
ever is determined to unlock the prison of his soul and remove
the shackles with which the poor soul is chained to matter must
arm himself with patience and perseverance. He himself must

l4
carry his load brick by brick with indefatigable diligence, and
only slowly will the mighty building rise.
And there is yet another virtue that is required, and that is the
strictest of punctuality. Success depends on this punctuality. The
exercises must be performed and continued at exactly the same
time of day as when they were initially started. These exercises
cannot be interrupted, and only severe ailments are the basis for
an exception. This only applies to the first part of this textbook,
because other rules apply for those who are in the more advanced
stages. Therefore, at the time of the exercises all considerations
must be abandoned to which a person is otherwise accustomed,
such as one's profession, one's family, or one's own "I." When
the time of the exercises has arrived, nothing should prevent us
from doing them, even serving others or divine service. You have
to be with yourself, and nothing should disturb you. Regardless
of what occurs on the other side of your closed door, nothing
should disturb your attention, and nothing should touch you as
long as you do your exercises. Another exception is if a family
member were threatened by an accident. Otherwise, during the
exercises the world does not exist for us, only we and our goal
exist, and everything else is expunged from our consciousness.
To considerably lighten the burden of this difficult work, the
student must have a reasonable philosophy of life, an ideology.
We must understand that the focal point of a human being lies in
his spiritual principle and not in his physical appearance. The
physical appearance is completely meaningless and is merely a
concept ofthe psyche. The psyche urges the physical body to do
her bidding for the purpose of her higher ethical development. In
order that the spiritual human being can freely develop and stride
ahead, he must overcome matter. His willpower must be firm to
the point that he can act completely freely and independently to-
ward all the influences of matter. And the more this happens, the
more a human being can allow his inner divine light to shine and
permit it to be effective. Through this, there are effects called
forth upon matter that would be considered miracles or extrasen-
sory events by an uninitiated person. And still, it is only the sun

15
 that beams through the clouds, behind which it was hidden for a
long time. It is our task to disperse the clouds.
Indeed, those people who love their physical bodies above all
and who still cling to the world of the coarse senses with the
greatest tenacity (I am speaking about Epicureans whose will-
power has not yet been awakened, adult children who are not
able to temper the "I will" of their passions) will smilingly toss
this book aside. Or they might ridicule the fool who has written
it, because he sees something in a human being that modern sci-
ence considers to be non-existent, just like a person who is born
blind might consider that light does not exist. For such people,
the time for knowledge has not yet come. It will be difficult for a
mole to understand that there are beings which can fly. However,
there are many who perceive within themselves an urge to stride
ahead, an undetermined yearning for freedom from a p:uzzling
pressure and to whom the meaningless pleasures of this earth no
longer represent a life. For these people, the hour has come, and
they are in need of a guide. They will find such a guide in this
textbook. As already mentioned, the basis for uncovering all the
psychic abilities consists of the union of calmness (inner peace),
patience, and perseverance. Whoever is not in possession of
these virtues must attain them, above all, calmness or inner
peace.
There are people who cannot remain quiet for a single mo-
ment. It is said that these people are nervous. However, in many
cases it is nothing more than the consequence of an improper up-
bringing. When such people are seated, they constantly make a
noise or some sound with their feet, and they keep their feet in
constant motion by scraping or by tapping to a beat. They move
back and forth wherever they might sit, as if they were sitting on
hot needles. Should the lower part of the body by chance be at
rest, then this movement passes on to the hands or the head, and
they either perform a drum concert with their fingers or they run
their hands constantly over their head and through their beard.
Women fumble and fiddle with lace and watch chains, play with
their fingers or other objects. They play with their fans, their
rings, or their restless hands search constantly at their headdress

t6
or their clothing to correct things or put them in order, even
though everything is in the best of order. Even if this does not
always apply so much to the upper classes, this book was not
written for them exclusively. This does not mean that a person
should always remain stiff, starchy, and quiet like a pagoda. But
for the duration of his exercise, the student should be able to es-
tablish an absolute state ofrest as far as his physical body is con-
cerned without having to pay any special attention to it.
This is not as simple as it sounds. Anyone can discover this by
conducting a little test. Sit down and try to sit completely quiet
for fifteen minutes, with the intention that during that time you
remain completely motionless. Then direct your thoughts toward
a very interesting subject; usually after the course ofjust a few
minutes you will catch yourself in some kind of unconscious
movement. However, these kinds of disturbances cause the be-
ginner to unpleasantly pull himself out of a spiritual immersion
that he has attained only through great effort. Should that happen
quite frequently, it will delay his development considerably.
Therefore it is utterly important to gain control over any involun-
tary muscle movements. I am certain that the student will be suc-
cessful with some effort on his part, especially when it is his se-
rious intention to succeed. Whenever he sits down, no matter
what the reason, he must move as little as possible. This should
be practiced especially when reading.
It is of the utmost importance for the beginner to get his sense
of sight under his control. The eye constantly intemrpts any
spiritual immersion. It should become a habit during the time of
the exercises not to allow your eyes to wander to and fro, but
instead try to look for longer periods of time in one direction.
You must also force yourself to view the objects which present
themselves to your eyes, not in a completely clear manner but
somewhat veiled, until you have acquired the ability to look with
your open eyes into nothingness. This exercise is described in
detail at the appropriate time in a subsequent chapter, as well as
how to block the sense of hearing through the willpower. The
sense of hearing must also be suppressed during the exercise. As
much as it is possible, these two main senses must be switched

t7
off so that the necessary degree of immersion can be attained. In
the beginning, as long as the willpower is not strong enough, the
ears must be made soundproof with devices such as earplugs, and
the eyes must be covered with a blindfold. These devices are also
highly recommended for people who have to perform mental
work in a very noisy environment. You will become accustomed
to the unpleasant feeling that a foreign object causes in the be-
ginning in one's ear. However, anyone who has trained his will
can see when he wishes to and not see if he does not want to see.
He can hear and be deaf depending on the situation, without us-
ing any mechanical aids.
The next main requirement is perseverance. It is a ponderous
word in our fast-moving times. At this point I would like to men-
tion that there is no norrn as to how long an exercise has to be
continued until the student meets with success. This is a very in-
dividual matter and it depends upon one's physical disposition,
and on the circumstances which could promote the exercises or
be an obstacle. It may also depend upon the location, and last but
not least, it also depends on the effort and zeal of the student.
One student will reach his goal faster, whereas for others it will
take longer, but with perseverance and endurance you will
achieve everything. No one should ever give up in despair when
success takes a long time. For example, quite often students who
are annoyed because they are not achieving any success and thus
stop their exercises were mostly so close to success that if they
would have continued one more day they would have been suc-
cessful. The exercises should never be interrupted. Interruptions
constitute a setback, a regression, and they only prolong the
study. If they wish to succeed in their endeavors, beginners must
especially pay special heed to this rule.
Patience, above all. I have a very simple superb remedy for
every impatient person who cannot let his nervous temperament
come to rest. Every toy store has a number of games that test
your patience and there are quite a number that are quite compli-
cated, and whoever wants to spend the money should buy some.
There is also another more inexpensive way with which you can
learn to become patient. In a large container mix together peas,

l8
beans and lentils and sort them out on large dinner plates, peas to
peas, beans to beans and lentils to lentils, and that should be
practiced every time you have fifteen minutes at your disposal.
After a few days of practice, increase the difficulty of this exer-
cise. You can buy mixed birdseed from a pet store or you can mix
a large quantity of rice, poppy seeds, linseeds, millet, etc. Then
sort this mixture as often as possible in the same manner as with
the legumes. Should your fingers begin to twitch nervously and
you get so frustrated that you want to throw this entire drudgery
out the window, stop for a few minutes, walk several times to
and fro, and sing a happy song, which always helps. And then
continue with this exercise. These kinds of attacks will occur less
and less often, and soon you will be able to carry out this work
with complete patience. The student can test himself with various
methods, and he can also invent countless others himself. An-
other popular method is to untangle a large ball of wool with
umpteen knots.
Many people who read this might say: "This is so silly, that is
something for children to do!" My answer to that statement is:
"Try it first!" The less these exercises correspond with the daily
chores of the student, the more difficult these exercises will be,
and the greater the amount of patience he will have to muster.
And that is the actual purpose of this exercise.
Another occult law is silence. The student must practice si-
lence during his development. He cannot disclose to others the
exercises he practices, nor can he tell anyone about his success.
Otherwise he will forfeit all his successes and everything he has
gained. Only a person who has completed his development and
whose powers have become stable over time can speak to others
about his occult abilities, even though it would be considerably
more advantageous to use his powers without making anyone
aware of them. Anyone who has reached this level will come to
this conclusion. It would also not be of any benefit to engage in
meaningless demonstrations of one's powers. They would be
nothing more than exercises in futility and the only thing they
would serve is one's vanity. Once the student has acquired the
necessary patience and calmness over a period of approximately

l9
three to four weeks, he can begin with the next exercise. The
next exercise is called thought concentration, which is the sub-
ject of the next chapter. However, the student should never force
himself to do exercises which belong to a higher level if he is not
ready and not mature enough to begin them. He must master the
exercise with which he is presently occupied. Any haste will
cause considerable problems in the future.

Qhapter z
ffiou1ht fontrol
What are thoughts? Thoughts are powers. When we accept them
in our consciousness they develop a mysterious activity, and they
are either for our spiritual and physical welfare or they are
against it. Therefore, our thoughts can be our enemies or friends,
helpers or adversaries. This is an ancient truth, as ancient as the
human race itself. But not until the new teachings about thoughts
came into being was it possible to help that ancient truth gain
this victory.
We do not produce any thoughts, but we do accept thoughts
into our consciousness. When that has happened, then we have
enlivened them; we have changed them, in a sense, into real ma-
terial things, and they exist just like light, warmth, electricity etc.
Whoever is clairvoyant can see thoughts and whoever is very
sensitive can feel thoughts. Modern experimental psychology has
already succeeded in getting thoughts on photographic plates.
The more strongly and energetically we accept a thought in our
consciousness, the more intensively do we enliven that thought.
In this sense, every thought is an act of creation.
However, we do not keep our "thought children" in our
house. After they have been registered in our memory we send
them out, for they have become immortal. Since every child is
somehow bound to his father's house, even when he has settled
somewhere far away and has established a new home for himself,
every thought that has been sent out remains connected with its
creator by a spiritual bond. Every thought has the inclination to

20
unite with another of its kind. The thought waves that have been
sent out buzz around and find their own kind, and in this manner
mighty thought groups come into being which constantly receive
more intensive stimulation when they are attracted by like-
minded people. If we stimulate thoughts of fear, despondency,
sorrow, grief or worry, then these kinds of thoughts will immedi-
ately unite with those thatbuzz around and which are of the same
kind, and they rebound to us with a considerably stronger force.
This also applies to thoughts of optimism, confidence, courage,
joy etc.
From this we can gather that it is very foolish to admit nega-
tive thoughts. There is a poet who understood this truth quite
well, when he wrote: "It is the curse of an evil deed, that it con-
tinually must bear evil!" And to enliven or stimulate negative
thoughts is an evil deed. Not only do you harm yourself but you
also harm other people, because strong thought groups cause cor-
responding actions. We must learn to control our world of
thoughts. We must pay the greatest attention to the fact that we
shall only think positively. We must enliven and stimulate
thoughts of courage, energy, success, love, tolerance, and good-
will, and thoughts that are contrary must be denied admittance.
We must think good things in the affirmative, and the more in-
tensively we are capable of doing so, the more successful we will
be. Our motto must be: "I am one with Omnipotence I can
I will!" - -
The sole foundation of successful concentration is intensive
affirmative thinking. Concentration means unification, compo-
sure, and condensation. Thought concentration requires absolute
dominance of a thought or train of thought, a strict exclusion of
all impressions from the outside, a deep immersion and complete
assimilation with the task at hand. The entire system of teachings
is based on this condition (or, when it comes to active concentra-
tion, the largest part is based on that), and that is why we shall
concern ourselves with that subject in detail.
Whoever wants to be effective through thoughts must learn to
think intensely. He or she must acquire the ability to remain with
one thought and exclude all other thoughts, pictures, and ideas

21
which have no connection with the thought upon which he is
concentrating; the instant they come into being they must be im-
mediately suppressed. At the same time, all impressions from the
outside must be immediately and completely rejected. You can-
not permit a perception or idea to sneak in, either through the
sense of sight or hearing or any other sense. You must be com-
pletely immersed in a particular thought with all its details, the
spiritual "I" must, so to speak, completely identify itself with
that particular thought. For the duration of the exercise one's
physical aspect as well as his surroundings no longer exist for
him, and everything around him must cease to exist. The only
thing that exists for this person is one world, namely his spiritual
"1" and his thoughts. The thoughts which are accustomed to
roaming about must be put in shackles, like a lens that gathers
things in the focal point. A certain branch of the sciences consid-
ers thoughts to be real material things which concentrate with
intensity again and again in one point, where they release out-
standing odic forces and perhaps electric energies which exert
particular effects upon matter, and this often borders on the mi-
raculous.
A small example will demonstrate this. Look long and care-
fully at a particular part of your body. While doing this, persis-
tently exclude any other thoughts in accordance with the method
of thought concentration. After a while you will notice that the
part of your body you were looking at starts to become red, be-
cause at that spot blood begins to accumulate. Should you em-
ploy this method systematically, it will be possible to accelerate
the growth of entire parts of the body or to prompt these parts to
a more complete development. Here the thought of the fakirs in
India comes to mind, and how, in front of an audience, they per-
form the phenomenon of having a plant grow out of a seed. This
also reminds me of something I read about an Englishwoman
whose left bosom was somewhat underdeveloped. Apparently she
was successful, after repeated attempts of a very intense thought
concentration, in forcing the growth of the underdeveloped
breast to reach the same size as that of her right breast. You find
advertisements in many magazines that allegedly offer remedies
that do not fail and will result in larger breasts for the ladies. In
any case, the method I mentioned is by far less harmful and less
costly than all the remedies offered in such advertisements.
In order to gather your thoughts on one spot with full power,
you must have a room, at least in the beginning, where you are
undisturbed and possibly far removed from any noise. Should
that not be possible, do your exercises at a time when it is quiet.
However, the best time is between 9:00 and l0:00 o'clock in the
evening and early in the morning. It is not advisable to do the
exercises later in the evening, because the body would be too
tired and, during the quiet exercises, the body would be over-
come by sleep. However, you can do your exercises at night, but
only if that is your only alternative. Whoever is in a position that
he has to share a room with another person should prepare an
area in one corner of the room, using blankets or a screen to par-
tition this area off. In this area, the student should put a couch or
bed, which the student could also use for the exercises which are
yet to come. Here he can stretch his body and relax his muscles
completely. As primitive as this solution seems to be, this will
give the student the sense of being alone and serve the intended
purpose.
I emphasize this once more all these preparations are only
-
necessary in the beginning and they must be abandoned as soon
as the student has mastered thought concentration. Because when
the student has attained the mastery of thought concentration, he
must be able to become so immersed that, through his willpower,
he must be able to make his senses completely insensitive against
all external impressions. A great enemy of the development of
thought concentration is the aforementioned physical unrest. The
first exercise that the student must master is absolute control
over his muscles.
For example, let us assume that whenever someone hears a
noise, he has the habit of turning his head in the direction from
whence he assumes the noise originated. Such a habit can be se-
verely disturbing to the beginner. Should this be the case, he can
remedy the problem by taking a book or some work which he can
do outside, but which requires a certain amount of concentration.

23
He can go someplace where it is noisy, either a place where there
is a great amount of traffic, children's playgrounds, etc. He must
do this with the strong conviction that he will not be disturbed by
anything, be it noise or passersby or children playing. He must
focus on his work or reading, he must immerse himself to that
point in his work. Under no circumstances must he turn his head
from his task, and he must force himself to be calm. In the be-
ginning the student will perhaps only be able to do that for a
short while, perhaps ten minutes or so. However, he should at-
tempt to gradually increase the time he exercises by five minutes,
and soon he will be able to do this exercise for an entire hour. A
student should never be discouraged by initial failures, and that
applies to all the exercises contained in this textbook. Whoever
throws in the towel, in other words gives up, will not succeed,
and only after much failure will he eventually succeed. Further-
more, it is of the utmost importance to be on time and become
accustomed to a pedantic punctuality. Within this alone lies a
good part of success. In other words the student must begin his
exercises every day at exactly the same time to the minute.
Through force of habit, the body becomes more compliant, and
as a result the exercises gain in intensity.
Most human beings constantly play with their hands. In order
to get this bad habit under control, the following exercise may be
of great help. Place your fingers on the edge of a tabletop with
your thumb under the tabletop. Remain in this position while
reading an interesting book. This was a practice that teachers in
Europe imposed on all children in the first grade.3 However,
there are many other methods that could be just as effective.
Whoever is burdened with these kinds of habits can also devise
his own methods which conform with the various habits and
faults and the desired results will be achieved, so long as the per-
son in question spares no diligence and perseverance.
Thought control is the key that gives us access to all psychic
powers. In the active form as well as in the passive, it is the
foundation of every phenomenon that is consciously produced.

3
This practice was employed in Europe until about 1940. - ED.

24
For example, there is no such thing as the conscious projection
of the astral body without active thought concentration. Telepa-
thy, odic force for the purpose of healing, the influencing of mat-
ter through the willpower etc., are only possible through an ex-
act, intensive thought concentration, whereas psychometry, clair-
audience and clairvoyance are mainly based on proficiency in
calling forth a perfect negative state, which is the opposite of the
active thought concentration. I would like to urge the student to
practice the exercises that follow because they are fundamental,
and it is therefore essential to practice them with great care ex-
actly in the manner described. And do not stop these exercises
until you can honestly say that you have mastered both the active
thought concentration and a perfect negative state. All future
successes depend solely on the degree of intensity with which the
student is able to concentrate his thoughts on one point or free
himself absolutely from any thoughts. In the next chapter, this
subject is discussed in detail.
When the student has achieved the required perseverance and
calmness through the exercises described here, only then can he
begin with the thought concentration exercises' Nowadays there
is hardly a person that has not traveled to some destination or
taken a vacation or business trip. This shall provide the material
for your first exercise.
Every day at the same time, go to your room, lock your door,
plug your ears with earplugs, and cover your eyes with a blind-
fold. Assume a comfortable sitting position and begin to think
about your journey. Begin by recalling all details and imagine
once more the entire journey from the beginning to the very end.
The train of thought should be as follows:
Let us assume that you begin your journey early in the morn-
ing. Imagine how you awake and get out of bed, take a shower or
bath, and get dressed. And then with your suitcase in hand, per-
haps very carefully without making any noise in order not to
awaken sleeping family members or other people living in the

25
house, you tiptoe down the creaking steps and out the front door.a
While walking through the dark streets, the gas lamps could only
sparsely emit their light through the thick moist fog. Finally, you
reach the railroad station. At the station restaurant, a sleepy
waiter or perhaps a waitress serves you breakfast. There is still
enough time until your train departs, therefore, you have a hot
cup of fragrant coffee, and you enjoy the thawing comfortable
warmth which now streams through your frozen limbs. But then
the time has come to purchase a ticket and board the train. The
engine whistles and the train begins to pull out of the station and
you travel into the grayish-black darkness that stretches out in
front of your eyes when you gaze o:ut the window. you study
your fellow travelers and over yonder in the corner you discover
a familiar face. And upon closer inspection, you realize it is your
friend X whom you have not seen for quite some time. you get
up and sit right next to him and from the expression on his face
you can surmise that the meeting here is a pleasant surprise for
him also.
In this or in a similar manner you relive your entire journey,
i.e. until the alarm clock signals the end of this exercise. Be on
guard that during this exercise you entertain no thoughts other
than those that are directly connected with this journey. Unfortu-
nately, beginners very rarely obey this important rule. As soon as
any other thought begins to take root, it must be rejected imme-
diately with great determination. The student must only occupy
himself with thoughts pertaining to the journey and perhaps some
of the circumstances surrounding that journey. Even if the stu-
dent is not successful at the beginning, he should make the effort,
because much depends upon this exercise. This exercise must be
practiced daily, and in a matter of twelve to fourteen days the
student should achieve better results every day. This exercise
should be limited to about twenty or thirty minutes. Therefore, it
o
Note to the reader: Remember that this book was first published in 1906.
Take into consideration the circumstances in Europe at that time. Most
houses had several apartments and the conditions were such that it was not
hard to hear the comings and goings of the tenants in such a house. Every
student should adjust the exercise to his own present circumstances. - ED.
is advisable to set an alarm clock for this exercise. This journey
does not have to be completed during the exercise. When the
alarm clock rings, the exercise must be stopped immediately. The
next day, begin the exercise from the very beginning again, not
where you left off the previous day. With each exercise, your
journey must be thought through more intensively. As a student,
you must reach the level that you literally live through your jour-
ney once more. The thoughts must become graphic, they must
become alive, they must become reality. Only when the student
has reached this stage and is able to think about his journey
without digressing can he begin with the next exercise.
For the next exercise, the student selects a smaller object, for
example, a pocketknife, a watch, or a lighter. He concentrates on
one of these objects. In this instance he does not cover his eyes
with a blindfold, but he must still use the earplugs. He takes the
object into his hand and examines it in every detail. First, he
thinks about the purpose the object is to fulfill and how to make
use of it, then, about the material of which it is made, and finally,
how it was made. But the student has to be always on guard not
to digress. He must not think of anything other than what is
closely connected with the object.
For example, if the student imagines how a pocketknife was
manufactured, a digression would be that he also includes all the
workers involved in the manufacture of the pocketknife. This
kind of digression would severely impair the continuation of the
exercise. The moment the desire to digress arises it must be im-
mediately overcome. This particular problem cannot be men-
tioned often enough, because it is the very thing which many stu-
dents cannot overcome. Deep down they really have no intention
of expending the energy to contain their fantasies and they would
rather stop their exercises. Even when a student is only able to
reject his thoughts once and return with full force to the object,
such a student will have no difficulties repeating this again.
However, if the handle of the pocketknife is covered with a
mother-of-pearl shell, it is appropriate that the student think
about the entire shell and the manner in which the part for the
knife was cut out. But it would be a digression if he continued

27
and imagined the ocean and perhaps the ocean floor with all its
wonders and horrors. If the student imagined that, it would no
longer have any relationship to the knife. Furthermore, I would
like to draw your attention to the fact that absolute physical pas-
sivity makes the success of these exercises considerably easier.
Therefore, the student must completely relax all his muscles, and
he must have his body in a completely comfortable sitting posi-
tion to avoid any disturbing influences.
In later exercises, the students think about the manufacture of
the pocketknife. However, this part of the concentration must be
left to the fantasy of the individual, since not every person has
had the opportunity to watch the manufacture of a pocketknife.
The student should, however, limit himself and only awaken that
part of the imagination whereby he visualizes how the parts of
the knife are forged and cast, and perhaps how the outer cover
was made, and how the individual parts were assembled. In the
beginning, this exercise should not exceed five minutes. But then
it should be gradually increased to fifteen minutes. As soon as
you have finished this entire train of thought, begin immediately
at the beginning again without allowing any other thoughts to
enter, and continue until the alarm clock rings.
When beginning with these exercises it is highly recom-
mended to verbalize, in a whisper, what you imagine in order to
guard yourself from digressing with your thoughts, because
through this, you will be able to control yourself better. But the
student should not make use of this relief for too long, for it is
actually a fragmentation of energy, because on account of the
earplugs you must perceive the whispering through the move-
ments of the lips and that is, after all, a small distraction. No one
should use this method any longer than four to five times and
only until the student has become accustomed to energetic think-
ing. Whoever can do without this method should avoid it. The
objects that are used for the exercises must be changed. For ex-
ample, use the pocketknife for three or four exercises, then
change over to another object and use this object for another
three to four exercises. The rule you apply here is that you start
with complicated objects and then change in sequence to less
complicated ones, because the simpler the object, for example a
button, the more difficult it will be to occupy your thoughts for
longer periods of time with it.
The next exercise culminates in the spiritual acceptance and
mental approval of an object. The student takes an object in his
hand, but this time he does things in the reverse order' He begins
with the very simple objects and slowly he progresses to the
more complicated ones. For example, he takes a pencil in his
hand and observes it for a longer period of time. Then he closes
his eyes and maintains the spiritual picture that he has of that
pencil in his mind's eye. When he opens his eyes again and com-
pares the picture he had of the pencil in his imagination with the
actual pencil, he will detect a number of flaws. Now it becomes
the task of the student to correct these flaws by closing his eyes
again and correcting the spiritual picture in accordance with the
original. After that, he again opens his eyes and examines the
physical pencil. This exercise must be practiced until even the
most complicated object results in a true flawless mirror image'
Even in this particular case, the duration of the individual exer-
cise must not exceed thirty minutes.
It is absolutely necessary to think graphically. Every thought
must be seen, felt, and perceived spiritually or mentally, because
only through this can an intensive enlivening take place. When
you think the knife is sharp, you cannot permit that these are
merely words. Instead, the knife must momentarily appear before
your spiritual eyes so clearly that you can almost touch it. You
must be able to see the sharp edge and you must have the vivid
perception which cannot be impaired by anything else that
- -
this sharp knife can cut you. When you think that the wine is dry,
not only must the bottle or pitcher appear before your spiritual
eyes so clearly that you can almost touch it, but you must also
have the lightning ability to actually taste the dry wine, and also
have the sensation that it draws everything in your mouth to-
gether. Whoever becomes accustomed to thinking in this manner
will not only hone his memory but will also develop tremendous
mental powers.

29
 Once you have achieved satisfactory results, proceed to the
next exercise, which is somewhat more difficult. Direct your
thoughts toward an object and concentrate on it without having
previously looked at it; in other words, it is merely a mental pic-
ture of this thought. For example, imagine a pocket watch and
then begin to concentrate as you did in the second exercise, and
think about its purpose, the material used in the manufacture, and
the manufacture of the pocket watch itself. Later on, proceed to a
simpler object. And gradually also progress to people you know
as a test object, then pets, and eventually abstract concepts, etc.
Once you have successfully completed these exercises, the next
step is to develop the ability to change as quickly as possible
from one train of thought to another. Then, as if it were a com-
mand, switch back to the very first train of thought, but exactly
at the point where you left off. This, then, constitutes a conscious
digression.
Before the student can begin with this exercise, he must first
complete a simpler task. From the second exercise on, take two
or three minutes and solve the following problem: Think of a
concept, an object or being and, as quick as lightning, turn what
you thought about into the exact opposite. For example: take the
concept of empty and concentrate on that, then immediately
change over to the opposite concept of full. Then change from
water to fire, from light to darkness, from a sunny blue sky to a
cloudy day with rain, from a pigeon to a snake or to an eagle, etc.
The effort must be made to carry this out as quickly as possible,
and it has to be practiced every day. This task would not be very
difficult if the student were not obligated to see every concept,
every object, and every being come into being in front of his
spiritual eyes so clearly and graphically that he could touch it.
However, the student will, in time, develop an excellent profi-
ciency in this, which is absolutely necessary if he wishes to be
successful with the next exercise.
For example, when I did this exercise, I directed my thoughts
to my little daughter, and when I reached the point where she
embraced me with her flattering little arms and looked at me
with her smiling eyes and said, "Daddy," I momentarily turned
my attention to another image with the fullest keenness of
thought. I imaged a calculator that had just been invented that I
had seen at a friend's house and immersed myself in this object
in the manner described. Then after two or three minutes, in a
casual manner, I returned with unweakened clarity, without any
hesitation, and without looking around to my initial train of
thought, and I began exactly at the point where I had left off'
And I did this in such a manner as if I had never intemrpted that
train of thought, and I continued with that thought in the afore-
mentioned manner. During an exercise, this change has to be
made four to five times. However, the total duration of this exer-
cise should not exceed thirty minutes.
Whoever has reached the level in his exercise that he can con-
centrate on the simplest objects for fifteen minutes or longer, so
much so that he is completely immersed in his object and does
not digress at all, can then proceed to the next step.
The time has come that all the exercises you have practiced
up to this point should now be practiced without the use of ear-
plugs. In the beginning, this might have its difficulties, and it
might require a greater effort as far as your willpower is con-
cerned, but that should never discourage the student. You will be
successful, even though it might not be on the very first attempt.
Under no circumstances should the student become careless at
this point. This concentration exercise must be practiced until the
student has attained the ability to do this exercise amidst even
the greatest noise.
During the time that the student practices the exercises with-
out earplugs, there are other daily tasks he must perform. Find a
place outdoors where you can sit down, but not a quiet secluded
place; instead, it must be a place which is very lively, busy, and
has a lot of traffic, unless the weather or time of year do not per-
mit you to be outdoors. In that case, go to a place where there are
many people who cause quite a bit of noise by talking and com-
ing and going (for example, a large and busy restaurant). While
you are there, read a book or a newspaper and read what attracts
you and what is of interest to you. Then put the newspaper or
book aside and begin to write from memory what you have just

3t
read. The more able you were to concentrate your thoughts when
you were reading, the better your memory will function. And the
more you have practiced with unplugged ears, the less your noisy
surroundings will be able to distract you. It is not a prerequisite
that you have to quote what you read word for word; an exhaus-
tive summary will suffice. However, the student is more ad-
vanced the closer the account is to the original text.
In this particular instance, start with easier texts and progress
to texts that are more difficult. The more interesting and sus-
penseful the content of the text, the easier it will be to give an
account of it. Then continue this exercise by using less and less
interesting subject matter. Eventually, let the student read what
he diametrically opposes. For example, should the student have
the nature of an artist, then it could be assumed that concentrat-
ing on a newspaper article that deals with the stock market might
not give him much pleasure. And in addition, to give a written
account of it might initially pose some severe difficulties. The
same could happen to a person whose world consists of serious
studies and now, in order to do his exercise, he must occupy him-
self with fashion reports and sports events. The student begins
his exercise with smaller essays, daily news, and other items that
do not contain more than thirty lines. From there, he should pro-
gress to essays that are more extensive. But this exercise should
not exceed thirty minutes. It is better if he practices this exercise
several times a day instead of exceeding thirty minutes.
Thought concentration can be practiced at a higher level by
solving difficult mathematical problems amidst noisy surround-
ings. Once you have achieved a greater proficiency, it is advis-
able to allow several interruptions to occur while in the midst of
your work. Or you can seek some other kind of interruption, only
to return to your work with fully unweakened energy and atten-
tion and continue at exactly the same point where you left off. It
is also highly recommended that the student think backwards.
These exercises not only strengthen the memory, but they hone
the intellect and increase the quickness of one's perception. As
often as possible, you should quote what you have learned back-
wards without making any mistakes. The same rule applies here

32
as with the previous exercises begin with the easiest tasks.
-
Start with the musical scale, then the alphabet, and then a se-
quence of numbers from I to 30 and quote them backwards with-
out making any mistakes. In the beginning it might be a little
slow, but gradually you will be able to increase the speed. Later
on you should make the effort and increase the amount of num-
bers. By counting backwards, the student graduates in the same
manner to smaller sentences, and from there to paragraphs and
continues from there in the same manner.
The spiritual or mental powers can also be improved and
strengthened in regards to the physiognomys of a human being.
The intellectual grasp must be increased to such an extent that,
with one single look, you comprehend everything you have seen.
This has to occur in such a penetrating and exhaustive manner
that it immediately makes an indelible and clear impression on
your memory in all its parts. Our surroundings constantly offer
us many opportunities. When you walk on the street, you must
make the effort to not allow yourself to have the impressions
pass you by in an insipid and superficial manner. Instead, every-
thing that is offered to you should be embraced with the fullest
interest. Every time you come home you must force yourself to
recall everything you saw on the entire way home as clearly as
possible, and you must try to remember every detail, even insig-
nificant events that occurred. You must try to remember people
that crossed your path and try to imagine them graphically.
Should you have encountered beautifully decorated window dis-
plays, then you must try to have them rise before your spiritual
eyes with all the same detail and in full color as they are in real-
itv.
When you are at a social gathering and you are introduced to
someone for the first time, you must immediately and completely
absorb that person's features. When you get home, recall the pic-
ture of that person from your memory with the strongest will-
power at your disposal and let that person's picture become
clearer and more graphic. These exercises develop an excellent

' This is the art of judging human character from the facial features. - ED.

JJ
physiognomic memory and they will make the following exer-
cises considerably easier for you. Take the photograph of a well-
known personality with which you are in some kind of harmony,
retire to a room, take two chairs, sit on one chair and on the other
chair place the picture of the celebrity in such a way that you can
look directly at it. Now concentrate on that picture to such an
extent that gradually you reach the state that nothing else exists
for you other than that picture. Once you have reached this level,
you must then visualize that that person steps out of the frame
and becomes larger in size until she or he appears before you
life-size. You must endeavor to give this picture a three-
dimensional appearance and in that way it becomes true to life.
For you the photograph must disappear, and instead, the imagina-
tion must become physical.
This exercise is very important, and must be practiced as of-
ten as possible. In the beginning, progress will be quite slow.
Only after many repetitions will the student be successful. But
any student who practices this exercise seriously will eventually
succeed. Once the student is successful, he then crowns this ex-
ercise by attempting to establish a rapport with that person men-
tally, by speaking to the imaginary apparition. Now the student
must pay attention to the thoughts which come into being, be-
cause they are the answer. This experiment will not bear fruit
immediately, and it will succeed only after many repetitions. The
student must take into consideration that these kinds of experi-
ments should be undertaken at a time when that particular person
is probably asleep, otherwise great harm could come to that per-
son. Whoever feels that he has enough willpower on account of
the previous exercises can practice these exercises without the
photograph. In that case, he must project the picture of the other
person from his memory on the opposite chair and have it be-
come more and more graphic in the aforementioned manner. Be-
sides these exercises, the student should not be remiss by ceasing
the usual thought concentration which must be practiced daily.
This kind of training virtually produces amazir,g results, and
these exercises are part of the secret of many financial geniuses,
war strategists, or upstarts.
 Qhopter 3
dhn Q[Botirra $tata
The negative state is one which is just as necessary as the active
thought concentration. However, the negative state can only be
developed from the active thought concentration. Whoever has
the ability to concentrate his thoughts well will attain the ability
to put himself into a state which can best be described as non-
existent. Our world of thoughts can be compared to an ocean. If
our disposition is stormy, then our thoughts will be like moun-
tains of billows. If our disposition is quiet or only slightly ani-
mated, then our thoughts will leap gently like little ripples. How-
ever, the negative state requires an ocean that is as smooth as a
mirror. All the large mighty billows and all the countless little
ripples must cease, and the ocean must congeal as if it consisted
of oil.
All thoughts must be suppressed. They must be annihilated at
the moment of their birth. That is the prerequisite of the negative
state. It requires a complete emptying of the thinking apparatus.
We must seek to bring ourselves to the point that we can compare
our brain to a blank piece of white paper, and we must learn to
maintain this state for a certain length of time. While in this
state, we must forget everythingi we must even forget that we
exist. This is accomplished by completely suppressing the earthly
human being. Therefore, we must isolate the earthly human being
from all external impressions and make him insensitive against
the physical world that surrounds and affects him. If we do that,
we open the soul to the finer vibrations of the spiritual plane,
which are otherwise not perceivable. While our soul is in this
passive pose, it has a much better effect on our physical body.
When we bring this negative state to an end, we find that the
piece of white paper is no longer blank, but that it has been
written on. A flood of high, creative thoughts assails us, thoughts
which we are not capable of in our usual state of consciousness.
New and unexpected ideas, plans, and designs rise up within us,
and they surprise us with their clarity and originality. The

35
negative state is extremely valuable for everyone. The
intellectual, as well as the tradesman, can draw tremendous
benefits from the negative state. And the morally higher-striving
person will find through this state a considerable refinement.
Through the negative state, he gives his soul a much stronger
possibility ofinfluencing his reluctant physical body. The
negative state is absolutely indispensable for the development of
various occult abilities, as we shall find out later on.
However, the negative state also holds certain dangers. When
we are in the negative state, we are an open door to our soul for
benevolent, more perfect spiritual intelligences, but we are also
an instrument of the lower imperfect spiritual beings. Hence, we
expose ourselves to their influences, which are not always of a
harmless nature. In order to counter these influences, we have
excellent help on our side the key is the thought concentration
- If we feel bothered by a dubious
or the positive thought state.
influence, all we have to do is concentrate our thoughts on the
opposite of what we are influenced by from the spiritual plane.6
For example, when we are surprised by disharmonious feel-
ings after we finish the exercise of the negative state, we simply
concentrate our thought power on sublime ideas such as peace,
love for thy neighbor, and absolute harmony. This makes it im-
possible for disharmonious rays to settle within us and take hold
of us. Incidentally, only like attracts like in the spiritual plane.
That is why only a human being who is inclined toward dishar-
mony will be struck by these kinds of influences. This also ap-
plies to someone who is inclined toward sensuous passions. Such
a person is mostly molested by beings of the lower levels who
are burdened with the same flaws. Therefore a quiet, ethical,
higher-striving student will seldom be molested by such lower
rays. Should this occur in spite of everything, the student now
knows what he has to do, because if this happens, it would
strengthen him and, at the same time, it would serve him as an
exercise. In the other case, where the student through his flaws
attracts beings with the same passions, he may ward them off,

6
For example, if we feel hate we transform it into its opposite, love. - ED.

36
which also serves to strengthen his willpower. As a matter of
fact, he must ward them off; otherwise the success of his exer-
cises will be jeopardized and thus becomes a big question mark.
Therefore, I repeat the warning: whoever wants to practice the
negative state must accomplish something very satisfactory in
thought concentration. Otherwise, it is impossible to successfully
empty his thought apparatus. For the beginner the main prerequi-
site is "absolute calmness." Everything has to be calm around
him and within him. Only now will the exercises that he prac-
ticed in the beginning be of benefit to him in order to acquire the
necessary calmness and inner peace. The negative state requires
absolute motionlessness of the physical body. The best time for
these exercises is the quiet evening or the early morning hours.
The student goes to his room, puts in his earplugs, puts the
blindfold on, and lies down on the bed or couch. He must take
care that his body is in a comfortable position, because he must
gradually relax all his muscles completely. The position of his
head, as well as all his limbs, must be so comfortable that not
one muscle or any energy is active. The entire physical body
must be in a completely relaxed state.
The student must reduce his breathing activities to a modest
level without employing any particular amount of energy or will-
power. He must avoid any sporadic or deep breathing.
Now the student imagines in his mind a white disk (approxi-
mately 8 inches or 20 centimeters in diameter) with a black back-
ground, which constantly rotates around its center. Fix your inner
vision constantly upon that white disk and suppress all other
thoughts and ideas, as described in the thought concentration ex-
ercises. There is, however, one difference between this procedure
and the aforementioned thought concentration exercises: you
cannot indulge in any reflection which could appear above the
white disk on the black background. The object of this exercise is
to maintain the image of the disk you must not allow the form
-
to change, it must remain the same. You cannot think of anything
else. All you see is the rotating disk in a steady and quiet motion.
The student must be alert; he cannot allow himself to fall
asleep, and yet the resistance to this impulse should not require

37
 will. Otherwise, this will immediately
any particular effort of the
result in a distraction from the exercise. Make the attempt to
maintain this state for at least three to five minutes. From experi-
ence, the first attempts are a great struggle with oneself. Thought
upon thought rushes in and tries to cover up the image of the
disk. Of course, because you are focusing your attention on an
object, it is easier not to immerse yourself in any other train of
thought; instead, the object of this exercise is merely to maintain
the picture of the disk in your imagination. But after every exer-
cise the level of energy will rise, and after approximately ten to
twelve exercises you should be able to keep away all thoughts
for at least three minutes, so that the picture of the disk remains
completely clear. Once that has been achieved the student must
gradually extend this exercise to a full ten minutes.
This is just a reminder do not forget to set the alarm clock.
-
However, I would recommend that the student cover the clock
with a cloth, so that the loud sound does not give him too great a
shock. Students who have very sensitive dispositions could pos-
sibly fall into a hypnotic state during this exercise. Once the stu-
dent has attained the ability to maintain the picture of the disk in
his imagination for a full ten minutes without any interference,
he continues on with the next step.
Out of the disk now comes a dot, a small, shining, rotating dot
in a dark, empty room. The course of this exercise is the same as
previously with the disk, Once the student has attained the ability
to maintain this picture for a full ten minutes without any distrac-
tion and being completely captivated by this dot, he continues
with the next step.
During this exercise, the student immerses himself into a state
that is a vacancy of mind. In other words, he imagines nothing,
nothing at all, and that is the actual negative state. You do not
hear anything, see anything, feel anything, but you also do not
think anything. In other words, you are non-existent!
Begin this exercise by imagining the dot, and after approxi-
mately one to two minutes the student must attempt to eliminate
the dot, so that nothing other than a dark, empty room remains.
But this image usually fades gradually. The particular black color
must yield to an uncertain gray, and this gray must pass over into
nothingness. The transition from the dot to this phase usually
takes place gradually, although students with a tremendous will-
power will be able to eliminate the dot and the room suddenly.
Both methods will lead to success and are therefore acceptable,
for everything depends upon individual ability.
There will be many students who prefer to begin the exercise
of the negative state with the image of the dot. There are no ob-
jections to this method, but it must be mentioned that this habit
will make future exercises somewhat more difficult. However, it
is recommended to make use of the image of the dot or even the
disk when the student is in a very excited frame of mind, and he
is not able to stop the flood of thoughts from rushing in.
The negative state is an excellent soothing remedy against any
annoyance or upset of the soul. The negative state helps to over-
come suffering and pain; it comforts and fills us with hope, con-
fidence, and optimism. Whoever is in a situation where there is
no way out should employ this method. You will be enlightened,
even though it might take several attempts. Practice this exercise
until you achieve a state of absolute nothingness, a complete va-
cancy of mind. You have to achieve a complete vacancy of mind
for ten minutes.
Once the student has achieved that, he removes the blindfold
and keeps his eyes open. From this point on the student no longer
lies down but instead sits in a comfortable position. But, in order
that you do not experience any visual distractions, prepare a
white cloth or white paper approximately 4 feet 6 inches by 4
feet 6 inches (1.5 meters by 1.5 meters) and attach it to a frame,
and then gaze only at the white surface. Continue with your ex-
ercise in the aforementioned manner. This exercise will not be
very difficult.
But it will become more difficult after a while when you no
longer make use of the white surface. That means that you have
to gaze with open eyes into nothing. However, the student must
practice this exercise in addition to his main exercise. This is
done in the following manner: whenever you have ten free min-
utes during your daily work schedule, sit down and relax all your
muscles and remove any thoughts. Then veil your sight deliber-
ately to such an extent that you see the objects around you but
you do not allow yourself to be touched by the objects intellectu-
ally. In other words, you do not see nor do you think during this
exercise.
These preliminary exercises can be practiced either at your
place of work, at the office, at the amusement park or other
places of entertainment; in other words, wherever a possibility
exists. At the same time, another purpose is served in that you do
not use earplugs, and that way you become accustomed to not
hearing if you do not want to hear, i.e. to hear without thinking
about it. After a while, you will also refrain from using the ear-
plugs when practicing the main exercises. As soon as you have
attained the proficiency of maintaining a negative state for ten
minutes without a blindfold and earplugs, the next step is that
you begin to train yourself to become completely independent of
your physical body and the immediate circumstances that pres-
ently surround you. You can practice the negative state when you
stand and when you walk.7 This also applies when you practice
thought concentration. Thought concentration must be continued
and practiced in the manner described, because that practice,
combined with the negative state, will give you positive results,
as we shall see later.
From now on, alternately practice thought concentration and
the negative state amidst the greatest noise and in places which
are very lively. This means that you strain your will energeti-
cally. It is possible to attain the negative state amidst the thunder
of cannons, in the presence of a fire, and in an unruly crowd, just
as it is possible to accomplish this in a quiet room. The student
must seriously and firmly convince himself and say: "I do not
want to see! I do not want to hear! I do not want to think!" First
the disk, secondly, only the dot, and thirdly nothing, nothing at

'Note to the reader: Remember that the circumstances were considerably

different in 1906. Nowadays, circumstances will not allow the student to
practice this exercise in this manner outdoors or in busy streets and public
places. - ED.

40
all. Should the student practice this state on the street or in pub-
lic places, he must find a safe place for his own personal safety,
and he will also require some kind of support or something to
lean on. In order to keep curiosity seekers at bay, the student
should create the impression that he is studying a building with
great interest or a window display, otherwise, he could arouse
their interest. Once the student has reached this level in his exer-
cises, he can draw certain benefits from the abilities he has at-
tained.
For example, if the student wishes to be enlightened about a
particular subject matter that is of interest to him, such as a solu-
tion to a scientific question, then all he has to do is concentrate
his thoughts on the subject matter for a few minutes. Then he
enters the negative state, and upon conclusion of the exercise he
will receive the answers to his queries in great abundance. He
will find the solution to the question with which he was occupied
in an unexpected and brilliant manner.
How often does it happen to scholars or to artists that they are
suddenly stopped in their creativity, which is often referred to as
a mental block? They stand before a closed door which prevents
them from entering, no matter how much effort they exert to
open the door. Disgruntled, they must cease their work and let it
rest for a while, in the hope that in due time they will be able to
overcome their difficulties. A loss of time for that reason is very
disruptive, and quite often the door never opens again, and some
of the best works remain unfinished. They may lack the energy
and beauty, because of the great effort that was expended to
overcome these difficulties, which caused these areas to be by-
passed and these are usually the areas which are the most im-
portant -and that become quite noticeable. Whoever is in this kind
of predicament should feel free to avail himself of thought con-
centration and the negative state, because the door will open with
great ease and without any effort. But these two states of mind
are highly valuable sources of help in other situations of our hu-
man existence as well. Once a student has mastered these meth-
ods, he will know how to make use of them, especially where
this need arises.

4l
 In order to attain this kind of enlightenment it is best to con-
ceal one's senses in the manner described and seek the tranquil-
ity of a room. The author of this textbook found another way: to
cover the eyes and ears and to avoid the nuisance of using a
blindfold and earplugs. Should the student deal with easier prob-
lems such as literary works, simply prop up your elbows on a
desk or table, place your forehead in the palms of your hands,
block off your ears with your thumbs, and keep the eyelids
closed with your middle fingers. It is very easy to enter into a
negative state while in this position. When the student enters into
a negative state while in quiet seclusion, then the intuition, the
valuable bright spot on the horizon, becomes that much more
intense. The reason for practicing the thought concentration ex-
ercises amidst a noisy environment and with your senses exposed
is so that you can also make use of this ability in moments of
danger, in every place, and in all situations. As long as you live,
you should follow this principle and practice both states of mind,
and it must be done in seclusion as well as in the hustle and bus-
tle of city life.
At the conclusion of this chapter, I would like to make a very
important point: never practice these exercises on a full stomach.
One whole hour must pass after you have eaten before you can
commence with the exercises. I would like to urge the student to
devote the greatest diligence and pay the keenest attention to the
development of these two states of mind. Only in the later levels
of development will the student realize how important and essen-
tial the absolute control of these two abilities is for the develop-
ment of the higher powers.

Qhapter 4
Clreathing 0,xercises

Breathing is an extremely important vital function, for without

breathing there is no life. The cleaner the air, the deeper we
breathe, the more favorable will the conditions of our bodies
develop. Not only must we supply our stomach with the

42
substances which we have consumed, but we must also nourish
ourselves through breathing, which is well-known. I would like
to point out that our soul breathes too. With every breath, we
inhale a certain amount of the finest substances with which the
atmosphere is more than well saturated. These fine substances
transmit attributes and powers to us which are indigenous only to
the spiritual plane, but due to a transformation which they
experience in our bodies, they can also have an effect on the
physical world, as soon as we provide them with the conditions
for this.
When we breathe deeply and fully, we supply the blood with a
large quantity of oxygen, which is absolutely necessary for the
household of our body. However, an even larger amount of fine
and finer ether particles, which we inhale at the same time, pene-
trates our body. These fine and finer ether particles are subject to
a transformation process in our body and thereby transmit their
powers and attributes to our more refined odic or astral body.
This odic or astral body, as a result of its devotion to the physical
world, lies fallow or inactive within most human beings and is
therefore ineffective. But through full and deep breathing, the
astral body receives such a supply of energy that it will be able
to overcome the resistance of the physical body and make itself
felt, which certainly will not be to the detriment of the earthly
personality. Therefore, first of all, we must strive through appro-
priate exercises to give our astral body the necessary energy so
that it rules supreme. Because the astral body carries occult pow-
ers, the more strongly it can influence us, and the better we can
make use of these powers.
As a whole, human beings in general breathe too little. We no
longer take the time to breathe properly. A newborn child takes
44 breaths every minute; a five-year-old child takes no more than
26 breaths, whereas an adult is satisfied with only 16 to 17
breaths per minute, even though he requires at least three times
as much air. In addition, these few breaths are made in air which
is totally polluted, and in a manner which is completely incor-
rect. The atmospheric air is very important nourishment. It is
also the only food which we can take in without paying for it.

43
And what do we do? We spurn this important nutrient. Although
most people are forced on account of their occupations to spend
the greater part of the day in small, gloomy and musty offices
and in foul-smelling factories, we do have the opportunity to
have a good meal of air at least once a day.
But who would think of that! After a day of tiresome work
everyone is looking for a little relaxation, which usually means
puffing away on a smoking pipe at a table in a pub. Do you now
understand how demanding our lungs really are? Every 24 hours
our lungs ask for only fifteen minutes of our attention and they in
turn are prepared to royally reward this little sacrifice with en-
ergy, health, cheerfulness and resistance. Our innermost being
warns us and warns us, because it wants to be nourished and
strengthened, in order to rush to the aid of the physical body and
pull it out of its misery, grief, and distress, but we never listen to
our innermost being. Our innermost being cannot be heard be-
cause alcohol, nicotine and other toxic substances together with a
worthless materialistic mania for information obstruct the fine
and finer accesses to the waking state of a physical human being
who staggers along on an entirely wrong path. However, those of
us who have freed ourselves from the improper way of life of our
wretched fellowman and want to walk our own, purposeful paths
toward the truth, listen with great attention to our inner being,
our faithful admonisher. We gladly remove all obstacles that still
separate us from our inner being, and we are willing to build a
bridge over which we can establish an effortless contact with our
spiritual "I." We want to strengthen and cleanse ourselves
through wholesome breathing exercises in order that the astral
body and the physical body form good instruments for the an-
nouncements or revelations of the immortal spirit.
Breathing means life. Life is merely an uninterrupted se-
quence of breaths. That is why breathing is the most important
function of our organism. Health and energy depend solely upon
proper breathing. One would think that this should only be a
natural course of events and that we could not breathe in any
other manner. However, this is one of the greatest deceptions. An
animal breathes properly and those human beings who live in

44
nature and who have not been touched by our culture breathe
properly too, whereas so-called civilized humankind has turned
away from the proper way of breathing, i.e. it has completely
forgotten how to breathe properly. In order that all of us under-
stand this, we shall occupy ourselves somewhat with the physio-
logical process of breathing.
Through the activity of the diaphragm, the air is inhaled
through the various respiratory tracts into the lungs, and in
particular, with the aid of the bronchial tubes, which lead into the
air-cells of the lungs. The blood is given the task to nourish,
stimulate, and maintain the body every day, and this is achieved
through the blood circulation. The heart pumps the blood through
the arteries into the capillaries and the blood returns through the
veins to the heart,8 and from there it is drawn into the lungs. The
blood in the veins is not clean, for it contains all the secreted
substances. When the right auricle of the heart is filled with
venous blood, it is pressed through contraction into the right
ventricle, and it disperses through countless fine blood vessels
into the respiratory tracts of the lungs. We breathe thus: the
inhaled air immediately penetrates through the fine walls of the
lung's blood vessels and mixes with the unclean blood, and a
very peculiar chemical process develops. The blood absorbs the
oxygen contained in the inhaled air and it deposits the carbonic
acid gas, also known as carbon dioxide, which the blood has
gathered from all the various body parts in the form of waste
products and poisons. Now the blood is clean again and is
abundantly filled with oxygen. Then the blood is pressed into the
left ventricle and from there it goes into the arteries in order to
supply the body with new and good material.
By now it must be clear how important breathing is for life.
Without breathing there would be no cleansing nor would we be
fed. Whenever the blood is not sufficiently cleansed on account
of insufficient breathing, it returns to the arteries in an unsuitable

t This is not entirely correct. The heart does not do most

of this work. This
is accomplished by the electric and magnetic fluids in the body and in the
blood. - ED.
condition. Through this ensue ailments of the blood, congestion,
functional disorders of individual organs, the body becomes
weak and in due time, severe ailments develop. Therefore, it is of
the utmost importance that we supply our body with a sufficient
amount of oxygen, which is only possible when we breathe con-
sciously and strongly.
There are various methods of breathing. We civilized human
beings breathe because we are forced to do so by our organism.
Not even for a second does it occur to us that we should place
our breathing under our control, for we have no time for that.
Therefore this most important process of life is carried out in a
completely mechanical manner. It is of so little interest to us that
we do not even know that our lack of breathing is no more than a
substitute for breathing. Thoughtlessly we completely surrender
ourselves to insufficient clavicle (collarbone) breathing. When
we breathe in this manner, we only make use of the upper parts
of the lungs, which unfortunately are only the smaller part of the
lungs. We lift the shoulders and the collarbone and at the same
time we draw in the abdominal cavity, and by so doing we lift the
diaphragm. Consequently only a very small amount of air
reaches the lungs, because by pressing the diaphragm upward
there is not enough room for expansion, and this diminishes the
ability to inhale larger amounts of air. In most cases, this manner
of inhaling causes the bad habit of inhaling through the mouth.
Human beings should breathe through the nose, because only the
organization of the nose is suitable to cleanse the air of all harm-
ful germs.
However, abdominal breathing is a much better method. Pro-
ponents of a natural lifestyle and human beings who occupy
themselves with breathing exercises and techniques, enlightened
gymnasts and athletes, etc., breathe to a certain extent in this
manner. They exert a light pressure upon the abdominal organs
and press the abdominal wall (belly) outward. This method of
breathing allows you to fill the lower parts of the lungs ex-
tremely well; however, the upper parts do not receive the amount
of air they require. Proper breathing combines both methods of
breathing; it expands the chest equally and fills the lungs com-

46
pletely and it stimulates the muscles around the ribs to greater
activities, which gives the lungs opportunity to expand more.
This kind of breathing can be observed when you watch infants
breathe, but it requires that we exercise these particular muscles
first. We can achieve this with the following exercise, through
which we shall learn how to breathe properly to the fullest extent
and also how to breathe deeply.
You must remember that during the warm season this exercise
should be practiced outdoors or, if you prefer to practice in a
room, the windows must be wide open, and the exercise has to be
practiced close to the open windows. During the cold season, the
room must be well aired before the exercise, and then the room
has to be sufficiently warmed up. Once the room is warm, should
you be so fortunate and have split windows so that the upper part
can be opened, then open one upper window. But do not go too
close to the open window during the exercise, so that you do not
directly inhale the cold air. Before you inhale, the air must be
somewhat warmed up in the room. It is almost impossible to es-
tablish a rule for all prevailing circumstances and conditions, but
a basic rule can be established. When you do these breathing ex-
ercises, make certain that you do not inhale the cold air directly;
otherwise you could cause great harm to yourself' These exer-
cises can be practiced at almost any time with one exception: as a
beginner, do not do the exercises in the evening air' It is also not
recommended to do these breathing exercises in the evening dur-
ing the cold and moist season.
This breathing exercise is practiced in a standing position.
Both arms are raised until they are in a horizontal position at
shoulder level. Then tense the arm muscles as much as you can
and raise both arms upwards in an arch in order to interlock your
hands behind your head. Now lift your shoulders, bend your head
somewhat backwards, and close your mouth. While in this posi-
tion, breathe fully and deeply and very slowly through your nose.
Fill the lower part of your lungs first. This is accomplished by
exerting a light pressure upon the lower abdominal organs,
through which the front abdominal wall bulges out somewhat,
and the diaphragm is activated. With the same breath, fiIl the
 center part of your lungs. This causes the lower ribs and chest to
expand outward, while the remainder of the same breath has to
fill the upper part of the lungs. This is accomplished by pulling
the abdomen in and expanding the upper chest by lifting the up-
per ribs. All these activities must be completed during one single
breath. One motion must pass over into the other motion. Once
you have accomplished that, exhale slowly by somewhat pulling
in the abdomen and then upwards, whereas the chest must remain
in an elevated position.
Inhaling and exhaling must be done smoothly, not by fits and
starts, nor should it be interrupted. After you have finished this
exercise, relax your chest and abdominal muscles. It is not nec-
essary to extend these exercises for a long period of time. In the
beginning it is quite adequate to take seven breaths, one after the
other, allowing 5 seconds for inhalation and 5 seconds for exha-
lation. This exercise must be practiced for at least 14 days, sev-
eral times daily. At first these exercises may seem somewhat dif-
ficult, however, you should not be discouraged that easily. per-
haps in the beginning, you might not succeed immediately. How-
ever, in order to implement this experiment exactly, the student
must use diligence and care, because it forms the foundation for
many other breathing exercises of a higher order. A part of the
secret of psychic powers lies in breathing, and that is why a stu-
dent should continue undauntedly to practice the aforementioned
breathing exercise until he succeeds.
Once the student has become accustomed to full and deep
breathing, he must learn to contain the breath in the lungs for a
longer period of time. The position is the same as the one in the
previous exercise. The hands are interlocked behind the head and
the back must be straight. Now inhale in the aforementioned
manner for 8 seconds, hold your breath for 5 seconds, and exhale
for 8 seconds. Take seven such breaths, one after the other. Once
you have practiced this breathing exercise several times, you
must slowly increase the inhalation and exhalation times; how-
ever, the time you hold your breath must be two-thirds of the
time you take when you inhale, but you must be very careful to
avoid any exaggeration.
 After approximately l0 to 14 days, in addition to the previous
exercise, practice this exercise, but in a lying position with your
hands locked behind your neck. When you hold your breath, al-
ternately expand the pit of your stomach, i.e. the area between
the last rib and the navel and then the chest. This is accomplished
in the following manner: pull in the pit of your stomach as much
as you can and at the same time expand your chest as much as
you can. And in the very next second, do the opposite: pull in
your chest and expand the pit of your stomach. It is in this area
where you find the solar plexus, the center of the sympathetic
neuroplexus, which is very favorably excited through this exer-
cise. Because of this a large amount of influence is exerted upon
the psychic functions of a human being. All mystics agree on the
particular point that the solar plexus is in the closest contact with
the astral human being and its abilities. Therefore, it is important
that the student pay great attention to this exercise, because it is
indeed valuable.
While the changes occur between the chest and the pit of the
stomach in regards to contracting and expanding, the breath must
be held in. In the beginning, the student repeats this regimen 5 to
6 times and increases this slowly to l0 and up to 15 times with-
out exhaling, and only when he is finished with each set does he
exhale slowly through the nose. A group of these breathing exer-
cises consists of 7 to 9 of these sets, and they must be completed
each and every time. Once the student has become accustomed to
this exercise he can practice it several times in the morning be-
fore he rises and in the evening before he falls asleep. However,
the usual full and deep breathing exercises in the standing posi-
tion must be continued undiminished on a daily basis, whereas
the breathing exercises in a lying position have to fulfill a very
important task in connection with thought concentration, which
reason shall be explained in the next chapter.
After practicing the aforementioned exercises for some time,
you should also practice the following exercise during the day.
Tilt your head completely backwards while you inhale and
remain in this position while holding your breath, and not until
you exhale should you bring your head back to its normal
position. Use the same amount of seconds for this exercise in
regards to inhaling, holding your breath and exhaling, as you do
for the regular breathing exercise. Each set of this exercise must
be repeated 6 to l0 times. This exercise must be continued for
several weeks by alternating with the usual breathing exercises
and the solar plexus method.
Furthermore, after every meal it is highly recommended to do
several sets of deep-breathing exercises. It will not take long un-
til you notice a stimulating influence on the digestive process. It
would be very advantageous for every student to supply his lungs
at night with some fresh air. However, those who have been ac-
customed to sleeping with closed windows, especially during the
cold season of the year, must be very cautious. They must gradu-
ally become accustomed to the cold night air and take great care
that they do not sleep in a cold draft. Should you have two
rooms, this is the best solution to this problem. Keep the window
in the adjoining room open and keep the door between your bed-
room and that room open in order to achieve an exchange of stale
air with fresh air.
It has already been mentioned that breathing through the
mouth is not very advantageous and does not serve our purpose.
The student must make it his concern to always breathe through
the nose, especially during the night. Whoever is not able to
achieve this through his willpower can buy or make a kind of
bandage for the purpose of keeping the mouth closed. This also
prevents snoring, which is caused by breathing through the
mouth. These kinds of bandages can be purchased in some drug-
stores and medical supply houses.
Initially, anyone who is accustomed to breathing through his
mouth will not get enough air. The reason for this is that his
nasal cavities are not clean and are filled with waste products.
Therefore, the nasal cavities must be kept meticulously clean.
Every morning and every evening you must rinse your nasal
passages by drawing water from your hands through your nose
until it comes out the mouth. Each time you must rinse your
nasal passages several times, but first you must become
accustomed to this somewhat unusual procedure. Therefore, you
begin with lukewarm water and gradually use colder and colder
water. Initially, do not use too much water. The nasal passages
become mainly clogged and sensitive because you did not use
them for their otherwise natural purpose. People who breathe
through their nose always have clean nasal passages, and they are
also much less subject to colds.
Especially when you are in fresh warm air, breathe in a steady
manner and take full and deep breaths through the nose. When
you are out in the open for a stroll, especially in coniferous for-
ests, take a cane) an umbrella or strong stick, put it over your
shoulders and put both arms over the cane. This forces the chest
out and draws the back in. While in this position, hike through
the fragrant air in the forest and inhale deeply through the nose,
filling your lungs from the bottom to the top with fresh air. This
has a magical effect on your organism, and it should be repeated
often. Later on, another exercise will be practiced in place of the
morning plexus exercise in bed. Open a window in the adjoining
room (provided you slept in a room with the windows closed)
and make certain that this room is somewhat warmed. This must
always be taken into consideration when you do exercises in bed.
Begin with the aforementioned breathing exercise in a lying
position, but this time do not interlock your hands behind your
head. For this exercise, place your hands perfectly still on either
side of your body. While holding your breath, tense all your mus-
cles as much as possible. However, do not tense them suddenly;
rather, do so gradually. Begin with your hand and arm muscles,
and slowly tense all the other muscles that you have under your
will, right down to the toes of your feet. But do not tense the
neck and head muscles. If, after a while, you feel that it becomes
difficult to hold your breath, first slowly relax all your muscles
and then exhale in the manner previously described. This exer-
cise is also of very importance and should not be overlooked;
this exercise can also be practiced later in the day. The student
still must continue with his plexus exercise. I shall disclose a
little trick to make it easier for those students who absolutely
cannot exhale slowly and that applies to all breathing exercises.
If you must, you can quickly inhale a small amount of air before

5l
you exhale. Remember, it can only be a small amount and then
begin to exhale. It will be easier with this small amount of air to
exhale more slowly and for a longer period of time.
Besides the aforementioned exercises, you must, in accor-
dance with the time available to you but at least every second
day, alternately practice the following exercises:

l Inhale in the described manner deep and fully and then hold
your breath for a while, pucker your lips as if you want to
whistle, and with quite some force push the air out in fits and
starts, until your lungs are empty. This exercise cleanses your
lungs; repeat this procedure several times.

2. Take full and deep breaths, but not in one breath; instead,
you inhale in fits and starts. This is done as follows: take a
short but strong breath, then hold your breath, inhale again
and hold your breath until your lungs are completely filled.
Then hold your breath in the described manner and exhale
through the nose in one breath in the manner described. Re-
peat this exercise several times, because it strengthens the
lungs and the rib cage in a particular manner. Both of the
above exercises have to be practiced in a standing position.

Since later on these breathing techniques are combined with

various body positions as is required in Hatha Yoga, it is highly
recommended that the student begin now with some of the well-
known exercises which can be done at home. For example, you
can use dumbbells or ballet bars, turn your torso, do knee-bends
or stretching, etc., to make your muscles and your entire body
more agile. It would also be a very good idea if the student com-
bined an air bath (i.e. wear just short swimming trunks with these
home gymnastics). The beginner must also take the temperature
that prevails into consideration to avoid catching a cold. A set of
such physical exercises should not last much longer than 20 to 25
minutes and you should begin and finish the physical exercises
with a full and deep breathing exercise.

52
 The student must be warned not to overexert himself, because
too much of this could cause great harm. Slowly and carefully
increase the length of time of the individual exercises. Under no
circumstances should the time be extended to such a point that
the student experiences pain. Of course, this will not be the case
when the student carefully and proportionately extends the dura-
tion of the individual phases. Experience speaks of a very pecu-
liar relationship between the breathing process and the will-
power. Egyptian and Persian priests included the art of breathing
in their temple secrets, and they took the art of breathing to the
highest levels. The Hindu adepts have a great appreciation for
the breathing exercises, because they play a major role in their
miracles. In Chapter 6 the student will learn that it is very impor-
tant to be diligent when it comes to developing the art of breath-
ing. Because this art will, in conjunction with thought concentra-
tion, awaken a power in him with which he can fulfill many of
his wishes, provided he uses this power in a reasonable manner.

Qhapter g
61ru ${ggnetic Qaze

The human eye contains a tremendous and wonderful power. The

Od that emanates from the eyes will be a much better carrier of
the will, provided the gaze is calm and clear, and under these
conditions the power that emanates from the eye will affect the
surroundings by that much more. (In Part Two, Chapter 3 of this
book, the reader will find more details about the Od.) You will
notice this in everyday life. There are people who can draw
others into their sphere of influence (i.e. under their spell). In
time, these people become aware of the powerful effects of their
eyes, but they cannot explain what it is that causes this effect,
because they do not see any difference between their eyes and
the eyes of other people. They are not aware of the fact that they
have been given the gift of odic vision, because their power is
founded solely on the central magnetic gaze. However, there are
only a fortunate few who are born with this gift. But everybody

53
can acquire this power with the appropriate exercises. Whatever
one person receives at birth, another can attain through diligence
and a firm will. Nature does not exclude anyone and it distributes
its gifts equally. Within all of us rest the same powers, and it is
only in the plan of omniscience that most human beings, for the
purpose of their ethical progress, will not enjoy these powers
until they expend a considerable amount of diligence and
patience.
The aspiring magician, as well as the one who has the
intention of completing all the exercises in this textbook and who
also only intends to complete the first part of this textbook,
should devote great care to the development of the magnetic
gaze. The magician, as well as a person who is only interested in
exerting a certain amount of personal influence, require the
magnetic gaze, because without it they will not succeed. The
magnetic gaze offers invaluable advantages to the businessman,
to the public speaker, the educator, and the soldier, and to any
kind of profession. When a businessman becomes the master of
the magnetic gaze, he will easily defeat his troublesome
competition through the influence he can exert with it. In the
relationship with his customers, the businessman will achieve
considerably greater success than his competitor with a shifty
nervous look. The educator will find in his difficult tasks an
excellent support in the magnetic gaze, because no guilty person
can escape it. But also large crowds can be embraced with the
concentrated odic look, and they bow to its powerful effect. The
educator and the soldier in command will soon appreciate this
ability.
There were several men in history who had the magnetic gaze
and for the greater part, they owed their success to it. For the
successful lawyer, this concentrated gaze is a necessity. The
power of this gaze is often sufficient to force even the most
stubborn criminal to confess. Whenever it is important to find
out the truth, the blessings of the odic gaze will certainly become
apparent. A magician certainly cannot completely do without the
powers of his eyes. It is the magnetic gaze that contributes to set
inanimate objects into motion. The magnetic gaze gives the

54
magician partly the ability of clairvoyance, and his magnetic
healing or odic healing activities attain a large amount of support
through the magnetic gaze, because the eyes of the Magnetopathe
are of great importance when it comes to odic healing methods.
However, the student will understand the significance of the
odic gaze in the hour of danger, after he has practiced the exer-
cises for some time. He will notice the amazing successes that
express themselves in such a grandiose manner, because the mag-
netic or odic gaze is connected to thought concentration. This
kind of gaze can be perfected to such an extent that you can
bring whatever attacks you in a hostile manner, may that be a
wild animal or an evil human being, to its knees. What we have
here are the excellent means to captivate and to banish all hostil-
ity making it harmless. Magicians in past centuries must have
used this ability quite often for their personal protection. Unfor-
tunately, this gaze can also be misused, as many occult abilities
do not require a greater ethical level of development to attain.
The well-known evil eye is the evil side of using this ability.
You can read in the various textbooks, mostly of North Ameri-
can origin, of the well-advertised, ostentatious mainstream, p€r-
sonal magnetism, which is no more than the concentrated gaze
combined with thought concentration. The terms such as: "mag-
netic gaze," "odic gazer" "central" or "concentrated gaze" indi-
cate mainly one and the same method of gazing at someone.
However, if taken in the strictest sense, the magnetic or odic
gaze is combining or connecting the central gaze with thought
concentration. First of all, the odic gaze is based upon the ability
of the central gaze. A look in the mirror teaches us how incor-
rectly we view things. If we pay attention to how we look at our
image in the mirror, we will notice that we must first direct our
eyes in the direction that we intend to observe more closely. For
example, if we look into the eyes of our mirror image, then the
lower parts of our face become somewhat blurred; they are not
clear.

'In Europe Magnetopaths belong to the healing arts. It is a person who

heals with magnetism. - ED.

55
 In order to view any object correctly, we must look directly at
the center of the object without changing the position of our eyes
in the slightest; we must see the entire object. We must immerse
our eyes, without moving them, into the eyes of our mirror image
and yet, at the same time, we must see all the other parts of our
face. And this must be accomplished to such a degree that gradu-
ally we see even the smallest nuance of our facial features with
such sharpness and clarity as if we directed our eyes directly to
that spot. This seems to be very difficult, but it does not take
long to learn this ability. It also seems to be a difficult task to
take away from our eyes their great mobility. But it must be
done. The eye emanates the greatest amount of odic power. Rest-
lessness, excessive liveliness, and mobility constantly interrupt
these currents of odic power, which can produce a particular ef-
fect through appropriate will-concentration. Therefore, their
power is considerably impaired. However, the eyeball alone does
not fritter away this energy; the eyelids and all the muscles that
surround the eyes take part in this as well.
Almost every person has something nervous or restless in his
eyes. It seems that we have very little power to regulate the
movements of our eyelids, and with almost every movement of
the eyeballs, the eyelids twitch too and all the neighboring mus-
cles are put into a state of unrest. There are many people where
this unrest extends even to the forehead. How majestically beau-
tiful is the human eye, how promising and confident, when it is
peaceful and clear; but how erratic, untrustworthy and unsightly
does it become through constant twitching and blinking. We must
break this habit completely. The central gaze depends upon our
absolute control over our eyes. In order to regulate and get the
motion of our eyes and the neighboring muscles under our con-
trol, we must practice the following exercise:
On a white sheet of paper draw a circle of about 1 inch (2.5
centimeters) in diameter and color the inside of the circle black.
Fasten it to a wall or piece of furniture exactly at eye level when
you are in a sitting position. Then make yourself comfortable
directly opposite this piece of paper at a distance of approxi-
mately 2 to 3 yards (2 to 3 meters). Now you focus your eyes
directly on this black circle in such a manner that both eyes are
simultaneously fixed on the black circle. This experiment serves
the purpose that during this exercise you do not move your eye-
balls or eyelids at all. You must consciously avoid any kind of
twitching or blinking. The eyes must be focused completely rigid
and lifeless on the black circle, just as if you see a miracle de-
veloping there or some other peculiarity. You must be so fasci-
nated by this that nothing else exists for you. Should this exer-
cise present some difficulty, in the beginning it is allowed to
somewhat alleviate this annoying constraint by slightly moving
or raising the skin on your forehead. But under no circumstances
must you change the position of your eyes or twitch your eyelids.
Your eyelids and eyeballs must remain rigid and motionless;
even when your eyes begin to tear you must remain in this posi-
tion, because this condition will subside and completely disap-
pear in time.
Practice this exercise in this manner daily for a period of ap-
proximately 14 days. The time of day does not matter, but never
practice this exercise in artificial light, because this will weaken
your eyes. The first few days practice this exercise for 3 minutes
and then increase the exercise time every second or third day by
I minute. After 14 days of practicing this exercise, alternate
every second day with the following exercise: move the piece of
paper with the black circle from its original position approxi-
mately 3 to 4-ll2 feet (l to l-ll2 meters) to the right, and the
next exercise move it to the left. Again, the piece of paper with
the black circle must be at eye level. However, the student re-
mains sitting in the same position and faces the same direction as
in the previous exercise, so that his eyes are focused at exactly
the same spot that the black circle occupied before. Then the stu-
dent slowly moves his eyes until he reaches the black circle in
order to focus in on it with both eyes. It is very important that
the body and head remain in the same position. This posture can-
not be changed if you wish to be successful. The head remains in
its original position facing the original location of the black cir-
cle, and only the eyes focus motionless on the black circle at an
angle ofabout 45o.

57
 For the exercise that follows the aforementioned time applies.
Now you must gradually decrease the size of the black circle
until it reaches the size of a pea. Both exercises must be
practiced alternately until the student succeeds in focusing in on
the black circle completely motionless for at least ten minutes.
Later on, any object can serve the student for this exercise, then
there is no longer any need for the black circle. The student can
use any rest period during the daylight hours to practice the
immobility of his eyes on any object in the aforementioned
manner.
Once the student has reached this level, then he must acquire
the central gaze. For this purpose, the student sits in front of a
mirror and focuses with the same rigid immobility on his own
mirror image. Both eyes must simultaneously and solely focus on
the base of the nose. In the beginning, it would serve the student
well to draw a small dark dot on the base of his nose with a col-
ored pencil or marker. The student gazes at this dot for 3 minutes
in a completely rigid immobile position, and after 3 to 4 days, he
increases the time by 1 minute each day until he reaches 15 min-
utes. He continues this exercise until he succeeds in seeing the
entire face and the surroundings clearly and distinctly, in spite of
the fact that his eyes are gazing only at the small dot. Gradually,
the student decreases the size of the dot with a less noticeable
color, perhaps a lighter color, which is closer to the color of the
skin such as light red, pink, yellow, or light blue.
Once the student has achieved this proficiency, he practices
the central gaze without the dot; he practices this exercise by
merely focusing on the base of the nose on his mirror image.
Later, the student can do without the mirror image, and he can
practice the central gaze with any opportunity that might present
itself on such things as animals, pets, or his fellowman. The
power of the central gaze is tremendous, and it will not take too
long before the student finds this out when he uses it on his fel-
lowman. The central gaze will serve him well when he has the
intention to have a certain wish come true with people who are in
his vicinity. The student can count on having his wish come true
much sooner when he supports his wish by using his central gaze
and therefore gives his wish a coercive power. The central gaze
should only be used when you personally speak with a person.
But if at all possible, you should avoid looking at the person with
your central gaze when you listen to him. Otherwise, the particu-
lar person would become severely confused and would not know
how to express himself properly. However, if you are trying to
get an admission or confession from that person, then the central
gaze will force the person to tell the truth. The central gaze must,
however, be accompanied by a distinct, clear, and calm speaking
voice if you want to achieve a complete effect. A hasty, unsettled,
and indistinct manner of speaking can severely impede the power
ofthe gaze. Therefore, you should express your thoughts clearly,
calmly, and with a firm and determined expression.
At first, even when the eyes tear and burn, do not think that
the eyes suffer from these exercises. On the contrary, the eyes
gain. And once the student has reached an advanced state these
discomforts disappear by themselves on account of the strength
the eyes have attained. Daily eye baths are highly recommended,
morning and evening. In the beginning, use lukewarm water and
later cold water. Immerse your entire face in a bowl or sink of
water. Open your eyes until you see some kind of object on the
bottom of the bowl or sink. The bowl or sink must be fairly deep
so that the entire face is immersed in the water, and only the back
of the head should not be immersed. The time you remain im-
mersed in the water depends on how long you can hold your
breath underwater; it could be extended to one minute. This
should be repeated 6 or 7 times. When you do this exercise, the
previous breathing exercises will already serve their first great
purpose. It is obvious that the student who has practiced all the
previous breathing exercises will have no problems and will be
able to do them with great ease.
There is an excellent remedy for weak, exhausted eyes.
Prepare a decoction or an extract from an herb called eyebright
(Euphrasia fficinalis).ro Then mix the decoction with the water

to
Take a handful of eyebright herb and boil it for 20 minutes in 1 quart (l
liter) of water, preferably distilled water with the lid on. Strain the herb
in the sink. In addition, the student can wash his eyes two to
three times daily with this decoction of eyebright. Furthermore,
in the evening, he can take a small linen cloth and moisten it
with the eyebright decoction and apply this to the eyes overnight
and fasten it with a bandage. The eyes become fresh and clear
through this, and eventually, even your eyesight will improve.
Eyebright has a small little flower, and it carries this quite
promising name for a particular reason; it can be found in Europe
in any meadow. Farmers are not very impressed with it, because
it overgrows large areas, and it takes the place of the feed for the
domestic animals. However, this herb dried can be obtained in
any apothecary.'r However, it is advisable to gather it yourself in
the summer, especially in August in large amounts. When you do
the eye baths, you must be careful not to expose yourself to any
drafts. It is also highly recommended that after every eye
exercise yolu gaze into the far distance for a few minutes without
focusing in on any particular object. That strengthens the eyes in
a wonderful way. This should also be done after any task which
puts great demands on the organ of sight, for example, after
reading or writing for long periods or in the case of women after
sewing or embroidering, etc.
When using the central gaze, it should not be prepared in
advance. If you do not want to weaken the central gaze in its
powerful effect then it must suddenly and with absolute clarity
be directed to the object. In order to achieve that, there is an
excellent exercise available. Find a room, a place in which there
are several pictures on the wall which represent life-size portraits
of both male and female. Sit opposite these pictures and focus on
them with the central gaze, one minute for each picture. A most
important rule of this exercise is the rapid change from one
picture to the other. Once you have gazed at a picture for one

and allow the decoction to cool. Then add this decoction to the water in
the sink. In the summer months for greater effectiveness, you can expose
the water in the sink and the decoction of eyebright for some time to the
sun and then refrigerate until they cool. - ED.
rr In North America
eyebright is available in most health food stores. -
ED.

60
minute, quickly and suddenly gaze at another, without being
fascinated by any other object. This must be done with great
clarity and certainty. The change from one picture to another
must be carried out randomly and very quickly, almost like
lightning. It is understood that this should not be practiced until
you become tired. This exercise should not be practiced longer
than l0 to l5 minutes. This exercise and the eye baths should be
done in addition to the other exercises in order that you progress
quicker.
Once you have mastered the central gaze, then you are faced
with the task of raising the central gaze to another level, namely
to the concentrated odic gaze. For this purpose, continue with the
central gazing at the mirror image. But now you must place your
concentrated thinking and feelings into your eyes. You already
mastered the exercise whereby you focused your eyes rigidly and
motionlessly for a longer period of time on one spot. Now you
must learn how to lend your rigid eyes the necessary expression
at the same time by endeavoring to place various feelings such as
love, goodness, cheerfulness, hate, anger, grief, and pain into
your eyes. You must release these kinds of feelings from your
eyes, and you must send them in odic currents to the mirror im-
age. That means you must concentrate your thoughts in a very
keen manner. Imagine that the mirror image is a real living
physical human being whom you know well and for whom you
have the greatest love and affection. You must convince yourself
to the point of a very strong auto-suggestion that the person you
are looking at in the mirror is not your own mirror image, but
another real person, and that you are looking at that person with
your central gaze, and now you endeavor to convey to this per-
son favorable feelings through your eyes. Or you can also see in
the mirror image an enemy. You imagine that this enemy has at-
tempted and perhaps succeeded in secretly harming you, when-
ever he had the opportunity for a long time. Finally, you have
him under your control and now you punish him with your gaze.
You tell him through your gaze how much you despise him and
that you will punish him now for all the nasty things he did to
you.

61
 The more you are able to concentrate your thoughts on the
particular emotion, the more powerful is the effect, which can be
easily ascertained and controlled through the mirror image. Do
not be tempted to unnecessary agitation of your facial muscles.
You must pay great attention to all your facial muscles, and this
also applies to the eyes to make certain that they remain com-
pletely calm and motionless, even when you express the greatest
emotions and the strongest passions. Due to the fact that you
have practiced this exercise for the appropriate length of time,
you can safely assume that you have succeeded in this task. Then
begin to practice on living objects with the incipient power of
your eyes and your concentrated will, which is connected to it.
Start with the smaller animals such as birds, cats, and from there
progress to dogs, horses, and so on. Once you feel you have
achieved that, and you feel strong enough, then you can have a
vicious dog attack you, and you can control it with the power of
youl gaze.
Whoever has proven these kinds of powers to himself will
find many opportunities to increase and deepen the magnetic
power of his eyes. He will probably put himself purposely into
various unpleasant and perhaps dangerous situations, i.e. in
situations with coarse, uneducated people in order to practice his
power over them. Also he will put himself in the position to learn
how to use these awakened powers in a positive manner. It is
also entirely at the discretion of the student to complement and
change all the instructions given here to suit his individuality.
The paths might vary, but everyone will reach his destination, as
long as he possesses a serious and firm will. Every student can
devise various exercises of his own, which suit his character bet-
ter. He will not fail in the selection of his exercises, since he now
knows the destination, the direction. Therefore, he is at complete
liberty to walk his own path, as long as he continues with the
basic and essential exercises contained herein. After some stu-
dents have succeeded in their exercises with the central and
magnetic gaze in respect to the mirror image, they will soon con-
clude, if they have a good friend, or a spouse who has the same
interest in their occult development, that they can help each other

62
progress by first practicing the central gaze ot each other and
later the magnetic gaze.
For example, for the purpose of breaking the habit of blinking
and similar kinds of bad habits, you can help each other by
practicing the following exercise. Sit opposite each other and
gaze at each other. One partner has the task to constantly divert
the gaze of the other partner, and with his hands, he makes all
kinds of gestures in the air and all of a sudden, he claps his
hands. Now and then, quickly and unexpectedly, he spreads his
fingers and thrusts them forward, and he misses his partner's
eyes by only an inch. This must be repeated until the partner who
is attacked in this manner remains completely unaffected by such
antics; his eyes must remain calm no twitching and no
-
blinking. After 15 minutes the other partner is subjected to the
same process. The attacker becomes the victim, so to speak, and,
of course, this can only be done if both partners want to develop
their occult abilities.
Here are some examples of how to complement some of the
previous exercises. Some students might practice as an introduc-
tion to the exercise of gazing at the black circle at an angle of
45o the following practice. The student sits opposite the black
circle and gazes directly at it, without changing his body position
in the least, while moving his head in a circular motion. The
main difficulty of this exercise is that the student cannot let the
black circle out of his sight. Despite the rotation of the head,
some students might find it easier, before they begin with the
main exercise of gazing at the pictures, to stand by one wall and
have their gaze wander from one object to another, quickly and
suddenly, to the right and to the left, up and down, zigzag, and in
a circle. The student endeavors by practicing this exercise to
grasp every object completely with great clarity. I am certain that
every student will find a way to complement the exercises con-
tained in this textbook. However, the most important thing is that
the student reaches the goal of gaining the ability to place the
entire power of his will into his gaze. The former shy, humble,
uncertain, and restless person now transforms into a self-

63
confident, energetic personality, who now looks into the world in
a powerful manner, producing and emanating spiritual energy.

Qhopter 6
flhe power of {Nishin6
The term "power of wishing" is coined by America's nouveau
psychologists. The understanding is that it consists of a combina-
tion of all the abilities that an individual has learned. It is a con-
centrated willpower and apparently, the impossible, the unattain-
able can come true. The term "power of wishing" is not entirely
appropriate. Whatever releases such powers can no longer be
considered wishing, instead, it is a determined serious volition,
which grows into a conquering power through thought concentra-
tion, breathing exercises, and in many cases through the odic
gaze. However, it is not that easy to connect all these factors in
order to achieve a certain purpose; instead, this must first be
practiced. In the beginning, the kind of wishes that should be
used for the purpose of these exercises can only be little wishes
that can easily be fulfilled, wishes where the student is con-
vinced that they can be fulfilled. If a student who does not have
his power sufficiently developed dared to start with a greater
wish, it could easily happen that the failure that ensues would
obviously be proportionate to the size of the wish and that would
severely shake the confidence of the student. Of course, in the
beginning, the student must count on failures, but they are easy
to overcome, as long as he is dealing with trivial wishes. As soon
as the power begins to grow on account of the exercises that the
student completes, then success is right around the corner and
with it the knowledge of his abilities that eventually lead him to
attainment of mastery.
It is actually this power that snatches us from the claws of
coincidence and makes us master of our destiny and settles the
account of our equilibrating karma. This power gives us what we
require to make our material existence somewhat easier and
make our life as pleasant as possible. With this power we can

64
defy all troubles and evil with which our friendly planet tortures
and harasses us. This power will heal all our ailments. Everyone
who has these powers will be his own infallible physician. It will
not be necessary for such a person to overload his already weak-
ened body with poisons of all kinds and lead his body toward
certain infirmities and a much too early dissolution. Furthermore,
this power will also make our material existence much more fa-
vorable. The systematic employment of the power of wishing in
this direction will provide us with circumstances in our profes-
sional life that will provide us with good fortune and affluence.
Whoever finds himself in a subordinate position will soon pleas-
antly perceive that he enjoys a certain distinction from his supe-
riors and a greater level of confidence. It will not take long be-
fore he is given tasks, which when solved will bestow upon him
honor and recognition as well as a considerably higher income
and better lifestyle. The self-employed businessman, the trades-
man, the artist, and the scholar, in short all professions, will feel
competent to tackle almost impossible challenges through the
blessings of this power. They will also be able to steer public at-
tention in the most favorable manner toward themselves when in
a general competition.
In place of uncertainty, despondency, and financial collapse
you will find vigor and prosperity. What a great ally this power is
for someone whose aspirations are directed toward his higher
ethical development. His struggles against passions and bad
habits of his physical body and soul will be much easier, and it
will bring faster success than without this power. In association
with this power, there will only be a few relapses with a
victorious forging ahead on the path of true virtues which will
make his chest swell with profound emotional joy and pure
blissfulness. What great benefits can the housewife, the spouse,
the caring mother give to those under her care in every possible
way by constantly using this power of wishing. She can affect
the health and physical well-being of those in her vicinity, and
how easily will she succeed in banishing all disharmony, doom
and gloom from her living quarters, her little world, and let in
sunshine, cheerfulness, and good fortune through the power of

65
her developed will. And nothing will be easier than to protect
herself from all the idle, futile and foolish thoughts, wishes and
deeds.
However, she will receive the greatest blessings if she has
practiced the power of wishing, and she knows how to employ it
properly, and she knows that she is pregnant. She herself and the
life that is beginning to sprout within her will soon feel this great
blessing, because she will work already prenatally on the future
welfare and good fortunes of her child. Also the formation of the
physical body can be favorably influenced in this manner prena-
tally.
There is still another great blessing that originates with the
power of wishing, and it is an excellent attribute. A person who
attempts to misuse the power of wishing for purely egotistical
purposes, or if he intends to harm his fellowman, whether miser
or villain, would not be able to succeed. The wish, the reason
why this power is set into motion, must always have an ethical
foundation, even if it serves modest material interests. The wish
for wealth will always remain unsuccessful, whereas a wish for
modest prosperity and a secure income will certainly be fulfilled.
The wish that finally there will be a response to a pure, unselfish
love from a being that you worship will certainly become a real-
ity. But you would be severely mistaken if you believed that you
could awaken lower passions through the power of wishing.
Whoever uses the power of wishing to harm his fellowman
physically or their honor or property, not only must he expect
right from the start an absolute failure, he must also be on guard
because of the reflection of his evil wishes and hopes. Many
mystics in ancient times experienced this fact on their body and
life. Nothing depicts this more than the proverb: "You have to
watch that you do not fall into your own trap." What could make
this proverb more true than the power of wishing? It must also be
mentioned that there are cases where the wish is morally accept-
able, and the conditions of the exercises are strictly adhered to,
and yet, the wish remains unfulfilled. These are cases where a
person's karma is the cause. There is a certain fate in that per-
son's life which is firm and which cannot be altered with all the
powers in the world. Only the person himself can do something
about these circumstances. This can be achieved by endeavoring
to reach higher levels through his ethical development and
thereby overcome his previous karma. A person has power over
his destiny only when he eliminates all the evil in his soul with
an iron will and tremendous energy.
And now, in order to properly apply the power of wishing,
you must undertake the following exercises. Purchase a shelf or
build one yourself. On this, attach a piece of paper with some
thumbnails and write on it in big bold legible letters, something
along these lines: "I will lose my bad moods. I will always be
happy, no matter what happens to me. I will immediately fight
any disharmony that assails me, and I shall never allow it to in-
crease. From now on I am determined to always be in harmony,"
or "I will that my spiritual abilities gain energy and strength. I
want to have a quick and a reliable intellectual grasp and a first-
rate absolute reliable memory. My mental lethargy and apathy
will disappear, and my inner abilities will emerge, and they will
become effective in the most favorable manner," etc. Never write
more than one sentence on the piece of paper or one thought
when you practice this exercise. Otherwise you will not succeed.
In the beginning only choose wishes of a spiritual or mental na-
ture, because wishes that are concerned with material matters
require a developed power and an extremely developed will.
Daily, at a particular hour, go to your room' You must be cer-
tain that the room is well aired and that there is a sufficient sup-
ply of fresh air for the duration of the exercises' Remove your
outer garments in order that you do not feel stifled in any way'
Your exercise room has to be heated in the wintertime. You must
somehow make certain that you have enough fresh air, of course,
that also depends on the location. After you have removed your
outer garments, you must be careful to cover yourself with a
warm blanket that does not impede your breathing or move-
ments. Lie down on the bed or couch, and stretch out in a com-
fortable position where you can easily read what is written on the
piece of paper on the shelf. You must lie on your back, but you
can turn your head slightly so that you can see the writing

67
clearly. You can put the shelf on a table next to your bed, or you
can suspend it from the ceiling or place it on a table at the foot of
the bed. Regardless of where you put the shelf, you must be able
to clearly read what is written on the piece of paper, and you
must be in such a position that you do not have to tense any mus-
cles at all. Now relax all your muscles completely as aforemen-
tioned. Then in the manner in which you have learned, you must
concentrate your thoughts with great keenness on your wish,
while your eyes are fixed, without straying, on what you have
written on the piece of paper. At the same time, begin your
breathing exercise. Whenever you inhale and hold your breath
and exhale, you must contemplate on the entire wish in the
aforementioned concentrated manner.
In the beginning, repeat this sequence 6 to 8 times, and after a
few days, increase it gradually until you reach fifteen repetitions.
Once you are able to do this exercise without digressing, then
take another step forward and practice this exercise in a standing
position in front ofthe shelf. There are no other changes at all as
far as the exercise is concerned. You can relax your muscles even
while you are standing. Should the shelf be too low, because you
are standing up, then you must raise it somehow so that you do
not have to bow your head too much, and you can easily read
what is written on the piece of paper. Once you have mastered
this exercise, put the shelf aside and concentrate during the
breathing exercise solely on the wish that is very close to your
heart, and you want to have fulfilled.
This is usually the procedure that a trained person uses when
he wants to set the wishing power in motion. On account of the
earlier exercises, you have become firm and resistant against any
demands on your senses from the outside world. Therefore, you
have the ability now to carry out the power of wishing in every
situation of life, in any surrounding, and at any time. Since the
effect of this experiment cannot occur suddenly, because only on
rare occasions can you count on quick results (i.e. mostly it re-
quires many repetitions before your wish becomes reality), it is
therefore advisable to seek the peace and tranquility of your
room to make use of this power. Should you have a wish that is
close to your heart, and you want to expend a great amount of
energy on the fulfillment of the wish, then it is advisable that you
choose the lying position. This will effect a more complete re-
laxation of the muscles through which the concentration gains in
intensity. It is the chief task of every student, if he wishes to
draw the proper benefits from what he has learned, to use the
power of wishing for the betterment and preservation of his
health and to cleanse his body.
There is a proverb which states: "In a healthy body dwells a
healthy soul." If you merely take the wording of this proverb lit-
erally, then you could not accept this proverb without reserva-
tion, because that would lead to the conclusion that every coarse,
robust, and strong human being who looks externally healthy is
also the bearer of a noble soul. However, experience teaches us
that this is not so. Murderers who enjoyed excellent health have
been justified; but only seemingly, because a truly healthy human
being should never be contaminated by raw desires, lusts, and
passions. These kinds of attributes are often the product of a very
sick body, one that appears to be externally healthy and strong,
similar to a rotten apple with beautiful red cheeks.
Once we have regulated our bodily functions through the
power of wishing and have cleansed our body of all bad or poi-
sonous liquids, then we will soon perceive the influence of our
health upon our emotions, and our healthy body will gradually
become also the bearer of a healthy soul. This is an absolute ne-
cessity for those students who wish to become journeymen or
even masters of the occult sciences. That is why we should make
use of the power of wishing every evening, just before we retire,
in order to attain complete physical health.
Your thought pattern during the concentration should be as
follows: "I am completely healthy, strong, and powerful. All the
organs of my body function accurately and in the proper order'
Everything that is bad and foreign is excreted to make room for
the good formation of blood and liquids. All my lesser and
greater evils, all my pains are completely gone, and youth and
vigor seize me, and my disposition is cheerful and harmonious."

69
 Whoever has a particular ailment must direct his thoughts to
the elimination of the ailment. An efficient amount of oxygen is
already supplied to the body by the breathing exercises, which
accompanies this line of thought, and in time, the body will re-
ceive an abundance of energy and health. The chest will bulge
out, the limbs will stretch, and soon your countenance will show
the radiant color of health. However, it must be mentioned that it
can happen at first that you could experience the exact opposite,
and this can occur all of a sudden. This condition will last but a
short time. The body is facing and going through a crisis on ac-
count of the exercise containing the wish for energy and health.
Consequently, in one way or another, through boils and sores or
severe perspiration with symptoms of weakness, or through some
kind of cleansing ailment, the body begins to vigorously expel
the accumulated poisonous substances.
The vis medicatrix (vital energy) is spurred on to an
accelerated and more vigorous activity through this miraculous
power. The vital energy must achieve this goal through the daily
exercise, and it begins to unceremoniously throw out all the
accumulated obstacles from the body which stand in the way of
your recovery and the natural energy and vigor. The vital energy
has been awakened from its somewhat sluggish activity in its
sickly body by the wishing power. Through this, the vital energy
becomes your strong servant, who throws out all the uninvited
guests who try to settle down for a good time in your body and
aim to deliver your body to its early demise. Once the body has
been cleansed, and if you continue this exercise, it will lead to a
much greater utilization of the food you eat. This will give you
an unexpected amount of energy, which is followed by
cheerfulness and enjoyment of one's work. The confidence in
your powers increases, you become more self-confident and
freer, and now you are much more suitable to really become a
useful member of society.
It is of great importance for the apprentice, who also wants to
become a journeyman, to make daily use of the power of wishing
for the purpose of easily attaining all other occult powers. The
early morning hours immediately after you rise is the best time
for this exercise. The student should concentrate on the following
line of thought:
"I will that my exercises attain occult powers and abilities as
quickly as possible crowned by success. My astral powers shall
unfold and develop. I shall be successful in deepening my con-
centration more and more, and I am able to control my negative
state consistently with more clarity. The abilities which I have
acquired remain with me forever and will prove themselves to be
a blessing by making my spiritual and physical existence much
happier."
This exercise must also be continued on a daily basis by a
person who wants to stop at this point, because he is satisfied
with the achievements of the first part of this book' This is espe-
cially true if he wishes to retain and increase the power of the
abilities he has attained. However, the direction of thoughts must
be somewhat changed. The chief principle for all exercises, if
you want to succeed, is to practice all the exercises in a cheerful
manner without aversion, regardless of how difficult or unpleas-
ant they seem. A firm belief that you will reach your goal with
certainty must fulfill the student, since any doubt and reluctance
make every effort an illusion.
The student must keep these studies a secret as much as pos-
sible because silence considerably increases his chance for suc-
cess. Since it is almost impossible for a student to keep his en-
deavors to develop his occult powers an absolute secret from
those in his immediate vicinity (because at times he may require
their help), he must ask them not to reveal his occult activities to
anyone else.
This concludes the description of the exercises of the first part
of this text. The main purpose of these exercises is to establish a
proper connection between the soul and the physical body, and
this can only occur when the soul predominates over matter.
These exercises are by no means tiring, and they are also not un-
reasonable; instead, they are well thought out, proven, and well
tested. They take very little time so that even someone who is
very busy with his business affairs can find the time to do these
exercises. Anyone who wishes to practice these exercises can do

7t
so, for these exercises are not influenced by gender or age. The
female person will benefit as much as the male person. The age
of a young man or woman is just as suitable for the development
of occult powers, as a person who has already reached old age.
With diligence and perseverance people of any age group can
achieve favorable results. Certain concentration exercises,
breathing exercises, and magnetic gaze exercises can already be
practiced by children with good results, and it will be considera-
bly easier for the parents to bring them up.
Sometimes, even after the first exercises, the student will
soon perceive within himself a noticeable feeling of power and
certainty, a particular kind of self-confidence, and a much greater
courage. These liberating feelings will gradually increase until
the apprentice has it within his power to overcome his poverty,
his sadness, and his helplessness which originates from underes-
timating himself. And last but not least, he can also overcome his
failing health through the power of wishing. Then the student
will realize how foolish it is to throw his thoughts away in such a
meaningless way, because with them, he also throws away a con-
siderable amount of his energy.
Thought concentration is an accumulation of energy, of
power. The apprentice will come into the knowledge that a
thought is a real thing that continues to live, and that as soon as
it is born and escapes its shell, it begins to create and form, inau-
dibly and invisibly, but surely, It will also be revealed to the ap-
prentice that the reflection of his world of thoughts, and in ac-
cordance with the nature of these thoughts, brings about happy or
unhappy moods and happy and unhappy situations, and therefore,
they also work on a part of his destiny. Unfortunately, this fact is
known only to very few. This subject matter will be discussed in
the first chapter of the second part of this textbook. In accor-
dance with the student's free time, it is at his discretion to prac-
tice several groups of exercises on the same day. For example,
besides the concentration exercises, he can do the breathing ex-
ercises or the magnetic gaze exercises. But under no circum-
stances can the student neglect one group of exercises for an-
other. The student must reach in each group the particular goal,
and that goal lies in the highest control and the safe utilization of
the ability that the student is trying to attain. Before the student
can progress to the power of wishing exercises has must have
practiced, succeeded, and completed all previous exercises'
At the conclusion of the first part of this textbook, I urgently
draw the attention of the apprentice to an important matter' As
soon as he has successfully completed the first part of this text-
book, he owes it to himself to examine himself very carefully in
the depth of his spirit whether he finds the wish to continue with
his spiritual development and to attain the degree of a journey-
man. In order to achieve this goal, he would have to work on
himself with the greatest diligence to become a much better hu-
man being. Besides the exalted awareness of having powers that
the student receives through the exercises of the second part of
this textbook, is the thought of one's own moral heights, a feel-
ing of blissfulness that up to this point was unknown to the stu-
dent. This can only be achieved through the possession of a true
virtue which will not be the smallest reward. Whoever at this
point cannot decide to a partial denial of his life, which is re-
quired for the exercises of the higher levels, should at least en-
deavor to prove himself worthy of the powers he has already at-
tained and to preserve these powers through an impeccable moral
lifestyle.

73
 cpart dwo
She $ourneymqn

&n ge,oetopment of Qccu[t {bitities

Shat A{ready ltQquir2 a lrligher C;thicat
Cfie,oetopment

Qhapter r
Antr osp ection and fr er ation
She cDducation of Vgowtedge

Vlarmon 2

At the portal of the temple of the aspiring adept one can read in
flaming letters the following serious warning:
"Whoever wants to enter this temple must seek to become
harmonious and cleanse his heart! Only the one who carries
peace within will see. Whoever still covers himself with the dust
of the earth should not dare to enter, because for the blind the
light is of no benefit. Like a moth he would scorch himself on
the light!"
Approach, if you have the courage and the firm will to strug-
gle, and escape the nothingness of your present life. If you feel
the urge to finally take the big step forward in your moral devel-
opment, come closer and look at yourself in this mirror. Do you
not recoil in shock? Or do you see nothing at all? How sad for
you, if the latter is the case. However, you are in a good position,
if your self-love is nothing but a thin fabric through which you
can clearly see your mirror image. Now look over yonder. There
you are standing again, but how different you are, much more
beautiful and much purer. That is a future picture of you. Here,
your present true mirror image will show you everything that you
must get rid of, and what you must overcome in order to become
what your future picture depicts. Do not be afraid of the great
struggle ahead of you. Only the first passages at arms will be dif-
ficult for you, and they require all your strength and all your

74
courage. The one who is accustomed to struggle and victory en-
joys his struggles, which already have become the content of his
life.
Every person will find on his mirror image a particularly ugly
spot. Some will find this spot to be small and not so visible.
However, most human beings will find that this spot, which is
egotism, stretches out over quite an area, like large dense spider
webs. Whereas the dark spots of this disfigurement depict
hedonism. A student who seriously endeavors to reach the level
of a journeyman must vigorously combat hedonism, because it is
his greatest enemy. Hedonism is a hindrance to the development
of harmony, for it hardens your feelings and darkens the love for
thy neighbor. It becomes an irremovable chain around your feet
with which it fetters you to matter. It clouds your view, so that
you feel comfortable in the dust. Hedonism is the great
tyrannical enemy of the psychic sense, which holds this sense
imprisoned by force for the benefit of the transitory physical
senses, for the benefit ofthe great, physical illusion, the physical
life. The purpose of this physical life is completely
misunderstood by most human beings. Pleasure and delights
paralyze, weaken and enervate; they make us dormant and
inactive. However, life means to struggle, to gain victory, and
move forward. The coarse shell does not clothe our soul to tickle
our senses. Instead, it is supposed to be the means by which to
allow the spiritual human being to strengthen himself with his
temptations. The physical illusionary world is nothing more than
an immense homogenous mass-suggestion to which our mortal
parts devote themselves for the purpose of ethical progress,
which is not possible without the concept of matter. However, it
is a great injustice to attribute so much importance to matter as is
done by the modern pleasure-seeker. Since you have been given
wings which can carry you upwards to true blissfulness, whY
should you cling so firmly to the joys of the dust?
The student will valiantly attack with the best weapons, which
he has at his disposal, this bulwark which impedes the higher
development of his psychic sense and conquer the enemy no mat-
ter how tenacious he might be, There are many powerful enemies
who are dangerous to the entire human race who defend this bul-
wark. In the first row stands the demon, alcohol. However, it is
not absolutely necessary that the student become an absolute tee-
totaler. The more he progresses, he will realize that it is much
more dignified to take only as much as he absolutely requires for
his preservation, and, in this respect, anything more is a sign of a
weak will. A person who endeavors to ascend does not act
against nature; instead, with all the powers that are at his dis-
posal, he will work against the unnatural urge for alcohol. The
student must muster his entire willpower and say to himself:
"I shall gradually give up the pleasure of drinking alcohol. I
am well aware of the fact that alcoholic beverages do stimulate
me, but they also upset me, because the consequence of even
moderate drinking later on turns into fatigue and uncomfortable
feelings, just like any sins that are committed against nature. Un-
der no circumstances will I be seduced into any kind of overin-
dulgence. From now on, I shall reduce my usual consumption of
alcohol, and I shall drink no more than two glasses of beer or
wine dailyr2 at different times of the d,ay. Later on I shall reduce
my daily consumption of alcohol to one glass per day, and I shall
endeavor to become completely independent from alcohol."
However, students with very little willpower must break the al-
cohol habit suddenly. Whoever enjoys a will that is trained, will
be able to become independent of alcohol in the aforementioned
manner. It is a rule that you cannot indulge in any alcoholic bev-
erage at least three hours before any exercise, and you cannot
also indulge in any alcoholic beverage when you employ the

'2 This was Germany in 1906, and two glasses of beer or wine a day was
not considered drinking. However, the fact is that alcohol and nicotine will
prevent anyone from achieving any kind of success in the occult sciences.
You cannot succeed when your senses are impaired. The author addressed
this problem in this book in this particular manner, because drinking was
treated as a social custom by the majority of the people in Germany and
throughout Europe and not as a problem. Without the author addressing
this problem in this manner, a very minute percentage of people would
have read this book. If you did not drink or smoke, you were socially un-
accepted. It was a stigma, and you were considered a social outcast. - ED.

76
higher astral powers, otherwise any success would merely be an
illusion.
Do not be discouraged by the general prejudice, by the scorn
of the bedazzled.If you think about the wonderful goal towards
which you strive you will be able to overcome anything that ini-
tially seems difficult and tiring. You will also find comfort in the
fact that in beer-happy Germany you find more than 60,000 peo-
ple who profess to be teetotalers, an infinitesimal number in
comparison to the many millions who lie at the feet of their idol
the demon, alcohol. However, there is one consolation and the
-happy awareness that reason is still alive and not completely
dead in Europe as well as in the rest of the world.
Side by side with alcohol another poison, nicotine, fights
against the development of our astral abilities. How destructive
this poison affects all expressions or signs from the astral world
or the beyond. This fact is proven when spiritistic mediums can
immediately withdraw for hours from all the influences of the
beyond, especially when these influences begin to become an-
noying to them, by just smoking a little. By smoking a little, they
render themselves completely incapable to serve as a mediator
for the astral world. The misuse of this stimulant can lead to se-
vere ailments, especially where the brain, the spinal cord, and the
stomach are severely affected. No matter how many favorable
things are said about the smoking of tobacco, the fact cannot be
denied that continued smoking or consumption of nicotine can be
compared to a slow-acting poisoning. Of course, most smokers
claim that their pleasure in smoking is a sign of their health, be-
cause when they do not feel well, the first thing they experience
is that they lose their taste for a cigar or pipe. Therefore, accord-
ing to them, tobacco cannot be unhealthy. However, they will not
accept that their argument is based on a false assumption.
Many smokers claim that they are fit for work strictly because
they smoke or chew tobacco. When they smoke, they feel
refreshed, and they experience an increase in their mental
activities, their fantasy is stimulated, and their nerves are spurred
on. The physically working person claims to be more resistant
when they smoke their pipe or chew tobacco. When they do that
they can rise to the occasion in regards to all stress and physical
strain. However, when you live naturally, this kind of artificial
stimulation and invigoration is completely unnecessary. A
healthy organism does not require any artificial revival. The
friends and eulogists of alcohol and nicotine do not rcalize that
these poisons brought them gradually down to this level, and
now they are forced to revive their tired and weakened nervous
systems by continuously administering these stimulants. But the
effects which they praised so much and artificially caused do not
last very long. It is, anyhow, only an excuse with which they fool
themselves and cover up the real reason for their drinking and
smoking, namely, that they have become addicted to these
poisons. Salt causes thirst and whoever tries to quench his thirst
with saltwater will constantly be thirsty. The consequence of
artificial stimulation through alcohol and nicotine is a severe and
excruciating exhaustion and tiredness, which can be remedied
only by administering one of these poisons. Smoking is an
absolutely unnecessary and harmful enjoyment. The development
of occult powers demands the absolute abstinence of nicotine and
tolerates only a sparse quantity of alcohol.
A student who endeavors to ascend, provided he is a smoker,
now has a great opportunity to fight a battle with the dragon who
lives in his innermost. If the student is serious in as far as his
development is concerned, then he will win this battle and
emerge as the victor. This will take him a giant step forward, be-
cause whoever can kill his passions, instead of indulging in
them, will certainly reach the summit. Of course, not everyone
will be able to stop smoking from one minute to the next. Some
of you might even cause a revolution in your body through a
sudden withdrawal from smoking, which will probably result in a
healing ailment, because the body wants to cleanse itself of these
poisons as soon as it notices that it has been given this opportu-
nity. Whoever does not possess the courage and energy to liber-
ate himself immediately, should give up smoking gradually.
Whoever smokes 5 cigars a day should force himself to smoke
only 3 a day for an entire month; the next month only 2 cigars a
day, and the third month only I a d,ay.In the fourth month, you
should be strong enough to avoid smoking even one cigar a day'
Should that not be the case, then you can permit yourself one
cigar every second or third day. However, in the fifth month you
must cease smoking altogether. This also applies to chewing and
snuffing tobacco, as these two bad habits impede the develop-
ment of the astral powers in the same manner.
Also, other modern delights and stimulants, such as coffee
and tea, should only be consumed in moderate quantities. Coffee,
if possible, should not be consumed at all, and if that is not pos-
sible very, very rarely. When it comes to tea, only very weak tea
should be consumed and never on a daily basis. These rules have
to be strictly adhered to. Not only does the poisonous caffeine in
coffee and tea impede the occult exercises, it also severely influ-
ences, especially when it is regularly consumed, your entire emo-
tional state of mind in a very disturbing manner. [f we want to
acquire the abilities which are mentioned in this part of the text-
book, we must apply ourselves to attain the greatest harmony and
peace of mind, and our soul must be completely calm, because
these are the main conditions to achieve favorable results. Ex-
perience has taught us that regular consumption ofcoffee and tea
stimulates the nerves severely, so that in time we become irri-
tated. We experience severe mood swings, become restless, and it
leads to a very disharmonious frame of mind. While we are in
this condition, we are completely incapable of developing or
making use of our astral powers.
There is yet another passion that causes negative results as far
as the exercises are concerned, namely, excessive sexual love. It
is, of course, a natural need for both genders to satisfy their sex-
ual urges, and when this occurs, provided it does not happen too
frequently, it is beneficial for our health. But in this respect,
many foolish and unreasonable people overindulge in sexual in-
tercourse as well! This is not only detrimental to themselves, but
they also inflict this passion on all future generations. All our
strong, stimulating foods and beverages, such as heavily spiced
foods, coffee, tea, and alcohol, etc., force us also into a life of
sexual pleasures to such a degree that when we honestly examine
ourselves we must admit that our whole being is imprisoned by

79
these stimulants and foods. Reflections, concentrating one,s
thoughts and wishes, the pursuit of happiness, and all the strug-
gles that most people spend all their time on are mainly directed
towards extensively satisfying their passions, among which ani-
malistic love has the highest priority. The only purpose of sexual
love is the propagation of the human race. Nature had nothing
else in mind when we were bestowed with this urge, and it defi-
nitely has no greater significance than all the other functions of
the physical body. The exhilaration of our senses, which accom-
panies the act of sexual intercourse, is only the means to an end.
This can be compared to the magnificent colors of flowers and
their strong fragrance, which are only bait with which the blos-
soming flowers attract the insects, so that they carry out a courier
service and transfer seeds. They, in turn, are rewarded with pol-
len, honey, and nourishment. However, humankind has looked
from time immemorial at the means as the purpose. The satisfac-
tion of our sensual pleasures is considered to be the purpose, and
propagation, which is connected with this act, is only a trouble-
some side effect.
From the point of view of the occult sciences, the frequent
satisfaction of the sexual urge cannot be sanctioned, because the
physical body loses too much Od. Any kind of sexual stimulation
or excitement causes an increase of the Od emanation. However,
if you allow yourself to satisfy this urge, then you squander a
large amount of this vital element, the nature of which we shall
go into details in another chapter of this textbook. The Od is the
physical basis for the activation of the occult powers.
Whoever withdraws a large amount of Od because of the
sexual act, cannot expect any results when he exercises to attain
astral abilities or if he wants to employ his astral abilities. He
must wait at least a few days before he has the necessary amount
of Od reestablished in his body. A person who subscribes to the
modern corrupt concept of sexuality and indulges in living his
life in all aspects to the fullest extent, will find it completely
impossible to develop his occult abilities. In a later chapter, we
shall be instructed that the Od is the carrier of vital energy, and it
is also the lead wire for all kinds of psychic and corporeal

80
conditions. During any sexual corporeal union, there also
develops a blending of the emanating Ods and with it a transition
of certain psychic and corporeal conditions from one person to
the other. This process causes among husband and wife the well-
known fact that in time they balance each other out, psychically
as well as physically. One spouse takes from the other a part of
his tendencies, abilities, emotional conditions, and physical
talents, and for that he or she gives up a part of his or her being
to the other spouse. At times, this can go so far that during the
course of many years an adjustment takes place in both spouses'
facial features (i.e. they begin to resemble each other).
This odic blending already occurs partly when two bodies
merely touch (i.e. through an embrace), but in a certain respect,
it has also its good aspects. Understanding and reasonable mar-
ried couples, who seriously want to progress, can make use of
this procedure to make their moral ascent easier. However, this
blending of Ods can be very dangerous for those who seek their
sexual satisfactions through a variety of sexual partners. If these
sexually promiscuous people only knew the kind of foreign in-
fluences, evil tendencies, vices, and physical infirmities they
have already accepted, they would indeed be appalled. Because
the greater the passion, the greater the emanation of the Od sub-
stance. It can occur that during a single blending you accept from
your pleasure mate the most evil instincts, without even being
aware of it! After a while you suddenly see yourself being
pushed into tendencies and actions that you cannot bring into
harmony with your thinking and feelings of your past. At this
point, you ask yourself in vain, "From where did these evil urges
originate, urges I did not have before?"
In married life, from a point of view of odic blending, it is
very harmful to satisfy one's sexual urges too frequently. For ex-
ample, if one spouse still has a disharmonious nature and the
other spouse has a weak and undeveloped will, then the latter
spouse will never be able to deal with the disharmony which he
or she has accepted. And this situation can be considerably worse
when this spouse is given no time to recuperate because of per-
haps a nightly acceptance of contaminated disharmonious Od

8l
 from the other spouse. However, if he or she is given the time,
then there is a chance that, in time, this spouse could probably
ward off the disharmonious Od. In the case where the spouse is
not given the time, it is almost a certainty that the more weak-
willed harmonious spouse gradually develops the tendency to-
ward disharmony. Fortunately, psychic defects are not that easily
transferred to other souls. Therefore, a tendency that has been
accepted in this manner is merely a physical one. But this can
continue for a lifetime to the torment of the unfortunate person,
unless there is a possibility to acquire a greater willpower with
which it will be easier to overcome the disharmony which was
forced upon that person in that particular manner. A married cou-
ple who is in this particular position should not engage in sexual
intercourse unless the spouse who is fraught with the tendency
for disharmony feels as calm and harmonious as his or her nature
allows. In consideration of the innocent spouse, he or she should,
under no circumstances, blend sexually when he or she is angry,
upset, or restless. Later on in this textbook, we shall find out
what harmony and disharmony really mean and how far-reaching
their effects truly are on human beings.
Absolute peace of mind, noble-mindedness, and unconditional
affection for the other person are absolutely essential conditions
for anyone who endeavors to stride ahead, because only when
these conditions exist, is it permissible to satisfy one's sexual
urges. You must constantly be mindful that conception can occur,
and that as a consequence of the law of the odic blending, your
present frame of mind can be carried over to the growing being.
When two spouses want to make their mutual ethical progress
easier, and when one spouse already has a stronger will and is
farther advanced than the other, in that case, odic blending will
serve them well with the exception of sexual intercourse. This is
accomplished in the following manner.
In the morning when the physical bodies are fully rested,
approximately half an hour before you rise, husband and wife
embrace each other with the greatest of love. They must embrace
each other as much as they can and be as close together as
possible. While they are in this tender embrace, they must remain

82
in this position completely quiet for the entire half hour, and with
their entire willpower, they must resist any kind of sensuous
impulse. Should it happen that they feel they are overcome by
their passions, they must immediately stop the experiment and
withdraw from each other. Under all circumstances, they must
resist any temptations, and they must courageously abstain from
any momentary satisfaction of the passions that were aroused.
The next morning, the same experiment must be repeated and
from then on every morning, until both spouses are able to
snuggle up to their spouse's warm body and remain in that
position for an entire half hour without any sensuous feelings,
without any sensuous thoughts, and, without any sensuous
impulses.
Do not be under the impression, once you have succeeded in
every respect with this exercise, that you reward your self-denial
in the end by satisfying your senses. That would be completely
inappropriate, and it would nullify all the effects of the stronger,
ethical, and more developed spouse emanating better qualities to
the lesser-developed spouse, which helps that spouse to progress
easier by calling forth corresponding favorable moods. At the
same time, the less developed spouse transfers a great amount of
negative qualities to the ethically higher-developed spouse. How-
ever, as a result of the higher ethical level of development, this
spouse has the necessary willpower to soon overcome the nega-
tive qualities that were transferred, although it might take some-
what of an effort. After one to two months, the morally lower
spouse will perceive the favorable effects of this exercise, at
which point it must be admitted that this exercise is fairly diffi-
cult. After that, suspend this exercise for one month, only to be-
gin again. The duration of these exercises depends upon the ma-
turity of the individual before they can be considered complete.
There is no established standard that can really be applied. The
two spouses will be able to judge for themselves when that point
in time has come, and it is when the spouse who is on the lower
level has reached the moral level of the other spouse. In the in-
terest of the spouse who has the stronger wi1l, the one-month rest

83
period should not be forgotten, and it must be adhered to after 6
to 8 weeks of this exercise.
This experiment can be made considerably easier through a
mental diversion that can be brought about through a conversa-
tion about a high and noble subject matter, sublime ideas, about
the ethical progress as the main purpose of one's existence, and
so on. It must also be understood that the sexual act is permitted
now and then. However, this should only occur in the evening. It
should be done without mentioning a word, neither prior to or
after the act, nor should it be mentioned during the morning ex-
ercise, and neither partner should think about the sexual act dur-
ing the morning. Besides the impassive odic blending, the exer-
cise of not thinking about the sexual act also serves the purpose
of developing your willpower. The entire ethical development is
all about the willpower. The self-willed, selfish pleasure-seekeq
in reality, has no will at all. He is a will-less slave of his senses
and his passions. To use your will means to call a halt to all your
passions. It means to be master over the flesh and to be totally
independent from all the urges and desires ofthe flesh.
The overambitious person, the greedy person, the sensuous
person, the angry person, and whatever the names might be all
these wretched human beings have no will, because they - are
tormented, manipulated, and driven by their passions. One would
think that people with these characteristics have a mighty
powerful will, an evil will, and that everything they do is well
thought out, but that is not the case at all. That is only what it
seems to be. In reality, there is only one will and that is the urge
for good, for knowledge and cognizance, and for omni-love, for
true progress everything else is weakness. The greedy person
-
cannot act in any other manner, even though he knows that he
violates the commandment of "love thy neighbor." The angry
person cannot call a halt to his anger, and the murderer kills his
victim, even though he knows that the avenging arm of justice
will apprehend him sooner or later, because he knows that from
many examples. The sensuous person must indulge in his
passion, even though he knows that he is responsible for the
disgrace, shame, and downfall of many of his fellow human
beings. In the hours when these pleasure seekers are inevitably
conscience-stricken, they are usually overcome by compassion
for their victims, and a faint sense of guilt causes them emotional
discomfort. However, as soon as they have overcome this
admonition, they continue their old lifestyle. All of them have
nothing with which to oppose their passions, because they do not
yet possess a will. Their apparent will is nothing more than the
absolute supremacy of their passions. All these passions will be
completely destroyed when the true will that dwells in every
person, even when the true will is still latent, awakens and
through purposeful exercises becomes strong and powerful.
The most powerful human passion must be voluptuousness'
That is why it is the best grindstone for the will, and it is the
most noble task for a student, whose endeavor it is to become a
master of the occult sciences, to temper and hone his will. Any-
one who has even the slightest feeling that he is not the absolute
master over his flesh should not timidly avoid the battle. Rather,
he should search for his enemy and look for his weaknesses and
then get at his throat as much as he can, and not retreat cowardly
in a lecherous manner but defiantly show him your fists! Fre-
quent refusals strengthen tremendously and make you independ-
ent of the flesh. The more often you say, "I do not want to!" to
your flesh, the more powerful your will becomes and your soul
rejoices. It is a great mistake if you want to do battle with your
powerful voluptuousness to flee from the sin.
The novel Homo sum by Georg Eber deals with this subject
matter. The highest adepthood is to stand in the center of life and
say "no" to life. Therefore, it is very appropriate to temper one's
willpower on sensuous pictures or naked bodies of the opposite
sex. Even better, erotic literature will serve this purpose well.
If you want to develop your will, you must, in the carnal-
sensuous respect, get your fantasy and your body under your
complete control. An erotic book or an obscene picture must no
longer excite you. The naked body of the opposite sex must no
longer have an effect on your senses, if you do not wish it to be.
The more often you resist this urge, the greater will be the results
of your exercises and the more powerful will your astral abilities
manifest. However, you must manage through continuous exer-
cises, through great vigilance, and through the utmost stringency
against yourself so that even the greatest temptation will find you
calm, firm, and steadfast. This does not mean that the student is
asked for an absolute denial of life. However, you must be in
control of every passion. You cannot have the volition to revel;
instead, you can permit in the wisest of moderation the departure
of the natural urges. Once you have struggled to read the path of
cognizance, you will do without many things which before
seemed indispensable, and at this point these things disclose
themselves as ballast. The student must always bear in mind that
his carnal existence should not serve pleasures and enjoyments,
instead, it should serve to overcome one's passions and to de-
velop the willpower, which is the true purpose and reason for
your incarnation. Only the person who reaches this goal will be
liberated from the curse of the earthly incarnation. The undevel-
oped spiritual beings are the ones who are constantly drawn back
to earth, and the strongest bond which causes this is their carnal
desires. The greatest egotism makes itself known in the carnal
desires. That is why every person who endeavors to stride for-
ward must combat his carnal desires the most. Whoever wants to
look up must learn to understand love. He also must be able to
perceive this love. This love is free of the egotistical urge of sole
ownership. This love is not bound to the beauty of the body and
passions, but it connects us with the entire universe and with the
Divinity.
At this point, we are reminded of a verse in the Bible which
states: "The spirit is willing, but the flesh is weak!" However,
this verse contains somewhat of a contradiction. The spirit is not
willing when the flesh is weak. The weakness of the flesh testi-
fies to the fact that the spirit is not willing. The spirit is omnipo-
tent in his striding ahead to the light.
Once the spirit has the firm will, and as soon as the spirit can
make use of the will, it will be easy for the spirit to invigorate
the weak flesh, because the flesh is subject to his will. The
spirit's flesh is, so to speak, his image. This flesh is like wax in
his hands, and the form which he wants to sculpt from it depends
on his will. Certainly, there are means with which the task of the
spirit that strives for the light could be made easier. The wax
could be made softer, more pliant, and easier to form.

*larmonythrough a Q$turat ()iet

In order to make ourselves more receptive and more willing for

the tasks of the spirit, we must return to a sensible lifestyle
through which our blood will be cleansed; we must also remain
calm, and invigorate our upset nerves; we must cease overload-
ing our physical body three to four times daily with animalistic
influences; and we must, once and for all, keep our entire organ-
ism free from all stimulating poisons. That does not mean that
the student must be a vegetarian in the strictest order, nor must
he associate with those who live exclusively on raw vegetables
and fruit, but he can eat products that come from living animals,
such as eggs, butter, milk, etc. As far as we are concerned, we
must avoid all stimulants and beverages and foods and food
products that contain stimulants. However, it is important for the
student that he nourishes himself with stimulant-free foods as
humanly possible. It is the aim of the student to gradually with-
draw from all earthly delights and pleasures. Therefore, he will
only eat to nourish himself and not to tickle his palate. Whoever
is accustomed to foods that are without stimulants, finds these
foods as tasty as those people who believe that they can only live
on food that contain spices. Meals that are made from vegetables
are the only food to which nature directs us, because our teeth
are similar to those of a plant-eating ape. Vegetarian food will
nourish us well, and it will keep us strong, healthy, and fit for
work. The animal protein will be completely replaced by vegeta-
ble protein. The lack of nutrient salts in the various foods be-
comes especially apparent in civilized nations through such seri-
ous ailments as anemia and weakness and atrophy of the bones
(osseous system). The reason for this is that the main nourish-
ment of the people of the civilized nations consists of potatoes,
meat, etc., and these foods contain minute amounts of the most

87
important nutrient salts, while a vegetarian diet contains these
blood and bone forming and building salts in sufficient amounts.
As far as the student is concerned, there is also another factor
he must consider: eating meat is not permitted. He must avoid, as
much as it is possible, the intake of substances and influences
that originate from animals. Certain odic substances are bound
for longer periods of time to meat, and they are liberated through
the process of decomposition. The broiling or cooking heat can-
not sever these connections. Therefore, we consume with the car-
cass of the animal also a good portion of the animal's lusts and
desires with which our passions are nourished. Angry, sexually
licentious, and coarse pleasure-seekers, as well as most of the
disharmonious characters, are, in the majority, big meat-eaters.
The higher a student wants to ascend in the development of his
innermost human being and that innermost human being's pow-
ers, the more he must deny himself the intake of lower and ani-
malistic influences, because as a meat-eater he will never be the
master over his body. What do we understand in our case what is
vegetarian nourishment? It is food that consists of products
which originate from the body of living animals, plus vegetables
and fruit.
That also means that our food should ideally not be seasoned
at all! Nature has given everything the necessary good taste,
-
and we should not add any artificial stimulants for the digestion
of our foods. Therefore, our nourishment should consist of but-
ter, cheese, milk and eggs, bread from whole rye, whole wheat,
vegetables of all kinds, legumes, flour, oats, milk-soups, and
fruit. The fruit can be eaten either raw or cooked. I would like to
mention that oats or oatmeal is a very important nutrient because
it replaces meat in every respect and even more. Every vegetar-
ian should not be remiss to eat oats or oatmeal in large quanti-
ties, and it does not really matter how the oats are prepared. You
must eat fruit with every meal. You should also eat the fruit from
warmer climates such as dates, figs, dried bananas, etc. These
southern or tropical fruits contain enough nutrients that under
certain circumstances they can nourish a human being. In the
southern countries, there are people who are satisfied with a meal

88
consisting of a handful of dates or figs and a little rice, and with
this, food they are always strong and healthy. This is proof of the
nutritional content of these products that grow on southern soil.
You should also eat oranges, because it has been proven that they
calm the nerves.

*I armony thr ou gh Vl,2gi en e

Besides eating natural foods, the student must also be concerned

with other hygienic considerations. He must become accustomed
to sleeping with an open window, because that produces a
healthy Od. A healthy Od forms the basis for the expression of
astral powers. Whoever does not want to expose himself immedi-
ately to the direct night air, can open, as has been mentioned al-
ready, a window in the adjoining room and leave the connecting
door open. In due time, the student will become accustomed to
the night air and open a window in his bedroom. You can also
use a folding screen next to your bed until you become accus-
tomed to the night air. The natural lifestyle should be adopted
gradually. At this point, I would like to warn anyone who wishes
to adopt this natural lifestyle not to suddenly give up his old life-
style. Such conduct would be quite foolish and would lead to
harmful shocks to the organism. Bad habits which have their root
in psychic passions must be given up suddenly, because the will-
power is not strong enough yet to give them up gradually.
We must also avoid sleeping under feather or down comfort-
ers, because they weaken our organism considerably. Even in this
case, we must take great care not to make this change too sud-
denly. We can use the down comforter for the lower part of our
body, and we can cover our upper body with woolen blankets.
Later, we should only use one or two woolen blankets, depend-
ing, of course, on the time of year. Our bed should be, on the
whole, much firmer and under no circumstances should you rest
on feathers or down. Sleep before midnight is, of course, consid-
erably healthier, and it invigorates the most. Therefore, avoid any
reading and nightly labors and always retire before 10:00 in the
evening, so that by 10:00 you are fast asleep. This will keep your
body healthy and strong, and you will also produce a healthy and
useable Od. For this purpose, we must also walk daily in the
fresh air. Every person should be outside in the fresh air for at
least two hours a day and be engaged in some kind of physical
activity. This applies even more so to the student. This is neces-
sary for developing the Od, which suffers considerably when the
student's lifestyle is limited to indoors, and he is thereby de-
prived of fresh air. Whoever is tied down to an office or factory
job on account of his profession, must, under any circumstances,
undertake some outdoor activities in the fresh air. A one and a
half hour morning walk and in the evening another hour walk
would be the best solution to this dilemma.
The student must also take reasonable care of his skin. Air,
sun, and regular water baths are absolutely necessary. Not only
will you prevent many ailments, you will also invigorate, temper,
and strengthen your body and make the body resistant and insen-
sitive to any kind of weather conditions. In addition, through air
and sunbaths, your astral human being gains, because he is sup-
plied with the finer substances which are absolutely necessary
for his external activities. When the body is clothed, the finer
substances are only absorbed in insufficient amounts. It is rela-
tively simple to find an opportunity to take an air bath; go to
your room and undress completely and do physical exercises,
first with the windows closed and later with an open window.
Should the circumstances allow it, you can also take an air bath
outside in the fresh air. In the beginning, half an hour is suffi-
cient. Later on, the duration is at the discretion of the student.
After the air bath you must wash your body with water at a tem-
perature of l5o Celsius (59o Fahrenheit) and gradually, you make
the water colder and colder.r3
Sunbaths should only be taken during the warmer season of
the year. In Europe, the season is from July until the end of

'' In 1906 in Europe very few people had bathrooms with a bathtub or a
shower. They washed themselves in a bowl, and usually once a week, they
took a bath in a portable bathtub or in a public facility. Therefore, you can
take a lukewarm bath or shower and gradually use colder water. - ED.
September and wherever else you live in the world, it is
accordingly. Of course, in the southern climates, the season for
sunbathing is considerably longer. In larger cities, where the
opportunities for sunbathing are at a minimum, you can visit the
local swimming pools or other facilities where you can sunbathe.
Eventually, one hour of sunbathing or more would be very
beneficial.14 Should the student be fortunate enough to live close
to a lake or river, then he can finish his sunbathing with an
invigorating water bath. The student should be in the sun as
much as possible. He will soon experience the beneficial
influence of its rays in the most favorable manner and enjoy, in a
very short time, a tremendous and healthy Od emanation.
Water baths are very important. Warm baths are absolutely
necessary for cleansing the body. However, they weaken the
body if they are taken too frequently. The most favorable influ-
ence is exerted on the very important skin activity by cold water.
The ancient people already knew that healing was found in water.
Unfortunately, this book is not the forum to give more praise to
water, but the student can be assured that washing and bathing
are as necessary to produce a healthy Od than are all the other
hygienic rules. The student must gradually become accustomed
to washing his body at any time of year with cold water. The stu-
dent should eventually get to the point that he takes cold baths
even in the wintertime. Of course, these baths should not exceed
one minute. In the beginning, these cold baths should only be
taken for ten to twenty seconds. In the case that the student has
not built up enough resistance yet, then he should be careful and
take a bath in a temperature of approximately 15o Celsius (59'
Fahrenheit). And later, gradually, he should take colder baths.

la
In recent times, people are warned not to expose themselves to the sun.
Sunbathing has been the remedy for many diseases for thousands of years
and still is. The problem is not the sun, but our diet and the tremendous
amounts of stimulants to which our physical body is subjected to now. A
student who has followed the diet described in this textbook for a number
of years, provided the animal products and vegetables and fruits are free of
any chemicals, should not be in any danger from the sun. This, of course,
is left up to the individual. - ED.

9l
After the bath, he should rub himself down with a towel. It is
important to know that all the harmony, all the abstinence, and
compliance with all the rules in all the exercises is absolutely
useless when the production of Od is impeded by an improper
lifestyle. On the other hand, anyone who complies with all the
rules and cannot get himself to achieve peace, peace of mind, and
harmony will also not be successful.
All conditions must be fulfilled with the same conscientious-
ness, and these conditions can be expressed in three words: will-
power, a natural lifestyle, and harmony. The student's various
living conditions will, of course, determine the various modifica-
tions of the conditions that are required. In order that the stu-
dent's efforts do not result in failure and also to remove any
doubts, the student should, if he lives under special circum-
stances, adhere to these three main conditions.

VI ar m on1 thr ou gh clntr o sp e cti on

Now we shall deal in detail with the third main condition, har-
mony. In the first chapter, the student was already served notice
that when he successfully completed his apprenticeship and he
continued, that he would have to discard his old garments, and
that he should only wear white garments. White is the color of
purity and virtue. The old gray garment which is riddled with
holes and patches must be removed, piece by piece. The One
Whom we intend to approach tolerates only a pure white gar-
ment. The more dazzling the white, the more pleasing it is to His
countenance. But not everybody can wear this garment, because
there is magic attached to it. This garment will stay only on a
person whose body and soul are pure. The white garment, the
purity, the harmony, only adorns the one who has cleansed his
body and soul from all faults and passions, and who can no
longer be enticed by the air of the earth to enter upon the wrong
path. He is also the one who remains calm when struck by pain.
Introspection shows us the path to harmony, but it is a steep path,
one covered with thorns. In addition to this, we are severely
weighed down with all kinds of burdens. We carry heavy bun-
dles, smaller and larger ones, filled with bad habits, faults, pas-
sions, and even vices.
We have practiced introspection, i.e. we stopped at the end of
the path which was very comfortable, the path we followed up to
now, and we allowed ourselves a short rest. During that rest, we
examined the content of our baggage and were appalled that we
had to carry so much, and that it was so heavy and was such an
eerie burden. And now as we want to continue on our path, the
weight of this burden begins to weigh heavily on us. But now we
know what it is we carry, and that we must carry it. We must
carry this burden up the steep, difficult, and dangerous path! It is
enough to drive us to despair, if a comforting circumstance did
not come to our aid. It is so heavy only initially and the higher
we climb, the more a miracle in our favor makes itself known.
The burden becomes less and less, bundle after bundle drops
from us by itself, and when we arrive at the heights and look
back into the dreadful depths, we see lying there our lost burden,
all our faults, and passions. We are free and we feel so light and
happy, a blissfulness we have never known before pervades us.
We have become harmonious.
It was not an easy task to always stay exactly on this difficult
path which we have climbed now. Because right and left of this
path, considerably more comfortable paths branched off, and
they tried to lure us and entice us back into the same old misery
that we had hardly escaped. They were gleaming bogus paths,
which would never lead to the heights. The strong cane in our
hand was a support to us and also served as a guide. Peculiar!
This cane, which initially seemed to be only a light reed, which
could be bent effortlessly, and which seemed to break easily and
often whenever we wanted to lean on it, even this cane became
stronger and more resistant with every step we took up the path'
It would be impossible to break this cane now, because it is now
harder than steel and stone. This cane is our willpower. We shud-
der somewhat when we think back to our daring venture, because
striving for a higher ethical level is a daring venture.

93
 In order to illustrate this truth somewhat better, I shall quote
an excerpt from the book, The Elixir of Life, by C.M., and I
would like to mention that a chela in Hindu adepthood means as
much as what we consider to be an assistant, a disciple, or a
student. On page l0 of this particular book, the following
statement is made: "The reader is being reminded of the old
proverb: 'Let sleeping dogs lie!"' An entire world of occult
significance is contained therein. No man or no woman knows
his or her moral dignity until it is tried and tested. Thousands of
human beings go through life in a respectable manner, because
they are never exposed to any temptation. This is undeniably the
truth, which especially finds its application in this particular
case. Whoever wishes to test his abilities in regards to
"chelahood," awakens the slumbering passions of his animalistic
character, and drives them into a frenzy. Because this is the
beginning of the battle for supremacy, where no pardon is given
or taken. Here, everything is, once and for all, "to be or not to
be." Victory means adepthood, and defeatism, an ignoble
martyrdom, because as a victim of lust, desire, pride, greed,
vanity, selfishness, cowardice, or falling victim to some other
lower inclination, is indeed ignoble, if you measure it with the
standard of true humankind. The chela is not only brought to the
point of facing all the hidden negative inclinations of his
character, but he also faces the high pressure of the evil working
powers which were amassed by the community and nation to
which he belongs. Because the chela is an integrated part of this
accumulation of powers which has an effect on the individual or
the whole group (city or nation), it also reflects from individual
to individual. In this case, if his endeavors or his intentions are
good, he shakes up the entire majority of evil people for the
worse, and he attracts their wrath. However, should he be
satisfied to live, so to speak, in peace with his neighbors, and he
lives somewhat along the same lines as they do, perhaps
somewhat better or somewhat worse, no one will pay much
attention to him. But let it be known that he has gained the
ability and discovered the deceptive and hollow appearance of
social life with all its hypocrisy, selfishness, wantonness, desires,
and all the other bad characteristics, and he decides to rise to a
higher level, immediately hate emerges and every evil,
malicious, hypocritical character sends him a stream of
willpower to counteract his willpower. If he has the inner
fortitude, he shakes this off, just like a powerful swimmer parts
the water current, and the weaker swimmer is taken away by it.
In this moral battle, if the chela has one single hidden fault, it
should be and will be brought to the surface, no matter what he
does.
The veneer of the conventional forms with which civilization
covers us and which could conceal our real nature must be
stripped off to the very last layer, and then the inner Self stands
there naked, without any cover at all. Our social forms exert
moral pressures upon us to a certain degree through which they
force us to pay tribute to a virtue that makes us appear as if we
are a good people, no matter if we are good or not. But under the
pressure of chelahood, these habits are soon forgotten, and this
pressure and coercion is soon broken. The chela finds himself in
an atmosphere of illusion, i.e. Maya. Iniquity puts on its most
alluring face, and the passions which seduce us, pull the inexpe-
rienced student into the depths of psychic humiliation. This does
not resemble the picture of the great painter that depicts Satan
negotiating with a man for his soul, while the man's guardian
angel stands right next to him to advise him and to help him.
This does not apply in this particular case, because in our case,
we are dealing with the battle between the chela's will and his
lower nature, and Karma does not allow an angel or a guru to
intervene until the result is known.
In the novel Zanoni, Bulwer-Lytton idealized this battle for us
with the liveliness of poetic fantasy. Zanoni is a novel which is
highly valued by every occultist. Bulwer-Lytton depicts in this
strange tale with the same force those people who are in search
of the dark side of the occult and all the deadly dangers which
are connected with it. Some time ago, a Mahatma described the
chelahood as a "psychic process ofdisintegration, which devours
all the dross, and all that remains is the pure gold." If the student
still secretly clings and is attracted to gold, to political subtleties,

95
materialistic obsessive doubts, vain characteristics, dishonest
rhetoric, cruelties, atrocities, or sensuous pleasures of all kinds,
then that shoot will surely sprout. The same will happen on the
other side with the noble attributes of human nature. The true
human being will emerge. Therefore, it is not the zenith of fool-
ishness when you leave the smooth path of common life in order
to climb the cliffs of society without somewhat having the clear
feeling that you have the right makings for it. The Bible assesses
this situation in the proper manner with the following words:
"Wherefore let him that thinketh he standeth take heed lest he
fall"; words that those who want to become chelas should care-
fully consider before they plunge headfirst into the battle.
Certainly at this point, we ask the apprentice to examine him-
self very meticulously. However, we are also of the opinion that
after he has examined himself in an entirely honest manner, and
he still within himself feels the urge to stride ahead and to be-
come a better person and to reach a higher level of cognizance,
then he should dare to make the ascent without any fear. Other-
wise, what would be the purpose of his support, his willpower?
This willpower will guide him unscathed through all ordeals and
tests, no matter how long they will last. And as I have already
mentioned this battle, this struggle is only difficult in the begin-
ning. But who wants to be victorious without a battle? When we
hesitate, how can we benefit? The time comes for everyone to
travel this path! If he does not want to pull himself together in
his present incarnation, then it could happen that in his next in-
carnation he must do it, but perhaps under much more unfavor-
able conditions. No one, but no one can withdraw from the per-
petual progress forever, because all ofus must reach the level of
perfection. Whatever you can do today should not be postponed
until tomorrow.
It could happen that the first attempts fail, and after a very
short ascent the student falls down again and again. Through this,
his struggle becomes more difficult and more tiring, but think of
the little ant. Whoever makes the effort and watches how this
little animal labors, will learn quite a lot. A piece of wood twice
the ant's size, which proportionally could be compared with a
large wooden block, is carried forward by this little ant. This
piece of wood is needed right on top of the anthill. How often
does this little ant slide down the hill with its heavy load, but
that does not discourage the little ant; every time that happens it
starts from the beginning. And finally the little ant succeeds.
Now and then compassionate fellow ants help the little ant along,
but the main work is left to the little ant. Who would want to be
put to shame by this little animal? What are you waiting for? Go
to work with enthusiasm and courage! During the time when the
student has liberated himself from a lifestyle that was contrary to
nature, he retired to his room. He should do the same now and
make the attempt to practice introspection. And if he employs his
wishing power, this exercise should be considerably easier than
when he was changing over to a natural lifestyle.
The decision to take this step should not be done carelessly.
Introspection strengthens the will, and we are all in need of our
will if we expect to get ahead. Honest self-examination without
self-love and without egotistical extenuation is a prerequisite. It
is very wholesome when you are ashamed of yourself. Every-
thing that is concealed in the inner human being must be re-
vealed to the scrutinizing eye. You must see what the inner hu-
man being is like without the polish of culture, without the ac-
quired social graces with the many kinds of coarseness and
-
uncouth attributes. And what we see is a picture that does not
please at all. He was such a well-behaved, nice, and well-
educated human being, how courteous, polite, obliging and how
kind and charming. And now he must show us his true inner self,
and we are shocked. That is no longer the same person with
whom we were so pleased before, and whom we enjoyed so
much. Now we find faults and passions which can hardly be sup-
pressed. They are waiting for an opportunity to burst out with an
elementary force. In your chest, selfishness rules and around her
are her many following children: untruthfulness, wantonness,
impatience, rage and fury and whatever their names are; they are
the sworn enemies of true progress. You must declare war on all
these enemies.

97
 We must completely examine ourselves with the light of a
ruthless, merciless stringency, and we must make notes of the
results of this examination and read these notes again and again.
When practicing introspection, you totally reject any personal
opinion of yourself. You will experience that these thoughts force
themselves upon you during this exercise, and they will make
excuses and gloss over your faults and passions; but stick only to
the naked and unpleasant truth. Be just against yourself. For ex-
ample, our introspection tells us:
"I suffer from a number of faults. It is awful to know that I am
burdened with them. I know that these faults impede my ethical
progress. I shall do everything within my power to liberate my-
self from these faults."
If you read this on a daily basis, the effect will soon show it-
self. You must reach the point that your self-accusation stays
with you and does not leave you, so that it calls forth within you
a wholesome reaction and concentrates on all your thoughts,
words, and actions in a determined manner and influences you
favorably. Then your entire being feels inspired by one fervent
wish that becomes constantly more urgent, more imperious: "I
want to become a better person!" I want! That is the crux of the
matter. The "I want" must become stronger and stronger.

elrlarmonythrough
Shought Qoncentration

Practice your breathing exercises daily with the thought concen-

tration and with the thought that you strengthen the willpower in
the direction toward the good and that you make use of the will-
power at every opportunity, and that you will not yield to your
weaknesses. Instead, banish any weaknesses that are against you.
Gradually, your willpower begins to grow, and now the great bat-
tle with the false human being begins a human being of a
-
pseudo-culture which was nursed to adulthood in a selfish, sen-
suous, and mendacious world. All bad habits, all faults, and any
vices you possess, which were imposed on you by civilization

98
under the disguise of social graces, must yield; and you must en-
deavor to think, speak, and act truthfully, regardless of the con-
sequences which you provoke on account of it. Furthermore, you
must endeavor to be just. Whoever makes it his habit to judge
others only in accordance with their point of view, who com-
pletely dismisses his own "I," who comprehends and perceives
another person's thoughts exactly, and who visits and endeavors
to understand the considerations that guided that person in his
actions from that person's point of view, will become just, toler-
ant, and humane toward anyone else, but considerably sterner
against himself.
You must work diligently as much as possible to become un-
selfish. A11 activities, in which you want to engage, have to be
contemplated from the point of view of how they benefit your
fellowman. However, the question as to what benefits, advan-
tages, or comforts, and pleasures will I derive from these actions
should not ever be the basis of any of your actions. Instead, you
must always take this statement into consideration: "What bene-
fits my fellowman?" If you truly love your neighbor, you cannot
attain this level with nice words; this level can only be achieved
through deeds. Therefore, you must get into the habit that you
change every action into an act of love for thy neighbor. That
delivers a severe blow to selfishness. Even your thoughts must
be more and more liberated from egotism. The purity of the heart
must take possession of the world of thoughts, because as afore-
mentioned, thoughts are true material things, which continue to
exist; but they remain inaudible, imperceptible, and invisible to
the physical senses. However, thoughts do remain connected to
our inner being, and they affect us to invigorate new thoughts
with which they are synonymous.
This process of the further development of an original thought
continues until the high tide of this thought group that came
gradually into being finally rushes in on us with an elementary
force and demands to be released, it demands an action. There-
fore, an evil thought continuously produces new evil thoughts,
and eventually they drive us to commit an evil deed. Once you
have committed an evil deed, you are seized by a feeling of un-

99
easiness. Your conscience makes itself known through remorse,
as well as an indeterminate, but tormenting premonition of se-
vere Karma with which you must equilibrate the disturbed har-
mony. This fills your entire being and makes you very unhappy.
On the other hand, a good thought produces an entire sequence
of good thoughts from which originates a good deed. You have
the feeling of absolute satisfaction and your reward is a real feel-
ing of happiness. The world of thoughts does not only reflect on
the person who is responsible for the cause, but also all the other
people are influenced by these thoughts when they enter into this
sphere. That is how a bad person harms his fellowman, not only
through his visible deeds, but also by emanating his lower influ-
ences. Whereas a good person affects his surroundings with har-
mony through which, although mostly unknowingly, he triggers
an impulse in his fellowman to a noble direction of thoughts,
which also gives his fellowman the impulse to do good deeds.
When we learn how to control our world of thoughts, then we
can conquer our faults. You must always be mindful of the fact
that thoughts are future deeds, and knowing that will make it eas-
ier for you to progress.
The visible consequences of our faults and passions originate
from a sequence of similar thoughts. The original, faint thought
was only a spark, but it found very good fuel in our faults and
passions; it began to glow, new thought sparks came quickly into
being, and suddenly every thing was brightly aflame. A blaze
was kindled, which a weak-willed person could no longer extin-
guish. Only after the accident has occurred, does he come to his
senses and with it remorse. How easy would it have been to ex-
tinguish the first spark. But most human beings are like children
they find enjoyment in a fire and play with it until they them-
-selves are aflame.
The student must always remember: "The best method to
obliterate evil thoughts is by creating a sequence of thoughts
which are diametrically opposed." That is an infallible method,
but it does not work when the entire roof is already in flames,
because ifthat is the case, then usually the entire house is subject
to this voracious element. Honest introspection, which we can

100
acquire theoretically through frequent, stern inner introspection
as well as practically through a keen and critical observation of
our actions and deeds, has told us and tells us daily how much
we are still burdened by our bad habits, faults, and passions. The
only remedy is to ruthlessly proceed against oneself. Anyone
who wants to become harmonious must above all strengthen his
will and be in control of his sensuous urges. Then he will seek to
become calm. It will come to pass that all things on earth will or
can become too trivial so that no one should enter into a
disharmonious feeling on account of them, because it is
disharmony that produces any longing that is too severe, as well
as any excruciating desires.
You will be able to assess the world with all its simple-
minded hustle and bustle, if you keep in mind that we are only
subject to our own great self-deception when it comes to matter.
When a hypnotized person receives the suggestion from a hypno-
tist that there is a physical wall right in front of him, those who
are not under hypnosis see nothing but air. However, for the hyp-
notized person this wall is so real, that he could hurt himself on
that imaginary wall. For those who are not hypnotized, the loca-
tion of the imaginary wall is either an empty space, or there
could be a piece of furniture; but for the hypnotized person there
is a wall. For another hypnotized person who was given another
suggestion, it could be a billowing ocean. And yet, everyone pre-
sent perceives what he sees as graphically and clearly tangible.
When an experienced hypnotist gives a hypnotized person the
suggestion that he is handing him a sweet apple, and the move-
ment of his hand suggests that he is doing so (but in reality his
hand is empty), the hypnotized person will take the imaginary
apple and bite it and will perceive the sweet taste. A true yogi
(we do not speak of those Fakirs and Indian charlatans who
travel from place to place), due to his highly developed will-
power and the knowledge he has about matter, has the ability to
let us walk through a real wall without us perceiving it to be a
hindrance. The wall no longer exists for us, or it will open to us
so that we can walk right through it which happens completely at
the will of the yogi.

l0l
 The first example shows us the pretence of matter, and the
second example shows us the nullification of matter. If matter
comes into being strictly through suggestion, and it can be trans-
formed or can be made to disappear, what is more conceivable
than the justifiable assumption that the entire physical world is
nothing more than an immense mass suggestion which affects
every person in the same way with the same particular laws, ef-
fects, and appearances, to which we are all subject to the same
degree from the moment of our evolution. What a superior smile
we have on our faces, when we watch a hypnotized person who
relishes with pleasure imaginary joys; or when it is suggested by
the hypnotist that he experiences severe pain and begins to wail
and lament. We know that his perceptions are only imaginary,
and we also know that his ordeal will cease immediately when
the hypnotist puts an end to the suggestion. And when the hypno-
tized person awakens, he will laugh at his foolish behavior to
have taken something that does not exist so seriously. That is
what will happen to us we will smile at our behavior at our
actions, once we awaken, - i.e. when we outgrow the suggestion
which is necessary for the earth sphere. We will realize that the
entire army of our imaginary sufferings and joys and all the
thousands upon thousands of trivial things, which seem to be so
extremely important to us, are not worthy to delay our ethical
development for one single hour, much less many thousands of
years. Unfortunately, this is the case with most people. We could
have reached this exalted level considerably earlier. How many
less agonizing incarnations could we have saved ourselves, had
we only recognized the truth at the proper time. A poet captured
this sentiment with the following little poem:

Even when you have obtained worldly possessions,

Do not be happy about it - for they are meaningless.
If you have lost all your worldly possessions,
Do not regret it - for they are meaningless.
Pain and delights pass by,
Pass by the world - for they are meaningless.

t02
One thing is for certain the struggling spirit must become cog-
-
nizant of his divine nature, for which he requires the concept of
matter. However, the more he can remove himself from this con-
cept, the more liberated his cognizance becomes; and the closer
he is to his destination, the happier he becomes.
Our life on earth can be compared to a dream. In our dreams,
we often experience the most tragic strokes of fate, strokes of
fate of an entire lifetime which shock us in one single night, as
they would shake us in a waking state with such a great intensity.
However, a short time after we have awakened, we laugh about
the events we dreamed about, and no one would think of taking
these dreams seriously.
There is a saying in German, "Trtiume sind Schdume" which
means that dreams are like foam. However, that is not correct in
every sense, and this will be explained in another chapter. What
else, other than a dream, could such an incarnated earthly exis-
tence be for the psyche? As soon as the night makes room for the
day, the soul awakens from its slumber in the bonds of the flesh,
then the soul is constantly asked the questions: "Of what help
was my dream to me? Did it help me to get ahead? Or must I
permit myself to be incarcerated again by matter? Must I expose
myself again to a chaotic earthly life, for it torments me consid-
erably more now than it did in the past? How often will this be
repeated, how many more times?" An advanced spirit would give
the soul this answer: "Nothing will happen, nothing will change,
until you have gathered the full understanding in your being that
during your dream, you know that you dream! Then you will
cease to attribute so much importance to your dreams. Through
this you will realize the nothingness of your carnal life and no
longer will you dream a dream for the sake of the dream; instead,
you will dream for the purpose of your higher ethical develop-
ment. Gradually, you begin to loosen yourself from the bonds
that have drawn you again and again to earth, because with your
growing understanding, your great inclination for sleep will
gradually disappear. You will have finally reached the point
where you begin to understand your divine origin. Then you no
longer stand in darkness, and in the misty gray of the distance,

103
you will already see the light of truth breaking and shining be-
fore you."
That is why we should be strong, calm, and harmonious to-
wards the temptations of our carnal life. For this reason, we must
endeavor to become as happy as we can and have no wishes, no
great yearnings, no vain hopes, no foolish cravings, requests or
desires !

When we are overcome by pain, then we counter it with stoic

calmness no sighing and lamenting, no anger, no cursing, no
- no entrenched bitterness. There is more love in sor-
kicking, and
row and grief than there is in joy. The only thing that adorns us is
when we endure with patience that which is inevitable, as it also
benefits our soul. Whenever joy smiles at us, we must be consid-
erably calmer and we must protect ourselves more carefully
no exuberance, no sensual pleasures, no intensive indulgence! -
Because right behind joy stands hedonism and passion, which lie
in wait for the moment when we become weak, only to tyrannize
us again. When you empty the goblet of wine too often and too
hastily in one gulp, you cloud your senses and you lose your
clear vision. Then you are under the control of the spirits of
wine, and they drive you into a state over which you would blush
when you come to your senses again. It is not so easy to go
through life without being somewhat touched by it. But that must
first be learned, and it requires a certain amount of time. You will
succeed if you have a strong will and make use of your wishing
power. The following exercise will ease this difficult task some-
what.

Imagine great joy as intensively as you possibly can. Let us as-

sume that this great joy was caused by a sudden surprise. Perhaps
you won the jackpot with a lottery ticket that you bought, or that
you suddenly met a person that you are in still in love with; but
somehow you lost track of her or something along those lines.
Within a few minutes, this event must reach such a distinct clar-
ity in your imagination and rise to the level that you completely

104
believe that this has already happened to you. It must overtake
you completely, and it must move your innermost to such an ex-
tent that the illusion becomes a complete and graphic reality. You
must experience the entire event in every little detail. You must
imagine details such as when you receive the money, and once
you have it, what you intend to do with it, the kind of joy you
expect from the money, etc. But then, do exactly the opposite
imagine that you were mistaken, say, you misread the numbers,
-
and another lottery ticket won the jackpot. Now you are getting
into the moral aspects of the exercise. At this point, you must
seek to overcome the disappointment as quick as lightning. You
must imagine that wealth is perhaps not useful, and that it most
likely will prevent you from progressing and that the actual inner
immortal human being will mostly never get his share when the
mortal physical human revels in his good fortunes. Therefore, it
would be considerably more sensible to live in accordance with
Cato's axiom, which teaches us that we must learn to dispense
with non-essentials, so that we learn to do without. Furthermore,
you must tell yourself that nothing is more deceptive than earthly
good fortunes or happiness. We human beings are not created to
be in constant contact with happiness, at least not until we have
struggled through to a higher level of understanding, because
weariness, boredom, and the craving, the obsession for variety
and change will not permit to give rise to a pure, permanent feel-
ing of bliss and happiness within you. With these and similar rea-
sons you must try to reestablish the disturbed harmony.
The next time you do this exercise, imagine a very tragic
event, a severe accident, which is of far-reaching significance as
far as your life is concerned. When you have reached the point
that you are immersed in emotional pain, which this event stirs
up within you, then pick yourself up again by countering this
concept with the same fortitude that you expended when you
immersed yourself in the emotional pain. Now say to yourself
that any sorrow or grief that befalls you contains a great benefit
for you. It is almost a salvation, and it stands for the cross of
love which is noble and which allows you to endure adversity,
hardship, and severe fate with dignity and calmness. Convince

105
yourself that all the wailing and lamenting is of no consequence,
instead, it brings even greater disasters. It is also very foolish to
remain stubbornly with your grief and sorrow, because you can
compare it with someone who has a knife stuck in a wound and
instead of pulling it out, he twists with self-tormenting intent.
At the end of these two exercises be mindful that for you, sor-
row, grief, and pain do not exist, if you do not want them; and
that the fleetingjoys and pleasures on earth cannot bring you dis-
appointments and surfeit, if you have learned to assess them at
their true value. And when you have learned how to do without
them, because joy and sorrow exist only in your imagination,
they will be no more than illusions.
The purpose of this exercise is to make you calm and harmo-
nious in all situations of life so that nothing can put you out of
your equilibrium. You can achieve this goal by repeating this ex-
ercise.
In due time, it becomes simpler to defy your real fate, pro-
vided you prepare yourself daily in the aforementioned manner
for anything that could occur in your life. Whoever is accus-
tomed to looking at his good fortune with indifference, will not
be intoxicated by it, and such a person will remain calm, even if
he loses it again.
"Do not attach your heart to anything, because then you will
have nothing to lose. Spare yourself much agony and anguish
and many hours of bitterness. Stop living for yourself, and you
will help yourself considerably more when you serve your fel-
lowman in the purest, charitable activities by discharging your
duties in a completely unselfish manner. Practice with everything
that comes your way, may they be small or large strokes of fate,
that you must be very strict when it comes to vain wishes and
hopes; you must kill them immediately. When you have learned
that, what could possibly worry you? Voluntarily learn self-
denial. Use your own motivation and do without the little com-
forts which you have grown so fond of, amenities you have be-
come accustomed to, things that give you special joy. Then it
will not be difficult when fate demands a great sacrifice from
you. You must endure any physical pain patiently. Nowhere can

r06
you learn patience better than through the pains ofyour physical
body. Strengthen your will. Pain, be it astral or physical, can tor-
ment you only as long as your will is weak!" That is how true
wisdom speaks to us. She shows us clearly how we are to under-
stand our earthly existence.
In order to become calm and harmonious, the wishing power
can lend tremendous support. In the morning when you awaken,
direct your attention to the following train of thought and con-
centrate. The wording can be changed, as long as the student
maintains the direction:
"I shall be very calm, peaceful, and completely harmonious;
and I shall remain this way forever. I shall not relapse again. My
entire being shall be permeated with harmony, and I will exhale
calmness and peace into my surroundings. I shall no longer be
self-opinionated. I shall also be very patient, and I shall take
everything in stride as it comes. Furthermore, I shall no longer
become irritated or angry. I shall be tolerant and obliging to
every person, and from now on, I shall calmly put up with any
contradictions or arguments. In the future, a state of absolute
peace and quiet shall prevail within me, and nothing shall be able
to disturb this peace and quiet, this equilibrium. I no longer want
any disharmony. I shall nip any disharmony which should come
into being within me or which is transferred to me by someone
else only in the bud, and I will not allow it to grow. I shall no
longer be too sensitive. I shall direct my will only toward the
good, and my will shall be firm. I shall only make use of my will
where it counts and where it promotes my ethical development. I
want to reach my goal in my present incarnation. I will rid
myself of all egotism, all vanity, and all other little things that
cling to me still; and I shall be completely filled with neighborly
love. When I stand up for my opinions, I shall be completely
calm and acknowledge without hesitation what I have been given
to understand to be the truth, and I shall proclaim the truth with
very mild words. I shall now overcome everything and shall be
forever and in every respect unemotional."
This concentration exercise should be practiced for 20 to 30
minutes and is followed by the breathing exercise with the wish

t07
to become harmonious. The wording of the wish should be a
short version of the above statements, for example, "For the en-
tire day today I shall be peaceful, calm, and harmonious; and
nothing can put me out of my astral equilibrium. I shall, in eve-
rything that comes my way today, only be concerned with the
progress of my soul; and I shall be careful not to relapse!"
In the evening before falling asleep, you should cogitate and
search, whether you thought and acted during the day in the man-
ner you had planned in the morning through your wishing power.
You must practice strict self-criticism in connection with your
conduct of the day that just passed. This self-criticism is a mira-
cle-working prayer, and it will always be heard, especially when
you succeed and fall asleep with this one and last wish that
you awake in the morning cheerful and harmonious. (N.B. - Part
Two, Chapter 5 - Idealistic Monism and Producing Dreams.) The
student must be mindful that the kind of feelings he harbors
when he falls asleep are of great importance for his development,
because he will awake with the same feelings; only they will
have become stronger during the night, and it will be considera-
bly more difficult for him to resist these feelings. There is noth-
ing which could be more dangerous than worries, troubles, an-
noyances or a disharmony, which you take with you into your
sleep. Therefore, you must constantly take care that you fall
asleep with only cheerful thoughts, with contemplation about
your progress. The kind of adversities you were faced with dur-
ing the day do not matter. Every day carry out the plan you
made, which consists of at least one good deed which will be of
benefit to your fellowman, but which for you presents some great
difficulties in its execution, and which is not at all advantageous
for you. You must also avoid bragging about it. No one but your-
self and the person whom you are helping in some manner should
know about your good deed. Also, do not demand any gratitude.
The student must be warned not to entertain any worries and
never yield to bad moods. Under no circumstances can you allow
these kinds of agonizing moods to rise up in you. As soon as
these moods come into being, they must be immediately over-
come. That is accomplished with the help of concentrating your

r08
thoughts on the opposite kind of feelings that these moods gener-
ate, i.e. you concentrate on cheerfulness and joy. Another proven
remedy is to sing a happy song. That chases away these kinds of
ideas. After you complete your concentration, you must continue
to sing until you feel completely peaceful, and you are absolutely
certain that you will not relapse. Of course, you must want to get
rid of your awful mood. Only then will you be successful. You
cannot afford to give rise to any worries or despondency. You
must always keep in mind that through these moods you gather
around you large groups of low spiritual beings. These beings are
attracted by the homogeneity of feelings, and they stay in contact
with you and drive you continuously deeper into your misery.
Whoever resists all gloomy worries with cheerfulness and peace
and quiet attracts more perfected spiritual beings which will help
you to work through all astral or emotional oppressions, dejec-
tion, grief, and sorrow.
You will certainly become aware of all your faults through
daily self-criticism. Realize and learn that you are self-
opinionated and quarrelsome. Of course, most people are in that
category. They are not satisfied until you agree with them, even
though they themselves are convinced in their innermost that
their opinion is incorrect, or they are convinced of the injustice
of their desires. This fault originates with your inherent lust for
power, and if you permit it to grow, it can become a great tor-
ment and anguish for your surroundings. The student must vigor-
ously combat his know-it-all attitude; otherwise, he will never
escape being constantly upset. He must learn to accept without
protest any contradiction of other people, and he must be abso-
lutely calm. He must employ the help of reason, and he must
permit reason to tell him that other people have knowledge too;
and they also have learned something, and that every person is
endowed with reason and a free will. Should he demand from
those in his vicinity that they constantly agree with him, then he
condemns them to a slavish dependency. But as a person who
endeavors to ascend, he cannot allow himself to be that way. A1l
human beings have equal rights. In reality, there are no social or
sexual differences. The reprehensible and unfortunately wide-

109
spread notion that a woman is subject to a man, and that she rs rn
a physical and intellectual respect inferior to the male, is a fla-
grant mistake which puts the stamp of unreasonableness and
force on our so-called enlightened times. You should not bring up
a woman to be a doll. Do not inoculate her at an early age with
the feeling of dependency and physical and mental (spiritual)
deficiencies. Instead, prepare her appropriately for the battle of
life, and she will prove herself to be equal in every respect.
To eliminate your know-it-all attitude, you must not allow
yourself to fall victim to the opposite extreme and say "yes" to
everything, not even to nonsense or injustice. You must be
guided by prudence, and you must keep in mind that you are not
the only one who has access to prudence. You are also warned of
any vehemence and rage. As soon as you feel the heat rise in
you, and an evil word is trying to urge its way to your lips; or
you contract your muscles to commit an impulsive act, you must
immediately revert to the following train of thought:
"What I am trying to do now is not worthy of me! I love all
human beings and I have decided to do only good things for
them. My heart is filled with the ardent wish to serve all. How
foolish would it be of me to give way to such violent feelings!
And why am I so upset? Because my neighbor offended me, and
threatened to harm me. However, I shall repay my neighbor with
a good deed. Then he will realize that he was wrong, rather than
me giving way to my anger and repay same with same."
Whoever forces himself to heed the aforementioned kind of
consideration in moments of rage or anger will, in most cases,
not speak an evil word, and he will not act in anger. The more
patience you practice, the more your anger will wane. The best
way you can practice your patience is on the many little disgust-
ing things of everyday life, in the line of duty, carrying out your
profession, and in your daily relationship with your family and
your closest surroundings. The only way to learn patience is
through continuous exercises and through constant vigilance.
Patience is the sister of love. If you love your neighbor, then you
will also have patience with him and with his faults and weak-
nesses. You would not consider him to be a bad person, only that

ll0
he is mistaken. You yourself still have your faults and weak-
nesses, and you still require the patience of others to a great de-
gree.
The student must also liberate himself from all vanity. And
that applies to both male and female. Vanity comes into being
from the mating of egotism and pride. Vanity is ridiculous, be-
cause it is proof of naivety and shallowness. What does a student
gain when he is considered to be handsome or beautiful, clever,
tastefully dressed or educated? They are nothing but childish fol-
lies. It is much better if he is considered to be good and true, and
it is also much better if he is respected as a human being and not
as a clotheshorse. Whoever craves the applause of the majority
has strayed from the proper path. Truth, love, and goodness walk
about in a very simple garment. A student who aspires to attain
these virtues should dress neatly and simply and according to the
purpose, without any consideration to the present fashion trends.
Clothing is not meant to make a person, but it is meant to protect
a person from the influences of the weather. Whoever has a great
amount of knowledge should be modest, and he should not brag
with his knowledge like a peacock, because above all human
knowledge stands the peace of the soul and the goodness of the
heart.
I deem itunnecessary to list all the many minor details from
which the student must separate himself. Our modern civilization
surrounds us with many foolish habits, with so many petty little
worries and ways of frittering away our time, that we could de-
vote an entire book to these trivialities. The student will succeed
with his growing introspection and realize the ridiculousness of
this ballast so that he will gradually liberate himself from it.
Before we conclude this chapter, there is one more important
exercise which never denies you success and which is urgently
recommended. Each morning, just before the student leaves for
work, he opens the window and does one more full and deep
breathing exercise. He stands erect, tightens his muscles, lifts his
arms, and stretches them out horizontally to the right and to the
left. Then he tightens his muscles once more, breathes deeply
through his nose, and walks seven times to and fro throughout

lll
the room in this erect posture with his head raised and his chest
out. While he is engaged in this activity he repeats the following
words to himself with great willpower, self-assertiveness, and
with his innermost conviction:
"I am one with omnipotence. I am a part of the all-
encompassing will and that is why obstacles and failures do not
exist for me. Omnipotence is wise, good and noble, and I, too,
want to become wise, good and noble. I am a part of the all-
encompassing will, and that is why I banish any weakness and
despondency from me. I am power, I am health, I am harmony,
and nothing can resist my good endeavors."
Then go to work. The student will soon perceive the benevo-
lent effects of this exercise and he will appreciate them greatly.
These benevolent effects correspond with the aforementioned
virtues and the further ethical development. At the end of this
chapter it is pointed out to the student that all astral abilities that
are taught in the next chapters are not for the benefit of the stu-
dent's own physical body. Instead, they must be attained for the
benefit of his fellowman and for his upward striving immortal
spirit.

Qhapter z
@he c}r e athing ffe chni qu es
elrli gh er
prana and ps2chic clreathing

Once the student has absorbed all the rules and instructions of
the previous chapter, so that they have become second nature, he
can proceed without hesitation to the higher phase of the science
of breathing. He is now approaching occult laws. Understanding
and observing them is of great importance to his soul and body.
Only now does the student begin to loosen those bonds with
force that imprisoned his occult powers. He must protect himself
from the slumbering giant, which he is about to awaken. This
giant can be a blessing, but also his downfall, depending on how
well-armed the student stands opposite him. He can become the
master of these powers if he has acquired willpower, harmony,

112
altruism, and an all-encompassing love. However, he can also
make himself a slave to these powers and suffer harm to his body
and soul, if he is not pure yet and when the slightest trace of ego-
tism seduces him to enter this mysterious door. The student has
been warned his will shall be done.
-
It is advisable that the student has access to a quiet room that
can be aired out for the exercises that follow, and where he is,
under all circumstances, completely undisturbed. This room
should be sparsely furnished, and if possible, there should be no
pictures at all, so that nothing can divert his attention. It suffices
when the room contains a comfortable couch on which the stu-
dent can rest comfortably. Furthermore, one or two chairs, a ta-
ble, and a wardrobe with a polished door is acceptable. A carpet
on the floor is absolutely necessary. Also, preparation must be
made that the room can be quickly illuminated and also quickly
darkened. A student who cannot afford the luxury of a study must
endeavor to meet the major demands. It is an absolute necessity
that he not be disturbed, i.e. complete seclusion and peace and
quiet. From now on, the student must avoid eating too much, es-
pecially in the evening. Fasting must be avoided. You should eat
until you feel the slightest sensation of satiation. For the time
being, the student must avoid, as much as he can, all social gath-
erings. He must live a chaste and secluded life, and he must pay
great attention to harmony and peace of mind. He must keep his
body pure and clean on the outside as well as on the inside'
For the time being, the following exercise will serve for the
internal body cleansing which has to be carried out once a week.
The student administers an enema with lukewarm water. The en-
ema container should be at least one and a half feet above the
student. Once the intestines are filled with water, the student
should not yield to the compulsion to evacuate the bowels for the
time being, instead, he should move the water about in his intes-
tines by pulling his abdomen in and pushing it out, as well as
rotating his body. Furthermore, the student must change his body
position several times so that the water can move about in the
intestines. After the student has finished this procedure, he can
evacuate his bowels. This is followed by an enema with cooler

l13
water (no more than four oz or one-eighth of a liter). This water
must stay in the body and be absorbed by the intestines. This can
be achieved by lying down for a few minutes quietly, without
stirring. Then he gets up and inhales and exhales fully and deeply
seven times. This breathing exercise has to be practiced exactly
in the manner.
The nose must be cleaned daily in the manner described in
Part One, Chapter 4. When the mucous membranes have com-
pletely absorbed the water, which you drew up from your hollow
hand, then do the following exercise. Stand erect and hold your
hands behind your head in the same manner as you do your full
and deep breathing exercise. Then inhale quickly through your
nose and exhale just as quickly. The breaths must be short and
strong, and they must be repeated faster and faster. Practice this
exercise for about two to three minutes.
In accordance with the time available and the opportunity, the
student should take about one-half hour during the day (the best
time would be before noon meal, with a fifteen minute interval
between finishing this exercise and your meal) which he dedi-
cates to his physical exercises with the breathing exercises. They
are as follows:

1. Pushing the arms forward, upward, and sideways.

The student pulls his arms to his chest, inhales fully and deeply
through his nose, and holds his breath. Then he pushes his arms
three times vigorously forward, three times upward and three
times sideways. Then he exhales slowly through the nose.

2. Lifting the legs and stretching them out horizontally.

The student stands erect with his hands on his hips. He inhales
fully and deeply and holds his breath. He alternately pulls his
right knee and then his left knee to the level of his thoracic cav-
ity and pushes his leg vigorously horizontally forward. This pro-
cedure is repeated three times with each leg. Then he exhales
slowly through the nose.

ll4
3. Knee-bends.
Inhale fully and deeply (hands on your hips) and hold your
breath, with your feet together. Maintain your body in an erect
posture and now bend your knees very slowly until your buttocks
touch your heels and then rise slowly. These movements must be
carried out two to three times while holding your breath, and
only when these movements are complete, can you exhale slowly
through your nose.

4. Raising the upper body.

The student lies down on the carpet, crosses his arms behind his
neck, and inhales fully and deeply. He holds his breath and be-
gins to raise his upper body from the floor until he reaches a sit-
ting position. The arms must remain crossed behind his neck. He
cannot use his arms for support to raise himself up. Then he
slowly reclines his upper body until he reaches the floor again.
This movement must be repeated twice, if possible. Only after
that, can the student exhale through his nose while lying on the
floor.

5. Floating Exercise.
The student lies on the floor face down. The arms are close to the
ribs and the palms of the hands lie flat on the floor. While in this
position he inhales fully and deeply, and then he holds his breath.
He tightens his entire body and slowly raises his body with the
power of his arms until the entire body rests on his toes and
hands, upon which he slowly lowers himself to the floor again.
These movements should be made one to three times, depending
on the student's strength. After these movements, the student ex-
hales slowly through his nose.

These five exercises form a group and they must be practiced

in that particular sequence with only a short rest in between the
individual exercises. At the same time, the student should take an
air bath, i.e. just wear swimming trunks. After the exercises, the
student should shower or bathe and then rub himself down with a
towel and dress. Should the student not have these facilities, then

115
 he should rub himself down with a towel and dress. Following
that, the student inhales and exhales fully and deeply three times
and rests for a few minutes.
Everything that is harmonious is rhythm. Therefore, the stu-
dent must learn how to breathe rhythmically. It has already been
mentioned that you must be conscious of your breathing process.
Any person who has made it a habit to breathe rhythmically is
always conscious of this very important process of life. Rhyth-
mic breathing produces power, perseverance, and energy. Sol-
diers march to a beat in the same rhythmic motion. This is not
merely fun and games, instead, it has a much deeper significance.
Whoever keeps in step while marching in orderly rows and ad-
justs to the motions of the other marchers will be able to march
longer and will tire much less than if he walked by himself.
Rhythmic breathing produces harmony, peace of mind, and
cheerfulness. Should you be annoyed about something, should
you have fallen into some kind of disharmony, lie down on a
couch for fifteen minutes and force yourself to breathe rhythmi-
cally. When you rise, you will be completely calm and harmoni-
ous. The success will be much greater the more you concentrate
exclusively on the rhythmic sequence of your breaths.
The basis for rhythmic breathing is the normal heartbeat.
However, every person has a different heartbeat. Whenever the
student has a moment, he should take his pulse and count the
pulse beats. This will give the student the ability to measure the
time mentally that lies between two pulse beats, and so to speak,
pass it on to his feelings. In time, the student will be able to
completely impress upon his mind the rhythmic sequence of his
pulse beats, so that eventually he can employ this in his breath-
ing technique. The time interval from one pulse beat to the next
is considered to be a unit. When you breathe rhythmically, you
measure inhalations, holding your breath and exhaling in accor-
dance with these units. The student also counts the time between
two complete breaths in accordance with these pulse units. Now
this becomes a rule, the inhalations and exhalations must have
the same number of pulse units. While holding the breath, the

116
interval between the two complete breaths should only have half
the pulse units.
If the student has impregnated in his mind the rhythm of his
pulse beats over a period of approximately eight days of practice,
he should then practice the following exercise every second day:
The student lies down on a couch and tightens all the muscles
in his body, from his head right down to his toes; but this must be
done slowly. He remains quietly in this position for a few
minutes, while concentrating his thoughts on his endeavor to
attain higher ethical levels and on the preservation of his
harmony and his astral equilibrium. He inhales fully and deeply
during eight pulse units, he holds his breath for four pulse units,
and exhales during eight pulse units. All breathing must be done
through the nose. Then the student pauses for four pulse units,
and he begins anew and inhales during eight pulse units, etc., i.e.
inhale during eight pulse units, hold the breath for four pulse
units and exhale during eight pulse units and pause for four pulse
units. Continue in the same rhythm for fifteen to twenty minutes.
At the conclusion of this exercise, inhale and exhale ten to
twelve times through the nose without holding your breath, but
this time inhale during five pulse units and exhale during five
pulse units. After a few exercises, the student should gradually
increase the intervals.
After having practiced these exercises for approximately four-
teen days, it would be the proper time to regulate your normal
breathing rhythmically as well. Your inhalations and exhalations
should always have same number of pulse units. For example, if
you inhale during three pulse units, you must also exhale through
three pulse units. Then you must absolutely maintain this time
limit; you must not breathe faster or slower. You will learn this
through exercising and through constant observation. And that is
how a yogi breathes. The effects of this kind of breathing are
wonderful. The harmony which is produced through this manner
of breathing and the wonderful peace of mind also influence even
the outer appearance of the student. His gait and posture become
rhythmic, his eyes have a radiant glow, his countenance transfig-
ures, and the movements become rounded and well-measured.

n7
 The student must also continue the eye exercises, the concen-
tration exercises, etc., of Part One in this textbook. Whatever you
do not practice constantly gets lost. On account of breathing
rhythmically, the student will deepen his abilities. The rhythmic
breathing can only be interrupted for the purpose of particular
breathing exercises. Our breath does not come out of both nos-
trils with the same force. That is a great truth which is only
known to very few civilized human beings. The breath comes
either from the right or from the left nostril with a greater force.
Try to breathe through the nose onto a cold mirrored surface,
and this fact can very easily be proven; or you can alternately
hold one and then the other nostril closed, and you will find
when you breathe that the air will travel easier and less unim-
peded through one nostril than through the other, while the other
nostril presents you with some breathing difficulties. After two
hours, repeat this experiment, provided you are completely
healthy, and you do not have a cold or fever and find yourself in
a calm frame of mind. You will discover that the breath of the
nostril that was somewhat blocked on your first attempt now
flows much easier and stronger. This leads us to the conclusion
that the stream or flow of breath changes every two hours from
one nostril to the other. We shall come back to this mysterious
occurrence somewhat later in this textbook.
The student will become more and more aware of this fact by
himself by continuously examining his breathing. He will find
many opportunities during the day to do this. In due time, he
must attain the proficiency to ascertain easily and unnoticed and
with certainty if the stream of breath is passing stronger through
the right or left nostril. The terms that Hindu philosophy applies
to the breath that easily flows through the left nostril are Ida,
Chandra, and also moon breath; and the breath that easily flows
through the right nostril are Pingala, Surna, and also sun breath.
During the change from one nostril to the other, which always
occurs after two hours, the breath streams are somewhat weaker
through both nostrils for a few minutes. This process is called
Susumna. After a few days, the diligent student will know out of
which nostril the air streams easily and unimpeded. Now the

118
student will progress to a very interesting exercise the
-
rhythmic walk. The student should practice the rhythmic walk in
his own room first. Before he starts walking, he examines out of
which nostril the breath streams easily and unimpeded, and if,
for example, the breath comes out of his right nostril easily and
unimpeded, he starts his rhythmic walk with his right foot.
Should it be the left nostril then he starts his rhythmic walk with
his left foot.
Let us assume the breath streams easily on the left side. Stand
erect, shoulders back, back straight, and you step forward with
your left foot. At the same time, you begin to breathe rhythmi-
cally by inhaling through the nose during six pulse units, and you
take one step with every pulse unit, i.e. you take a total of six
steps. Now hold your breath for four pulse beats and take four
steps. Then exhale during six pulse units and again take a total of
six steps. Then hold your breath during four pulse units and take
another four steps. Then inhale again during six pulse units and
take six steps, then exhale during six pulse units, etc. The steps
you take must be in accordance with your pulse rhythm. Those
people who have a normal pulse beat will take very slow steps. A
yogi does not do things in haste.
The higher breathing techniques require complete mastery of
the breathing process in every aspect. The student must learn to
hold his breath for a longer period of time than he requires to
inhale and exhale. For this purpose, he must employ special
breathing exercises whereby he increases the time each time he
holds his breath by a few seconds. Gradually, he must succeed in
holding his breath without any difficulty anywhere from one to
one and a half minutes. However, he must be very careful when
he practices this exercise, because he should not force anything.
When the student holds his breath, he must avoid any blood pres-
sure towards the head, and holding his breath must proceed with-
out any effort at all. Otherwise, he would expose himself to the
danger that some blood vessels might rupture. As soon as the stu-
dent notices that he can no longer hold his breath without any
particular effort, he should immediately begin to exhale. In this

ll9
case success comes all by itself, but the student must have pa-
tience, and he must practice this exercise frequently.
Furthermore, the student should make the attempt to learn
various important postures. These postures are fairly difficult for
a Westerner, because it requires a certain agility.

1. Sit on a carpet, in the manner as the Orientals do, with your

legs crossed and drawn up to the body. The heel of one leg must
be under the perineumr5 or pressed against it, while the other heel
lies on top of it. While in this position, you must sit completely
erect with your spine drawn in. The head is bent forward so that
your chin rests on your chest. This position will tempt you to sit
with a bent back, but you must avoid that under any circum-
stances. During the entire exercise, focus your eyes on the base
of the nose, the point between the eyebrows. Yogis call this pos-
ture Siddhasana. While in this position, practice the full and deep
breathing exercise seven times and hold your breath as long as
you can without any effort on your part. For the time being in-
hale and exhale through both nostrils, and your hands can be on
your lap, one on top of the other. I shall now give you the Hindu
terminology for the full and deep breathing exercise. The inhala-
tion or blowing up of the body with air is called Puraka, holding
your breath is called Kumbhaka, and exhalation is called Re-
chaka.

2. Assume the same posture as in the previous exercise, with

the exception that you place your right heel in the area ofthe left
thigh where the thigh meets the buttock. Place the left heel in the
area of the right thigh where it meets the buttock. This posture is
complete only when you are able to reach your toes while your
arms are crossed on your back and you can grab the right toe
with your right hand and your left toe with your left hand. How-
ever, before you begin your breathing exercise in this position,

r5
In males the area between the scrotum and the anus, in females they are
between the posterior vulva junction and the anus. - ED.

120
you must practice this position until you succeed and assume it
without any effort.
Should you have succeeded in mastering even this more diffi-
cult position, then do the following exercise: Sit in the position,
which is called Padmasana, completely erect, your hands in your
lap, one on top of the other. Bend your head forward, so that
your chin rests on your chest, place your tongue up under your
palate just short of your front teeth and while in this position do
your full and deep breathing exercise seven times. For Kumb-
haka, hold your breath for a fairly long period of time, and Pu-
raka and Rechaka takes place through both nostrils. This time,
during the entire breathing process, the eyes remain focused on
the tip of your nose.

3. Those students who, in spite of all their efforts, cannot man-

age to do these yoga postures, should simply assume the usual
Oriental position. Have your body rest on your buttocks and
cross your legs, whereby your right foot is under your left thigh
and your left foot is under your right thigh. The most important
thing is that you sit completely erect. In the case that the student
masters both positions, then he should alternate his positions; at
one time, he should sit in the Siddhasana position and the next
time the Padmasana and do his full and deep breathing exercise,
while also carrying out the following experiments:

l. Puraka through the left nostril (close your right nostril with
your finger) and Rechaka through the right nostril (while
closing the left nostril).
2. The next exercise, Puraka right and Rechaka left.
3. A few days later Puraka right and Rechaka right, and then
Puraka left and Rechaka left, etc.
4. The next time, again Puraka right and Rechaka left, and then
Puraka left and Rechaka right and then Rechaka right and Pu-
raka left, etc.

These breathing exercises, as well as the exercises which the

student has practiced up to now, must be practiced alternately in

t2t
both postures for an extended period of time and in a random
sequence. But attention must be paid that not one of the exercises
in this entire part of this textbook are neglected for the sake of
another. Even the rhythmic walk must be practiced continuously,
until it becomes a habit that you enjoy. Kumbhaka (holding your
breath) should be practiced frequently even without having in-
haled. This can be done in any situation, while you are standing
somewhere, sitting, walking, etc. As a preparation for a future
exercise, it is necessary that the student learn to change his
breathing stream in a mechanical manner.
We have learned that the breath stream changes every two
hours from one nostril to the other. In accordance with Hindu
teachings, in a healthy and harmonious person, the breath regu-
lates itself to such an extent that on the first day of the new
moon, the breath at sunrise must predominantly come out of the
left nostril; but after two hours it should change over to the right
nostril, etc. For three days after the new moon at sunrise, the
breath must always come out the left nostril. However, on the
fourth day the breath begins to come out of the right nostril and
that continues to be the case on the fifth and sixth days, while on
the seventh day at sunrise, the breath comes out of the left nostril
again. And this pattern continues until the full moon, when the
breath must stream out of the right nostril at sunrise. Beginning
with the fourth day after the full moon at sunrise, the breath will
stream out of the left nostril for three days, etc. For the student
who wants to develop his powers, this is a very noteworthy cir-
cumstance. Only the one who is in unison with the laws of har-
mony in the universe will find his breathing stream in this order.
Ailments or even the slightest disharmony and any agitation or
excitement disturb this order and change the breathing pattern.
The student must have the ability to eliminate any such disor-
der. He must be able to regulate the stream of his breath. For the
time being, he will do this mechanically. Should the breath
stream out of the left nostril, but he wants to have it stream out
of the right nostril, the student must lie down on his left side and
press a hard pillow into his left side approximately in the area of
the fifth rib, counting from the bottom, and remain motionless in

122
this position for a while. At the same time, with his finger he
keeps his left nostril closed. He must also lie on a hard surface. It
is best if he lies on a carpet on the floor. After some time, the
breathing stream will change to the right nostril. If the student
remains in this position for a few more minutes, he can be certain
that he has succeeded.
If you continue exercising in this manner, you will be able to
change the stream of your breath even when you are sitting down
or standing up. Keep pressing with your hand consistently on
your fifth rib from the bottom on the side where the breath
streams out. At the same time, you also close the nostril with
your finger where the breath streams out. In a very short time the
breath will stream out of the other nostril. Paying close attention
to the right and left stream of breath is of great importance for
the neophyte. His breath must be in unison with the breath of the
macrocosm. It is of particular importance that he begins his day
at sunrise by breathing through the appropriate nostril. Should
that not be the case, he must correct this immediately with the
aforementioned procedure. The left breath is the principle of
coldness, and the right breath is the principle of warmth or heat,
and we have the ability to control that. When Ida (left) streams,
we have a cold feeling in our body; however, when Pingala
(right) streams, we perceive a pleasant warmth. What could be
more natural, when you have a cold, to induce the right stream of
breath; and when you have a fever the left stream of breath?
You should take a bath, eat, and sleep when the breath
streams on the right. The left breath is calming, settling and dis-
heartening. The right breath heightens life's billows, it makes
you excited, agitated, active, and more susceptible to passions.
A11 undertakings which have to be quickly taken care of, or
where obstacles have to be overcome and there is resistance, will
be successful when you begin them with your right breath. Any
undertakings, which require time and which should have a long-
lasting success, should be started with your left breath. In order
to protect yourself from failures and adversities, it is absolutely
necessary to regulate your breathing stream accordingly. For the
time being the student can do this mechanically, and later on he

123
will learn how to change the stream of breath with his psychic
powers.
Once the student has acquired the breathing techniques de-
scribed in this textbook over a period of several months, then the
time has come to learn about the psychic breath. Knowing the
physiologicalpart of the science of breathing does not make you
a master. Only psychic breathing, which clears up and corrects
the common breathing techniques with the powers of Prana, will
bring great and unexpected successes. The peak of psychic
breathing is the Pranayama. Everything that exists, everything
that has expansion, form, and life is permeated by this fundamen-
tal principle; the term that is used in Hindu philosophy is Prana.
Prana is the cosmic breath, and it is, therefore, the life of the
universe; it is its principle of life, and therefore it is also the
principle of life of all creatures. Prana permeates everything,
lives in everything, and is everything. Prana is the highest crea-
tive and embodying elemental force, it is the absolute energy.
Prana is movement, gravity, nerve currents, magnetism, electric-
ity, etc. All things are developed from a modification of Prana,
which is the Akasha. We find Prana in all forms of matter, al-
though it is not matter itself. Therefore Prana is also in the air,
although it is not air itself. There is not a creature which could
breathe for a minute if it were not supplied with Prana through
the oxygen, and yet Prana is not oxygen. Prana cannot be
weighed; you cannot feel it or smell it, and yet it is the all in all.
Prana is life, the preserver of life. It is the actual vital power that
is perceivable only in its effects. The atmospheric air is abun-
dantly satiated with Prana. The oxygen in the air serves our cir-
culatory system, whereas Prana serves our existence on the
whole, especially our nervous system. We can accumulate Prana
in our body in the same manner as we accumulate electricity in
accumulators or batteries. We can charge or load our willpower
and our nervous system consciously with Prana. When we use
and exhaust our nervous energy, which, on the other hand is only
modified Prana, this nervous energy can be abundantly replaced
through psychic breathing. Through psychic breathing, we can
establish a tremendous source of energy for ourselves, which will

124
give us vital energy and health and which will bring our psychic
powers to their fullest effect.
Before the neophyte can learn Pranayama, he must first do
some easier psychic breathing exercises. He assumes the
Siddhasana or Padmasana position; should that not be possible,
he assumes the common Oriental position and he does Puraka
through the left nostril. During Kumbhaka, he must vividly
imagine how the Prana he inhaled accumulates in the solar
plexus and from there, he disperses it as quick as lightning like
quicksilver to all parts of the body. He must have the feeling that
the Prana floods the chest, the spinal column, the brain, the arms,
the legs, and right to the tips of the fingers and toes. Although
Prana is not physical matter, in the beginning, the student can
imagine it to be some kind of gas or some kind of white
substance. He must also imagine that he feels the Prana flow,
which ensures a much quicker progress of these exercises.
Having done that, he does Rechaka through his right nostril. The
student repeats this exercise seven times.
After a certain period of time, the student will become more
proficient in the practice of this exercise. Once he has reached
this proficiency, he assumes one of the two postures or the com-
mon Oriental posture. He does Puraka on the left, and in con-
junction with this action, he clearly imagines his acceptance of
Prana. During Kumbhaka, he does the following: he pushes the
Prana along the spinal column down to the anus. This is achieved
by slightly contracting the throat. But do not exert any particular
pressure as here you work with your willpower. Then contract
your anus and allow the Prana in the same manner to stream up-
wards through the spinal column. The down-flow and the up-
flow of Prana in the spinal column must be repeated seven times
in this sequence. Only then, will you begin the Rechaka through
the right nostril. The entire process must be repeated seven
times.
Once you have reached the necessary proficiency, then you
can progress again. In one of the aforementioned postures, you
begin with Puraka through the left nostril, and at the same time,
you imagine that the Prana comes with it. During Kumbhaka, use

t25
your willpower and allow the Prana stream to penetrate the brain.
From there, direct it to the base of the brain (pineal gland) along
the spinal column to the solar plexus, to the area of the navel,
and finally to the reproductive organs and to the feet. Then in
rapid succession, let the Prana stream from the feet to the head
several times, whereupon you begin the Rechaka. The earlier
breathing exercises in the lying position, the rhythmic breathing,
etc., must now be practiced with the Prana imagination. As soon
as the student can control the direction of the Prana stream, he
can combine particular purposes with these exercises. He directs
the Prana stream to particular parts of the body or nerve centers,
and then he exerts the desired influence on the particular part of
his body with his strong willpower. For example, should the stu-
dent suffer from pain in the kneecap, during Kumbhaka he di-
rects the Prana stream into the kneecap, and he mentally pene-
trates this part of the body with the command that the pain cease,
that the cause be eliminated, and that the affected part will
quickly recuperate and be fully restored to health. In such cases
it is also advisable to draw the Prana in through the bone directly
from the outside. When you begin the Rechaka on the right, and
when you exhale, you must imagine very graphically that all the
substances that cause the ailment are exhaled.
In order to draw Prana in from the outside through the will-
power without the help of the lungs, you must practice the fol-
lowing simple exercise: Lie down on a couch and breathe rhyth-
mically for a few minutes. Then draw the Prana stream through
your main pores into all parts of the body. This is made possible
through a vivid imagination and a well-trained willpower. This
experiment must be repeated until you actually feel that the
Prana flows into the body. Then direct the Prana stream in the
aforementioned manner through all the bones, nerve-passages,
organs, etc. Conclude this exercise with rhythmic breathing.
In order to awaken the psychic sense, while you are in one of
the Yoga postures, direct the Prana stream during Kumbhaka
from the solar plexus into the spinal column to the pineal gland
at the base of the brain. Flood this area for a few seconds vigor-
ously with Prana. You must feel this; then bring into play your

126
powerful will-concentration so that your psychic sense opens up
and makes you clairvoyant, clairaudient, etc. During your Re-
chaka (right nostril), you must vividly imagine that you have
been successful. Then you must mentally experience in rapid
succession and with graphic clarity how the abilities which you
desire begin to take affect. The entire breathing processes of Pu-
raka, Kumbhaka and Recheka must be repeated seven times.
However, it goes without saying that these exercises will not give
you the desired effects the very first time you practice them. The
powers that are set into motion must first produce the physical
conditions, and it is a completely individual matter how long it
takes until the desired success is achieved. With a little patience
and perseverance, which should no longer be foreign to the stu-
dent, you will always reach your goal. These exercises, where the
Prana stream is directed through the willpower to various points,
while assuming a particular posture in order to achieve a particu-
lar goal, is called Pranayama. Pranayama must never be practiced
after a meal, after excitement or upset no matter what kind, and
never directly after any kind of pleasure. Before he begins with
this very important exercise, the neophyte must have total peace
of mind for at least a full hour, and he must be in complete har-
mony. The best time for this exercise is the morning and evening
hours. Pranayama, for the purpose of attaining psychic powers,
will be supported by additional special exercises that will be de-
scribed in later chapters.
For the student to achieve total health, we shall unite the five-
point physical exercises mentioned at the start of this chapter,
and the breathing exercises with Pranayama, which belong to the
Hatha Yoga system. During each of the five physical exercises,
while he holds the Kumbhaka, the student must direct the Prana
stream into the part of the body that has to perform the physical
exercise. In exercise one the Prana stream must be directed into
the arms; exercise two, the legs; exercise three, the lower body;
exercise four, the upper body; and in exercise five, the Prana
stream must flow throughout the entire body. During Recheka,
the student must have the vivid imagination, which must be free
of all doubts, that during exercise one and two, great vital ener-

127
gies begin to develop in the limbs, the blood circulation im-
proves, anything that blocks the body fluids is removed, and the
bones and muscles are getting stronger, and so forth. Exercise
three influences the lower body the digestive and reproductive
organs. Here you -
must imagine that all these organs enjoy perfect
health. Here you must be completely confident that this exercise
strengthens the digestive organs and regulates their functions,
etc.
Exercise four influences the upper body and its organs in the
same manner, especially the circulation of the fluids in the body
and the circulation of the blood, the heart, the lungs, the liver,
the kidneys, the stomach, etc. You must imagine that all these
organs are completely healthy. Exercise five encompasses the
entire body, especially the nerves. Here you must firmly imagine
that you feel healthy overall and you must be conscious of your
strength. Not only must you wish, but instead, you must firmly
maintain that you have nerves of steel, and that your body is
immune to any ailment and is flooded with strength and vital
energy. Once you have concluded these five exercises, lie once
more on your back on the carpet. Breathe for several minutes
rhythmically and draw the Prana stream through your main pores
into your entire body with the powerful will that the skin
functions of your entire body are regulated in a most beneficial
manner. Then rub yourself down with a towel and get dressed.
This is followed by a full and deep breathing exercise, and
during Kumbhaka let the Prana vigorously go through the body
up and down. Now rest for a few minutes and breathe
rhythmically. These exercises should be practiced at least two
times a week, and they will be very beneficial for the rest of your
life.
It is not absolutely necessary to focus on the base or tip of
your nose during the Pranayama exercises. You can also focus on
a black circle on a white background, which is attached to a wall.
When you practice the Pranayama to develop your occult powers
you must observe that during the Kumbhaka, the Prana stream
for clairvoyance and clairaudience must be directed alternately
into the pineal gland and the solar plexus. To achieve a higher

128
level of sensitivity, the Prana stream must be directed into the
solar plexus. For psychometrical abilities, you must direct the
Prana stream alternately into the brain and the solar plexus.
There will be additional instructions given later on in this
textbook.
Pranayama can also serve as heightened wishing power. When
the student wishes to achieve something that does not violate his
ethical development, then he can be certain that his wish will be
fulfilled if he uses the Pranayama several times. He must pay
great attention to the fact that during Puraka, Kumbhaka, and
Rechaka, he must maintain the same keen concentrated train of
thought. During Puraka, he consciously draws in Prana with the
strong wish that his wish be fulfilled. During Kumbhaka, he di-
rects the Prana into the brain and the solar plexus, and he raises
his wish to the level of an order. During Recheka, he must have
the irrefutable certainty of success; he must perceive with
graphic clarity that the fulfillment of his wish is already an estab-
lished fact. The power of the exercises increases when you face
east. Finally, it is important to know that any doubt decreases the
chances of success. This exercise must be conducted with the
power of total belief, then it will work miracles. Be very careful
not to misuse these powers! There is no greater revenge on your
body and soul than using the Pranayama for selfish purposes.

Qhapter 3
6he Od
All astral proclamations can only come about through the media-
tion of an infinite subtle substance, which was named "Od" after
the Norse god Odin, the god of worldly order, by its discoverer,
Dr. Karl von Reichenbach. Dr. von Reichenbach proved through
countless experiments, by following exact scientific principles,
that the human body exudes a shiny emanation that completely
envelops a person, and that under certain conditions, this emana-
tion is even visible and makes itself felt. Furthermore, he proved
that this Od is polarized. The right side of the body radiates in a

t29
bluish color and it is od-positive like the right hand when using a
mineral magnet, while the left side of the body emanates reddish
and is like the left hand od-negative; and thus, they are effective
in this manner. Od is a finer, more subtle pranic materialization.
This kind of odic emanation is very different in both genders. It
also shows great variations when it comes to the same sex, and it
is subject to certain changes depending on one's state of health.
The strongest and clearest emanation can be noticed when the
person is healthy, while the ailing person has a cloudy, corrupt
od.
Od emanates from all organic and inorganic bodies. It seems
that the entire universe is filled with it, even the sun and moon
emanate Od. In the human body, the Od is awakened through the
body chemistry. We human beings constantly produce Od, and
we also exude it constantly. We leave Od with every move we
make, with every breath, with our feet on the ground, with our
hands on every object we touch every substance, be it wood,
-
metal, water, clothing, etc. Furthermore, the upper part of the
human body emanates, in general, in a more bluish color,
whereas the lower part is more yellowish. When a human being
is ill, the human body emanates predominantly a yellowish color.
Every sensitive human being can immediately ascertain this fact.
Unfortunately, more than half of the population of the world does
not have this sensitivity, and therefore, cannot ascertain the fact
of the odic emanation. The only way that they will be able to see
the odic emanation with their own senses is by developing their
psychic sense. However, a very interesting experiment may give
a non-sensitive person a vague idea about the odic emanation of
the human body. If we suddenly enter a completely darkened
room in which another person is present, and we are shown the
direction of that person and he remains completely still so that
we do not discover his exact location through that person's
movements, then we will notice within half an hour (but in most
cases it will take one hour), in the direction of the person a faint
phosphorescent glow. In time, this phosphorescent glow intensi-
fies, and it will take on the outline of a human being. Unfortu-

130
nately, this experiment is not always successful, because patience
is not every person's virtue.
In accordance with all the research that has been done, we can
safely assume that the Od is the material carrier of vital energy,
because healthy Od can be transferred to an ailing body, and it
heals the ailing body. Od is also the carrier of thoughts, which is
proven by telepathy. It is predominant throughout nature, and it
shows itself as creative, formative, and invigorating, even deep
down in the world of crystals. It also does not lose its organizing
attributes when it is transferred to another organism. Up to this
point in time, the sciences have denied the existence of Od, and
they still do. However, sooner or later, they are more or less
forced to step up to the truth on account of new research. As of
late many researchers have made the effort to prove with exact
scientific principles that human beings do emanate Od. Yes, they
have even made the effort to prove the existence of Od with its
peculiar attributes and the final result was always the same,
namely, the Od was the material carrier of the will, thoughts, and
vital energy. Consequently, the Od penetrates through all physi-
cal bodies because it is such a subtle substance. It easily pene-
trates wood, metals, and all flesh. It has a great affinity with
many of the newly discovered rays.
Reichenbach was able to divert the needle of a magnetic com-
pass with his fingers without touching it, just as if his fingers
were a magnet. This odic effect has been rediscovered by a uni-
versity professoq Harnack of Halle, Germany. His experiment
proved the emanation of a magnetic force from the human hand'
When this scholar rubbed the glass surface of the compass
slightly, he noticed that the needle moved from its original posi-
tion. The magnificent, successful experiments of the former di-
rector Colonel De Rochas of the Polytechnical Institute in Paris,
whose special interest was the discharge of human Od, com-
pletely confirmed Reichenbach's discoveries. He was even suc-
cessful in taking a photographic picture of the emanations of the
human body.
We take an excerpt from du Prel's book, Magic as a Natural
Science, which is a report of de Rochas' experiments:

l3l
 "Rochas' experiments are a shining example of the modern
natural sciences immersing themselves in magic. One of
the darkest areas of magic is considered to be witchcraft.
This is being enlightened, and now it has found its scien-
tific explanation if magnetism is the carrier of the principle
of life, if it can be exteriorized and if it retains its ability of
perception. For example, since time immemorial, so-called
sorcery with pictures is well-known. Human figures were
made out of wax, and by abusing such a wax doll, the per-
son this doll represented was harmed in that manner. Ro-
chas proved that not only water, but also other, fatty sub-
stances store the exteriorized Od and thereby become sen-
sitive, which can cause harm to the person that supplies the
Od, provided the magnetic rapport continues. Rochas
placed a small statue in the exteriorized odic sensitivity
layer, and when the wax statue was pricked with a needle,
the sensation was felt in exactly the same parts by a som-
nambulist from which this Odic layer was originally taken.
Then hair was inserted into the head of the wax doll, which
was taken from the neck of the somnambulist, and the wax
doll was taken away. Rochas awakened the somnambulist
and spoke with her. Suddenly she moved her hand to the
back of her neck and she insisted that someone was pulling
her hair. This was indeed the case, but someone had pulled
the hair on the wax doll at that exact moment. Then a pho-
tographic plate was placed into the exteriorized Odic layer
and a picture was taken of the test person. When the pic-
ture was pricked twice with a needle, the somnambulist
experienced that sensation twice in exactly the same place,
namely her right hand. She screamed, and she lost con-
sciousness for a moment. When she recuperated, you could
see on the back of her hand two red marks that had not
been there before, which corresponded exactly with the
needle marks on the photograph. In his second attempt,
Rochas scratched her crossed hands on the picture, and
within two to three minutes the somnambulist broke out in

t32
 tears right in front ofall those present, and the correspond-
ing stigmata appeared on her hands. Suggestion or even
autosuggestion are completely out of the question, because
Rochas had turned around when he scratched the picture
with the needle, and the somnambulist had no idea where
Rochas had scratched the picture.
"Once Rochas was convinced that the magnetic
emanation from his hand was a reality, and that he could
put his somnambulist to sleep by holding his hand to her
forehead, he came upon the idea to transfer this emanation
to a glass plate. Then he had one of his assistants go
behind a screen, and the assistant placed this glass plate on
the photograph of the somnambulist, whereupon she
immediately stopped speaking and fell asleep. Now Rochas
himself went behind the screen, and he awakened her by
merely blowing on the photograph. When the
somnambulist was told what had occurred, she could
hardly believe it; and she said if this experiment would be
repeated she would resist falling asleep. But when the
glass plate was placed upon the photograph a second time,
it did not take long before she fell asleep again.
"Eventually, the point was reached with these exterior-
ization experiments (at least from the point of view of the
somnambulist) that her glowing phantom (i.e. the exterior-
ized Doppelgcingert6) appeared on her right. Now the at-
tempt was to be made to prove the reality of this phantom
photographically. Therefore, Rochas took his somnambu-
list to a photographer by the name of Nadar. She was put to
sleep magnetically, and she was told that her phantom was
standing at a distance of about one yard from her. Rochas
extended his hand toward the location where the phantom
was supposed to be, until the somnambulist told him that
through their rapport she felt the touch. This proved that
now the phantom itself was touched. Rochas' hand was
now exposed to the appropriate amount of light so that the

16
A ghostly double of a living person. - ED.

133
photographer would know where to aim his camera. The
camera remained in that position for fifteen minutes, and
the photographic plate was exposed for that length of time.
During this time, the somnambulist reported her impres-
sions. She saw her Doppelgringer glowing in a bluish
color, and as far as the body was concerned, there was
hardly any difference; but the emanations from the feet and
very clearly from the face, which she saw in profile, were
surrounded by moving flames. The developed photographic
plate showed a profile, but under the nose and at the right
eye there were two spots. After examining the plate, it was
proven that the plate showed no flaws. This led Rochas to
the conclusion that perhaps the somnambulist herself had
hypnogenetic points, from where the magnetic emanation
was considerably more vigorous than on the rest of her
body. A carefully prepared experiment resulted in the exis-
tence of such points, of which Rochas had no previous
knowledge. Since the somnambulist had no such points on
her left side, it was concluded that the photograph taken
was of the phantom's right side.
"If the tactile feelings can be exteriorized, then this
must also apply to the other senses. When Rochas placed a
small bottle with a strong fragrance into water that was
charged with Od, several test persons knew what kind of
fragrance it was. But one person entered a state of ecstasy
when a small bottle of laurocera.sr,r essence (cherry laurel)
was placed into the water. This reminds one immediately
the part laurel played as far as Pythia in Delphi was con-
cerned. When Rochas took a solution of Glauber salt and
held it in the vicinity of the arm of the sleeping somnam-
bulist, and without her knowledge the solution was crystal-
lized by a third person, immediately the somnambulist ex-
perienced a contraction of that arm with severe pain.
Twelve days later, the crystallized substance was pierced
with a dagger. The somnambulist in the next room felt the
stab and screamed.

134
 "During his early experiments Rochas unknowingly
made an error instead of subjecting the liquids that were
-
charged with Od to their natural evaporation process, he
poured them out the window into the backyard. He did this
one night when it was freezing outside after he had ex-
perimented with this liquid on two test persons, which he
had asked to come back the very next day; but they did not
come. On the second day, with the greatest effort, one of
these test persons appeared at Rochas'house looking quite
ill. She told Rochas that on that night both of them were
befallen by colic, and they could not get warm and had
been cold and frozen to the very bone."

The Od is also individual. It is influenced by the psychic

nature of the person. It changes the fundamental shade of the
color in accordance with emotional frame of mind. In the
magazine, Extrasensory World, in an article titled Human
Emanations and their Specter by J. Stenson Hooker M.D.,r7 he
reports that the rays that emanate from very passionate people
are, in general, a deep red. Whereas, in people who are good and
do good and this forms the foundation of their life, their
emanation is pink; a profound thinker is a deep blue; those who
love the arts and better surroundings, is a yellow; when someone
is somewhat depressed and worried, it is gray. Whoever lives a
depraved, low-minded life emanates dirty brown rays; a
religious, kindhearted person emanates light blue; and a physical
or astrally sick person emanates dark green, etc. These colors
appear on the periphery of the emanation, with which the body is
surrounded in the shape of a bag. Even though these colors
change, they do not change in any way the basic color, which is
on the right side bluish and on the left side reddish.
In accordance with Reichenbach, in a dark room the human
eye appears in the beginning completely without light; but in
time it begins to glow, and the more the person becomes excited,
the stronger are the thin rays that emanate from the eye. There-

r7
Originally published in The Lancer. - ED.

135
fore, psychic excitement increases the Od emanations, but it also
changes the quality of the Od; also the thought power has an in-
fluence on the odic emanation process. The more a Magnetopath
concentrates his thoughts on his manipulations, the more power-
fully will he transfer his Od. It will also be qualitatively and
quantitatively much more favorably in tune with the intended
purpose.
The Od is completely individual. When a number of people
each magnetize a glass of water, each glass of water will taste
different. It has happened that a very sensitive person was invited
to a party where quite a number of people were present, and
where the guests did not know each other very well or not at all.
The sensitive person asked the guests for small objects, such as
rings, jewelry, gloves, etc. which did not disclose the owner;
however, with the condition that these objects had been carried
by the owner for a while on his person. Then the sensitive person
took all the objects and mixed them all up, and surprisingly, he
gave each object back to the original owner without making one
mistake. How did he do this? As soon as he touched an object
which was saturated with Od, he was immediately connected
with the Od of the owner, and he was irresistibly attracted to the
owner. A very sensitive person can recognize the individual qual-
ity of the Od even when the Od is mixed with other emanations.
Everything radiates! This statement can be made with cer-
tainty on account of the research that was done in this area. The
emanation and undulation theory, which has been proposed by
modern science in regards to the nature of electricity, stresses
already the existence of a very subtle matter (corpuscle, elec-
trons). There is talk in general about radiating matter. The Mag-
nale of Paracelsus, the animal magnetism of Messmer, Reichen-
bach's Od, the R-rays of R. Blondlot, Professor of Physics in
Nancy, the psycho-physical energy of the Russian, Dr. Naum
Kotik M.D. in Moscow, are somewhat identical. All physical
matter is constantly in the process of generating radiating power
on its own. The newly discovered element, radium, which can be
transformed into another element, namely helium, provided the
proof that matter generated the rays on its own, in that radium

r36
was constantly emanating rays with a magnificent force without
losing in volume. This also applies to the human body. The Od
that is generated by the human body is constantly emanated, and
it is also constantly renewed. When the Od that is emitted is in
the right proportion to the amount generated, then the body is
healthy. Most of the Od emanates from the hair, the feet, and the
hands. Whereas the emanation from the hands is extremely
strong, especially from the thumb, the index, and middle fingers.
The Od emanates mainly from the tip of the fingers in the form
of fine little bluish clouds, which circulate around the finger and
volatilize upwards. Reichenbach called these fluctuations the
"odic flame."
A sensitive person describes magnetized water as a phospho-
rescent fuming liquid, and when it is stirred with a stick, it can
be compared to a liquid fire. The halo that is seen by sensitive
persons around the heads of the so-called saints is nothing more
than powerfully emanating odic flames. The outstanding Mag-
netopath, Kramer, was often seen by sensitive persons in a dimly
lit environment with a glowing aura around his head. The proper
name for a Magnetopath would probably be "Odopath." Mag-
netopaths must have very strong mental powers and also a very
strong willpower, which would explain the strong Od emanation
in the area of the head. In any case, the Od teachings confirm
most of the Biblical miracles. Christ, as well as his apostles and
his followers, had, on account of their natural lifestyle and their
highly ethical development, an extremely abundant and healthy
Od emanation. And by merely laying their hands on an ailing
person, or by breathing on an ailing person or by merely looking
at someone, they transferred such a powerful amount of Od to
the ailing person that the harmony in the Od of the ailing person
was immediately reestablished. However, their Od was also sati-
ated with the concentrated will to heal, and that is why these ail-
ing people felt immediately well. The Od is like the light it
can be concentrated through a glass lens, but it can also be
- dis-
persed. It can also blacken photographic plates which are stored
in light-proof containers.

131
 A student who is perhaps less conversant with the occult sci-
ences should now have enough information that he knows that in
the chapters which follow and which teach magical or astral
abilities, that they can only be attained on the basis of Od emana-
tion. Perhaps the student will now understand the reason for the
demand that his lifestyle must be such that he can produce a
first-rate physical as well psychic Od in sufficient amounts.

Qhapter 4
{etepath"y

We have been taught that our thoughts are real substantial things,
and that they have dynamic effects. Furthermore, we learned that
the Od must be considered the carrier of vital energy. But you
can also transfer sensory perceptions such as taste, smell, etc. If
we can transfer vital energy and also sensory perceptions through
the Od, then it stands to reason that we can also transfer
thoughts. Telepathy, therefore, means the transference of
thoughts, vital energy and sensory perception to another
intelligence through odic mediation. Telepathy can be compared
to wireless telegraphy. To telegraph without a wire is based upon
the fact that electric waves, which are produced in one apparatus,
cause electric sparks in another apparatus which could be far
away, but which must be completely in tune with the first
apparatus. Therefore, in one station, electric waves are produced,
and they are transmitted through all kinds of obstacles to a
receiver which is completely in tune with the transmitter, where
it is accepted in accordance with the Morse system.
In Magic as a Natural Science, du Prel makes the following
statement:

" ...that every thought transference must have as its basis a

physical process of this kind, whereby the emanations of
one brain are transmitted undulatoryls and then in accor-
dance with the law of reversibility they change again into a

t8
'" They
-, move in a wavelike motion. - ED.

138
 thought, when they are received by a receiver that is in
tune, i.e. another brain. There is however a difference
when it comes to the undulations of the human brain. The
undulations receive through the will of the agent a pointed
direction, that is why telepathy can occur over great dis-
tances, whereas electric waves disperse evenly into all di-
rections and therefore they diminish in quadrature of the
distance, therefore a focus should be made, where these
electric waves could be gathered and then be directed to a
point to where you wish them to be transmitted."

Telepathic phenomenon requires, in general, the same odic

emanations. That is why most of the spontaneous telepathic cases
occur between persons which are sympathetically connected, be-
tween blood relatives or husband and wife who love each other.
However, a telepathic connection can be established among all
human beings as soon as a sympathetic relationship between
them has been established may that be through love, friend-
-
ship, having the same disposition or like interests, privately or
professionally. The more intensive the odic like-mindedness, the
greater the success. Any strong-willed individual can exert a cer-
tain telepathic influence on anyone; that is, any person who is
not able to oppose the strong-willed person with the same strong
will. This occurs even when that person is not connected with the
other person through a sympathetic bond. The main factor to
transfer thoughts is always the concentrated will. A portion of the
exercises which are to follow rest on this principle. Deliberate
telepathy requires the complete mastery of thought concentration
and the negative state for its implementation. Most odic effects
require the three following indispensable factors: the agent (the
sender, the transmitter, i.e. the exciter of the will, the positive
element), then the percipient (the negative element, i.e. the re-
ceiver), and finally, the Od (the carrier of the will, the mediator)'
The student must practice both being the agent and the per-
cipient. The student should
-
arrange it to have a person whom he
likes very much to help him with his exercises, i.e. do this exer-
cise with him. This person must be healthy and of good will. The

139
student must be certain that the particular person deserves his
complete confidence, and that this person is quite fond of him, so
that he will not cause the student any harm under any circum-
stances. The student must also arrange it with that person that he
thoroughly practices the negative and positive state of mind. The
student has the instructions that he requires available to him in
this textbook, and in addition, he can make use of his own abili-
ties to teach the person the abilities required for this experiment.
The percipient (i.e. the receiver), must never be hypnotized, so
that it can never be said that it was hyper aesthesia by those who
doubt, as far as telepathy is concerned.
As an explanation for transference of thoughts, some re-
searchers have made the vague claim that telepathy was achieved
through involuntary whispering. They say that if you think for a
long period of time of a particular number, it will become in-
creasingly difficult to suppress the faint movement of your lips.
When you concentrate intensely, the appeal to speak becomes so
powerful that the agent will whisper the number he thought
against his will, even if he keeps his mouth closed. It is an inner
whisper, similar to when you think about a song, and you sing
the song mentally. That apparently transmits itself gently onto
the speech centers, and whatever is thought can be heard by the
percipient, who is in a state of hyperesthesia through hypnosis.
But this interpretation does not find an incontestable explanation
for the transference ofthoughts in such cases when the agent and
the percipient are separated by a curtain, when they are in differ-
ent rooms, and especially, when they are miles apart from each
other.
The whispering theory can only be employed with weak-
willed agents. A person who has practiced the exercises in this
textbook has himself under control to the extent that such an ex-
planation of his experiments no longer seem appropriate. The
whisper theory also has nothing to do with thought transference,
which comes about in the form of drawings, etc. These particular
researchers examined the possibility of thought transference with
the preconceived idea that the only possibility to explain trans-
ference is that the entire telepathy is nothing more than trickery,

140
or it is an unconscious delusion. Unfortunately, that is the point
of view of the majority of the scientific establishment as it re-
lates to all aspects of occultism. What these people cannot com-
prehend, what is not confirmed by what they consider to be an
authority, and whatever does not fit into their system, does not
exist. But when these facts begin to assail them to such an extent
that they can no longer be ignored, then they force them into a
place where they do not belong. The most impossible and most
adventurous theories are then proposed as a possible explanation,
simply because they do not want to accept the simple truth,
which, by the way, will never be heard from any chair. The sim-
pler the truth, the less it will be acknowledged by any worldly
institution of learning or any scholar or professor, whose knowl-
edge is derived from the very limited physical world. Most of
these people are not even in possession of their own thinking,
nor are they capable of forming their own judgment. The only
thing they consider to be true and untouchable is what some sci-
entific authority with his infallible conceitedness tells them to be
the truth.
We are not exaggerating at all. If these circumstances were
not that way, then the mad, mind-brutalizing materialistic ideol-
ogy would not have proliferated to this extent. Fortunately, there
are some unabashed researchers who confirm telepathy to its
fullest extent. In Gurney's, Myers', and Podmore's book, Phan-
tasms of the Living, there are more than 700 certified cases of
telepathy listed. A committee of the Society of Psychical Re-
search in London did outstanding research in the area of telepa-
thy and published in The Proceedings of S.P.R., Volume One, a
magnificent report about these experiments in which telepathy is
acknowledged. Especially noteworthy are the numerous experi-
ments by Professor Richet and Professor Sidgwik.
Agrippa von Nettesheim states: "It is possible for one human
being to transmit his thoughts to another human being in a com-
pletely natural manner without the mediation of a spirit. This feat
can be accomplished in the shortest period of time no matter how
far, and even when the distance is unknown... I know how this is
done, and I have done it quite often. The Abbott of Tritheim also

141
knows how this is done, and he has done it too." (Du Prel, Magic
as a Natural Science)
In India, this wonderland, telepathy is used quite frequently. It
was used when England was at war with Afghanistan. The Hin-
dus knew the outcome of the various battles always a few days
earlier than for the official notification. The English government
investigated this peculiar fact, and it turned out that several Hin-
dus had transmitted the events from the battlefields telepathi-
cally.
Telepathy can be carried out in the following manner:

1. When the agent is in a waking state, and he transfers some-

thing he imagines in his mind to the percipient who is also in
the waking state.

2. When the agent is in a waking state, and he transfers some-

thing he imagines in his mind to the sleeping percipient as a
vision in a dream.

3. When the agent is in a waking state, and he transfers some-

thing he imagines as a visible phantom to the percipient who
is in the waking state.

4. When the sleeping agent transfers what he imagines to the

waking percipient as a visible phantom or as an inspiration.

5. When an agent, who is not in physical form (i.e. a departed

agent), transfers something he imagines to a living, waking
or sleeping percipient as a visible phantom or as an inspira-
tion (notification, dream, warning, etc.).

Point 1 is the subject of the exercises which follow. The exer-

cises in Point 2 are taught in Chapter 5, Part Two of this text-
book. Points 3, 4, and 5, are discussed in Part Three of this text-
book, because these abilities require the spiritual development of
the third level of this textbook, the Mastery. In order to achieve
the transfer of thoughts, it requires a great amount of self-

t42
confidence, but mainly it requires a well-developed willpower.
The belief that you will be absolutely successful promotes the
success of the experiment tremendously. On account of the exer-
cises the student has previously practiced, he has become accus-
tomed to patience; and he will certainly not spare any persever-
ance, because we know from experience that it takes quite a
while until perfect results are achieved. This can, as well, be at-
tributed to the fact that the student is dependent on another per-
son as far as these telepathic exercises are concerned. And this
person is perhaps not as strong-willed as he, because the possi-
bility exists that this person has not practiced the exercises ofthe
first part of this textbook. In spite of these circumstances, suc-
cess will not be far off, when these exercises are practiced in a
diligent, regular, and orderly manner.
You must remove yourself from all doubts. At the same time,
you should not become infected by the doubts of other people
either. For this reason alone, it is highly recommended to tell no
one about these exercises. Only when you have been successful
for many times, and you have attained absolute certainty, are you
allowed to demonstrate this experiment, whereby you are guided
by only one consideration, to convince the disbeliever.
Furthermore, once more it must be pointed out that both
participants, the agent and the percipient, must have a great
sympathy for each other. A harmonious friendship must exist
between the two. Should the two participants be siblings or any
other blood relative, then success can be achieved much sooner.
Also, in the case of husband and wife, provided of course they
love each other, success can be achieved much sooner on account
of the mixing of Od. The more the Od quality of one person
resembles the Od quality of the other, the greater the certainty
that the results will be satisfactory. It must also be understood
that at least two hours before the exercise, the purest soul
harmony must prevail between the participants. Furthermore, the
two participants must be healthy, because a physical
indisposition has a disturbing effect and can lead to failure.
Initial failure is to be expected, but do not consider them to be
failures. Under no circumstances should you be disillusioned by

143
these failures. The possibility exists that later on you can men-
tally contact your friends and relatives whenever you wish, no
matter how far they are, should it be worth the effort. The student
should also keep in mind that he has it completely in his hands,
once he has acquired the ability of thought transference, to help
his fellowman and do much good with this acquired ability. The
more people are serious about telepathy, the more people will
endeavor to stride higher ethically, because as we already know,
a disharmonious person will never be blessed with success. Dur-
ing all telepathic experiments, the student must constantly make
use of the rhythmic breathing method, because it will accelerate
the rate of success, provided the percipient we have chosen for
this experiment practices thought concentration and the negative
state. It is also the task of the student to continue to temper his
will in respect to the concentration.
We have an excellent opportunity to practice telepathy when
we walk behind a person on the street. We focus on the back of
his head with the firm will that he should turn around. We must
not stray with our thoughts under any circumstances, whether
that be because ofthe outer appearance ofthat person or through
other things in our vicinity. We must maintain this thought to the
point that the thought penetrates its way into the brain of the per-
son in front of us. Yes, we must even imagine how our thought,
as a physical thing, penetrates the back of the head and settles
down in his brain.
It is obvious that initially these experiments are not blessed
with success, but that is of very little consequence. Even though
no visible results are achieved, the purpose of honing your will
has been achieved. By the way, you can be assured that in most
cases, even when the person does not obey your wish to turn
around, that person will feel an astral influence which he or she
cannot explain. The beginner can consider this to be a successful
experiment in thought transference. This exercise should be prac-
ticed several times every day, whenever the opportunity arises,
on the street, in the theater, or in a restaurant, etc.
Once you have achieved some proficiency in the transference
of the will, then try the following experiment, which is already
somewhat more difficult: When you are walking on the street and
a person is coming towards you, force that person through mere
mental willpower, to walk by you either on your right or left
side, whatever you might decide. Look that person directly in the
eyes and as quickly as possible transfer the order, but with all the
willpower you can muster: "You must pass me on the right!" or
"You must pass me on the left!" This exercise might not bring
the desired results immediately. This exercise is already some-
what more difficult, since we did not have the opportunity to in-
fluence that person for a longer period of time, and because we
transferred our will from eye to eye. This is where the exercise,
which we learned in the first part of this textbook, the magnetic
gaze, comes to our aid.
That person will, however, feel very much influenced and will
become somewhat confused. The manner in which that person
expresses this inner feeling of uneasiness, which is the result of
your will concentration, is by his or her indecision on which side
to pass by you. And that is certainly already an acceptable suc-
cess. However, it would be better if you initially practice both
these exercises on streets which are not too busy, because you
might expose yourself to too much danger if you are not paying
attention to the traffic as it would divert your attention too much.
After some time, in addition to these kinds of experiments,
you can also do another one. Ask a good friend or a relative who
lives in your vicinity and with whom you have a good relation-
ship (perhaps in the same house or close by), that he or she takes
twenty to thirty minutes in the morning or in the evening at a
particular pre-arranged time to sit down quietly. The morning
and evening hours are best for this particular exercise. During
this time, that person must not be occupied with any kind of
mental or physical work, and as much as it is possible for that
person not to think of anything at all during that time. At the
same time, the student sits down quietly in his room and calls
forth a picture of that person in his mind. He must also make the
effort to retain this picture during the entire exercise. Then with
the greatest concentration of which he is capable, he concentrates
so that this person performs a particular chore.

t45
 Initially, you will not have the literal success that you might
expect. However, you will find out from that person to what ex-
tent he or she was influenced. Once we have attained the neces-
sary powers, then we choose a person who lives farther away. We
must also be fond of this person. These exercises should be con-
tinued for a longer period of time two to three times a week. It is
also a good idea, while we experiment with this person who is
farther away, to imagine that this person is connected to us by a
wire or pipe through which we transfer the thoughts to the per-
cipient.
Now imagine what that person looks like. You must have the
percipient's image clearly in your mind. Then make the attempt
to visualize the percipient in his or her room sitting there in his
or her passive posture, and now speak to the percipient first ver-
bally and later on in your spirit. While doing that, you must not
forget the illusion that you are connected with the percipient by a
wire. In the beginning, the practice of influencing the percipient
at a distance should be done in a restful position while relaxing
all your muscles and should be done in total seclusion. Always
find out from the percipient if you were successful.
In the meantime, your initial partner who practiced the
thought concentration and the negative state should, by now,
have reached the point that you can experiment with him or her.
Should the aforementioned exercises up to now have been with-
out any particular results, the power which the student has at-
tained through these exercises will now be of benefit to him.
The receiving partner (the person who experimented with you
first) sits with his or her back to you. Now stand close behind
your partner and take a small object into your hand, of which the
percipient, who must have his eyes closed, has no idea. Look at
the object in every detail and project the image of that object di-
rectly into the back of the head of the percipient. The more you
are able to concentrate in this manner, and the clearer the image
of the object which you project, the more certain you will be that
the object will appear before the spiritual eye of the percipient.
However, in most cases this will occur only after you have re-
peated this exercise several times and then only as a shadowy

146
picture that is not complete. However, once that has been
achieved, during subsequent exercises the picture becomes
clearer and more distinct, to the point that the percipient can al-
most touch it, and then the percipient will be able to recognize
and describe the object with certainty. In the beginning, do not
change the object until the percipient has a completely clear pic-
ture of it. It should go without saying that you never disclose to
the recipient what kind of object it is, and after the exercise, the
student must always carefully hide it. Of course, as soon as the
percipient has recognized and described the object, then experi-
ment with another object. Since you have been the agent or
transmitter and your partner has been the percipient or receiver
for a while, perhaps you feel that the time has come that you
have had enough practice, and that your partner is ready to
change roles. Then the agent will become the percipient and your
partner becomes the agent. And now he or she will attempt to
project the image of an object to you.
However, this experiment will be somewhat more difficult,
because your partner, who is now the agent, might not have
reached the level of control as far as thought concentration is
concerned. But on the other hand, you will be able to accept or
perceive the image he or she projects much easier since you have
the ability to assume the negative state to a much higher level of
perfection. Once you have achieved the desired success, then
switch roles several times again. And when you no longer make
any mistakes in your respective roles as agent and percipient, as
far as the identification of an object is concerned, and both of
you are on about the same level, then you can begin to project
things which are not three-dimensional by practicing the follow-
ing exercise:
Without the percipient's knowledge, the agent draws on a
piece of paper simple shapes and figures. The percipient, who
now has his eyes open, draws the impressions he receives on a
piece of paper. This experiment must be continued until the
drawings of the percipient are completely identical to the draw-
ings of the agent. Once this occurs several times, you may switch
roles. This must be practiced until both partners have developed

t47
the same proficiency. Then begin the next exercise with a deck of
playing cards. Start with the king, queen, jack, and ace. Once
that is achieved begin with the suits, such as clubs, spades,
hearts, and diamonds. Then use dice for this experiment,
whereby the percipient must see with his or her spiritual eye the
number on the upper surface of the die. From there proceed di-
rectly to numbers. Take from a calendar the numbers from one to
ten and glue them on a small piece of cardboard. Then proceed
exactly as you did when you projected the image of an object.
Now select a number and project it into the brain of your partner.
Do not change the number until the percipient has properly iden-
tified the number you selected. Once this experiment meets with
success, switch roles. As soon as both of you have become profi-
cient, then you no longer use these numbers. Instead, imagine a
number and then project it. Again, in the beginning, this is
somewhat more difficult, but you will not fail with patience and
perseverance.
It would be a good idea to repeat, now and then, the earlier
telepathic exercises to reinforce them and to attain a particular
certainty of the abilities you now possess. Once you have
achieved the transfer and reception of the numbers, which you
imagined without any problems, change over to colors. Begin
with bright colors, then proceed to smell and taste by thinking
about it, and then transfer these concepts to the percipient. This
exercise leads you to single words and eventually to entire sen-
tences.
This is the most difficult exercise. It will be of help if you
select small sentences which consist of not more than two or
three words. Write them on a piece of paper, so that you have the
sentence right in front of you. When you have been successful
with these small sentences proceed to larger sentences. In the
beginning, you should write these sentences on a piece of paper
too. Once both partners have achieved the desired proficiency
that they can easily transmit and receive all thoughts (long
sentences should be avoided) then proceed to the transfer of
thoughts, eye to eye. Once the results of this exercise are
favorable, it is time to place a physical obstacle between the

148
participating partners. In the beginning, it can be a screen or a
blanket.
Now begin from the very beginning, starting with the trans-
ference of objects, and follow the sequence as described in this
chapter. The agent must visualize the percipient in his mind, be-
cause he is not longer visible; and he must imagine that he is
connected with him through the Od. Also, the participants should
be connected with a cord, whereby the agent holds one end in his
hand, and the percipient holds the other end.
Once these experiments succeed to the satisfaction of both
participants, then the distance between the two can be extended,
and one psrson can go into another room. When it becomes more
expedient, then the distance between the two can be extended
again. The agent will now telepathically transmit to the percipi-
ent mainly tasks, which the percipient has to carry out. This is, at
the same time, a way to determine whether the telepathic trans-
mission was properly received. It must be understood that the
telepathic connection between the two participants must be in-
creased to the utmost possibilities. The participants must reach
the point that entire letters can be transmitted even over the
greatest distance.
The duration of all the exercises described in this chapter
should not last any longer than one hour, and any strain must be
avoided. The agent must not extend his concentration much over
ten minutes. After that, he should pause briefly. If the object or
the image has not been received within the ten minutes of
concentration, the agent can repeat the experiment. However, you
can, if time and circumstances allow it, do these exercises every
day; they should be done at least three times a week. The
practical utilization of this astral ability is truly unlimited. For
two people who are diligent, who do not spare the effort, and
who achieve a kind of virtuosity in telepathy, a separation no
longer exists, even if walls and mountains are between them.
Yes, not even an ocean would be able to separate them. If two
people are connected by true love, and they stride upwards to the
light in the same manner and walk on the same path, they will be
taught in another chapter that not only can they make contact

149
with each other telepathically if they are separated from each
other physically, but that they can also see each other as often as
they wish, as soon as they have acquired the ability to project
their astral bodies.

Qhapter 5
cldeatistic and {pr o ducing
$Qnism $r eams

Intentional Dreams which are True

We understand under idealistic monism to become completely
absorbed with one thought or the absolute predominance or su-
premacy of one idea. We can remain permanently in this state;
yes, it can last for an entire lifetime or for just a short period of
time until we have reached the goal which is determined by ide-
alistic monism.
All outstanding personalities in history had, in a certain sense,
control over idealistic monism. They had given themselves a
task, a certain goal, which became their purpose in life. All their
thinking, all their wishes, and all their activities were directed
only towards reaching this goal. That is how they succeeded in
achieving something that seemed impossible, by constantly
concentrating on their goal and eliminating all other interests
which could have diverted their energy. This increased the
various abilities of the particular individuals to such an extent
that they completely reached their goal no matter how high it
was, even if it seemed unattainable to all others. Not only
ambitious are individuals subject to idealistic monism, but entire
nations as well. The fashions that prevail, the various opinions of
the individual nations about morals, the customs and way of life,
justice(s) and injustice(s), the general character of a nation, and
many other occurrences of public life, which at times have a
determining effect on entire countries, are all examples of
monism. What else could it be other than an idealistic monism
that has seized the masses? Is it not an absorption of all the
people into one common idea?

150
 Idealistic monism is an excellent, effective method of auto-
suggestion. A hypnotized person endeavors to fulfill everything
that the hypnotist asks of him. Our astral being is forced, in the
same manner, when we take the idealistic monism with us into
our sleep through which we give idealistic monism an assign-
ment which must be solved in any way possible, no matter what
the method. This assignment exerts a tremendous pressure on
idealistic monism, and it must take over this absolute, predomi-
nant idea as soon as the day consciousness becomes extin-
guished. Therefore, the soul will do everything in its power to
get rid of the pressure with which it is burdened and which is
caused by the will, which is focused on a particular task. By ful-
filling what the will demands, it gets rid of the pressure. The
more we understand how to concentrate our thoughts on our
work while we are in a waking state, the more we will be able to
eliminate all distracting and disturbing influences, This will then
give us the opportunity to direct our spiritual currents or mental
currents, without diversion, to our work, which will thus become
much more perfected.
The more we are able to concentrate on one single idea before
we fall asleep, and the clearer we can take this idea as our abso-
lute last thought into our sleep, the more assured we can be that
we will be successful. For example, before falling asleep, if we
concentrate on the fulfillment of a wish, the solution to a prob-
lem, or to find an explanation to something we do not under-
stand, then as soon as we have fallen asleep, our astral con-
sciousness is so much affected by that, that it finds itself in a
state of duress. It will do everything in its power to liberate itself
from that state. While the astral consciousness is under this pres-
sure it will influence the motor nerves and the body, and let the
astral abilities that are less bound to time and space carry out the
work. Or the astral consciousness will produce a vision in a
dream for us, which contains the solution to the particular prob-
lem. Many times we clearly and distinctly know in the morning
the solution to the particular problem, while the day before our
mind struggled in vain.

151
 The idealistic monism that we take with us into our sleep
causes a considerable increase in our normal mental powers, but
is also releases the magical abilities that are at rest within us.
Therefore, for the student of the magical sciences, this state is an
invaluable aid, similar to the negative state. That is why you
should make use of it as often as possible, because the monistic
sleeping state also triggers clairvoyance, and through this, gives
us a cognizance of which we are not capable of during the day in
our waking state. Idealistic monism can elevate us over time and
space, without having to reach for the reprehensible hypnosis,
which subjects us to the control of another person while we are
in a state without our will. The monistically-influenced sleeping
person can derive the greatest benefits for his practical life. For
example, how advantageous would this state be for an artist, for
a scholar, for a businessman, for any profession or person, pro-
vided it is used properly. It cannot be used for evil and egotistical
purposes, because when it is applied for those purposes, it will
fail.
All magical abilities that are taught in this textbook could be
misused for evil purposes, but only when one other condition is
met which is well known to this author, and which I shall
-
never disclose to the public for ethical reasons. It is the same
ladder on which you can reach the depths and the heights. The
only difference is that the one who wishes to ascend has to be on
guard for different obstacles than the one who is on the descent.
Whoever knows nothing about the circumstance which I
mentioned will, fortunately, derive very little benefit from this
textbook should he decide to use these abilities for low and
ignoble things. Although the magical abilities can serve the
student's physical life to a certain extent, under no circumstances
can he go beyond these limits, if he does not want to cause great
harm to himself. Even idealistic monism can serve us in our
given profession; especially brainworkers can make use of it in
the most advantageous manner. In the morning, they will enjoy
the intuition they have received, or they find those problems
clearly and distinctly solved which were very close to their heart.

152
The author has received, through this state, much important
enlightenment, which he could not have received any other way.
It is also extremely easy to learn while we are in this monisti-
cal sleep. We all know from our schooldays, just before we went
to sleep, that we read once more the next day's assignments, and
then we put our homework or assignment under our pillow.re We
did this instinctively and, in most cases, it worked beautifully. Of
course, this only occurred in those cases where we concentrated
to such an extent on our assignment that we took it with us as our
last thought into our sleep. We did not know that as soon as we
closed our eyes and fell into a slumber that the astral body began
its work, and that the assignment which we had learned and un-
derstood only partially, became firm in our mind. The result was
that in the morning after reading it once more, we perfectly un-
derstood our assignment, as if we had studied it for hours in our
waking state. Even putting our homework or assignment under
our pillow is not as simple-minded as it seems, because it was
soaked with our Od. Therefore, it was directly connected to us
during the entire night, and that came in very handy for the mys-
terious activity of our astral body.
In his book, Miracles and the Secret Sciences, Dr. Berndt
makes the following statement on page 202:

'oFurthermore, it happened quite often that problems were

solved in a dream that could not have been solved in the
waking state. However, it is absolutely necessary that a
concentrated effort was made before on the particular
subject matter while in the waking state, regardless if the
concentrated effort concerned scientific or practical
problems. The spirit who is not satisfied on account of not
having the problem solved, continues to work during sleep.
And from time to time the solution to the ptzzle appears
like a flash of lightning. This can also happen in our
waking state while we are engaged in an entirely different
activity, that the solution to the problem comes to mind

le
This was an old custom in Europe. - ED.

153
 completely unexpected. We can find these types of dreams
published in countless publications."

We shall show a few examples, which were notarized, as to

how well idealistic monism realized itself even though it was
employed merely instinctively. Kerner's Letters from Prevost
XII, Folio 83 gives us an account of the following:

"A bank clerk once forgot to enter a certain amount of

money into the cash ledger, an amount of money which he
had paid out to a customer. After nine months at the end of
the accounting period, this amount was missing; he could
no longer remember that he had paid it out. Now the only
solution was to replace the missing money. In this hopeless
situation and after trying for several days to find and trace
this error, he went to bed one night and he began to brood
about how this deficit in his cash ledger could have oc-
curred. While these thoughts went through his mind he
could not sleep, but finally he fell asleep. He dreamed of
the person to whom he had given the money, and which he
had forgotten to enter into his ledger. When he awakened,
he remembered the entire incident; and a few hours, later
he corrected the mistake in his ledger."

Furthermore, Kerner reports another incident in his book

Magikon 111, Folio 353, about a physician who could not help a
dear patient of his. His remedies and his knowledge completely
failed, and it caused him to worry greatly. One evening, he tossed
and turned in bed trying to find a remedy to help his patient, but
it was in vain. He was very sad when he finally fell asleep. He
dreamed that he was reading a book in which there was a remedy
that was described in detail and the manner of treatment that
promised healing for his ailing patient. The physician prescribed
the remedy, and he adhered strictly to the healing therapy and
was fortunate enough to save his patient.
On page 168 in Kerner's Magikon 4 we find another exam-
ple. Someone asked his friend to lend him a plan. Unfortunately,

154
the friend searched for the plan but he could not find it. He was
upset over it, because he thought that his friend might think that
he was not very obliging, and he fell asleep with that thought in
mind. He dreamed that he was opening a container, and under all
kinds of other papers, he found the plan at the bottom of the con-
tainer. Soon after the dream, he awakened and actually found it
to be so.
The physician Magneus states in his writings De Tabaco C.
VI, Folio 86 that whenever he concentrated on a patient before he
fell asleep, that he was shown in his dream an infallible remedy.
Whenever he used that remedy, it was always successful.
Wherever it is not possible for the astral body to influence a
person through a dream, then the monistic order is realized
through a sleep activity. Artists and scholars who fell asleep due
to exhaustive mental work, found their work completed in the
morning, even though they left it the evening before uncom-
pleted because they encountered a difficult point in their work.
They were quite upset about that, and they took the effort to
overcome this part of their mental work as effective, idealistic
monism with them into their sleep. This released a state of
sleepwalking, the consequence of which was freer and greater
intellectual abilities through which the problem was solved. Even
for this occurrence there are many known examples, which
proved to be true.
Government Secretary Hoppe completed an exam in his sleep
to his great satisfaction. (Schindler - Magical Spirit-Life, page
2s.)
In the Magazine for Experiences in Psychology, Volume III,
page 88, Professor Wiihner reports the following:

"When I was a student, I was given the assignment to turn

a particular thought into two Greek verses. I did not suc-
ceed and subsequently fell asleep. I dreamed that I carried
out my work in an excellent manner. When I awoke, I did
not think right away of my dream, but when I went back to
my assignment, to my great surprise, I found my assign-
ment completed in my own handwriting.

155
 "The same thing happened to Professor Reusch. After a
futile effort in the evening to work on a lecture, he became
tired and went to sleep. In the morning he found the lecture
completed in his own handwriting."

The following cases are very interesting, because the

idealistic monism which was carried over into the sleep triggered
clairvoyance. The first example comes from the Magazine for
Experiences in Psychology by Moritz, Volume IV, pages 75 - 78:

"A large amount of money was stolen from a bank, and a

particular clerk was made responsible for the theft. The
thief was a fellow worker, and he had escaped with the
stolen money. However, the bank clerk had been unable to
replace the money, and he asked all his friends and even
his acquaintances to help him cover the loss. But no one
was willing to help him. His worries increased
considerably, because the day of the audit came closer and
closer; as a matter of fact he had only a few days left. That
night, he had a dream. It was like someone was speaking to
him, telling him to go to a certain street, where he would
find a certain house. In his dream, he saw the house and
the houses in the vicinity very clearly, so there was no
reason for error. Upon entering the house, he was to go up
two flights of stairs, and he was also warned to be very
careful when walking up the second flight, otherwise he
could fall. He was told that if he did that, he would receive
the amount of money he required. The next day, one of his
friends visited him. The bank clerk told his friend about his
dream, and the friend told him that he knew who lived in
the particular house on the second floor. However, the
bank clerk had no idea who lived there. After his friend
had told him that, he vaguely remembered that he had seen
the man who lived there only once at a large social
gathering. The bank clerk did not believe in dreams, and
on the second day, he finally decided to do what he was
told in his dream. But to satisfy his conscience, he did

156
 everything in his power to avert the upcoming calamity. As
he was walking up the first flight of stairs, he remembered
the warning about the second flight of stairs. As he was
climbing the second flight of stairs more carefully, and had
almost reached the top of the stairs, a door was thrust open
to his right, causing a rod iron gate at the back ofthe stairs
to swing open. If he had not been given the warning, he
could have easily fallen down the stairs. The bank clerk
was somewhat taken aback. He assumed that the man who
had opened the door was the man he was looking for.
Without much fuss, he told him why he had come to visit
him and to his surprise the man replied, 'Why did you not
come earlier? Just yesterday, I loaned out a large sum of
money, and I would have gladly given it to you.'In spite of
that, the man managed to give him the amount of money
which he required."

In his book, Magic as a Natural Science, Volume ll, page 263,

Dr. Carl du Prel reports the following cases:

"In the case of Trithemius, this monistic lever is clearly

recognizable. When he wrote his Steganographia, this
work earned him the reputation of a sorcerer. He wrote
about it to Arnold Bost, 'By the way, I did not learn this
from a human being, instead, through some kind of revela-
tion of which I myself am not certain. This year (1499)
was the year where I occupied myself most with these mat-
ters. I began to lose faith, and I started to consider these
things to be impossible. One night when I fell asleep ut-
terly exhausted thinking about these matters, someone ap-
peared to me and said, "Trithemius, the things which you
are thinking about are not futile matters. Even though they
seem impossible to you, neither you nor someone could be
able to invent them." And I said to him, "If that is possible,
then please tell me how?" Whereupon he opened his mouth
and taught me everything in detail and in the proper se-
quence, and he also showed me how easily it could be

157
 done, the very things I had thought about for days. By
God, I am telling you the truth, and I am not lying to
you""

Trithemius had a similar dream in his youth. His stepfather

raised him in ignorance, although Trithemius had an insatiable
thirst for knowledge. For an entire year, he asked God what was
close to his heart while he prayed and fasted. Finally, in his
fifteenth year, he was comforted through a vision in his dream,
which Trithemius calls a heavenly apparition. One night in his
sleep, he saw a young man dressed in a shining garment. He held
two tablets; on one tablet there were letters inscribed, on the
other were painted pictures. The young man said to him, "Choose
one of these tablets." Even though Trithemius did not have the
slightest idea what the letters were, he immediately chose the
tablet with the letters, because this was the knowledge which was
the only wish that was close to his heart, the only thought that
occupied his mind day and night. Whereupon the young man said
to him, "Behold, God heard your prayer, and He gave you what
you asked for. He gave you even more than you asked for."
At this point, drama and symbolism somewhat veiled these
constricted visions, but you can find many accounts in literature
concerning this subject matter. Whoever takes a good look at the
examples listed here will find basically the same pattern. Some-
one who is burdened with severe worries, or who is otherwise
severely excited or agitated and takes his autosuggestion with
him into his sleep, releases a vision which removes the worries.
Nork gives the following account of such an occurrence: "In
Paris, a businesswoman on her way home lost some very impor-
tant papers. She retraced her steps, but there was no sign of the
papers. Her loss was also not replaceable. Three days later, she
dreamed that a man dressed in red picked up her papers on a
street called Rue St. Honord. In the morning, she told her dream
to some acquaintances; and after leaving the house she saw the
man in red in Rue St. Honord, which she recognized from her

158
dream. She approached the man, who on the same day gave her
the papers she had lost back."2o
Another case that was documented in court stated, "On Au-
gust 1, 1897, in Josefstal, a summer resort, one hundred and
twenty marks were stolen from the dresser of a summer guest.
The maid at the resort was suspected of stealing the money, but
after the maid was investigated, nothing substantiated the suspi-
cion. A few days later, a woman who was a summer guest from
Leipzig, dreamed that the maid of the family from whom the
money was stolen was the thief and that she had hidden the
money in a ball of wool. A twenty mark piece was found
wrapped in paper in one ball of wool, and in another ball of
wool, a hundred mark note was found. The maid was sentenced
to five months in jail by the Munich District Court."
The basis for the phenomenon which is known as "death an-
nounced himself' (i.e. when someone is told that he will die
soon), is also a very strong idealistic monism. Idealistic monism
can also be effective post-hypnotically. The actual effect can
happen within a few days. There are a number of well-known
cases where the dying person took idealistic monism with him to
his death, and what he wished for was not realized until after his
physical death.
The monistic sleep can also be used for healing purposes. If
the will is focused every evening on one single idea (idealistic
monism) and taken over into the sleep state, it will actually make
an ailing person well provided that the ailing person completely
masters thought concentration to the extent that he or she can
eliminate any physical discomfort or pain from his or her con-
sciousness for the duration of the concentration. Therefore, the
student should diligently practice idealistic monism. In the be-
ginning, the student should practice with wishes that are not too
difficult to achieve, as for example, that you awake in the morn-
ing happy and cheerful, or that you wake up in the morning at a
particular hour. Or perhaps you can read a poem of up to eight
lines once or twice before falling asleep, and you concentrate

20
lNork: Fatalism)

159
your will on that poem so that by morning you know the poem by
heart. Then gradually set more difficult tasks for yourself. For
example, before going to bed, (this cannot be later than 10:00
r.u.) begin working on something that is very difficult for you to
do. As soon as you have reached a point that causes you extreme
difficulties, or you come to a point where you do not understand,
stop and go to bed and transfer the solution to the idealistic mo-
nism.
It goes without saying that we make use of the monistic sleep
to get rid of all our faults and bad habits and this will make our
endeavor to progress ethically much easier. In conjunction with
the higher breathing techniques, this state will be of great bene-
fit, especially when we use it to attain the level of harmony and
inner peace. However, the student must pay attention and elimi-
nate all thoughts which are capable of diverting him from his
purpose, and which have no connection to the subject matter for
which he uses the idealistic monism so that he can practice a
pure concentration, He must do his utmost to carry only his in-
tended purpose as the absolute last thought over into his sleep.
He will be successful as long as he does not cease concentrating
on the purpose until he falls asleep. During the entire time, he
must be permeated vividly by the wish that his intended purpose
becomes a reality during the night. Nothing more can really be
said about the simple technique of idealistic monism. It will not
take long before the student himself realizes the benefit of this
state, and he will learn to make use of it in many different ways.
Since idealistic monism quite often causes visions in dreams
and because dreams can also be very beneficial for the student, it
would be appropriate at this point to discuss dreams in general
and in particular.

There are three types of dreams:

l There are dreams caused by an inner physical irritation.

These types of dreams can be quite agoni zing, and they usu-
ally occur before midnight.

r60
2. There are dreams that are caused by external influences.

J. There are dreams that depict the truth which usually occur in
the morning hours.

Dreams that are caused by an inner physical irritation are inner

physical perceptions which dramatize themselves into actions. In
this sense, the blood, the nerves, and all the inner organs are
causing these kinds of dreams. If we filI our stomach just before
we go to bed, or we eat food at our evening meal that is difficult
to digest, then we will dream, no matter how we position our-
selves, even if we limit our breathing. When the nerves and
blood are excited and when we have a fever, we will also be tor-
mented by dreams. Even very subtle irritations trigger dreams,
such as the preserving and nourishing activities of the body that
do not rest during sleep. This occurs, as aforementioned, only
during the initial hours of sleep. This applies to those people who
go to sleep at the proper time, as a rule, before midnight.
It should be mentioned that everybody has these kinds of
dreams and, partly, also the third type of dream, only most peo-
ple do not remember their dreams; therefore, they claim they do
not dream. However, the content of these dreams reveals in many
cases the kind of irritations they have. For example, when you
dream of situations which depict horrible death scenes, it means
that you have blood congestion and heart conditions. If you are
pushed and shoved, or you are pushing and shoving in crowds, or
performing hard work, mountain climbing, or the danger exists
that you suffocate or drown, that means you are having breathing
difficulties. If you have any kind of blood congestion in the head
you dream of being angry, and when you have digestive prob-
lems, you dream of feasts and culinary delights. These kinds of
dreams are not very important for our purposes, but I thought
that they deserved to be mentioned. Now we shall discuss dreams
which are caused by external influences. When you are asleep
and the fragrances of flowers are carried by the wind through
your open window, in most cases that will trigger very pleasant
dreams.

l6l
 Regular, repetitive sounds (for example, the monotonous pat-
ter of rain), causes in many sleepers the illusion in their dream
that they are listening to the same melody at a concert. A storm
that rattles the windows could promote dreams that we have to
survive an ordeal with some burglars who are on the verge of
breaking into our house. Noises or sounds which are considera-
bly louder can cause you to dream of natural disasters. It is now
completely understandable that through external influences,
dreams can be caused deliberately. The student can draw certain
benefits from this knowledge, because up to a point, he can regu-
late his dream life. He can avoid all those wild, passionate
dreams, provided they are caused by internal physical irritations.
Many of our bad and evil dreams or nightmares can be attrib-
uted to the lower spiritual beings. There are times in a person's
life that he is especially susceptible to these kinds of influences.
That is the time to deliberately produce pleasant, harmoniously
exalting dreams in order to create a counter balance. It can hap-
pen for utilitarian reasons that you are forced to produce dreams
to help the memory along. Should your memory cling to particu-
lar events, sounds, or scents where you no longer remember the
details (but where you must remember the details because of par-
ticular circumstances or reasons), then it suffices, in most cases,
that the sleeper supplies the particular senses with these sounds
and scents, in order to cause a dream which reflects this particu-
lar action.
For example, should it be necessary to remember a particular
event which occurred in our youth with, let's say, an aunt, but
our memory fails us except for some vague, cloudy images of
this occurrence, we could supply the senses with a memory of a
sound or scent. What we clearly remember is that our aunt loved
the scent of lavender, and every cupboard and closet was perme-
ated by this strong fragrance, because she had this herb every-
where. In those days, when we visited our aunt, it was for us
children a special delight to go through her cupboard and to
amuse ourselves with the dried lavender flowers.
In accordance with the instructions given here, in order to
bring forth dreams, all we have to do before falling asleep, as

162
well as during the sleep, is to have a constant supply of the par-
ticular scent to trigger the dream which will show us the particu-
lar event in detail. In order to remember the dream exactly after
you awaken depends upon a good thought concentration that you
had practiced before you fell asleep. We can also use the artifi-
cial method of producing dreams for healing purposes and as an
effective educational method. This is a form of hypnosis where
the suggestion that you gave yourself comes to you dramatized
as a dream. Therefore, it is a dream-hypnosis, which differs from
the real kind of hypnosis in the respect that no coercion is used
and your freedom of will is not impaired. While the sleeper is in
this state of dream-hypnosis, he is more receptive to good advice
and instructions than in a waking state, and while he is in this
state, the vital energy can be much better influenced. The student
must not only take care of his own ethical development, but he
must also put the law of love into action and show his fellowman
the same path or at least awaken in him the wish to walk on this
path. He must also endeavor to ease his sufferings and heal his
ailments. To achieve this, he can make use of healing magnetism.
However, he can also use the art of producing dreams, because
our dream life has a tremendous influence upon our soul and
physical body.
Evil, bad, and horrible dreams upset us, and we awaken with a
feeling of weakness, tiredness, and exhaustion. After a bad
dream, it takes quite a bit of effort until we rid ourselves of the
emotional pressure that has befallen us and attain our peace of
mind again. Under some circumstances, it can happen that such a
dream determines our emotional state for the entire day and
sometimes even our actions. However, when we awake refreshed
and strengthened from a pleasant, harmonious dream, then our
soul is in a peaceful and harmonious state. We feel the after-
effects of this blissfulness for quite a while, which at this level of
our development, we can only enjoy in our dream life. In order to
keep ourselves and our surroundings in a harmonious state of
mind, we shall now make practical use of the influence of our
dream life. In cases of sickness, we shall stimulate and support
with these means the healing power that human beings possess,

163
 and we shall influence our children in this manner in their up-
bringing and in an educational respect.
In order to make this possible, we have to observe the
following rules when it comes to producing particular dreams for
ourselves, and also when we do this for other people: At least
two hours before bedtime nothing can be eaten. The evening
meal should be light and very moderate and no spirits or nerve-
stimulating beverages should be consumed, i.e. no alcohol,
coffee, teas, etc. Furthermore, at least two hours before going to
bed any intellectual efforts should be avoided. During the time
between the evening meal and bedtime, one must remain as quiet
and peaceful as possible and do as little as possible, physically
and mentally, and think only about things that are cheerful and
which make you happy. Before falling asleep, one must be in a
completely comfortable, stretched out position, never in a fetal
position. It is left to the discretion of the individual if he wishes
to lie on his back or on his side. But to lie on one's left side is
not recommended because it influences the heart, whereas lying
on one's stomach should be entirely avoided. Lie with the head
toward the north, while facing south.
You must be certain that you have a constant flow of fresh air
in your bedroom. For the purpose of producing dreams you
should not sleep in a dark bedroom, instead, the bedroom should
be dimly illuminated with a pink, light blue, or light green light.
Before and after you or the other person falls asleep, there must
be absolute quiet. Fill the bedroom of the sleeper, especially in
his close vicinity, with a delicate and light scent of flowers. Un-
der no circumstances can they be flowers that have a strong and
overpowering sharp odor. Perfume must be avoided. When natu-
ral flowers are not available, do not use any kind of substitute to
stimulate the sense of smell. Whenever possible, falling asleep
can be accompanied by soft, melodious music.
As soon as this person has gone to bed, he or she should not
speak anymore. If he wants to influence his dream life without a
confidant, then he must now practice thought concentration for
ten to fifteen minutes. Thought concentration has to be focused
on the subject of the dream. After that, listen to some soft and

164
melodious music, and frequently smell the fragrance of a flower
and think only harmonious and uplifting thoughts, which must be
focused on the subject of the dream until you fall asleep. The
thought concentration with the breathing exercises which pre-
ceded this must also contain the firm wish that you remember the
dream after you awaken. Should this experiment necessitate a
confidant, then that person, provided all rules have been obeyed,
should gently take the hands of the student into his. He should
then lean over slightly and in a clearly distinct tone, with the ex-
penditure of a certain amount of willpower, whisper in his ear the
suggestion which contains what the student is to dream. An en-
tire hour must elapse after the subject falls asleep before giving
the suggestion, so that the subject is in a deep sleep. The deeper
the sleep, the greater is the perceptiveness to influence. The
sleeper should never be called by his name, otherwise he could
awaken, or at the very least he could become restless, and the
success of the experiment would be questionable.
Should the purpose of this exercise be the removal of a fault
or to give up a bad habit, then the confidant must make it a point
to draw to the sleeper's attention as urgently as possible to the
unpleasantness and the undesirable and horrible consequences of
his bad habits or negative characteristics. And with gentle per-
suasion awaken in him the idea to make the decision to better
himself. The confidant should not influence the sleeper for more
than fifteen minutes. When the subject becomes restless during
these admonitions, stop the suggestion without letting go of his
hands until he falls again into a deeper sleep. In the beginning,
do not become discouraged by initial failures. Success will pre-
sent itself in due time. If the student wishes to influence the peo-
ple in his vicinity through dream-suggestion, then he must pro-
ceed in accordance with the above instructions. The student will,
of course, achieve faster and greater results as the confidant, be-
cause he has at his disposal a well-trained and strong willpower.
Should you wish to influence children through this method, it
is not necessary to make the above preparations. Approximately
halfan hour after the child falls asleep (children enter into a deep
sleep faster than adults) you can begin in the above-mentioned

165
manner with the suggestion. Wherever there is a very pleasant
and loving relationship between the confidant and the child, such
as a blood relative, it is highly recommended that the person
takes his position in the bed as close to the child as possible, so
that the Od of the child and the confidant mixes. Of course, the
confidant must be very careful not to wake the little sleeper.
Then the confidant must try to hold at least one hand of the child
and place his other hand very slightly on the child's head,
whereupon the admonition is whispered into the child's ear.
However, it is important that the words chosen conform to the
understanding of the child; therefore, the confidant must use
terminology with which the child is familiar.
This method of educating and rearing a child is better than all
the other methods combined. Once the confidant has gained
some practice in this method, the results will be astounding. This
is considered to be astral education. However, that does not mean
that you can neglect the physical education with the known
pedagogical methods. This is something which should be done in
addition. As far as rearing the child, you will find that after a
certain length of time, a parent not longer has to resort to the
usual means to punish a child. The ideal of true upbringing and
education is to make a child understand that he should practice
goodness, and that he wants to be good out of love for the good
and not because of rewards. Then make the child understand that
he should avoid the bad and evil things because of an aversion to
evil things, not because of the fear of being punished, which can
best be achieved in this manner. Of course, mothers are best
suited to do this, especially those mothers who are very close to
their children. These mothers can be of great benefit to their
children with this upbringing and educational method. If the
mother or father practices this method with their children, they
can spare their children many tears and much sorrow and pain.
At times, the children's concerns seem meaningless to adults, but
in the world of children, they are felt to be important. And many
harsh scolding(s) and punishment(s), that hurt the parents as
much or more than the children, can be avoided.

t66
 The art of sending a dream to a sleeper now leads us to the
third type of dream, the true dreams.2r The ancient priests give
proof of these kinds of dreams, because they understood this art
quite well. The temple-sleep of the ancients was a state of dream
that was produced by idealistic monism, which brought about a
magical vision in the form of ddjd vu at will. Through this
method, information was given about things that concerned the
future, the knowledge of which was not possible to attain in the
waking state. In order to produce these true dreams, the same
method described here was used; but in this case, the thought
concentration is especially important, and one must make use of
idealistic monism. Your wish can then be triggered in two ways,
either by symbolically imagining the dream or the solution of
your wish dramatized exactly in the form as it will occur in the
future, or as it happened in the past, depending on what we want
to know.
A dream which is based on an imagined symbolism is often
difficult to interpret. No particular rules can be established in
this case, as the interpretations are very individual. For example,
the symbolism of a snake or serpent in a dream could mean in
one case a two-faced friend, whereas in another case, a warning
to be prudent. For this very reason, books on dreams are of very
little value, and it is best to rely on your own experiences. There-
fore, record your more vivid dreams, especially those from the
morning hours and compare them with the fates and events in the
near future. Gradually this will develop into a book of dreams on
which you can rely. In addition, the dreams will be given the rec-
ognition they deserve. The so-called enlightened world robs it-
self of an excellent aid by assuming that dreams are solely of a
corporeal origin, but in reality, they give us the opportunity to
look behind the scenes ofthe existence ofour body.

'' These dreams can also be artificially produced. - ED.

t6'7
 Qhapter 6
Qlairlol ance and Qtair audience

Generally, under clairvoyance, we understand the ability to see

all that occurs in the subtle world, also known as the astral
world, occurrences that our physical senses cannot perceive in
their normal state. This applies also to the world in general and
to perceive these occurrences as pictures, be that through our in-
ner vision or through an increased ability of perception or
through the heightened sensitivity of the physical eye. Clairvoy-
ance is not bound to space or time. When the occurrences of the
astral world appear to us in pictures, and they concern the pre-
sent, you can consider these perceptions to be a viewing over
distances, i.e. tele-vision. Clairvoyance and tele-vision come
from the same source." Whoever is clairvoyant can see over any
distance (i.e. he has tele-vision), and vice versa, whoever has
tele-vision is also clairvoyant. What is more important is if this
phenomenon is accomplished through an inner vision or through
physical sight.
We have heard that the entire matter is in a continuous proc-
ess of radiation or emanation. This emanation constantly forms a
second body of exactly the same shape, i.e. the complement of
the physical body. Furthermore, we know that the condition in
which we see the form of the matter is not the only form. We
know that only a particular number of physical vibrations are
perceived by our senses, but the far greater number of various
kinds of vibrations are lost to us. If we can see these comple-
ments, emanations, and various astral kinds of vibrations and the
subtle or astral conditions of the form of the matter with our
sight, we are clairvoyant. Then, as it has been mentioned before,
this vision is transmitted by the inner sixth, or psychic sense, i.e.
inner vision. In this state, we see, so to speak, with our brain.
This is a spiritual vision which can be very clear, distinct, and
graphic. Spiritual vision usually occurs at the first level of our

22
The author makes a distinction between the two, but in actuality they are
one and the same, albeit at different levels of development. - ED.

168
development, and later on, the true clairvoyant vision can take
the place of the spiritual vision. It can develop to such a degree
that it could replace real physical vision. Except for the exer-
cises, spiritual clairvoyance does not require the physical eyes,
because the clairvoyant person who sees through the psychic
sense can see with his eyes closed, even what happens behind his
back.
Clairvoyance with the physical eyes is usually a state of de-
velopment that occurs later, and it is preceded by the inner vi-
sion. But it can also occur as an independent consequence of the
exercises. The eyes become very sensitive through the systematic
exercises, so that they become accessible to the vibrations of the
astral world. Do not think that the eyes suffer because they have
become sensitive. The normal condition of all beings is this sen-
sitive state. Our culture, our civilization, which is so hostile to-
wards any astral activities, has finally taken humankind to this
low level of spiritual development so that now we are only able
to recognize our physical surroundings; and lately many human
beings have even lost that ability. On the basis of this wretched,
completely inadequate and one-sided ability of perception we
have established our ideology, which is completely adrift and
unfounded. We have compiled a science which is full of errors,
because its foundation rests upon errors. The entire scientific
structure can be compared to a bricklayer who builds his house
without any bonding agents, without slaked lime and mortar, and
all he does is place one brick upon the other.
This sensitivity is a completely natural state, proof of which is
given to us by the animal world. The attentive observer must
have experienced that fact hundreds of times, either with his pets
or with other animals, that animals are clairvoyant. Dogs bark,
whine, pull in their tail, and show signs of fear. You can see that
they are afraid of something, of something that for us does not
exist. The same behavior can be observed when it comes to
horses. People who ride horses and coachmen have had these
kinds of experiences. Researchers have had enough opportunities
to observe a certain sensitivity among primitive people and of
their clairvoyance and clairaudience.

169
 When natural clairvoyance is increased, the next step is tele-
vision. Here time and space disappear and events that occurred
centuries ago are seen clearly and distinctly by the sensitive per-
son, as if they were to appear in the present. Even the future lifts
its veil, and he sees activities and events in the finest of detail
that will occur in the future and in exactly the same manner as he
sees them now. This is irrefutable proof that in reality there is no
time at all, only the eternal present. But even space is not an ob-
stacle for the clairvoyant person. The distances on our earth are
not even a consideration for a clairvoyant, and that also includes
all physical obstacles as well. The clairvoyant can be in a base-
ment somewhere, and in spite of that, he can clearly see an event
that takes place on another continent. For him the physical obsta-
cles do not exist. This is proof again that matter is really only in
our imagination.
Clairvoyance and tele-vision quite often happen spontane-
ously, without any practice. Most human beings have been sud-
denly clairvoyant at least once in their lives. But the majority
had the incorrect or insufficient explanation for this phenome-
non, which was that it was caused by an agitated fantasy, a visual
disturbance, hallucination, etc. Not very many will admit that the
picture they saw, which was from another plane, was as real as
they themselves were. Perhaps they will also not remember that
they themselves were the cause for this phenomenon, because
before this happened, they probably looked for an extended pe-
riod of time unknowingly at a shining object or at the surface of
the water.
The knowledge that by looking for long periods of time on a
shiny surface, or a polished gemstone, or a mirror-like object can
cause clairvoyance and tele-vision is ancient. For example, I
would like to remind the reader of the breastplate of the Jewish
high priests, consisting of the twelve precious stones, and the
prophetic springs of the ancients. Moses and Solomon had alleg-
edly forgetfulness rings, which caused clairvoyance if you gazed
into the stones for a long period of time. Perhaps they were
called forgetfulness rings, because when the person entered into
this state, a forgetfulness of that person's waking state would

170
arise. King Gustav Adolf apparently also had such a ring which
would produce clairvoyance, but it shattered just before the bat-
tle of LiJtzen. Jakob Bdhme entered into the state of clairvoyance
through a shiny pewter mug.
Catherine de Medicis knew how to make herself clairvoyant
with a mirror. Once she wanted to know who the future rulers of
France would be, and her sons appeared in her mirror, each of
whom appeared as many years as they would rule. She saw as
fast as lightning Duke Henri de Guise, and then Henri of Navarre
appeared more than twenty times in the mirror. The famous and
notorious Cagliostro apparently used a bottle filled with water to
call forth clairvoyance and tele-vision. One of the greatest seers
of our present times was Emanuel Swedenborg (1688-1772). This
great mystic claimed that he was, for more than twenty years, in
a close relationship with spirits and departed human beings. He
wrote a number of mystical works. A few certified examples of
his extremely reliable clairvoyant powers deserve to be men-
tioned here.
The following account is taken from the documents of a
Danish envoy: "Once Swedenborg was summoned by a princess.
In the presence of another envoy, who was in contact with the
Danish envoy, the subject during this audience mostly concerned
occult matters. At the end of this audience the princess, who was
endowed with a great intellect and a clear judgment, gave
Swedenborg a secret assignment which was aimed at receiving a
message from the kingdom of the spirits. A few days later,
Swedenborg appeared again at the court of the princess, and he
brought her the requested message, about which the princess was
very surprised. She had to declare the content of the message as
true, because it was a well-kept secret. Only the princess alone
knew about it, and no living person could have told Swedenborg
this secret."
There is also another report about Swedenborg's life, "At the
Swedish court a widow by the name of Madame Marteville was
presented by a goldsmith with a bill for a silver tea service,
which her husband had purchased but apparently had not paid
for. The lady refused to pay, because she knew her dear departed

t7t
husband's meticulousness in these matters. She searched for the
receipt in her husband's papers, but she could not find it. In her
predicament, she turned to Swedenborg. A few days later, he told
her that in a desk, which she thought to be completely empty,
was a hidden compartment; and in this compartment she would
find the receipt. She found the hidden compartment right away
and found the receipt, and the deceitful goldsmith was now
forced to withdraw his fraudulent demand."
Here is another account of Emanuel Swedenborg's psychic
abilities, "ln 1759, Swedenborg had just arrived in Gothenburg
from England where he was the invited guest in the house of a
businessman. They had a party and everybody was in a cheerful
mood. Suddenly Swedenborg announced that in Stockholm in the
district of Siidermalm a huge fire was raging, and that it was
spreading. He left the party several times only to return to report
to them about the devastating fire. Finally, after a few hours, he
could give them the good news that the fire was under control.
But a very peculiar thing happened. His house, which was in the
same area, was not harmed by the fire. Two days later, the news
reached Gothenburg, where Swedenborg's vision of the events
was confirmed."
The famous seeress from Prevorst (Mrs. Friederike Hauffe)
enjoyed excellent clairvoyant abilities. She lived for a number of
years in the house of the well-known physician, Justinus Kerner,
in Weinsberg. Mrs. Hauffe always saw spirits. She had the pecu-
liar ability, that every time she looked in the right eye of another
person, not only did she see her own mirror image in that per-
son's eye, but behind the mirror image she saw another image,
which never resembled her own image; instead, it only somewhat
resembled the person she was looking at. It was her explanation
that this was the image of the inner human being of that person,
and she could well have been right because the other person who
appeared behind her mirror image, was actually the astral body
of that person who showed himself to the clairvoyant eyes of the
seeress.
A. von Frankenbach's work, Bdhmeb Li.fe, states the follow-
ing: "When Jakob Brihme suddenly gazed at a pewter mug, he

172
entered into a state whereby he was introduced to the innermost
center of nature's secrets, where he could look at the same time
into the heart and the innermost nature of all creatures."
B<ihme states: "This kind of cognizance, I do not perceive
with my physical eyes; instead, I see it with the eyes with which
I can see how life within me behaves. Within this, heaven's and
hell's gates are open to me; and amidst the sidereal birth, the new
human being speculates, and the internal and external gate is
open to him."
Another clairvoyant was the English Pastor, William Stainton
Moses. Later in life, however, he had to leave his ministry for
health reasons. Until his death, he was an adjunct professor at the
University College in London, England, and he was the publisher
of the magazine Light. He was a man who enjoyed the general
trust of the people, and no one can doubt his love for truth and
honesty.
The author himself experienced many peculiar episodes with
people who were clairvoyant. There is one episode that is espe-
cially worth mentioning. A clairvoyant woman from Basel visited
the author. Without knowing anything about my family and with-
out knowing that I had children, she told me right after I had
welcomed her that she saw at my left, about the height of my
chest, a little girl. Her description of my two-year-old daughter
was very exact, and I had carried her around just before the
woman arrived. For the purpose of substantiating the existence of
the astral world, the author was also successful in reaching the
level of clairvoyance through crystal and mirror gazing.Instruc-
tions on how to achieve this will be given in this chapter.
I would also like to mention the following cases, published in
Dr. C. Berndt's book, The Book of Miracles on page 402. This is
the account of Lane, an eyewitness whose curiosity was triggered
by the English Consul General Salt:
"The Consul General suspected his servants had committed a
theft and he therefore summoned a magician. He himself selected
an errand boy as the seer, while the magician in the meantime
made the necessary preparations. He wrote formulas on pieces of
paper, and they were later burned with frankincense and other

t73
fragrances. Then the magician drew a figure in the errand boy's
hand and poured some ink in his hand and ordered the boy to
look constantly into the ink. The boy had various visions, but
they came and went; but then the guilty person appeared in his
vision, and she was recognized by her stature and clothing. After
she was arrested she admitted her offence.
"Lane was excited by these results and he continued to wit-
ness a number of these experiments. During another experiment,
the magician wrote first on a piece of paper an evocation to sum-
mon two genii and then a verse from the Koran. A boy of eight or
nine years of age was chosen from a number of boys who were
playing in the street. In order to open the boy's ears in a super-
natural manner and to have his eyes see the world which is in-
visible to the average person, the paper was burned on hot coals
with all kinds of other fragrances. The magician took the boy's
right hand and drew in the palm of his hand a magical square,
and in the square, another magical square. He wrote Arabic num-
bers in the spaces. Then he poured ink into the center and asked
the boy to look attentively at the ink. At first, the boy could only
see the face of the magician, but when he continued (while the
magician burned more pieces of papers with invocations) the boy
described a man who was sweeping with a broom, then another
scene with flags and soldiers. Finally, Lane demanded that Lord
Nelson should appear. Then the boy described a man in dark blue
European clothing, who had lost his left arm, but when the boy
looked closer, he said: 'No, the arm is attached to the chest.'
However, Nelson usually had his empty sleeve attached to the
front part of his uniform. Since Nelson had lost his right arm,
Lane asked, without making any accusations that the boy had
erred, if the objects appeared in the ink, like in an eye or mirror,
where right becomes left. The magician answered, 'Just like in a
mirror.' Therefore, whatever the boy had reported was therefore
completely correct."
Another special ability of a clairvoyant is the "sensitive diag-
nosis," which is the ability to look through and into the human
body. This ability can be achieved during the Pranayama by con-
centrating on the pineal gland and alternately on the nerves in the

174
area of the navel. This must precede the exercises which have
been mentioned in another part of this textbook; you also make
use of the strong thought concentration in that your clairvoyance
must develop in that respect. And while gazing at the crystal
(quartz), mirror, or polished surface, etc. you must focus your
thoughts on the goal you wish to attain, rather than on passivity
which is otherwise required. You must also employ the help of
idealistic monism.
Now I shall list various exercises with which you can achieve
these abilities. You can make use of various means with which
you will reach your goal with the necessary amount of patience'
Select whatever appeals to your own individuality. However, the
fastest results can be achieved with the magic mirror.

1. Clairvoyance with Crystals (Quartz)

Purchase a good piece of smoothly polished quafiz crystal 3-%to
4 inches (8 to 10 cm) in length and one inch (2 to 3 cm) in di-
ameter. Or you can use crystal glass of the same size. Place the
qtartz crystal on black velvet and gaze on the upper surface of
the quartz crystal for twenty to thirty minutes. These kinds of
exercises, as well as all the other exercises in this category, must
be practiced only in the evening. The lighting in the room must
be subdued and behind the student . Gazing at well-cut precious
gemstones in a ring will also achieve the same results.

2. Clairvoyance through Shiny Objects

Any metal sphere or glass ball, a shiny pewter plate, etc. will
awaken clairvoyance if you gaze at these objects in the manner
described above.

3. Clairvoyance produced by the Magic Mirror

Every student should make his own magic mirror. If you pur-
chased it, first of all it would be fairly expensive, and secondly,
it would be contaminated with the emanations of the manufac-
turer, retailers, and those people who handled it. Procure from a
store that deals in photographic equipment a flawless chromo-
picture glass, which is a convex glass plate of about 3-% to 5

t75
inches (9 to 12 cm) or 5-%to 8-% inches (13 to 18 cm). The con-
vex side must be thoroughly cleaned with alcohol, and black lac-
quer must be applied in a thick layer. Great care must be taken
that this layer is evenly applied. Once the lacquer has dried, if
there are still uneven areas or areas which are not properly cov-
ered, then you must apply another coat of lacquer, or minor spots
may have to be touched up. Then clean the concave side of the
mirror and put the mirror into a box. But first place a layer of
cotton into the box and place the convex side of the mirror down.
This mirror can be used in two ways. First, you can use the mir-
ror as described in Point l, in a dimly lit room; or the room must
be so dark that you cannot see the mirror even though you are
looking right at it. While gazing into the mirror you must be in
the most comfortable position possible, holding the box with the
mirror in your hands with your thumbs touching the mirror. (In-
stead of the chromo-picture glass you can also use celluloid,
which is easier to obtain, and is also easily shaped into a concave
mirror).23

4. Clairvoyance while gazing into [nk

Take a porcelain saucer and fill it with the ink and gaze into the
ink as described in Point 1.

5. Clairvoyance in Water
Fill a glass with water and envelope the glass with a black or a
red cloth. Gaze at the surface of water in the manner described
above. Or take a finely-cut water carafe and put several burning
candles around it and fix your eyes on a point that is especially
luminous.

" These instructions applied in 1906. Nowadays, there are suppliers of

plastic lenses which make a perfect magic mirror. However, the lacquer
must still be applied. - ED.

176
6. Clairvoyance on Paper
Place a sheet of perfectly white or black paper right in front of
you and gaze at it incessantly. The light in the room must be sub-
dued and behind the student.

7. Clairvoyance on a Polished Surface

Sit at a distance of about 10 feet (3 meters) in front of a ward-
robe or armoire and gaze at the polished door. The room must be
dimly lit with the light behind you. However, you must gaze at
the door in such a manner that you do not look at the door di-
rectly; instead, you look more at the air in between. Do not look
at any other object in the room. Nothing but the door of the
wardrobe or armoire must exist for the student, and he must gaze
at the door with a veiled look. The student must be in a comfort-
able position during the entire exercise.

8. Clairvoyance in a Completely Darkened Room

Sit in a completely darkened room in a very comfortable position
and gaze into the darkness, without trying to make out the out-
lines of any object in the room.

As mentioned earlier, you will reach clairvoyance with any of

the above methods, one method will be slower, while another
method will be faster. However, I highly recommend the magic
mirror, the crystal, and the polished door of a wardrobe. You can
also make use of all three methods as follows: Start in the eve-
ning first with the crystal and then in a completely dark room
with the polished door, while the next evening start with the
magic mirror, followed again by the wardrobe door. The student
will achieve faster results when he employs these three methods
in this manner, provided he practices them with the necessary
intensity. Once a person has achieved clairvoyance, he can use
almost any means to produce clairvoyance, even his mere will-
power, or by simply looking into the air without focusing on any
object.
In addition, the following rules apply to all the above-
mentioned exercises: you must breathe three times on all magical

177
 aids that are used for clairvoyance. This serves the purpose that
the objects are covered with your own odic influence. Breathing
on these objects is done in accordance with the breathing exer-
cises we have learned. At the same time you must also use the
thought concentration that you will become clairvoyant through
the object as well as attain the ability of tele-vision. Furthermore,
you must place your hands, with the fingertips downward, with
the back of your hands turned towards each other approximately
I inch (2 cm) apart, and the fingertips should be about 1 inch (2
to 3 cm) over the object. Then vividly imagine that from your
fingertips emanate strong bright shining streams of Od, which
identify with the particular object. Again concentrate on the fact
that you will soon be clairvoyant. Then with your fingertips at a
distance of about 1 inch from the object, go from the center of
the object to all sides of the object and cover the entire object
with your Od. Then make a high arc with your arms and return to
the center and repeat this procedure 5 to 7 times. Then store the
object carefully in a closed box. The object should never be ex-
posed to the gaze, look, or breath and much less to the touch of
another person. This applies mainly to the crystal and the magic
mirror; the wardrobe door is, of course, the exception to this
rule.
Breathing on the object and the magnetizing of the object
must be repeated after using it twelve times. Should you practice
clairvoyance with the water glass then these manipulations must
be carried out before every exercise, because you require fresh
water each time. It is of the utmost importance that you are in a
calm and peaceful frame of mind when you breathe upon the ob-
ject and magnetize it. It goes without saying that you must be in
a completely harmonious state of mind during the exercises, oth-
erwise, it could easily happen that you will encounter very hide-
ous visions, which under some circumstances could cause ad-
verse health effects on your physical body. Apart from the fact
that if any kind of disharmony exists during the exercises, you
are subject to hostile influences, which are not very easy to ward
off. These exercises should be practiced every day or at least
every second day, until you can record a lasting success. This

178
may already occur after a few weeks, but at times it may take
months. Once the student has reached this point, then he must
continue with these exercises and practice them at least once a
week.
During these exercises the student may allow the presence of
another person; however, he must be in the most sincere and
closest harmony with this person. This person must not and can-
not cause even the slightest disturbance and should not be in the
immediate vicinity of the student during these exercises. It is, of
course, best if the student is alone, circumstances permitting, or
when the people in his vicinity are asleep. As aforementioned the
light must be subdued. The best light is one which is used in
darkrooms, especially the lanterns'o that emit a ruby-red light,
but even this light must be dimmed as much as possible. Who-
ever can obtain dark violet glass or cylinders and puts this in
place of the ruby-red glass would promote the clairvoyance even
more so, because violet light is excellent to call forth clairvoy-
ance. For those who do not have access to such a lantern, a regu-
lar lantern that can be covered with red or violet paper or cloth
can be used. The student must take great care when it comes to
lighting the room everything must be arranged safely, because
-
the student is immersed so deeply in his exercise, that everything
around him does not exist. Therefore, he cannot pay attention to
the burning lantern; therefore, he must be absolutely certain that
nothing can happen while he practices his exercise.
The same principle applies here no one should know about
-
these exercises, except the closest family members, and only if
there is no choice because of limited quarters. Otherwise, it is
best if no one knows. Usually the stages of development are as
follows: The student will see in the magic mirror or crystal
during the initial exercises only his own mirror image.2s But as a
result of the dim light, the student's mirror image will be

2a
Candles which do not emit any fragrance were used, or a spirit lamp that
used alcohol. The student cannot use electric light. Therefore, everything
must be arranged in such a manner that it is completely safe. - ED.
25
Remember, these exercises must be practiced in the evening. - ED.

179
somewhat unclear. Gradually his mirror image disappears and in
its place, there is a dark, somewhat unstable surface. From the
dark surface figures slowly develop, first blurred and indistinct,
then the images become clearer and sharper. Initially these
pictures are whitish or yellowish. Later the shading is brighter
and resembles pale photographs, and as these visions improve,
they begin to color and take on life. Should these pictures remain
motionless, then they are not real, but are only your imagination,
something you wish to see or visual disturbances. The movement
of pictures, the activities of the figures, tells us that we are
looking at the actual astral world.
The development of clairvoyant abilities does not cause the
slightest disadvantage when it comes to the student's health. On
the contrary, the eyes become stronger. Usually men have to
make a greater effort than women, because women are better
suited for clairvoyance. However, any man who takes his devel-
opment seriously should become clairvoyant within a few
months, especially when he practices before every clairvoyant
exercise a Pranayama on the pineal gland and the solar plexus
while concentrating strongly on success and breathing rhythmi-
cally during the exercise. I must mention it once more that those
students who have attained this ability must gaze once or twice a
week into the magic mirror, crystal, and the surface of the ward-
robe, even though they will very often and at various times of the
day and during the night, see suddenly through their inner vision
and later on with their clairvoyant eyes events from the past, pre-
sent, and future. The astral world with its secrets will open up to
them, and space and time will no longer be an obstacle to their
cognizance.
What was said in regards to the vibrations, also applies to
clairaudience. The physical state of matter, the state which we
perceive with our senses, also sets sound waves into motion, the
frequency of which cannot be perceived with our physical
senses. The astral world also has sound that is outside the scale
of vibrations that we know. These vibrations form an infinite ex-
tension to both sides (higher and lower). Clairaudience means to

180
put yourself into the position that you perceive these unknown
sound waves.
Through suitable exercises, we can perceive what occurs in
the astral world, namely clairaudience. We can perceive what the
astral intelligences speak. But we will also benefit greatly on our
physical plane through clairaudience. As a clairvoyant can see
through mountains and walls, so can one who is clairaudient hear
through any obstacle or distance. This ability allows us to hear
sounds produced in America from Europe at the exact moment,
provided this level ofperfection has been achieved.
Clairaudience can be brought about in two ways, without the
aid of the sense of hearing a purely spiritual hearing, and the
-
actual clairaudience with the sense of hearing. The latter usually
develops gradually from spiritual hearing (ust as clairvoyance
with the physical eyes develops from the inner vision).
The main condition to achieve this ability is that the student
masters the negative state completely. The basis for clairaudience
is the negative state. We must make ourselves completely passive
to be able to perceive these mysterious vibrations. Spiritual
hearing is quite difficult to describe. It would be somewhat
absurd to say that it very much resembles loud thinking,
however, it is the only way this process can be described with
words. Clairaudience that is carried out with the sense of hearing
allows us to hear sounds in a muffled manner. It seems as though
there is a veil in front of our eardrums, or it seems that we have a
cotton swab in our ears. However, it does not resemble the
feeling of partial deafness, because you can distinctly hear the
finest and most delicate sounds; but it sounds as if there is a
small obstacle between the ear and the sound waves that rush in.
Quite often clairaudient people do perceive astral sounds as if
they come from far away. Some clairaudient people compare
these impressions to muffled, far-off sounds that come through a
telephone. Clairaudience develops best in the dark and in
seclusion. The evening hours or the early morning hours, when
the world is still at sleep and everything is still quiet, are best for
practicing the exercises that follow. You find clairaudience quite
often among primitive tribes, whereas civilized man has lost this

181
ability. You can also observe clairaudience in the animal
kingdom. Clairaudience was also well known in antiquity, and in
the rustling grove of the city of Dodona, clairaudience turned up.
The Buddhists of Tibet make themselves clairaudient with a
shell, and to this day, the Hungarian gypsies seek to receive
messages in this manner from their Rivascha (air spirit). The
necromancers of The Middle Ages knew the art of clairaudience,
and they practiced it diligently.
The easiest way to achieve clairaudience is through the state
of passivity. Seek seclusion in the evening and early in the morn-
ing. Initially, use a blindfold and earplugs and assume a comfort-
able position either by sitting up or lying down and enter into a
negative state. Before doing so support this exercise with a
Pranayama on the pineal gland and solar plexus, which has to be
repeated three times. In addition, you must concentrate on the
fact that you want to become clairaudient, as well as achieving
the ability to perceive all astral sound waves. Tense your sense of
hearing and listen to the buzzing and humming which will set in.
From this bluzzing and humming of muffled sounds, individual
sounds will gradually emerge during the course of the exercises;
and once in a while, you will perceive words. That is the begin-
ning of clairaudience. It is your task to perceive these messages,
but under no circumstances should you allow yourself to leave
your negative state. Gradually, messages will come up, but only
when you have progressed sufficiently may you interrupt the
negative state for the purpose of asking a question. Should you
wish to hear the answer to your question you must immediately
enter the negative again.
At this point, it should also be mentioned that in many cases
before you hear words, that they are preceded by other sounds. It
happens that after a few exercises you hear distant ringing of
bells, twittering of birds, thunder, music, etc. and out of this,
voices will develop. When that occurs, it would be good practice
to hold your breath as much as possible. After a certain period of
time, remove your blindfold, and little by little use the earplugs
less and less, until eventually clairaudience sets in as a mere con-
sequence of the passivity, without the blindfold and earplugs.

r82
 The aforementioned course of development also applies to
spiritual hearing, which cannot be distinguished from actual
hearing when you have earplugs in your ears. Only when this
ability is fairly developed and the ears are not plugged shall we
see how the astral sound vibrations are transmitted. Spiritual
hearing can continue indefinitely and perfect itself. However,
after some time, it mostly passes over into true hearing.
An excellent aid to call forth clairaudience is a seashell. When
you adhere to the conditions which have been mentioned here,
and place the shell over one ear and put an earplug into the other
ear, and you enter into the negative state, then your development
is accelerated. However, you must not allow yourself to be pulled
out of the negative state by the buzzing of the shell. The best
kind of seashell for this purpose is the large ones, which are very
thin. Also, multi-whorled seashells are excellent for this purpose.
These exercises must be practiced every second day, until per-
manent success is achieved. Then practice twice weekly, with a
minimum of once a week. Otherwise, you will lose this ability
very soon.
The student exposes himself to a certain amount of danger
when he practices clairaudience and clairvoyance.'u The state of
passivity is like an open door for all astral lies and deceptions.
Should the student be gullible and lack discernment, then clair-
voyance and clairaudience could easily cause him harm. When
practicing clairaudience and clairvoyance, you must detach your-
self from all feelings; and only your cold, careful, calculating
intellect must make all decisions. By doing so, you can easily
determine if the messages from the other world are credible.
Only those students, who during the initial period of the exer-
cises scrutinize these messages with reason, will be safe from all
kinds of bitter disappointments and misfortunes. However, these
exercises must be practiced in spite of these dangers, because the

Read Initiation into Hermetics by Franz Bardon. If the reader properly

26

integrates the exercises of this textbook with the exercises in the afore-
mentioned book, there is no danger at all nor will the student be subject to
the maliciousness of spirits. - ED.

183
student will meet his Mahatma, his spiritual guide and master on
this path and thereby establish close contact with him.
From the time that the student made the decision to become a
chela, it was his ardent wish to be guided by an external, exalted
intelligence. The minute the student immersed himself into the
negative state, under the high pressure of this fervent wish, he
exposed himself to the influence of a master who became at-
tracted to the student through his wish and his endeavor to stride
forward. The ability of clairvoyance and clairaudience allows the
student to see the master and to communicate with him, which is
ultimately very beneficial for the student's further development.
The fact that the student is exposed through these abilities to
the lies and maliciousness of lost or negative spirits also has a
positive aspect. The student will be forced to learn how to sepa-
rate the wheat from the chaff. And by the way, the student is not
completely without help. Should the influences of such lowly
intelligences become unbearable, and should you feel that you
are no match for them and their whisperings, you can protect
yourself from them with a powerful counter concentration. Con-
centrate with your thoughts and with great power for an extended
period of time on the opposite. For example, think of your Ma-
hatma, your high goals, etc. and soon you will feel free of all this
obtrusiveness. You can sum it up and say that clairvoyance and
clairaudience could pose a danger for the student, but only the
weak and foolish will suffer harm through these abilities.
In another part of this textbook we have been told that
thoughts are real physical things. The only point is that the con-
dition and form of this matter is not perceptible to our senses in
its normal state. However, if we open the astral world to these
senses by producing a sensitivity, then we can see and hear the
thoughts of an astral being. Whatever appears to us in a clairvoy-
ant state quite often as a picture could merely be the thought of
an astral being. The same can be the case while we are in the
state of clairaudience when we hear such a being speak. The re-
directing of these astral thought forms on our senses occurs
through the Od. Whoever does not produce a good Od in his
body or only a limited quantity, will not (when it comes to these

184
two abilities) attain a high level of development. In consideration
of his development, the student must make it a point to cultivate
his production of Od, qualitatively and quantitatively, through a
sensible lifestyle. Not only patience, which is very important, but
also the continuous practice of the Pranayama, will eventually
lead us to permanent success.
The student must, by now, have reached the point in his ethi-
cal development that he will refrain from using these abilities to
satisfy his curiosity, because a slow evaporation of this spring of
cognizance would be the consequence. These are the most impor-
tant astral abilities of a person. They are the bridges that connect
us with the other world. Any adepthood without clairvoyance and
clairaudience is worthless, i.e. without contact with the astral
plane. Therefore, the student must do everything in his power to
attain these abilities and maintain them continuously.

Qhapter 7
ps2chometrl

The border between clairvoyance and psychometry is somewhat

blurred. One ability complements the other and both interlock.
The psychometrist has visions just like the clairvoyant, only they
extend always to the past, and they can be stimulated by any
physical object. Professor of Physiology, Dr. Buchanan from
Boston, called this ability "psychometry," but the name is actu-
ally not appropriate. Professor Buchanan gave a few very sensi-
tive persons from his circle of listeners various well-sealed little
packages, and from the outside no one could draw any conclu-
sions as to what they contained. However, they contained small
quantities of various spices, salt, and sugar. These sensitive per-
sons held the packages in their hands, and it did not take long
until they felt the taste of the substances, which these packages
contained, in their mouths. These results prompted Professor Bu-
chanan to continue. He was especially surprised that his subjects
not only tasted the content of the packages, but several of them
also perceived the effects when the packages contained various

185
kinds of medicines. In this case, he asked them to hold the little
packages against their foreheads. Some packages contained a
vomitive and gave the sensitive person an inclination to vomit,
whereas opiates caused sleeping effects, etc.
During a lecture on medicine, Professor Buchanan had a
young man hold a letter against his forehead. This young man not
only quoted the content of the letter, but he gave an exact de-
scription of the external features of the writer, as well as his
character, without ever knowing the writer or ever having seen
him. The American geologist, Professor William Denton, also
occupied himself with what he considered to be a new science,
and he achieved excellent results as well.
ln Magic as the Science of Nature, Volume II, page 91, du
Prel has this to say:

"Denton had in his wife, sister, and one of his sons

excellent sensitives. He experimented for twenty years and
wrote a work of three volumes, The Soul of Things. He
concluded when such a temporary influence (such as
writing a letter) is sufficient to trigger such tele-visions in
a sensitive person, then it is only reasonable to assume that
any other object, such as stones, must also contain lasting
impressions and events that occurred in the presence of
these objects. He experimented with minerals,
archeological finds, etc. The results were that in front of
the eyes of the seer emerged landscapes or historical
scenes of times in the past. Sometimes these images
occurred very slowly and at other times as quick as
lightning. Denton was certain that in these cases, telepathy
was not plausible, because of the accuracy of the vision
which several of these seers had and the concurrence in
their statements. Denton once wrapped about two hundred
objects in paper and randomly chose the wrapped objects.
He did not know what each contained, and he put one such
object on his wife's forehead. She described an ancient
temple, said that the colors on the building materials were

186
 not painted, but were rather impregnated. When he opened
the package, he found a piece of a mosaic from Rome.
The pictures psychometrists describe and often draw are
literally forced on them. Therefore, Denton speaks quite
enthusiastically about the importance of psychometry for
all branches of the sciences. Denton makes this statement,
'With the help of psychometry there is hardly anything
which does not satisfy our thirst for knowledge, and this
can be achieved much easier and much more pleasantly
than making use of the present difficult research methods.
A personal relic from Shakespeare will reveal, in the
course of half an hour, more than all his biographies will
disclose in two hundred years. A pebble from the streets of
Jerusalem is a library that will tell us the history of the en-
tire Jewish nation. I was a witness when a little dust from a
copper knife told a boy the story of an old copper digger
from Lake Superior, and it revealed facts which actually
happened and which would otherwise have remained un-
known. As far as I am concerned, I do not doubt these ac-
counts, because the statements of several psychometrists,
which were independent of each other, are in complete
agreement. Even the most mysterious facts of ancient times
are brought to light. All we have to do is open our spiritual
eyes and we shall discover... Therefore, it seems that a
spiritual universe and a physical universe exist, i.e. a uni-
verse that contains everything that is and which contains
everything that once was'."

During a public experiment, du Potet gave a sensitive person

a handful of earth from a Druid grave, and this person had vi-
sions from that time period. Kaspar Hauser (Sphinx, Volume Y
page 246) had the ability when gold, silver, iron, and glass were
next to each other and covered with paper to distinguish them
without ever making a mistake. Reichenbach made experiments
with sensitive persons, and they immediately felt the taste, when
they touched vinegar, gall or copper.

187
 Fischer reports in his book, ,Som nambulism II, page 267,
"...that Katharina Beutler, a girl from Swabia, immediately felt
the taste of salt in her mouth whenever she stood on salt. Metals
gave her a feeling of coldness on her tongue whenever she
touched them, and when she touched plaster of Paris (gypsum),
she felt a very unpleasant contraction ofher throat."
The high psychometric sensitivity of some people, in regards
to the odic effects of various plants, is well illustrated in du
Prel's book, Magic as a Science of Nature, Volume II, page 133,
"The Jesuit, Athanisius Kircher, tells of an incident when a
young man, as soon as he entered a shady place in his garden,
was overcome by satyriasis.2T In confidence, he told a pharmacist
about this, whereupon the pharmacist asked to be taken to his
garden where he found his garden was overgrown with ,Sa-
tyrium.28 It is also a well-known fact that the mere scent of the
seeds of henbane (Hyoscyamus niger) causes anger, especially
when the evaporation of the seeds is increased through heat. A
married couple, which otherwise lived in peaceful union, could
not work together in the study they shared. When they were to-
gether in the study, it always resulted in severe confrontations.
They considered the study to be jinxed, until they found close to
the oven a small package of henbane seeds; after this was re-
moved their peace was no longer disturbed."
Psychometry is based on the total activity of the sixth or odic
sense. This sense must be considered to be the central sense or
the all-encompassing sense of a human being, because the sixth
sense is all the other five senses rolled into one. The sixth or odic
sense can replace all five senses, because a sensitive person can
see, feel, taste, smell, and hear without the help of the coarse
physical senses. The psychometric ability of perception is
especially increased wherever you find a central odic place, such
as in the head through the brain, and in the pit of the stomach
through the solar plexus. For example, people who have strong
psychometric abilities can read closed letters that are placed on

27
An excessive, uncontrollable sexual desire in a man. - ED.
28
An herb known as dogstooth that causes this effect. - ED.

188
the pit of their stomach without being placed into a
somnambulistic state.
Again, it is the negative state that awakens the psychometric
ability in us. While we wait during passive concentration, and
while we exclude all thoughts (vacancy of mind), we find in this
absolute silence the bridge that takes us across to the miracles of
the central sense. We must open ourselves to the higher and finer
vibrations; therefore, we must shut ourselves from the outside
world. We begin every psychometric exercise with a Pranayama,
and we must connect this with a very strong concentration on
success. During the exercises that follow, we must also con-
stantly breathe rhythmically. We bring about the negative state
by closing our eyes, and putting earplugs into our ears, and re-
laxing our muscles. Then we focus our thoughts on a close and
good friend or a pleasant and likeable person.
We concentrate to the utmost on the moral and intellectual
attributes of that person, and we seek to visualize what that per-
son is presently occupied with. We remain with this concentra-
tion for about ten minutes, then we discontinue this activity and
enter into the negative state. We remain in this state for about
five minutes. Then we remain in a quiet state of mind for a few
more minutes.
After approximately ten to twelve of these exercises, we will
be surprised by intuitions and images during the negative state of
mind and also later on, all of which pertain to the present activi-
ties of the person we have chosen. Gradually, these images and
intuitions become more within easy reach, and they also become
more distinct. Eventually, which is most important, they com-
pletely correspond with the truth or reality. Now we know ex-
actly what this person does at any time. But that is not the only
thing we know. We are also aware of that person's mood; the
emotional feelings and also the physical pain is transmitted to us.
The success will be that much greater if we hold a photo-
graph, which the particular person has breathed upon heavily, in
our hands during the concentration. All the while we must con-
centrate on that photograph. It could also be a lock of hair, or a

189
piece of clothing which that person has worn for a while, as well
as other objects.
Since psychometry is closely connected with clairvoyance,
this exercise will slowly develop the ability of sensitive diagno-
sis. It is not very pleasant to feel the pain of another person, even
though this feeling is more of a vague feeling and only lasts for a
few minutes. Should it become somewhat bothersome to us, we
concentrate on the opposite. While we feel the physical pain the
other person feels, quite often clairvoyance will occur, and the
cause of the pain will be disclosed to us. The same thing will oc-
cur if the particular person suffers from an emotional dejection
during the exercise. We will also feel this condition to a small
extent, until we see in our vision the cause of this gloomy mood.
This exercise should be practiced at least once a week and if
possible in the morning and in the evening. Besides the clairvoy-
ance and clairaudience exercises, the following exercises must
also be practiced: Procure small quantities of salt, sugar, pepper,
cinnamon, and similar substances that have a strong taste and
wrap each in a piece of paper. They have to be wrapped in such a
way that you cannot determine what they are through your feel-
ings or smell. Avoid substances that emit too stronger an odor
and those which cannot be ground into a powder. Make certain
that all packages have the same outer appearance; then in the
corner of each little package write what it contains, but in small
letters. After you have done your Pranayama, pick up one of the
little packages, hold it against your forehead, close your eyes,
and cherish the vivid wish to find out what that package con-
tains. Then enter into the negative state. During the initial period
ofthese exercises, use earplugs.
After you have maintained the negative state for two to three
minutes, leave yourself to the odic influences that then occur.
They make themselves known partly in the form of taste percep-
tions and partly in images of the content of the package. Remain
in this state until you constantly have the same taste or the same
image and until the taste and vision attain absolute certainty,
clarity, and distinctness. Then examine the package and deter-
mine whether the image that you achieved through psychometry

190
agrees with the actual content of the package. During one exer-
cise, should you only experiment with two packages, then you
should dedicate fifteen minutes to one package. For this exercise,
great patience is absolutely necessary. In the beginning, any
haste will prolong your failures. Should you not register a firm
impression of the first package in the course of fifteen minutes,
take another. When it comes to these exercises, strict honesty is a
prerequisite.
Once you have achieved the desired success several times,
then every second evening you can change this experiment, in
that you put letters from your friends and relatives in the same
kind of envelopes and spread them out in front of you on a table.
The envelopes should remain unsealed. Then close your eyes,
pick a letter, remove it from the envelope, and hold it against
your forehead. Now concentrate and focus your thoughts on the
vivid wish to recognize the writer and the content of the letter.
Then enter for a short period of time into the negative state and
allow yourselfto be exposed to the ascending visions or physical
impressions of the various kinds.
This should include the writer's character, his circumstances,
his mood when he wrote the letter, and finally, we should also
see him in our vision. You must be very attentive and observe the
minutest stirrings. For example, if the writer was annoyed and
angry, then you will have the same feeling, but it will ascend
within you not as strongly. You will feel what the writer felt
when he wrote the letter and what influenced him while he wrote
it. You shall see the circumstances in which the writer was in at
that time, and then his picture will emerge. First it will be some-
what uncertain, shadowy, and blurred; and then it will become
clearer and more distinct and take on a more tangible form.
Eventually, once you have become more advanced, the content of
the letter will also be transmitted to you. It is a good idea to se-
lect letters that are not addressed to you, the content of which is
unfamiliar to you, but where the writer is known to you. That is
only necessary in the beginning. Later you will be able to verify
your vision of the letter writer's appearance with the assistance
of the recipient of the letter.

191
 Those letters which are written by an energetic, mentally
strong personality, or when the letter was written while the writer
was upset or in a highly emotional frame of mind, give the best
and fastest results. Once you have practiced in this manner for a
while and provided you have been successful, then instead of the
letters or the strong tasting substances, you can take any object
that has been in the possession of your family for a long time, for
example, an old coin, a relic, an old picture, or any other small
object. The objects should be wrapped by another person, so that
you cannot recognize them externally. At times, you will have
visions from these kinds of objects, and also you will perceive
pictures of persons who have been in contact with the object in
some way or another. Sometimes you will also see unimportant
circumstances. But, in such a case, the odic influences of that
particular person and the unimportant circumstances are so
strong, that they still cling in great intensity on the particular ob-
ject and obscure all other influences. Therefore, you must prac-
tice with these objects repeatedly, in order to receive more de-
tailed information.
When we change the objects as we progress with our exer-
cises, we should also hold them once against our forehead and
the next time on the pit of our stomach, so that we develop both
odic central points properly. The student must expect, in the be-
ginning, a fair amount of failure; and the less he practices these
psychic exercises the more failures he will have. Therefore, he
must be patient and persevere. Then he will achieve good results,
and the expenditure of time and effort will find its rewards. The
best time for the psychometric experiments are the early morning
hours and the evening hours. Whoever has the choice should give
preference to the early morning hours immediately upon awaken-
ing'
It can happen that the student is more successful in one area
of his endeavors than in another. For example, it can happen that
he has the greatest success with letters or the sensitive diagnosis
or with ancient objects, etc. Should this be the case, then he
should put his emphasis first on these things and practice the
other psychometric exercises on the side. However, once the

t92
student has achieved absolute certainty in this direction, he must
turn again with the greatest of diligence to the other
psychometric exercises. These strict exercises of psychometry
should be very close to the chela's heart, because they strengthen
his odic sense in particular, and it helps him to penetrate into the
secrets of nature which are closed to any other mortal.

Qhapter 8
@he*leatin6 power of }t@1netism

The greater part of the scientific world puts hypnosis and mag-
netism into one category. However, they are severely mistaken.
In his book, The Rapport in Hypnosrs, Dr. Moll of Berlin does
everything in his power to make this great error believable. Ani-
mal magnetism is explained as being hypnosis and magnetism.
This great error can be found in many popular scientific books.
With great long-windedness and awkwardness it is pointed out
that the symptoms of hypnosis and animal magnetism are one
and the same, which is not completely true. That belief is only
true when hypnosis is confused with magnetism.
The experiments of Rochas have proven that healing magnet-
ism has nothing in common with hypnosis and suggestion. Sug-
gestion can go from brain to brain, but not from odic substances
to the brain. Hypnosis is only effective through the willpower
alone, and it is a purely psychic process. On the other hand, mag-
netism is of a physical nature, and it represents a transfer of fine
substances which are directed through an act of the will, and they
can be considered to be vital energy.
Only human beings and animals can be hypnotized, but you
can magnetize anything. In his days, Mesmer magnetized wool,
leather, wood, stones, metals, water, and bread for healing pur-
poses. The irresponsible assumption that hypnosis and healing
magnetism are the same can very easily be refuted by the fact
that you can magnetize plants. Any plant can be tremendously
developed by transferring Od through healing magnetism, even
when the plants do not receive proper or favorable nourishment.

193
For example, withered ornamental plants can be brought to un-
expected sizes, regain strength, and blossom again. Even the
mere emanation of a healthy human Od without any conscious
act of the will already has a favorable effect on plants. When
persons who emanate strong Od are constantly near plants, or
they occupy themselves a lot with plants, these plants will thrive
and will enjoy excellent growth. Many gardeners can confirm
this, because they have had opportunities to observe this fact
with themselves and their workers.
The mother of the famous astronomer Johannes Kepler was
charged to stand trial for witchcraft, and she was sentenced to the
torture rack. Envious neighbors added to this charge by giving
testimony that the old woman bewitched plants, because under
her care they thrived and looked healthy and beautiful, whereas,
when these plants were under their care, they withered away. In
those days that was considered witchcraft; today such facts are
ignored. That does not mean that we are more enlightened (pro-
vided for convenience's sake we do not ascribe this to self-
delusion), because, as of late, the word "fraud" has crept quite
frequently into our vocabulary, but it cannot be applied to every-
thing.
Fortunately, a portion of the scientific world is raising their
voices in favor of the Od emanation in general. Reichenbach's
and Mesmer's experiments are being examined and confirmed.
Many scientific discoveries in this field of endeavor, which were
made recently, have proven that the odic emanation is the carrier
of the vital energy and willpower. However, the majority pursues
or at least mocks and laughs at it, but it begins to rise like a
Phoenix from the ashes of ignorance, and the time will come
when it will be admired and marveled at. Healing magnetism,
which is one of the greatest blessings for humankind, is today
considered to be nothing more than a swindle and a fraud. Those
who are a little more benevolent consider it to be self-delusion.
However, in spite of that, it will be the healing method of the
future.
It is noteworthy to mention what Schopenhauer had to say
about magnetism, "Whomever in this day and age doubts the

t94
effects of magnetism, cannot be considered to be incredulous;
rather such a person is ignorant." Many high-profile medical
doctors have expressed the same sentiment.
If we ask the question, "What does it mean to magnetize a
person?" then we refer the reader to Part Two, Chapter 3, where
the statement is made, "In accordance with all the research, the
Od is the material carrier of vital energy, because the healthy Od
of a healthy body can be transferred to an ailing body which
heals that ailing body." And in the same paragraph, "As of late
many researchers have made the effort to prove with exact scien-
tific principles that human beings emanate Od. Yes, they have
even made the effort to prove the existence of Od with its pecu-
liar attributes, and the final result was always the same, namely,
the Od was the material carrier of the will, thoughts, and vital
energy."
We understand under "healing magnetism" the transference of
a surplus of Od from a healthy body to an ailing body with the
aid of the willpower. The healthy foreign Od, guided by the will-
power, reestablishes harmony that is disturbed in the ailing body.
In reality, an ailment is nothing more than a disturbance of the
equilibrium of the odic circulation, and this causes abnormal
metabolic functions. Modern physiology considers this to be a
cause, which in reality is an effect. In accordance with modern
physiology the cause of an ailment can only be found in an ab-
normal metabolism.
In his book, Magic as the Science of Nature, Volume I, page
67, drt Prel states, "Animal magnetism is therefore a higher po-
tency than the physical and chemical powers. And as animal
magnetism comes out of the innermost essence of a human being,
when it is transferred, it is not a mere surface power; instead, it
penetrates into the innermost of the substances. Yes, even into
atoms, since magnetism resists chemical processes, which the
atomic combinations release, and only the atoms themselves re-
main unharmed. Therefore, animal magnetism cannot be de-
stroyed by the lower potencies of nature."

195
 He continues, "Mesmer's discovery consists of the fact that
when magnetism is transferred to an ailing person it will heal
them. His definition was that it is a transmitting of vital energy."
While Jussiey, in his report about Mesmer's system, says the
following, "When an ailing person is magnetized by a healthy
person, their energies are brought into an equilibrium. Therefore,
it can be described as a magical operation, in so far that the
magical essences of the agent and the recipient are entering into
a relationship; and this magical therapy is accomplished through
the transferred vital energy and appears in the foreign organism
as vrs medicatrix. It not only merely removes the symptoms, it
heals them from the inside out in the root of the ailments which
have an odic foundation."
It is, of course, of the utmost importance that there be an odic
relationship between the two individuals, i.e. before the actual
manipulations can begin there must be an odic accord between
the two. The Magnetopath and the patient must first carry out a
blending of their Od emanations, which is accomplished by sit-
ting opposite each other for a few minutes while holding hands.
During this process the two emanations merge. The Magnetopath
and the patient must be compatible, otherwise the entire effort is
for naught. It can even be dangerous for the ailing person, if the
Od of an unpleasant or unappealing Magnetopath is forced on
him. The more appealing the Magnetopath is to the patient, the
more the patient will trust him, and the more intensively and vig-
orously will the healing take place.
The trust and confidence of the patient in his Magnetopath
places the patient in a very favorable perceptive position,
whereby the ailing cells of his body are now prone to greedily
absorb the emanating Od of the Magnetopath. On the other hand,
antipathy or fear and distrust results in a rejection of the Od that
emanates from the Magnetopath. When the Magnetopath irre-
sponsibly forces his Od upon the ailing person, the organism of
the ailing person vigorously rejects the acceptance of the foreign
Od and through this, enters into a dangerous state of agitation.
As mentioned before, this can cause serious disturbances in the
body of the patient. If that is not the case, then at the very least

t96
his ailment will worsen. A Magnetopath has a most difficult pro-
fession. His powers are more effective when he is totally unsel-
fish and self-sacrificing. Only a human being who is on a mor-
ally high level, who is in complete harmony, and who has liber-
ated himself of all his passions will be able to produce a truly
pure and truly miracle working Od. Only a human being like that
will be able to influence the disturbed order in the physical and
astral life of his patient to such a degree that a permanent recov-
ery can occur.
A true Magnetopath must be filled with a completely pure
love for his fellowman, and only this virtue alone should lead
him on the path of this thorny profession, not vanity and ambi-
tion or the egotistical urge to be wealthy. A professional Mag-
netopath must, of course, be reimbursed for his efforts in order to
eke out a living, but he should not even entertain the thought to
gather earthly wealth through immodest demands. He must also
put his powers at the disposal of the poor without charge. Passa-
vant was correct when he said, "The most essential thing, when it
comes to the effects of magnetism, is the emotional state of the
Magnetopath and the patient. Passions of any kind such as fear,
grief, sadness, or diversion paralyze and poison the magnetic
rapport."
In another chapter, we learned that the Od is quite individual,
and that it is influenced by the psychic character of the individ-
ual. A Magnetopath who still has problems with his passions
transfers them onto his patient. For example, a disharmonious
person can call forth a similar emotional state in an ailing human
being, and he can also cause serious shock to the ailing person's
physical body, such as cramps and disturbances in the nervous
system. It is especially dangerous to magnetize in an angry state
of mind. That is why Justinus Kerner mentions in his book, The
Seeress of Prevorst, "For God's sake, in this case, no one should
stretch out his hand, if religion and profound seriousness does
live deep in his heart." The Magnetopath's health has a great ef-
fect upon his healing powers, even the most insignificant indis-
position can be felt by the patient. When you do not feel com-

t97
pletely well, you should not magnetize anyone, unless such an
intervention could avert a great danger in the ailing person.
How much the physical condition of the Magnetopath can be
transmitted to the ailing person, is illustrated by the famous
Magnetopath Kramer in his book Healing Magnetism on page 97 .
Therein he states, "I shall illustrate in this example how a physi-
cal indisposition can be transferred from the Magnetopath to a
person with whom he has a so-called magnetic rapport. Back in
the days when I was in Landshut, Bavaria, I magnetically tamed
for a restaurateur a very vicious dog, which was always on a long
chain. There was also a young woman who lived at this inn,
whom I healed of severe hysterical cramps. This young woman's
name was Therese Wickel, and she had been treated by eight
medical doctors without any success at all. Usually when I mag-
netized her, she fell into a somnambulistic sleep which is quite
often the case with hysterical patients, while with any other pa-
tient it happens very rarely. This young woman was also quite
often in rapport with me. One morning, between the hours of
8:00 and 10:00 o'clock, I did not feel that well. I had a headache
and felt like vomiting, probably on account of drinking too much
beer the night before, which is not the healthiest thing to do.
While I was vomiting, I thought about this patient who lived at
the other end of town, and I mumbled to myself, 'You poor inno-
cent thing. Now you have to suffer with me.'That same evening
when she had an appointment, I asked the young woman, 'Did
you have a headache and a feeling of nausea this morning be-
tween the hours of 8:00 and l0:00?' The young woman was quite
surprised and replied, 'Yes, I did, but there was no reason for it.
But how did you know that? I would not have said anything to
you, but around l0:00 o'clock I was feeling well again'."
From this, the reader can gather how carefully a Magnetopath
must live if he does not want to harm a patient with whom he is
in rapport. For the information of the reader, Mr. Kramer healed
this young lady completely. And there are countless cases like
this one. No one must pay as much attention to his health and
lifestyle, which must completely correspond with a natural life-
style, than a Magnetopath.

198
 An important factor when it comes to the use of healing mag-
netism is the willpower. The more one expends his will, the
greater the effect. The keen tension of the will has an increased
Od emanation as a consequence. The Od becomes more powerful
when concentration is employed, and it will also be directed to
the area where the patient suffers and there begin its healing ac-
tivity.
Magnetopaths who have the ability to concentrate with the
greatest attention have healed people by merely touching them
without any manipulations. They accomplished this through their
immense willpower, i.e. through the total odic emanation of their
body which was controlled by their absolute will. These kinds of
Magnetopaths are, in accordance with clairvoyant people, com-
pletely encompassed with flickering flames, from where bundles
of Od flow out, which unite with the aura of the patient. When-
ever a case arose where the Magnetopath was absent-minded,
then the clairvoyant reported that the emanations from him were
very thin and which emanated very slowly from his fingers and
disappeared without blending with the aura of the ailing person'
But as soon as the Magnetopath focused on the ailing person
with his thoughts, then the Od emanations began to flow more
intensively from his fingertips. And the more the Magnetopath
concentrated with his will, the more powerful his emanations
became and united immediately with the aura of the patient.
Before we continue, we shall answer a question that might
arise at this point. Can any human being magnetize? This ques-
tion can be answered in the affirmative for the greater part, be-
cause everyone as an odic emanation; one person has it more and
another less. But every person can, through appropriate will-
concentration, transfer this emanation to an ailing body. How-
ever, it depends on the quantity of this emanation, his good will,
the purity of his intentions, the extent of his love for his fellow-
man that inspires him, and especially the physical quality of his
Od. Finally, it also depends on the firm belief in his healing
abilities, if the healing which he endeavors to achieve can be
fully attained. If these favorable conditions do not exist, and if a
person magnetizes another in spite of it, this can cause great

199
harm to the recipient. Therefore, any person who has the inten-
tion to be magnetized either by a layperson or by a professional
Magnetopath should make the effort to inform himself about the
physical qualities of their Magnetopath.
Once you are convinced that you have a person in front ofyou
that is healthy, ethical, one who strives forward and who is with-
out passions, and you feel no antipathy toward him, then you
should dismiss your doubts and make the Magnetopath's work
easier by accommodating him with your trust.
For the lay Magnetopath, it is a prerequisite that he believes
in his powers. Any timid and uncertain behavior weakens his
powers and diminishes the receptiveness of the ailing person.
Frequent magnetizing of water and frequent odic blending with
the test subject (by sitting opposite each other and holding
hands) must precede the first time you magnetize another person.
The Magnetopath should breathe rhythmically during his
work. Each morning he should do the Pranayama on the solar
plexus with the will-concentration to produce large amounts of
healing Od. Once the Magnetopath recognizes the pranic princi-
ple, the Od will be considerably more effective, because Od is
condensed Prana.
Any power must be practiced. Therefore, first practice on life-
less things to develop your Od current. Magnetize water, cloth,
crystal, etc. Gradually, your current will become constantly
stronger. Then continue to practice with a healthy and pleasant
test person. Even indoor plants are excellent to practice with,
because the results can be easily seen.
Magnetic healing methods2e can be traced back to antiquity.
The magnetic healing method was strictly a privilege for the
priesthood of all nations, and it was a well kept secret. We refer
the reader to the accounts in the Bible. Healing by the laying-on

2e
For the information of the reader, there are three types of magnetism
animal magnetism or physical magnetism, animistic or soul magnetism and -
divine magnetism. Soul magnetism and Divine magnetism far exceed the
magnetism described here. Initiation inlo Hermetics by Franz Bardon and
The Lord's Book of Life & Health by Jakob Lorber describe these kinds of
magnetism in greater detail. - ED.

200
of hands, which is reported in the Bible, is healing by transfer-
ence of Od. Plinius and other naturalists of antiquity report quite
often about magnetic healing. This healing method has enjoyed
recognition through the ages, although the religious movements
of past centuries concealed their true character, and they attrib-
uted the effects to a divine or diabolical influence. The develop-
ment of our modern-day science went one step further they
threw the baby out with the bath water. In order to -
correct the
mistakes of our ancestors, modern science categorically denies
the possibility of transferring an energy or power from one per-
son to another.
The physician, Friedrich Anton Mesmer (1734 - 1815),
deserves the honor of having established a small group of
scientifically-educated supporters for the magnetic healing
methods. He and his student, Professor Wolfahrt, accomplished
amazing cures. Later on, the University in Berlin established a
chair for animal magnetism, and men such as Hufeland,
Ennemoser, Professors Nasse, Kiefer, and Eschenmayer
supported the magnetic healing methods. From 1817 until 1823
they published a work titled, Archive for Animal Magnetism. ln
1831, after five years of investigation, the Paris Academy
deigned with great reservations to support the existence of
magnetism, when in the year 1784, it was determined by a board
of inquiry that the French Government had prohibited any
healing by the laying-on of hands or by strokes.
Reichenbach began his investigation after another ten years,
but he was attacked from all sides. The materialistic school was
growing in size, and it gradually suffocated all endeavors to
bring the magnetic healing methods and teachings about the Od
to the recognition it deserved. Only in recent times, and mainly
because of the continuously growing movement of natural heal-
ing, educated men have again accepted healing magnetism. New
research in this direction will probably restore Mesmer, who has
been maligned as a fraud and charlatan, and Reichenbach, who
has been scoffed at to the honor they deserve.
It is a most noble duty for a chela a journeyman who en-
-
deavors to reach the level of a master, and who wants to reach

201
ethically higher levels, that he always turns the commandment
"Love Thy Neighbor" into deed. And he must do so in the most
unselfish manner, as much as it is within his powers. By school-
ing his magnetic powers, he will be able to alleviate the pain
which his fellowman suffers; and in many cases, he will be able
to bring his fellowman to full recovery. Nothing should prevent
him from developing this power. It is not necessary that he be-
come a professional Magnetopath, but he must always be pre-
pared to use these powers for the benefit of others.
In time, he will be given many opportunities. First it will be
among his family members, then friends and acquaintances, and
finally all those who his mighty guide, his master, will provide
for him. Yes, these people will turn up, people who up to this
point were seeking in vain to be healed those who had fallen
-
victim to ailments for shorter or already longer periods of time
and given up as hopeless. For long periods of time, they had tried
all kinds of medicine which had given them some relief. But
eventually these medicines failed, because their organism had
become accustomed to the medicine and could not longer be
stimulated by them, or because these tortured organs could not
endure an increase in the dosage. By this point, the healing treas-
ure was exhausted, and the only way out was to continue with
one's failing health or in some cases, endure an operation, which
could cost the patient an arm, leg, or an organ, or a part of an
organ, which anyone would only sacrifice with a heavy heart.
The magnetic healing powers of one who is striving for the
heights can bring help and recovery to most of these unfortunate
human beings. However, he is powerless against death and those
ailments which are caused by the karma of the particular person.
But all other internal and external ailments can be stopped. He
will also be able to close wounds and stop blood from flowing.
He will also be able to help those who are mentally ill and he
will be able to help and comfort many ailing souls.
It has been observed by the clairvoyant, that at times after
only one magnetic treatment, the pathological emanation of the
patient diminished considerably, and in some cases, it had
completely disappeared after the manipulation. Of course, that

202
happens very rarely. On an average, fifteen to thirty magnetic
treatments are necessary.
Anyone can undergo a magnetic treatment, regardless of age
or gender. But only a Magnetopath who is morally on a high
level, who is completely without passions, who has a will that
penetrates everything, and who completely masters thought con-
centration will be able to make any person, without exception,
receptive to his odic emanation. That is the power of one who is
pure.
The perceptions of a person who is magnetized vary consid-
erably. Some feel the current of the Magnetopath as pleasant
heat, while others feet it as pleasant coldness. But never should
the odic current upset the patient psychically' Should that occur,
then the Magnetopath must immediately stop his manipulations,
because he himself is at that point in an unfavorable physical or
psychic disposition. Should the magnetic treatment cause the pa-
tient to feel sleepy, he can count on success' It is always good
practice when the patient rests for a while or perhaps even sleeps
after the treatment.
As a rule, the duration of a magnetic treatment should not be
less than five minutes and should not exceed ten minutes. Any
odic overload should be avoided, because it can cause the oppo-
site effect. The Magnetopath should not satiate the patient with
more than twenty strokes. The treatments can, in accordance with
the severity and urgency of the case, be repeated one to three
times daily; but in general, it should be performed two to four
times a week. An experienced, strong Magnetopath should not
tire when giving ten to twelve treatments a day. However, the
Magnetopath should take great care that he does not expend too
much of his powers too frequently, too powerfully, and too long-
lasting; because when the Magnetopath loses too much of his Od,
it will weaken his body. However, in an emergency, there are
cases where the Magnetopath must use all his powers, when he
has the feeling that he could succeed and snatch a victim from
the claws of death, in order that parents keep their child, or that
the children still have their father or mother. In cases like that,

203
 all considerations must be abandoned, and the consideration for
one's own "I" must be set aside.
Every Magnetopath must exactly observe the following three
main rules:

1. He must take meticulous care not to make any strokes to-

wards his own person; otherwise, he transfers the ailment to
himself.
2. He must observe the polarity.3o
3. He must consider the direction of the growth of the nerves, if
this is of necessity.

As far as Point I is concerned, it should be mentioned that

when the patient has a contagious disease, the Magnetopath
should have a large bowl of water between himself and the pa-
tient. This bowl is placed at the patient's feet into which the
Magnetopath directs the stroke after he has gone over the pa-
tient's body from the head to the feet. His hands should never
touch the water, instead, they should glide over the water with
the will that all the substances that carry the disease, which he
has taken on, immediately enter into the water.
It is highly recommended that after every stroke, the Mag-
netopath make a hurling motion with his hands; this motion must
be accompanied with the vigorous thought that all the substances
that cling to his hands are expelled. These hurling motions must
be done each time the Magnetopath is finished with his magnetic
manipulation, and they must be done emphatically in the above-
mentioned manner. The Magnetopath must also thoroughly
cleanse his hands with soap and water before and after each
treatment. Before he begins with his magnetic manipulations, his
hands must be dry, and should feel warm to the touch. Should
that not be the case, he must rub his hands until they are com-
pletely dry and warm. The Magnetopath must also thoroughly

to
ln lritiotion into Hermetics by Franz Bardon in the chapter entitled ..The
occult Anatomy of the Body," the reader will find detailed information on
polarity. - ED.
rinse his mouth before and after every treatment. This is done in
consideration for the patient, so that the patient is not offended
by his mouth odor, but also mainly for his own benefit to expel
the diseased substances which he absorbed through breathing.
The patient, as well as the Magnetopath, must wear very light
clothing during the magnetic manipulations. A1l clothing that is
too tight or restricting must be removed. The Magnetopath, as
well as the patient, should not wear any silk clothing during the
magnetic treatment.
The Magnetopath can employ the central gaze, or he can em-
ploy his normal look, depending upon whether he has to physi-
cally stimulate or calm the patient. When the Magnetopath is
dealing with mental diseases, where the will of the Magnetopath
is the deciding factor, then the central gaze is appropriate; but in
general, this gaze is not advisable. A calm, deep gaze, when the
Magnetopath is trying to establish an accord with the ailing per-
son, will certainly gain the patient's confidence. This gaze should
convey the message, "Be calm, you are in good and faithful
hands and I shall set you free from your sufferings, just trust
me!" The eyes of the Magnetopath are a great source of Od, and
as such, they must play a great part during the entire magnetic
manipulation. However, there are only a few cases where this
gaze should cause stimulation. Therefore, it is not necessary to
focus one's eyes constantly on the ailing person, however, they
should accompany the motion of the hands. Then they work in
unison with the fingers as an emanating source of Od.
In regards to the polarity, the Magnetopath must pay great at-
tention to the fact that he must magnetize the right side with his
left hand and the left side of the patient with his right hand.
It is well known that poles with the same polarity repel each
other, whereas poles with opposite polarities attract each other.
Therefore, when it comes to animal magnetism, they influence
each other favorably during the Od exchange. The back of the
ailing person must be magnetized with the forearms crossed.
During the magnetic manipulations the Magnetopath, as well as
the ailing person, should not wear any kind of jewelry such as
rings, watches, etc. This also applies to belts and any metal
 All other metal objects
objects which one carries on his person.
must be removed from the immediate vicinity of the
Magnetopath and his patient to avoid a diversion of Od.
It is always a good policy to inform the patient that initially,
in many cases when healing magnetism is applied, the ailment
could get worse. But this condition will only be temporary, and it
soon changes into an overall feeling of well-being, and then the
patient is on the road to recovery. The worsening is only a neces-
sary effect to recuperate, and it occurs on account of supplying
the ailing organism with healthy vital energy through which the
ailing organism was shaken up and was forced into a healing cri-
sis. It is also very important that the Magnetopath insist that the
ailing person, whenever it is necessary, rests psychically and
physically after every magnetic treatment. Sleeping after such a
treatment has an extremely calming and healing effect.
Before we begin with the description of the various kinds of
magnetic healing methods, we should like to inform the student
that he should be very careful and should avoid magnetizing a
person unless he has a witness in the same room. If he does that,
he will avoid some future legal problems, slanderous accusa-
tions, and charges. First of all, many decent Magnetopaths have
become the victim of evil patients who accused the Magnetopath
of immoral acts for the purpose of extortion. They claimed that
these immoral acts were committed during the magnetic sleep,
and these charges were filed after only a few treatments. Sec-
ondly, it is always wise to protect yourself from medical practi-
tioners with witnesses, because injustice, uncertainty, and profes-
sional jealousy of orthodox medicine have put many well-
meaning Magnetopaths into extremely unpleasant positions. The
magnetic treatments can be done either through magnetic strokes,
through laying-on of hands and breathing on the person, or by
using magnetized substances. Mostly, all forms of applications
are used in order to achieve a more powerful effect. As an exam-
ple, if the suffering is localized, you can begin with a general
treatment by making strokes over the entire body. Then treat the
seat of the ailment with some strokes, laying-on of hands and

206
breathing on it, and should the pain reoccur between treatments,
the patient can place magnetized cotton etc. on the area.
Now we shall describe the various forms of application.

1. General Treatment
General treatment extends over the entire body. It should be em-
ployed in almost every case, in order to strengthen the patient
and lead him toward a healing crisis. First, the patient is placed
in the proper position for this purpose. The patient must face
south, and his back must be turned toward the north. Should the
patient lie on a bed, his head must point north and his feet to the
south. Only in particular cases is the patient magnetized on a bed
or in a lying position. Usually, it is much better when the patient
sits in a comfortable, upholstered easy chair with a high enough
back to support his head.
The Magnetopath takes a seat opposite the ailing person.
Their knees should touch slightly. He calmly takes the hands of
the patient, which rest in the lap, and places his thumbs against
the thumbs of the patient and remains in this position for three to
five minutes. During this time, the Magnetopath calmly focuses
on the eyes of the patient and imagines how the Od streams out
of his eyes as thin rays, carried by the concentrated will that the
patient accepts them and becomes receptive for the magnetic
treatment.
The Magnetopath then gets up and steps to the right side of
the patient, places his right hand on the patient's forehead, and
his left hand on the back of the patient's head, and remains in
this position for a few minutes. Then he spreads the fingers of his
right hand. The palm of the hand remains on the forehead of the
patient. He slowly guides his hand in a straight line about one
inch (1 to 2 cm) from the body along the body down below the
knees, while the left hand remains on the back of the head. Then
he removes both hands outwardly in a circular motion and steps
back.
These two manipulations are only necessary until the fifth or
sixth treatment. By that time, the Magnetopath has the ailing per-
son under his odic influence, and he can begin immediately with

207
the following treatment. This treatment must also be given from
the very first treatment. The Magnetopath stands opposite the
ailing person, then he places both hands on the ailing person's
head the right hand on the left side of the head and the left
hand -on the right side of the head, with the palms down. After
one to two minutes he raises his hands approximately half an
inch (1 cm), spreading his fingers while bending them slightly,
and slowly moves the hands in that position along the entire
body to the tips of the toes and a little beyond. He then flings his
hands, and in a wide circular motion, he moves his arms to the
outside and then back again to begin the second stroke and so on.
The motions of the arms must always be executed in a wide,
circular, outward motion as soon as the magnetic stroke has been
completed. Otherwise, the subsequent upward motion would nul-
lify the entire effect. Only, if for some reason, a discharge is re-
quired, the Magnetopath can then use the reverse stroke. A full
stroke from the top of the head to the tips of the toes requires
approximately thirty seconds, and should in accordance with the
ailing person's need, be repeated ten to twelve times. When the
Magnetopath has a sufficient amount of Od emanation, then any
additional strokes would be an overload of Od, which could be
very harmful.

2. Local Treatments
Here, the seat of the ailment is treated by magnetic strokes.
Should the seat of the ailment be on the back, then in accordance
with the polarity, it must be magnetized with the forearms
crossed. Should the seat of the ailment be in the chest or in the
abdominal area, then lengthwise magnetic strokes of the general
treatment must be employed, but stops must be made at certain
points of the body. For example, pause for fifteen to twenty sec-
onds with every stroke that is made on the forehead or the area of
the eyes. Then the stroke is continued to the chest, pause there;
then a pause is made at the pit of the stomach, another pause in
the abdominal area, the knees, etc. These rest stops are to be se-
lected in accordance with the ailment. The rest stops on the back
are the neck, the area under the shoulder blades, the lower back,

208
the hips, the thighs and the calves. For local treatments, the or-
gans on the left side of the body are magnetized with the right
hand, while the left hand of the Magnetopath holds the right hand
of the patient, or the Magnetopath rests his right hand on the
back of the patient's head. Whereas the organs on the right side
of the body are treated with the left hand, the right hand of the
Magnetopath holds the left hand of the patient.
Great care must be taken that every magnetic stroke is calmly
completed. But the final movement of the stroke is completed in
an absolute manner in the direction of the stroke outwardly away
from the body, so that no accumulation of the Od occurs. Every
magnetic stroke must be completed with a certain calmness, cer-
tainty, and energy, and it is very important after every stroke to
make the circular motion to hurl away anything from the ailing
person that clings to the hands. Right after the local magnetic
stroke treatment, the healing effects can be considerably in-
creased by laying the proper hand on the area of the body which
is suffering, and by breathing on it. Also, bear in mind that every
magnetic treatment must be finished with magnetic strokes with-
out pauses or rest stops. The best way to end a magnetic treat-
ment is with three to five smooth, dispersing, lengthwise strokes,
right after the local magnetic stroke treatment.
The left hand is placed on the afflicted organs of the right side
of the body while the right hand rests upon the patient's fore-
head. On the afflicted organs of the left side of the body, the
right hand is placed while the left hand takes hold of the back of
the patient's head or neck. When treating the stomach or the in-
testines, both hands are placed on that area, which also applies to
nervous headaches, etc.
The Magnetopath, Kramer, gave all mothers the excellent
advice that when their children had some minor ailments to first
try magnetic healing. He said, "The laying-on of hands, either
one hand or both, is in many cases extremely beneficial. I say
this to a worried mother when your child is ill, try a magnetic
-
treatment first. Place your right hand on the child's chest and
your left hand on the forehead. Presumably, you will find that
your child will soon experience some relief and the fever will
diminish. Should the mother not be successful, then have another
member of the family, either the father, brother, sister or some
other family member, who probably possesses more healing
powers than the mother, make another attempt. Incidentally,
when it comes to children, it does not require any tremendous
powers to achieve the desired effects. Laying-on of hands has a
calming, dissolving, and dispersing effect."
We have many examples in history, where people who ema-
nated a tremendous amount of Od (like Christ, His disciples,
Apollonius of Tyana, etc.) achieved the greatest healing by
merely laying their hands on a person. If at all possible, the lay-
ing-on of hands must be done on the naked body. If that is nei-
ther possible nor appropriate, then the ailing area can be covered
with a very thin linen cloth, otherwise, the effect is severely di-
minished. When it is a combination of magnetic treatments
(magnetic strokes and magnetic strokes with rest stops), it is suf-
ficient when the hand or hands remain on the ailing area for a
few minutes. Howeveq if the laying-on of hands is the only mag-
netic treatment, then the hands can remain on the ailing area for
up to twenty minutes. However, no pressure must be exerted.
After the laying-on of hands, it is also very beneficial for the
ailing person that the Magnetopath breathe on the area of the
body which suffers. The air is inhaled in accordance with the
breathing exercises and with the concentration that the ailing per-
son will be healed. Then the Magnetopath holds his breath while
continuing to concentrate in the manner described in this text-
book, while keenly focusing with his eyes on the afflicted area in
order to finally exhale slowly, but vigorously and emphatically,
with the same concentration on the afflicted area of the body. It
would be considerably more effective if the area is bare. The
Magnetopath should also vividly imagine that he actually sees
the Od which he is exhaling. As mentioned before, the will-
concentration is an indispensable factor during magnetic treat-
ments. Even when the Magnetopath exudes large amounts of Od,
he will not achieve much if he cannot exert his concentrated will
to heal, while a person who has not much of an emanation of Od,

210
but has an energetic and trained will, will achieve considerably
more.
With every magnetic stroke, and even when the Magnetopath
performs the smallest magnetic manipulation, he must imagine
how the Od that emanates from him penetrates the body of the
patient. And his main thought must be, "I will that you lose your
ailment, your pain will cease, and your ailing organs will gain
strength and be completely healthy again. My Od permeates your
body and reestablishes the harmony." A Magnetopath who knows
the anatomy and physiology of a human being has the advantage
to concentrate on the entire process of the ailment, the cause, the
development, etc., because he can imagine the suffering organs
graphically through which he can easier call forth a healing cri-
sis. Therefore, I highly recommend that every person who mag-
netizes should familiarize himself in his free time with the study
of the human body and the functions of the organs. In this day
and age, this no longer represents a problem because there are
countless books available on this subject.
Finally, there are a few more points to which the Magnetopath
must pay attention. When it comes to local treatments that cover
a small area, if the laying-on of hands is not possible, circular
motions can be made over that area with the fingertips. Further-
more, during all magnetic strokes, the fingers of the hand must
be extended in such a position that the fingertips are all even
with the thumb and the little finger, which is achieved by bend-
ing the longer fingers slightly.3t The little finger and the thumb
emanate the greatest quantity of odic energy, whereas the middle
finger emanates the least. During the laying-on of hands the en-
tire palm of the hand emanates Od. Always remember that when
the patient sleeps, he should never be awakened so that the Mag-
netopath can give the patient his magnetic treatment. However,
should the patient be in a fairly reasonable position while he is
asleep, then he can be magnetized, because the curative effects
are considerably heightened during sleep.

" Similar to a clawed hand. - ED.

211
3. Magnetic Aids
Even a Magnetopath has his apothecary, his medicines and his
plasters, but he has one advantage he can always carry his
-
entire apothecary with him. His medicines are not poisonous but
are considerably more curative. His medicine consists of
magnetized water, and oil or charcoal; and his plasters are
magnetized flannel strips and a little cotton or paper. Everything
is so simple, but despite that, magnetized water has achieved
miracles. A flannel strip breathed upon and magnetized has
alleviated even the most severe pains and sometimes even cured
the cause.
Now let us discuss how water, cotton, flannel, oil, etc. is mag-
netized. Magnetized water can be used internally, and externally,
it can be used as a compress or for a bath. For internal use, take a
glass filled with water to about five millimeters from the rim.
The question now arises, "What kind of effect are you trying to
achieve? Should it have Od-negative or Od-positive attributes?"
Negatively magnetized water has a dissolving effect and relieves
a person from persistent blockages and constipation, even if it
lasted for years. Positively magnetized water eliminates diarrhea.
When a man magnetizes water, the water will attain negative at-
tributes when he uses his left hand and positive attributes when
he magnetizes the water with his right hand. Whereas, when a
woman magnetizes water with her right hand, it takes on nega-
tive attributes and with her left hand positive attributes.32
Let us assume that a man wanted to magnetize Od-positive
water for the purpose of eliminating diarrhea. In this case, he
takes a glass in his left hand. He either holds it in his left hand
on the bottom or the side. Then he holds the fingertips of his
right hand calmly over the water surface for five minutes at a
distance of about half an inch to one inch (1 to 3 cm). Once that
is done, with his right hand he makes seven to twelve slow mag-
32
The translator strongly disagrees with these statements. Based on the
writings of Franz Bardon and others, there is no difference between men
and women when magnetizing, with the exception of left-handed people,
where the polarities are reversed, i.e. the left is electric and the right mag-
netic. - ED.

212
netic strokes over the water's surface and down the side of the
glass. At this point, it must be remembered to always make a
large circular motion away from the glass, in order not to turn
these strokes into counter-strokes, thereby eliminating the entire
effect. Then he raises his right hand in a circular motion upwards
while spreading his fingers, as if he wants to attract the sun and
ether particles. The same thought should also occupy the Mag-
netopath when his hand comes back in a circular motion toward
the water's surface, but while doing so, he must clench it into a
fist. When he is about six inches (15 cm) fromthe surface of the
water, he opens his hand with a certain of amount energy, and he
imagines how the Od and the ether particles radiate with great
energy through his fingertips into the water. The Magnetopath
repeats this procedure three times and this is followed by breath-
ing into the water in the manner described.
During all these manipulations, the mechanical procedures are
not as important as accomplishing and completing the concentra-
tion. The will must always be expressed that the water is charged
with Od, and that through this, the water obtains its curative
properties. Also, the purpose of why the water was magnetized
must never be ignored. However, the water receives its curative
attribute for a particular ailment only when the Magnetopath
concentrates on the ailment with his will during the manipula-
tions, by "giving" the water the power to heal the ailment. Under
these conditions, the water becomes a remedy. The Magnetopath,
Kramer, named water magnetized in this manner a "universal
remedy," which name is justly deserved.
Everybody can prove to himself that the water, by being
charged with Od, experiences an organic change. Once the Mag-
netopath has achieved a certain proficiency in the art of magnet-
izing water, he should fill five to six glasses of the same size
with water. He should magnetize only two glasses and begin to
mix them in such a way that he no longer knows which glass is
magnetized and which is not. Then he tastes the water in each
glass. He will find the two glasses with the magnetized water
very easily because they have an entirely different taste.

213
 When a larger quantity of water must be magnetized, for ex-
ample, for compresses, then a jug or bottle with a small opening
is required. The manipulations remain the same. However, the
compress should never be touched by a third person. Either the
Magnetopath himself places the compress on the ailing part of
the body, or the patient must do it himself. This also applies to
the magnetized drinking water. No one, other than the Magneto-
path or the patient, should ever touch the glass.
The magnetized water should only be taken in little swallows,
either every hour, or by the teaspoon, morning, noon, and in the
evening with one or two teaspoons. You cannot use a metal
spoon the spoon must be made out of wood, ceramic, or glass.
-
The dosage must be in accordance with the ailment and the na-
ture of the patient. When the Magnetopath magnetizes the water,
he must be mindful and consider the bowel movement of the pa-
tient if he is inclined to diarrhea or constipation. This determines
if the water should be charged negatively or positively.
The water is entirely subject to the Magnetopath's will. It has
the effects of a remedy when it is magnetized with that intention.
For example, water can be magnetized mentally as wine, with the
appropriate effort of the will, or as aloe. Water that is magnetized
in this manner will then adopt the effects of these substances.
However, the water can also assume the taste of these substances
through the Magnetopath's will. Water can actually taste like
wine or sugar, etc., depending on the kind of taste the Magneto-
path imagined while he was magnetizing, or while he was impos-
ing his will into the water. The effect is more perfect, provided
the water is to have a sweet taste, when the Magnetopath has a
small piece of sugar in his mouth. However, having a piece of
sugar in the mouth should not disturb the concentration. Magnet-
ized water can be used for any ailment with good results in addi-
tion to the other magnetic treatments. In the case of throat and
larynx infections or ailments, magnetized water can be used as a
gargle. Water that is charged with the negative Od is an excellent
sleeping remedy.
For many ailments, magnetized baths give the ailing person
excellent results, especially in cases of weakness or debilities.

214
The procedure by which to magnetize bath water is as follows:
The bathtub should preferably be wooden. It must be positioned
in such a way that the head is toward the north and the feet to-
ward the south, so that the one who takes the bath faces south.
The temperature of the water depends on the condition of the ail-
ing person. The temperature should not be below 86" or above
95o Fahrenheit (below 30o or above 35o Celsius). The Magneto-
path magnetizes the water in the bathtub with bare arms by mak-
ing magnetic strokes lengthwise from one end (the head) of the
bathtub to the other (the foot), approximately one inch (2 cm)
above the surface of the water. Once the Magnetopath has
reached the foot of the bathtub, the magnetic stroke must be ex-
tended by one and a half foot (50 cm), so that the Magnetopath
must step back far enough to easily make the circular upward
motion in order to avoid the counter-stroke. Once he has his
hands raised, he steps again to the side ofthe bathtub and repeats
the process. The magnetic strokes must be performed slowly, and
they must be accompanied by the appropriate will-concentration.
After seven to twelve magnetic strokes, the Magnetopath
breathes several times on the water, then the bath is ready for
use. The ailing person should stay no longer than fifteen to
twenty minutes in the bath, after which he should go immediately
to bed. After such a magnetic bath, the ailing person will usually
experience a healthy, magnetic sleep, which will promote heal-
ing; only in the case of danger should the patient be deprived of
his sleep.
Should the situation ever arise, here are the instructions as to
how such a magnetic sleeper has to be awakened. The patient is
told that he must be awakened immediately, and that he will not
suffer any ill effects from these manipulations ill effects such
-
as headaches, heart palpitations, etc. Instead, when he awakens,
he will feel refreshed and vigorous. Then the Magnetopath takes
the patient's hands and blows several times into his face with the
firm command to wake up. The command must not be given in a
loud voice. The same applies when blowing into a patient's face
it must be done in a manner that the patient does not get a
-shock. Should these manipulations fail to awaken the patient,

2t5
then magnetic counter-strokes should be employed. Only in very
extreme cases should a mist of cold water be sprayed onto the
patient's face.
In place of the compresses with magnetized water, quite often
dry compresses are applied. For this pufpose, a piece of flannel,
cotton or paper is used in the following manner: A piece of the
aforementioned materials is used, usually 8-% by 11 inches in
size, unless a larger size is required. From the center to the sides
it is magnetized with twelve to fifteen magnetic strokes, and it is
breathed upon very strongly in the center. Then it is folded in the
middle, and these manipulations are repeated on both sides and
so on, until you have it down to the size you require to cover the
ailing part of the body. Some Magnetopaths take white blotting
paper or tissue paper, cotton in a roll, or a first-grade flannel.
They put two of these materials together, one material being
paper and the other cloth or cotton. Many Magnetopaths charge
these materials in layers only by breathing on them, and after
they have been folded, both sides are breathed on, and folded
again until they have the proper size.
In general, breathing on the affected area promotes the heal-
ing success considerably. The Magnetopath, Kramer, has this to
say about this healing method, "Breathing vigorously and em-
phatically on a painful area usually works quicker than magnetic
strokes. When someone has an obstinate headache, breathe sev-
eral times on the forehead from one side to the other. When
someone has facial erysipelas, blow several times very lightly
over the inflamed areas, and you will immediately see the red-
ness fade. The heat disappears and with this very simple method,
you can prevent the very dangerous encephalitis. This reminds
me of the ancient sympathy remedies of the old women, who
used to blow away facial erysipelas with all kinds of formulas. In
reality, it was nothing else but magnetic influence."
A handkerchief that is charged with Od by vigorously blowing
on it has, at times, the ability to immediately remedy pain and
inflammation when it is placed on that particular area. These
magnetized materials must always be in a covering that is also
breathed upon, and they must be stored in a dark and dry place.

216
During the day, the magnetized material should not be left on the
body for more than fifteen minutes, except for overnight it
-
can be left on the body for hours, especially when the patient is
asleep.
If the Magnetopath has to deal with bruises or contusions,
burns, or cuts, compresses dipped in magnetized water are much
better than dry compresses. For calluses, lumps, and tumors,
magnetized oil is very effective. The oil has to be heated up a
little for sensitive people. The oil is poured into a saucer or a
bowl with a flat bottom, is charged from the center to both sides
with magnetic strokes, and then is slowly but vigorously blown
on. The breathing on the oil must be repeated several times. The
part of the body that is affected is carefully embrocated in a cir-
cular motion with this oil and the fingers. Or the Magnetopath
can dip a clean linen cloth into the oil and can place it on the ail-
ing part of the body.
The best remedy to cause sleep is not only magnetized water
but also magnetized charcoal. The Magnetopath takes two pieces
of charcoal. The best kind is from birch wood, which must be cut
to a length of four to six inches (10 to 15 cm) and must have a
thickness of one and a half to two inches (3 to 5 cm). The Mag-
netopath holds these two pieces of charcoal on both ends and
blows at them on all four sides, left to right, slowly but vigor-
ously, with the concentrated will to give the charcoal a sleep-
producing attribute. If these pieces of charcoal are not used im-
mediately, they must be wrapped in tissue paper that has been
breathed upon and stored in a dark and dry place.
The charcoal pieces are used as follows: The Magnetopath
places one piece of charcoal into each hand of the patient and
then closes the patient's hands. The patient keeps these pieces of
charcoal in his hands for eight to fifteen minutes. In most cases it
does not take long until the patient falls asleep. Then the Mag-
netopath removes the charcoal from the patient's hands by care-
fully opening his hands. The Magnetopath can keep the charcoal
for later use or he can destroy it the next morning after the pa-
tient has awakened. Under no circumstances should the patient
be subjected to the effects of the pieces of charcoal in his hands

217
for more than fifteen minutes. Should he not fall asleep during
those fifteen minutes, then the charcoal must be removed. The
patient will fall asleep if he is left alone at this point. The mag-
netized charcoal produces a magnetic sleep, which changes over
into a normal sleep within one to two hours.
All materials that have been used for healing must be magnet-
ized each time they are used. But none of the materials used
should be used more than three times. It is, of course, better if
new materials are used every time. In cases of heart disease, it is
highly recommended that the Magnetopath magnetizes panes of
glass, and they should be used in addition to the general mag-
netic stroke treatment. The glass pane should be approximately
two by three inches (4 by 6 cm) in size, the edges must be
smooth and at one edge should be a small hole through which the
Magnetopath puts a string long enough so that the patient can
wear this little glass pane around his neck. The Magnetopath rubs
this glass pane with both hands on both sides until the pane is
warm. Then he breathes on the pane on both sides vigorously
from left to right and places it around the patient's neck so that
the glass pane rests in the area of the patient's heart. This pane
should not remain there for more than eight to ten minutes.
Should the pane be used again, it must also be magnetized again.
At this point, it must be mentioned again because it is very
important, that all magnetized materials or substances must be
protected from being influenced by any third person. All magnet-
ized materials or substances can only be touched by the Mag-
netopath or the patient. It is also advisable that all magnetized
materials or substances are out of sight of other people, because
with one look, an intentional or unintentional, unfavorable influ-
encing is possible. All magnetized materials or substances must
also be protected from the light until they are used. Magnetized
water and oil must be covered when they are stored for later use.

4. Healing Magnetism for Various Ailments

In order to demonstrate to the student how healing magnetism
can be used for various ailments, we shall describe some of the
ailments and how they are treated with healing magnetism. How-

218
ever, it is not within the concept of this textbook to describe all
the existing ailments. The few examples that follow should suf-
fice to lead the student in the right direction. Should the student
decide to learn more about this subject, then he will have a large
selection of books available to him. Every Magnetopath com-
bines the manipulations described here in a manner that he con-
siders to be best for him, and which he considers to be good in
accordance with his experience. As it has been mentioned before,
he cannot make any mistakes if he observes the laws of polarity,
if he does not make any magnetic counter-strokes, and if he does
not overcharge or overload the patient with his Od. Everything
else depends on the power of his will, the quality of his Od, and
the degree of his ethical development.

Headaches
Place both hands on the patient's head or the fingertips of the
right hand on the pit of the stomach and the left hand on the fore-
head, in such a manner that you touch the base of the nose with
your thumb. This is followed by breathing several times on the
forehead from the left to the right. Furthermore, good effects can
be expected from this treatment if magnetic strokes are used in
addition, starting from the head and moving over the body down
to the feet into a bowl of water. Also, compresses dipped in mag-
netized water offer great help.

Earaches
The hand that has the opposite polarity is placed on the aching
ear, while the thumb rests in the ear (auricle). This is followed by
magnetic strokes from the head to the neck over the ear, and the
Magnetopath must also blow several times into the auditory ca-
nal. After that, one drop of magnetized oil can be placed into the
ear, or magnetized cotton can be inserted into the ear.

Eye Ailments
Magnetic strokes should be made over the head and down to the
neck with a rest stop on the eyes; or one hand can be placed on
the back of the head and the fingertips of the other hand are

219
closely held in front of the ailing eyes. Then breathe upon the
eyes several times vigorously. For inflammation of the eyes,
compresses with magnetized water are excellent, as are eye baths
with magnetized water. Eye baths in magnetized water are an ex-
cellent remedy for weak eyesight.

Toothaches
The Magnetopath should do laying-on of hands on the cheeks,
then magnetic strokes downward and breathing on the afflicted
area. The patient should take a sip of magnetized water and keep
it in his mouth for a while. The head must be tilted so that the
aching tooth or the area of the pain is immersed in the magnet-
ized water. Another good remedy is to put magnetized cotton into
the ear.

Throat Ailments
Laying-on of hands on the afflicted area is effective, then mag-
netic strokes from the head down over the chest with the appro-
priate rest stops on the throat. Compresses with magnetized wa-
ter are an excellent remedy for this ailment. The materials that
can be used are cotton, flannel, or paper. These compresses, if
they are applied in the evening, can remain for longer periods of
time. Frequent gargling and drinking of magnetized water will
help, followed by breathing on the throat.

Coughs, Hoarseness, etc.

The same treatments apply here as the above for the throat ail-
ments. However, the magnetic strokes must cover the entire chest
and extend to the abdominal area with rest stops on the tips of
the lungs. Should the patient have a congestion in the chest or a
mucous catarrh, then the Magnetopath must place his hands for a
few minutes on the patient's chest and then breathe on the chest
several times.

Lung Ailments
Magnetic strokes from the head to the knees with pauses at the
tips of the lungs, the center of the chest, and the pit of the stom-
ach are administered. Magnetic strokes must be made on the
back of the patient; the Magnetopath must cross his forearms
with rest stops under the shoulder blades when he magnetizes the
patient's back. Then magnetized cotton, paper, or flannel com-
presses with magnetized water have to be applied on the chest or
the back before the ailing person falls asleep. The area where
most of the pain is located must be breathed upon several times.
Magnetized water must be used internally.

Heart Disease
Vigorous breathing on the area of the heart is quite effective, es-
pecially when this is done on the bare skin. Also, the Magneto-
path's right hand can be placed upon the area of the heart while
the left hand should rest upon the patient's neck. People with
heart disease should be magnetized while lying down, with a few
exceptions. The magnetic strokes start from the head and extend
to the abdominal area. In accordance with the patient's condition,
a small magnetized glass pane may also be worn by the patient.
Internally magnetized water can be used. In the case of heart dis-
ease where the vagus nerve is the cause, the Magnetopath should
vigorously but slowly blow several times on the patient from the
neck to the heart and somewhat beyond.

Stomach Ailments
Besides using magnetized water on a regular basis internally, cot-
ton, or flannel compresses with magnetized water ate an excel-
lent remedy. Compresses of cotton or flannel should be applied
after meals. Just before the patient falls asleep, a compress with
magnetized diluted vinegar should be placed on the stomach, and
in accordance with the patient's condition, it should be left on
the stomach for one hour or the entire night. In this case, the
compress must be a pure linen cloth folded several times, and a
dry thicker cloth must be placed on top of the vinegar compress.
Embrocating the stomach gently with magnetized oil in a circular
motion is also very beneficial. The magnetic stroke treatment
ending at the knees should be administered, followed by laying-
on of hands, the right hand on the stomach and the left hand on

22r
the lower back. At the end of the treatment, the Magnetopath
must breathe on the stomach area continuously from the left to
the right several times. All ailments of the internal organs must
be treated in a similar manner. Never forget to use magnetized
water internally as a remedy.

Abdominal Ailments
The Magnetopath, Kramer, found that spreading and spreading
all ten fingers on the abdominal area, until the patient no longer
felt any pain from the fingers resting on him, was the best way to
start this kind of treatment. Once that was accomplished, the
Magnetopath can begin the magnetic stroke treatment from the
pit of the stomach down beyond the feet. Sitz baths with magnet-
ized water are very effective. This also applies to cotton or flan-
nel compresses with magnetized water and taking magnetized
water internally.

Gynecological Diseases and Venereal Diseases

These diseases require local treatments and also a general treat-
ment consisting of magnetic strokes over the entire body. Lo-
cally, compresses with magnetized water and magnetized oil are
applied, but the main treatment should consist of sitz baths with
magnetized water.

Childbirth
Every pregnant woman should be magnetized just before giving
birth. But it is much better if she is magnetized daily for some
time before this blessed event. The treatment should begin with
the general magnetic stroke treatment over the entire body, then a
few strokes from the breasts over the body to the knees. Rest
stops must be made at the pit of the stomach and the abdominal
area. Then the hands should be placed on the abdominal area,
followed by breathing upon the abdominal area vigorously sev-
eral times from left to right. This makes the birth and the labor
much easier. A Magnetopath who has a strong will can achieve
great results with these treatments, almost to the point that there
will be no pain during the birthing process, especially when the

222
pregnant woman drinks magnetized water for some time before
and during the delivery. The water must be magnetized with the
will that the pregnant woman has a painless birth.

Influencing the Child Prenatally

Every woman who is in the family way should consider influenc-
ing her child in the womb and herself through magnetism. The
magnetic treatments should begin in her sixth month. Should the
woman be weak, then the treatments should already begin shortly
after conception. A treatment once a week is sufficient to make
mother and child healthy and strong and to begin implementing
an easy and painless birth. Many childhood diseases can be pre-
vented by these prenatal magnetic treatments, and even the
mother can be spared many discomforts (i.e. morning sickness),
during her pregnancy. During this period, warm magnetic baths
are extremely beneficial. Magnetic treatments during the preg-
nancy and after birth are beneficial for mothers who want to
breast feed, but who lack milk. Not only do these treatments at-
tain the required amount of milk, but also improve the quality of
milk.

Childhood Diseases
Animalistic or physical magnetism is especially advisable when
it comes to childhood diseases. Our children are very receptive to
magnetic treatments, and they thrive on them extremely well.
Most diseases can be kept away from them through regular mag-
netic treatments. These magnetic treatments will, in a natural
way and without doing any harm to their organism, eliminate
even diseases which can no longer be prevented, i.e. communica-
tive diseases. Unfortunately, this cannot be said when it comes to
allopathy. The manner in which children are magnetized is the
same as adults. The only difference is that the Magnetopath must
be careful with children, because they are very easily over-
charged. However, this can be prevented easily by magnetizing
children for shorter periods of time and by making fewer strokes.

223
Ulcers, Small Wounds, etc.
Stroking in a circular motion with magnetized oil around the ul-
cer, dabbing it with magnetized oil, and breathing on it vigor-
ously, works extremely well. Also applying compresses with
magnetized water and using short magnetic strokes over the ulcer
helps. Wounds are breathed upon and cleansed with magnetized
water and compresses with magnetized water are applied. Short
magnetic strokes with the will of healing quickly are also admin-
istered.

Gout and Rheumatism

The main treatments for gout and rheumatism are the general
magnetic strokes, followed by magnetic strokes of the afflicted
areas, warm magnetized baths, and breathing on the afflicted ar-
eas. Embrocating the painful parts of the body with magnetized
oil will serve the ailing person well. Internally use magnetized
water. When it comes to these kinds of ailments, success is not
immediate, and it will take several weeks of treatment.

Chlorosis
Chlorosis, also known as green sickness, requires the general
magnetic treatment. Internally use daily magnetic water. Magnet-
ized baths should also be the order of the day.

Cramps, Paralysis, etc.

In addition to the general magnetic treatment, magnetic stroke
treatments of the back along the spine down to the lower back
have to be carried out with the forearms crossed. Using magnetic
strokes locally, breathing on the particular areas, and taking a
bath in magnetized water is also part of the entire therapy.

Nervous Diseases or Nervous Disorders

Nervous diseases or disorders are healed through regular, general
magnetic stroke treatments. However, in addition to the general
treatment, magnetic strokes must also be made on the back along
the spine. Use the laying-on of hands on the head or locally on
the painful areas, or the right hand should be placed on the pit of

224
the stomach and the left hand on the back of the head. And for
some time, the patient must take a magnetized bath on a daily
basis. Breathing on the part of the body that suffers, and cotton
and flannel compresses with magnetized water must be applied
frequently, as it alleviates the pain suddenly. Internally use mag-
netized water.

Weak Conditions or Debilities

Weak conditions or debilities should be treated in the same man-
ner as nervous disorders, but in addition, lengthwise magnetic
strokes must also be made, starting simultaneously with the left
hand from the back ofhead and the right hand from the forehead
downwards over the body beyond the knees. These particular
magnetic strokes are also excellent for general nervousness.

Additional Instructions for the Aspiring Magnetopath

It is of the utmost importance that the patient must, in addition to
the magnetic treatments, lead a sensible lifestyle. The conditions
to become a healthy human being are the diet described in this
textbook as well as physical and spiritual (mental) peace and
quiet. It is also advisable that when the student acquires some
knowledge in the art of natural healing and hydrotherapy, to
utilize them in order to have an additional, effective support for
magnetic therapy. When natural healing methods are combined in
this manner, it will lead quickly to the desired success. It is not
very difficult to find this knowledge, because there are many
books available on the subject of natural healing and
hydrotherapy (cold water cure).33 There are books available from
Bilz and Platen, etc. Furthermore, there are writings by Sebastian
Kneip, which will be very helpful to the Magnetopath. The
Magnetopath should never neglect to have the patient go to a

33
This was 1906. Unfortunately, much of the content of present-day books
is taken from other books, and very little is derived from personal knowl-
edge or experience. These books are also not based on immutable spiritual
principles. - ED.

22s
competent medical doctor to make the diagnosis before he begins
treating a patient.
Animal magnetism also allows self-healing, namely through
magnetic strokes, which are carried out on the front of the body
with hands crossed. A magnetized cloth or substances can be
used as well.
Plants are magnetized in the direction they grow from the
roots to the top, and they are given magnetized water. If you put
a seed into a pot filled with soil, and you water it with magnet-
ized water and hold your right hand over the imbedded seed for a
few minutes, while holding the pot with your left hand, then the
seed will sprout surprisingly fast. Naturally, this manipulation
must be carried out every day.
Animals can also be magnetized, but you must be extremely
careful not to take on too much of their Od emanation, because
Od is individually colored. Animal Od can, on account of its
satiation with the coarsest instincts, have harmful effects on a
human being.
People who have darker hair than the Magnetopath will al-
ways resist the efforts of the Magnetopath for a time, while peo-
ple who have lighter hair than the Magnetopath will quickly suc-
cumb to his influences. That does not mean that he cannot mag-
netize people with darker hair, but it will require more time to be
effective; because people with darker hair have a stronger Od
emanation, therefore, they accept foreign Od only reluctantly.
This gives us the advance knowledge that in the case of dark-
haired people, we must summon a greater amount of willpower
to magnetize them, and we must also prepare ourselves with
more patience.
Wherever it is possible and necessary, the Magnetopath
should have his patients do breathing exercises, because it effec-
tively supports the healing process and brings about excellent
formation of blood and liquids. Whenever the patient inhales, he
must concentrate on the train of thought that with every breath,
he inhales invigorating and strengthening healing powers; and
while exhaling, he expels with the air all the bad substances and
all germs that cause ailments.
 The possibility exists that you can combine healing magnet-
ism with allopathy. The effects of various medications are in-
creased when they are transferred by odic mediation to the ailing
area or to the entire body. Most allopathic medications are trou-
blesome to the stomach. Through odic mediation, the spiritual
particles of these substances are taken directly into the body.
However, it is not advisable for a layman to practice this kind of
healing method; instead, unbiased doctors can make use of this
healing method to their advantage. Unfortunately, the majority
denies the existence of animal magnetism, but in reality, it is of
great importance for mankind. The main reason for this denial is
prejudice, because a truly scientific justification against the exis-
tence of this universal healing power cannot be produced.
The following example will show how dangerous the medica-
tion transference really is in the hands of a layman. A Magneto-
path, who was in every other respect quite competent in his pro-
fession, was a layman in medication transference. In the past, he
had helped a woman with a severe and incurable valvular defect
ofthe heart and weakness ofthe vagus nerve. She stopped taking
her heart medication, which was prescribed by her doctor, in or-
der to increase the effect afterwards, During this withdrawal pe-
riod, the Magnetopath tried the odic transference of the heart
medication, and he magnetized the woman. He took the little bot-
tle with the heart medication in his right hand and made length-
wise magnetic strokes over her entire body. As a result of this
treatment, the woman suffered severe headaches and other un-
pleasant reactions, and her heart problems worsened. When she
came back for the next treatment, he did not make use of mag-
netic strokes; instead, he used the medication with the laying-on
of hands only. He placed his left hand on the patient's neck and
his right hand with the heart medication on the area of the heart,
and this time the effects were excellent. The woman was free of
any heart problems for the next twenty-four hours. However, this
Magnetopath could have made an even worse mistake if he had
exposed this woman too long to the effects of her medication. If
that happened, the consequence could have been paralysis.

227
 An excellent touchstone for the power of the Magnetopath is
the so-called banishing stroke. When the Magnetopath draws a
line in the air before a person, which he has magnetized several
times without informing that person of the pu{pose, with the will
(for example, that at that spot for that particular person a wall is
to form, which cannot be penetrated by that person), and if he
then calls upon that person to approach him, he will not be able
to go beyond this imaginary line. That person will find himself
before an inexplicable obstacle which refuses any passage. But
as soon as the Magnetopath steps over the line, the effect is com-
pletely neutralized.3a
After the patient has been successfully magnetized several
times, magnetic sleep can be induced through the willpower. This
is accomplished in the following manner: the Magnetopath
places his right hand on the patient's forehead and his left hand
on the back of the neck for a few minutes Then he makes
lengthwise magnetic strokes over the entire body beyond the
feet. During these manipulations, he concentrates with his will-
power on one thing only namely that this person must fall
-
asleep. The experiment should succeed during the second or third
treatment. However, while making the magnetic strokes, the
Magnetopath must pause by laying his hands and focusing on the
head with the thought concentration to neutralize the day-
consciousness. Then he must place his hands on the eyes and
concentrate with his willpower that the patient closes his eyes,
and finally, he must pause on the pit of the stomach and concen-
trate so that the patient falls into a magnetic sleep.
This magnetic sleep is very healthy and it invigorates the
person tremendously. While the patient is in this magnetic sleep,
he can be given the effective suggestion that he is getting well.
This will accelerate the healing process. But do not awaken a
person who is in a magnetic sleep. As mentioned before, after
two hours, the magnetic sleep turns into a regular sleep. Then the
patient awakens by himself. However, in the event that the
magnetic sleep lasts too long or the ailing person must be

'o This is a method by which the Magnetopath can test his powers. - ED.

228
awakened for some good reason, then this can be accomplished
by gently blowing on the person commanding him to awaken.
Should he or she not react, then some energetic counter-strokes
are in order. Should that not be successful, the last resort is to
spray some water on the person. But before the patient fully
awakens, the Magnetopath must take the patient's hands into his,
the patient's left hand into his right hand and the patient's right
hand into his left hand. Then in a low but determined voice, the
Magnetopath gives the patient the suggestion to awaken
immediately, and that he will feel refreshed and well, and that he
will not have any aches or pains or any tiredness.
When the Magnetopath induces magnetic sleep on a continu-
ous basis to the same person, somnambulism eventually sets in.
However, somnambulism can be improved upon by frequently
deepening the magnetic sleep. Once the patient has slept during
several of these magnetic sessions, then after a few more ses-
sions, through the willpower and by adding a few more magnetic
strokes during his magnetic sleep, you allow the individual to
reach a deep magnetic sleep, commonly known as "the somnam-
bulistic state." The somnambulistic state is a very beneficial one
for the patient, through which he becomes his own infallible phy-
sician. Those who are somnambulists give remedies that are in-
fallible in their effects, and through these remedies, their own
illnesses can be healed. Besides that, while they are in the som-
nambulistic state, various magical abilities emerge, such as clair-
voyance, etc. When a person is in this state, astral projection can
be achieved, i.e. the somnambulist can step out of his physical
body with his astral body. He can accomplish visible physical
effects on objects in the vicinity; and he can also make his astral
body visible to those people who are in the vicinity.
When a person is in this somnambulistic state, and he gives
instructions (especially when they are instructions for remedies),
they must be followed, no matter how bizarre they might seem to
the Magnetopath. Inducing somnambulism artificially is permit-
ted only for compelling reasons, for example, when it comes to
the well-being of a patient. The state of somnambulism should
never be induced just to indulge in reprehensible curiosity. It is
utterly important that the person should never be told what was
said while he was in a somnambulistic state, and what occurred
to him while in that state, unless he insists.
Somnambulists are always in close rapport with their Mag-
netopath. Whatever he perceives, they perceive. All physical and
psychic conditions of the Magnetopath's being emanates to them.
Also the influences of other people, who are present during a
magnetic treatment, can be perceived by the somnambulist.
Therefore, the Magnetopath must practice great caution if he has
other people present during a magnetic treatment. The somnam-
bulistic state provides an excellent opportunity to speak to the
"psyche" of an adult person for the purpose of raising the moral
standards of that person. Criminals and corrupt and evil people
can improve considerably through this method, and rather than
imposing prison sentences and other punishments where the af-
tereffects of such measures draw them deeper and deeper into the
abyss, somnambulism can be used in these cases. It is not advis-
able to use somnambulism on children for the particular purpose
of rearing or educating them, because in most cases dream influ-
encing should be used, which is explained in Chapter 5 of Part
Two.
The student must be forewarned, because there are several
levels in the somnambulistic state, beginning with the magnetic
sleep, until the astral body can step out of the physical body.
These stages or levels cannot be discussed in this textbook. How-
ever, the student must thoroughly study reliable literature on this
subject before he can proceed with experiments of this kind,
It is worthwhile mentioning that somnambulists make the best
Magnetopaths. They have the ability to bring about instant sleep
and healing crises in people who have previously been treated
without success, or who had only very mediocre successes with
other Magnetopaths. A student who decides to make healing
magnetism his profession would do good if he would consider to
be placed into a somnambulistic state by a competent Magneto-
path. Or, he can make the attempt to place himself into a som-
nambulistic state. However, not everybody will succeed, but
there is no harm in trying. A fast-turning motion of the head con-

230
tinued for a long period of time leads to a slight somnambulistic
state, and when this exercise is repeated, eventually into a deep
sleep. Continue the fast-turning motion, until you reach the state
of being dazed.3s However, these types of experiments cannot be
recommended, because they could be very dangerous to one's
health, and in spite of that, they are not reliable. Auto-
somnambulism is much less dangerous, and it can be achieved
through one's own willpower. But this is a matter for the master,
and it will be discussed in another chapter.
At the conclusion of this chapter, we shall discuss magnetic
healing over any distance.36 You can actually send magnetism by
mail. If you have a photograph of a patient whom you have mag-
netized several times before, you can magnetize his photograph
with your arms crossed. Then wrap the photograph several times,
and breathe upon the wrapping and mail this to the patient. The
patient will feel all the effects of the magnetic treatment if he
places the photograph on the pit of his stomach. The wrapping
must, of course, be breathed upon with the firm will that it en-
closes the photograph like a protective wall, and that it wards off
all foreign influences. You can also send cotton, flannel, etc., in
the same manner. Of course, treating ailing people in this manner
is not as effective as it is in person. Very strong-willed Magneto-
paths are sometimes successful in treating ailing people from
afar when they have not treated that person before, but this
method is always slow and not always successful. In cases where
a person has to be helped immediately, this method will rarely
find any use.
The chela has been given the most important information per-
taining to healing magnetism. The chela must, in order to com-
plete his training on this subject, obtain the relevant literature on
this subject matter. If the chela wishes to achieve great success
when he practices healing magnetism, he must also consider the
pranic polarity, i.e. if he is able to adapt his current breathing to

35
Like the whirling Dervishes. - ED.
36
For further information read The Lord's Book of Lift & Health, by Jakob
Lorber, Merkur Publishing, Inc., 1994. - ED.

231
the particular ailment. In general, the rule applies that each ail-
ment has, as its basis, a disturbance of the pranic, alternating cur-
rent. Even Prana has polarities; the left breathing current carries
more negative Prana, and it belongs to the Moon principle. The
right breathing current is more satiated with positive Prana, and
it belongs to the Sun principle. Positive and negative Prana in an
alternating balance produces the neutral Prana, the vital energy.
When the left breathing current stops for too long, then the
equilibrating harmony is disturbed. What comes into being is a
negative illness symptom, i.e. the organism is overloaded with
negative Prana. If the right breathing current stops for too long,
then the organism it too satiated with positive Prana, and the
consequence is a positive illness symptom.
The Magnetopath, who is trained in occult matters, must in-
troduce into his Od the left breathing current and color it thereby
negatively when it comes to positive ailments such as fevers,
smallpox, typhus, etc. (Even ailments that are apparently caused
by germs can be traced back to pranic disturbances, since the
stoppage of the pranic current is the reason for the development
of ailments.) When it comes to negative ailments, such as tuber-
culosis (consumption), colds, cholera, etc. he must introduce the
right breathing current into his Od, in order to allow his Od to be
effective positively. A number of ailments must be treated with
Od that has equal polarities. For example, inflammations can
have a negative pranic cause but appear positive, and they re-
quire a positive-pranic, odic influence. However, it is impossible
to list all possibilities, and therefore, it must be left to the insight
and experience of the practitioner to find the proper method or
solution in individual cases.
The only thing that remains to be said is, "If you feel your
power, then go and do your duty. May a never ceasing source of
life emanate from your hands and send blessings and help to all
those who suffer! But, when you have become a master and you
have succeeded in mastering the tattvas,3T then you are in the

37
The principles of ether, fire, air, water, and earth. - ED.

232
position to do great things. Therefore continue and stride
upwards to the heights and prove yourself."

Qhapter 9
@he,{gtrot !}od1

Hindu philosophy holds the opinion that a human being is

comprised of seven principles. In this respect, the author takes
the liberty and takes his position as an independent occultist, not
because he doubts the teachings of the Vedanta.38 If that were the
case, he would not have written this textbook. He himself is a
member of a secret Hindu Order. Free psychic research does not
have the task of subjecting itself blindly to the dogmas of a
speculative philosophy. It must critically examine these dogmas,
and with the help of exact scientific experiments reach the level
of a simple objective opinion. These experiments have
conclusively proven that besides the physical body, there is a
cell-soul and an astral body.
In this case, we cannot maintain the subtle differences which
Hindu philosophy teaches in regards to the human being. Instead,
we must be satisfied with the cognizance of the most prominent
forms of the material human being, i.e. the physical body with
his transitory cell-soul, and the astral human being, both of
which are only concepts of a mysterious immaterial being, a part
of omniscience, the omnipotence, or the absolute One, which for
us is difficult to understand.
The astral body is also called the odic body. The vital energy
is part of the astral body. The astral body is the actual life of the
physical body, because as soon as the astral body leaves, the
physical body dies. On page 57 of his book, Magic as a Science
of Nature, du Prel says, "A human being does not merely send
emanations out of himself, instead, the entire agent can separate
from the material body, and what appears as the exteriorization
the astral body, is structured in accordance with the pattern of
-
38
One of the six philosophical schools of Hinduism. - ED.

235
the physical body, and that applies in telepathy and when it
comes to the Doppelgringer. In death, the astral body separates
from the physical body permanently, and since all our organic
and psychic specific features are present in the astral body, the
consequence of this is that we preserve our individuality even in
death. This is empirically confirmed by ghosts and materializa-
tions."
Albert de Roches proved the existence of the astral body
through his research. The astral body survives the physical body
and dissolves when a new incarnation takes place. The spirits of
the spiritists are the astral bodies of departed human beings, or
what is quite often the case, the astral bodies of living human
beings. The subtle odic body is bound to the form of the physical
body while the person is still alive, and while the astral or odic
body is bound to it, the astral body is constantly influenced by
the physical body. The purpose of all these exercises is to make
the astral body as free as possible.
While our physical body is alive, we are (albeit in a limited
manner) above time and space, provided we are successful in
loosening the bond between the astral body and the physical
body (i.e. to liberate the astral body from the shackles of the car-
nal body, so that the opposite is the case, namely, that the astral
body has the upper hand over the physical body), and not, as it is
now the case with the majority of people, that the supremacy of
the carnal body, with his cell-soul, totally obscures the astral
body and makes the astral body a servant of the physical plane.
By so doing, we rob ourselves of our most valuable possession
true freedom. Besides
-putting our astral bodies that, we do a very foolish thing
-
by
severely in shackles, we paralyze the
development of the powers of the astral body, through which we
lose the tremendous help which the astral body has to offer on
our path through life. This situation can be compared to a farmer
who leaves his horses in the barn, while he, by the sweat of his
brow, pulls the plough, all the while lamenting about the injus-
tice of his fate that burdens him so severely.
All those who have reached this chapter and have succeeded
in practice with all the exercises to this point, have experienced

234
that it is a wonderful thing to open the door and gate to our inner
human being and to have our universal sense affect us. The astral
body is the carrier of the central sense, i.e. the psychic sense. We
know that the psychic sense unifies all our other senses within
itself, and the psychic sense does so in a considerably more per-
fect and reliable manner, which is not as wretchedly bound to
time and space as is the case with the carnal senses.
As the carrier of the intellect, the psychic sense is also the
carrier of our passions, unless the passions belong to the cell-
soul and they are inherited passions. If we loosen the shackles of
our astral body, which is actually the cover of the psyche, then it
will be easier to influence our psyche. That means we can have a
much better effect on ourselves, which gives us the possibility to
free ourselves from our passions and thereby create a better
karma. Whereas, the thick-skinned, materially-minded human
being, who has his astral body shackled to the flesh, remains
himself a shackled slave of his passions. His excuse is that he is
not able to act against his nature.
The astral body, as the carrier of our vital energy, would be
very grateful in respect to our health, if we freed the astral body
from its unworthy shackles. When we give the astral body the
opportunity to unfold its powers, then the physical body will find
this to be very advantageous, and true health and joie de vivre
will soon enter us. The greatest freedom that the student can of-
fer his astral body is when he lets his astral body step out of his
physical body with his conscious will in order to achieve in his
physical surroundings a visible, intelligent effect or to even make
himself visible to his surroundings.
The art of willful astral projection requires a considerable de-
gree of effort and patience, and only those students who are able
to suppress their carnal body completely are successful. An in-
voluntary spontaneous astral projection is a more frequent oc-
currence. This generally happens when the physical body is in a
state of rest, when the physical body is asleep, or when, through
some psychic impulse, the physical consciousness becomes
clouded for a short period of time. Quite often, we sit somewhere
motionless, and we look into the distance without entertaining
 any thoughts. The corporeal consciousness is at a very low level
and the limbs are affected by a slight catalepsy, because they feel
as heavy as lead. The respiratory rate is down, our senses are
weak, and they are covered with a light veil. That is the state,
when completely unbeknownst to us, the astral body frees itself
with force from its prison. If we are not disturbed with thoughts
when we doze off, then our astral body is miles away, and it
shows itself favored by odic currents. Under these conditions, the
astral body condenses to such an extent that it becomes visible to
other persons as the carnal body.
The projection of the astral body can be proven through a
great number of reports that have been certified, of which we
shall give the reader a few examples. It should be mentioned that
in many cases narcotics are used in order to loosen the astral
body from the physical body, which act is very reprehensible. A
much better success can be achieved through the appropriate ex-
ercises.3e There is no necessity to subject oneself to various kinds
of dangers, as for example, that one will no longer awaken,
which has occurred many times in the past.
The Magnetopath, Kramer, gives us evidence of such an oc-
currence. Several years ago when Kramer was summoned to the
Prince of Hohenzollern in Sigmaringen, a man who had lost his
left leg in the French campaign visited him. Because of severe
pain, this man received daily morphine injections, but not in any
part of his physical body. Instead, he received them in the non-
existing, non-visible toes. Kramer did not treat the man's head or
his hip; instead, he held his fingers for the magnetic emanations
in the empty air near the floor, where he could very distinctly
feel the man's spiritual foot. The man perceived a slight, cool
magnetic breeze on his spiritual foot. The pain ceased, and he not
longer required any morphine injections.
It is a well-known fact that those who have lost an arm or a
leg suffer great pain in the limbs which no longer exist. Science
has, of course, an immediate explanation for this occurrence

3e
Initiarion inlo Hermetics by Franz Bardon contains exercises to achieve
astral travel as well as mental travel. - ED.

236
when they state that the cause of this is nerve reflexes. But the
subtle limb,ao which has not been cut off or amputated, is the
main reason for the pain and is only known to very few scientific
representatives. It is completely out of the question that in the
aforementioned case, the cause of the pain was nerve reflexes,
because the pain was eliminated by influencing a part of the
body that was not visible to the physical eye.
We find in du Prel's, Magic as the Science of Nature, Volume
II, page 285, an interesting case of astral projection, "In 1863,
one Mr. Wilmot boarded the steamer, The City of Limerick, in
Liverpool, destination New York, where his wife and children
were waiting for him. On the second day of his voyage, they en-
countered a storm which lasted for an entire week and which did
not let up until the night of the eighth day. This was the first
night that Mr. Wilmot had a good night since he had boarded the
ship. In the meantime, his wife had received news about the
storms on the Atlantic Ocean. Her worries increased tremen-
dously when she received news that The Africa, which was sail-
ing to Boston and had left England on the same day as The City
of Limerick, had sunk. Mrs. Wilmot now feared for Mr. Wilmot's
life. This thought occupied her mind for a long time, until she
finally went to bed with this thought and the fear in her heart.
This continued in her sleep as idealistic monism, and it therefore
had to trigger magical functions, because only in this manner
could a relief of her worries occur. In the morning hours, Mrs.
Wilmot dreamed that she was led over the stormy ocean, where
she encountered a low black ship. She boarded the ship and
searched in the cabins until she came to the cabins of the after-
deck. That is where she found her husband, and she was a little
surprised that the bunk-bed above was farther back than his. In
the upper bed was another man who looked at her. As a result of
that, she hesitated but a brief moment as to whether she should
enter the cabin but then decided to go in. She leaned over her
husband, embraced him, and left. Later on, it turned out that the

ao
The astral limb. - ED.

237
outer appearance of the ship and the cabin, in reality, was exactly
as Mrs. Wilmot had seen it in her dream.
"Here the question arises as to what had occurred. Was it a
form of tele-vision or was the real Doppelgtinger sent out? In
order to decide these alternatives, we must examine the corre-
sponding events that occurred on the ship and what the two men
experienced in the cabin. Mr. Wilmot was lying in his bed, and,
as mentioned before, it was the first night on board that he slept
well. He dreamed in the morning hours that his wife entered the
cabin, but hesitated for a moment when the other man in the
cabin looked at her; but then she walked towards him, embraced
him, and left again. When Mr. Wilmot awakened (and this is the
deciding factor), he saw William D., the other man he shared the
cabin with, propping himself up on his elbows looking down on
him. Mr. D. said, 'You are a lucky man to have a lady who comes
to you in this manner.' He was asked by Mr. Wilmot to explain
what he just said. Mr. D. told Mr. Wilmot what he had seen while
he was awake, and it totally corresponded with what Mr. Wilmot
had dreamed."
You could say that Mrs. Wilmot had a true dream, which she
transferred via a long-distance effect to her sleeping husband,
and her husband transferred it to the waking Mr. D. However, it
is highly unlikely that such an amount of unusual events could
occur at the same time. All these suppositions fall by the wayside
and everything is considerably simplified, if we assume that tele-
vision occurred through the exteriorization of the Doppelgringer,
who condensed enough or materialized enough to have an effect
on the sense of sight of the waking Mr. D.
A noteworthy incident of involuntary astral projection hap-
pened to a relative of the author of this book. The relative was an
elderly gentleman who lived by himself. One day while working,
to his great surprise, his Doppelgcinger confronted him. This
phantom stood right in front of him, his true mirror image, the
same face, feature by feature, younger and fresher, the same pos-
ture, and the same clothing. It stood there rigidly, and it looked at
him almost threateningly. He was so in shock that it paralyzed
his tongue; he could not speak, and he staggered backwards to

238
the door. The phantom followed him and drove him out of the
house into the garden. He could not go in any other direction. He
was spellbound as if he were under the power of a mighty will
which was not his own, but which was not a stranger to his inner
being. When he had reached the center of his garden, the phan-
tom disappeared suddenly. He felt that he had regained his voice
and wanted to call out, but he did not succeed and fell to the
ground unconscious. When he awoke, he did not see his house;
instead, all that was left, was a heap of rubble, for the house had
caved in. However, the peculiar warning of the astral being had a
consequence the old man suffered a severe physical illness
-
which he was fortunate enough to survive.
I would like to mention the travels of witches through the air.
Even if, quite often, it was based on autosuggestion, there are
many confirmed cases where this assumption no longer applies.
In times past, humankind, which has always been blind when it
came to occurrences of this kind, always suspected the devil.
Nowadays, it haughtily turns its nose up and with its scientific
arrogance speaks of superstition. But at the same time, they rob
themselves through their ignorance of a precious means to make
our human existence much easier.
The telegraph and telephone could be replaced by telepathy if
mankind were more advanced. This applies to astral projection as
well when it comes to our present means of transportation.
Steamships and railroads would not be necessary, if we knew
how to consciously and deliberately send our astral body to any
place we wished to be. However, it must be admitted that those
people who make an idol out of their physical body would have
very little interest, for example, in a pleasure cruise with their
astral body, even if they perceived all the impressions in detail
after they awakened. It is the endeavor of every chela to break
away from the shackles of the flesh in order to escape any further
incarnations on this planet. He will welcome with great joy the
opportunity to exercise his spiritual powers which are given to
him by being able to send out his astral body, i.e. astrally project.
The key to this is the concentrated willpower. Whoever has
not developed his or her willpower to a high degree will not be

239
successful. The following exercises will show how this goal can
be reached:
This exercise is a good preparatory exercise. Sit at a window,
and weather permitting, you may open the window. The exercise
should be practiced at a time when you are not disturbed by
street noise or passers-by. Sit erect and motionless; all your mus-
cles should be completely relaxed. Then attentively follow the
clouds that pass by or fix your eyes on the blue of the sky. You
must concentrate with all your thoughts that you wish you had
wings, or that suddenly, your body is as light as a feather so that
you could float along with the clouds. The thoughts must be so
intense that in the course of the exercise they become a driving
yearning. You must also completely forget your corporeality. If at
that point you should be seized by a strong dizziness, then it is
time to end the exercise. The exercise should last no longer than
twenty-five to thirty minutes, and it should be practiced as often
as possible. It is advisable that a very sensitive person should
harness himself, because the danger of falling is great in this
light somnambulistic state which is caused through this concen-
tration.
When the sky is clear and blue in the warm season, you may
lie in the grass with your head towards the north and feet towards
the south and gaze into the blue sky with the wish-concentration
that you want to step out of your body. It is advisable to plug
your ears; this exercise should be done in a secluded spot, so that
your attention is not diverted. The muscles have to be relaxed in
the manner described in the previous exercises. After the concen-
tration, you change over into the negative state and remain in
that state as long as possible. Then do a breathing exercise with-
out being distracted and enter into the negative state again. This
exercise can be extended at the student's own discretion.
When the weather does not permit these exercises or if they
can only be done in a limited manner, then you can use a mirror,
a crystal, or water. After the preceding wish-power exercise, you
gaze into the object by tensing all your muscles. You can use the
object which you used in the exercise for clairvoyance and con-
centrate on the wish to project your astral body and then change

240
over into the negative state. This exercise can be practiced for
thirty minutes. Nothing should distract you; everything you wish
for, and everything you strive for must be focused on getting
away from your physical body. You must breathe rhythmically
during all these exercises.
We have learned that there is a solar and a lunar Prana. For
the purpose of attaining greater magnetic abilities and to loosen
the astral body, we can take on a larger quantity of lunar Prana
with a very simple method. With this method, we transfer the
magnetic powers of the moon to ourselves.
During the waxing moon right up to the time of the full moon,
you stand during the night opposite the moon. Then stretch your
arms with the palms of the hands and the fingertips towards the
moon in such a way that you see the moon between your two
hands. Remain in this position as quietly as possible and gaze at
the moon. Your mind must be in a quiet, motionless, and recep-
tive state. Then develop the following train of thought:
"l attract the magnetic powers of the moon. I feel its rays, and
I perceive how they flow through my entire body. I feel light; I
feel like I am floating. All earthly heaviness has left me. This
exercise will loosen my astral body, and it will awaken the power
in me to project my astral body at will. I shall now direct the
Prana toward my body and through this, I shall become very sen-
sitive and magnetic. It shall awaken in me the psychic sense to
the fullest effectiveness. "
Then clench your fists, cross your arms somewhat above the
forehead, the palms of your hands towards the forehead. Then
quickly unclench your hands and spread your fingers. Keep your
fingers opposite the forehead and slowly, at a distance of one to
one and a half inches from the face, move your hands down your
face, along the body, as far as this is possible with your arms
crossed. You must pay close attention that the right hand radiates
the left side of the body and the left hand, the right side of the
body, so that the counter-poles are effective. At approximately
the height ofthe knees, the hands are returned in a large circular
outward motion to the old position, with the palms of the hands
toward the moon. Then immerse yourself again in the aforemen-

241
tioned train of thought. Once you have finished with that train of
thought, carry out the same magnetic stroke manipulations. Re-
peat the entire procedure seven times. The magnetic strokes must
be made slowly and peacefully, the facial expression must remain
rigid and motionless, and the face must be turned toward the
moon. During the magnetic stroke manipulations, you can also
have the aforementioned train of thought. Should you be unable
to completely focus on the idea, so that not even the faintest sec-
ondary thought sneaks in, you can whisper the words in order to
prevent this from happening. As it is a condition with all occult
exercises of this kind, the student must be alone and in an area
where no one can eavesdrop. Anyone who watched these kinds of
exercises would destroy their effects in accordance with the laws
of odic emanation, and in addition, a spectator would also influ-
ence the concentration of the student through his thought vibra-
tions.
This exercise should be practiced every cloudless evening in
the two weeks of the waxing moon. The effects are especially
favorable before the moon has passed the zenith, in other words,
as long as the moon is still in the east. However, that occurs only
a few times before midnight, but you should never pass up this
opportunity. If the moon rises late, then the student must choose
the hours after midnight.
After the exercise, the student must immediately seek peace
and quiet, and he should make certain not to make any contact
with other human beings. He should not speak to anyone and
should only occupy himself with thoughts that pertain to the suc-
cess of the experiment. A person who lives in the country will
find it much easier to practice this exercise than one who lives in
the city. A person who lives in the city must find a solution to
this dilemma and seek a secluded place in a garden or park.
Should the student be fortunate enough and live in an apartment
house on the upper floors, then he should be able to practice this
exercise from the window.
The student must also take great care and be careful when he
practices this exercise. He should not extend the exercise for too
long and should not practice this exercise too often, so that he

242
does not overload himself with lunar Prana. The consequence
would be oversensitivity, and it would be like the string on an
instrument that is too tight. The student would forcibly drive
himself into vibrations that would remove him too much from the
earthly plane and would commit himself to influences, where the
effects under certain circumstances could be disastrous. This
does not imply you should refrain from developing your occult
abilities with this simple method. On the contrary, this is the
natural way to give rise to spiritualistic abilities and to awaken
psychic powers. However, the student should never forget the
counter-pole, the sun.
Should the student have taken on too much lunar Prana, be it
through the above-mentioned exercises or through his general
disposition, then it is not very difficult to achieve the necessary
balance by the experimental transition of solar Prana. The best
hours for the experimental acceptance of solar Prana are the
morning hours before noon, so long as the sun is in the east.
Once the sun is past noon, it loses strength; and the more the sun
is in the west, the weaker is its pranic life current. The morning
sun is much more beneficial to plants to which any gardener will
confirm. When it comes to the solar exercises, one of the main
conditions is that the student protects himself from all surprises
and curiosity seekers. He cannot be seen by anyone; otherwise,
the exercises will not be successful.
On days when there are no clouds in the sky, stand in a very
secluded place (as it has been already mentioned in the morning)
opposite the sun in the same way as it was described with the
moon. Stretch out your arms, the palms of the hands and the fin-
gertips turned towards the sun, in the manner that you can see the
sun between your hands. Under no circumstances should you
look directly at the sun, rather, you should close your eyes so
that you can only see the faint shimmer of the sun. You must be
at peace and internally prepare yourself so that you are as recep-
tive as possible.
When you carry out this exercise, your train of thought must
be as follows: "I shall attract the sun Prana. I feel that it perme-
ates my entire body and moves my innermost. I feel physically

243
 stimulated, my physical powers are increasing, and my intellec-
tual abilities are on the increase. The Prana of the sun shall make
me a perfect human being physically and spiritually. My energy
shall increase, my true self-consciousness shall awaken, and my
willpower shall develop. I shall be life, health, power, and also
harmony and love."
This train of thought must be carried out with the greatest
energy. Not even the slightest secondary thought should interrupt
this concentration. The longing for power, health, honing the
intellect, and an increase in spiritual abilities must totally
permeate and control the student. In other words, the entire
world must no longer exist for the student and only an almighty
yearning must exist for him. Such a degree of concentration will
produce tremendous success.
A student with less practice in thought concentration may
whisper the words. But the thoughts must always develop such
power that the retroactive effect releases graphic images in the
student. During the concentration, the student must reach the
point that all these psychic conditions that he wishes for are al-
ready a reality; he must think graphically. The student clenches
his fists, exactly as he did when he practiced the moon exercise,
and crosses his arms somewhat above the forehead. The palms of
the hands are turned toward the forehead, then he quickly opens
his clenched fists with a certain amount of energy and with the
fingers spread, moves slowly down about one inch (2 cm) from
the body with his arms crossed to approximately the region of
the knees. Then the hands return to the same position, again in an
outward, wide, circular motion. Then he attracts sun Prana again
in the aforementioned manner. When transferring the sun Prana
to his body, the student must concentrate on the above-mentioned
train of thought.
In technique, the sun exercise is in every respect the same as
the moon exercise, but the sun exercise must not exceed five
minutes. During these five minutes, the student must arrange the
exercise in such a way that the sun Prana is transferred a total of
three times. When the student has completed the sun exercise, he
can immediately go back to his regular work. This exercise

244
should not be practiced too often, and three times a week is suf-
ficient. Besides that, it is advisable to magnetize a glass of water
daily with the concentrated will that you attain the ability to pro-
ject your astral body and to have the astral body carry out intelli-
gent effects outside the physical body.
Daily concentration exercises followed by a Pranayama on the
solar plexus and the pineal gland with the following train of
thought will contribute considerably to your ultimate success.
Say to yourself, "My astral body shall emerge strong and vigor-
ous, and it will prevail over everything with ease and get its way
in every which way. Matter will no longer be an obstacle; on the
contrary, it will loosen considerably and become pliable, and I
will not suffer any harm to my health. I shall have the ability to
send out my astral body consciously and deliberately at any time
to any place and while there, carry out visible effects on physical
objects. I will also succeed in making my astral body visible to
other people."
Once the student has practiced these exercises for a while and
has become proficient in these exercises, then he can add a new
exercise, which forms a bridge to the actual astral projection. We
must practice and make ourselves cataleptic, i.e. we must be able
to make our body at will completely rigid and motionless. A
Pranayama for this particular purpose starts this exercise.
Lie down on a couch by concentrating on the purpose. Where-
upon, you relax all your muscles and concentrate with all the en-
ergy you can muster on your limbs and all the muscles so that
they gradually become rigid. Then inhale and enter into a nega-
tive state; remain in this state for a few minutes. Then use the
power of your imagination and imagine how the process of be-
coming apparently lifeless begins at the tips of the toes and
gradually moves up the legs, at which point you can lift them
only with great effort. However, later on you cannot lift them at
all. Remain completely motionless and completely relaxed; you
must also limit your breathing activity. Then permit all the mus-
cles of the body to be seized by this imagined paralysis until you
feel completely immobile.

245
 After practicing this for a while, catalepsy will actually occur.
Then it depends on your will to change this state immediately.
By the way, this cataleptic state will, in a short period of time,
revert back to a normal state on its own. After the cataleptic state
has been achieved several times, then begin with the actual ex-
periment.
Choose a quiet morning or evening hour. Furthermore, be cer-
tain that the stomach is fairly empty; if you have eaten there
must be at least a two-hour waiting period. Also wear very light
clothing and set your alarm clock that it rings after forty minutes.
Then do your Pranayama on the pineal gland and the solar plexus
by concentrating that you will be successful in projecting your
astral body and that you remember everything that occurs,
whereupon quickly put earplugs into your ears and blindfold
your eyes. Then lie down on a bed or couch, relax your muscles,
and bring about the catalepsy. This is followed by an intense
concentration that this experiment will be successful, and this is
followed by entering into the negative state for three to five min-
utes. From this state, change over and imagine the following:
Slowly step out of your body. The limbs separate from the
limbs, the torso from the torso, and finally, the head from the
head. Now you can see your body standing in front of you. A
magnificent feeling of total freedom penetrates you; you feel so
light, the law of gravity does not seem to exist for you. Even the
room you are in no longer represents an obstacle to you. A mere
act of will enables you to float through the wall or perhaps
through the closed window to the outside. From there, you rise
up to the clouds and continue to rise higher and higher into
space, to the moon, to the sun, and to some other star.
When you have reached this point, perhaps the alarm clock
will ring. You must arrange this exercise so that you have ap-
proximately twenty minutes to imagine how your astral body
leaves your physical body. It is possible to allot that much time
for that procedure, if you allot five minutes for the Pranayama,
two minutes for plugging your ears, covering your eyes and lying
down, seven minutes for the catalepsy, three minutes for the con-
centration, and three minutes for the negative state. For the next

246
exercise, set the alarm for fifty minutes, then fifty-five minutes,
and increase the time with every exercise by five minutes until
you reach one and a half hours. The student can continue with
the one and a half hour time limit. As you have more time, you
can increase the time for the exercises that precede the actual
astral projection.
It is at the discretion of the individual when he or she pro-
ceeds to the next exercise. Under no circumstances should the
student commence the next exercise too soon. Once the student is
certain that he masters this exercise, then he can proceed to the
next by altering the last exercise in the following manner: First,
stand with your astral body next to your physical body. Then
walk with your astral body in the room where you do your exer-
cise and no further. Once you have become accustomed to that,
leave the room only to go to the next room, and when you have
become accustomed to that, then continue in that manner and
walk through the entire house. You must walk with your astral
body in the same manner as you do with your physical body; you
open the doors instead of floating through them, and you walk on
the floor, just as if you were forced to do that by the physical law
of gravity. What matters most, however, is that you will never
see your astral body act with your physical consciousness, in-
stead, you comprehend everything with your inner consciousness
and see your physical body lie before you.
Then attempt to carry out a particular task, for example, fetch
a book from the next room. Make this attempt until one day
when you wake up from your catalepsy you find the book actu-
ally right next to you. The next time select a task that is some-
what more difficult.
Once you have achieved a certain proficiency in astral travel,
then you can attempt to take a little trip. For example, travel as-
trally to a good friend where you know for certain that he is
home. On the day before, walk to your friend's house and while
you are on the way, observe everything that is absolutely neces-
sary. When you travel astrally on the way to your friend, you
must consciously realize the difference in the street scene be-
cause of the early morning hour or the evening hour, as these are

247
the hours to do these exercises. When you are at your friend's
house, take a light object and take it home. Repeat this exercise
until you succeed. Later on, you perfect this exercise by making
the effort to show yourself visibly to your friend. All Hermetic
exercises require willpower, and this is the case here too, and it
is your willpower that gives you this control!
Touch your friend with the firm will that he feels your touch
and that is the beginning. Once you have succeeded, then one
day you will able to make yourself visible by using all your en-
ergy. Your will, which aims toward that goal, must express this in
Pranayama beforehand.
Whoever achieves results like that is no longer bound to
space. Anyone who achieves that can travel astrally to any coun-
try in the world in a very short time. Such a person also does not
require any more instructions in this respect, because he will
know how to make appropriate use of this tremendous ability.
Whoever has reached this point has proven that he is not far from
becoming a master and that he is now in possession of the main
virtue patience, which once was demanded from him. In addi-
-
tion to that, his will has now become a power. Now he can dare
to travel with his astral body consciously into subtle spheres, into
the astral ocean.
Immersing oneself into the astral ocean can be accomplished
in the same manner. However, during the Pranayama and the
concentration that follows, the will must be firm and must be fo-
cused on avoiding the physical plane and that you only want to
perceive the impressions of the astral world. Separate your astral
body from the physical body in the aforementioned manner. As
soon as you see your physical body in catalepsy lying next to
you, then you must allow yourself to be seized by the image of
an immensely large funnel wherein a peculiar whirling motion
attracts you and seizes you and whirls you around toward the
narrow opening. What happens then is a matter for the astral per-
ception. You are pulled through this narrow opening, and now
you are in the world of the imagination, the world of ideas. After
you awaken, the impressions which you have gathered there are

248
not always clear, because they originate from planes or spheres
which we do not understand.
At this particular level of his development, the neophyte
should never carry out this experiment and enter the astral place
with his astral body without his spiritual guide, his Guru! Even a
courageous person who possesses a great deal of willpower
would be subjected to constant danger should he practice this
exercise. Only a student who has a completely pure soul and who
possesses the knowledge and knows how to apply the powers of
the tattvas would be somewhat protected from dangers.ar But that
is not enough to enter into the astral sphere with your astral
body, and without going into details, the consequences would be
too severe on the physical, astral, and mental bodies. In the next
chapter, the powers of the tattvas will be discussed. It is highly
recommended to wait until the neophyte has the help of a highly-
developed guide before he practices this exercise. This guide is
waiting for the neophyte, if the neophyte is not already in contact
with his spiritual guide, which, at this point, is usually the case.
The strong yearning for spiritual guidance combined with the
concentration that aims toward that purpose and a daily
Pranayama, which focuses on the urgent appeal for a teacher
(Guru), followed by the practice of idealistic monism in the eve-
ning will bring about circumstances that establishes a relation-
ship between the chela and his Guru.

Qhapter rc
@he {attluas
When the reader has worked his way completely through the
teachings of this textbook, then he has attained a high ethical
level. He can now be given the last key, without any danger, for

al
The instructions and exercises in this book do not provide the necessary
knowledge and skills to enter into the astral world with your astral body
without a Guru. However, the reader will not be subject to these restric-
tions and dangers if he follows the instructions given in Initiation into
Hermetics by Franz Bardon. - ED.

249
 the development of his powers. This key is the tattvas. We must
assume that the neophyte will not be tempted to misuse these
highest of powers. Because he knows now that a person who is
still too much wrapped up in the veil of the Maja, who still al-
lows himself to be too much imprisoned by life, where selfish-
ness, passions, wishes, ambitions, etc., still find an abode in his
heart, will not reach the highest of goals and develop his powers,
because in his hands, the torch of the eternal light of truth will
become a devastatingblaze which will seize and annihilate him
and all those with whom he comes into contact.
It happens now and again that a person who is not initiated in
the Hermetic sciences, forces his way through the opening of the
mysterious gate. Such a transgressor intervenes in a disturbing
manner into the laws of harmony, descends to the level of a black
magician and spreads suffering and wreaks havoc on whatever he
touches and comes into contact with, until he finally falls victim
to the disaster which he himself created. However, whoever has
simultaneously worked his way up ethically with the develop-
ment of his powers and has succeeded in controlling the Prana
and the tattvas, has made himself a master of his destiny. For
such a person sickness, aging, worries, problems and the grief
and sorrows of the earth do not exist. There is not one enemy
who has power over such a person, and nothing remains hidden
to him. Whoever understands the Prana and the tattvas under-
stands everything, and the most mysterious relationships in na-
ture are revealed to him.
Whoever masters the tattva can see with his inner eye. He has
awakened the sense through which alone the finer relationships
in the universe can be understood. A deadly poison is no threat to
him. All he has to do is set in his organism a counteracting tattva
into motion, and the poison has no effect whatsoever. He is not
afraid of epidemics, because for him, contagious diseases do not
exist. He can be amidst people who suffer from cholera, and, all
the plagues that have befallen mankind, without being affected
by these ailments. Prana and tattva protect him, and he has
become their master. He will never be subjected to any
disappointments, because he has the ability to read in the soul of
his fellowman like in an open book. What is poverty to him? The
power of concentration guided by the appropriate tattva will
always supply him with whatever he requires or is in need. He
knows the future. He will not have an accident, because he is
prepared.
He has it within his powers to protect his fellowman in the
same manner as he can protect himself from the attacks of life.
He can cure ailments, close wounds, and alleviate the sufferings
of the soul and the physical body. Of course, he can only do so if
his own soul is healthy and if he is in unison with the harmony of
the All-existence. Then his powers will be a blessing for him and
for others. He will utilize what he has received for the purpose it
was intended by the One who gave it to him. He will become one
of the most powerful links in the chain, which is destined to pull
humankind higher and higher into the astral and infinitely bliss-
ful conditions, which are far beyond our capacity to comprehend'
Even those human beings who are pure will only have an idea
and perceive in hours of enlightenment what it could be.
In accordance with Hindu philosophy, the universe consists of
two fundamental principles, Prana and the Akasha' Prana is the
highest, formative, and embodying power of the universe, i.e.
absolute energy. Akasha is a modification of Prana. Akasha can
be considered as the omnipresent, all-penetrating existence (life).
Everything that has form and structure must develop out of the
Akasha. All celestial bodies, air, liquids, all solid substances, and
all living creatures owe their existence to the Great Former, the
Great Sculptor, the Akasha.
The Akasha becomes matter through pranic effects' If we
imagine the universe to be an infinite ocean of ether, however,
not in the sense of physical ether, but as condensed Akasha, and
we imagine that the Akasha is set into various vibrations through
pranic influencing, then we have the explanation of the various
conditions and forms of matter. This process causes the existence
ofvarious gradations ofa subtle and a physical substance.
The pranic effect causes a splitting of the Akasha into further
modifications, which are the five tattvas. The five conditions of
the tattvas are called:

251
 Akasha Principle of Ether
Vayu Principle of Air
Tejas Principle of Fire and Light
Prithivi Principle of Earth
Apas Principle of Water

It should be mentioned that when we speak of the various tattvas

that we are only dealing with the philosophical principles, which
can only be understood on the basis of penetrating spiritually
into the causes of the universe, although the universe originated
from the five tattvas, and as such, they have to be considered as
the material cause of the world. For example, it is not completely
correct when the Vayu tattva is identified with the air, although
the air corresponds somewhat to the material expression of the
Vayu tattva, the earth corresponds somewhat with the prithivi
tattva, and the water corresponds somewhat to the Apas tattva.
However, as a principle, you can consider the particular tattva as
the soul of these elements.
We are actually not conscious of the finer vibration of these
etheric modifications. Although the Akasha mediates the sense of
hearing, Vayu feelings, Tejas the light, prithivi the smell, and
Apas the taste, we would not be able to perceive their finer im-
pressions if they would not be conveyed to us through various
media, i.e. coarser forms of substances. Tejas, the light-ether,
penetrates everything, even the darkest rooms and space. But
why do we not see in a dark room? Outside the dark room the
light-ether brings under the influence of the sun the atoms of the
air into a visible vibration. The light-ether that is contained in the
dark room lacks the mediating medium. The walls that surround
the room cannot be brought into the same vibration as the air at-
oms, which are influenced by the sun rana and therefore, with
our coarse perceptive faculties, we perceive it as darkness.
The light-ether, the Tejas tattva, which is also present in a
dark room, or if we stay with our analogy, this tattva as a soul,
cannot be perceived under normal circumstances. Only when a
coarser form of vibration is added, a medium, which is capable

252
of making an impression on our senses, can the Tejas tattva ap-
pear to us as light. And this applies to all tattvas, sound, feeling,
taste, and smell ether. The vibrations of the various tattvas mani-
fest in their corresponding forms in accordance with their nature,
motion, and expression upon the inner sense. The following chart
contains these attributes.

Akasha Yayu Tejas Prithivi Apas

[om Similar to rn ear Sphcrit Irianslc Square iloon-shapcd

l{otion To all sidcs Diagonal Upwards ln thc Downwards

crntrl
lound lliddlc Pitch Yery lligh High Pitch Yery High Low Pitrh

Pitch Pitch

Tempera- Cool llot lYarm Cold

ment

Taste Bittcr toul llot & Swcct Astringcnt

Puntcnt

Color Bhck-colorlcss Bluc to led Yellow lYhitc

lrttn
Smell Sour, Aaid Swcct futringcnt
lharo
Second Spacc ilotion Erpansion Iohcsion Contraction

Attribute
Breath Barcly perceptible I units of { units of 12 unitr of 16 units of
breath breath breath brcath

Princiole Ither lir Lirht Earth lYatcr

Srnses Hcaring teclings & Sight Smcll Iutr

Soecch

Direcion C!ntGr l{orth South lYcst Eut

Symbols ll. Ham P. Pam R. lam L. lam I. Uam

Celestial hu Y Od 1t4 )9
Bodies

253
 These five tattvas interacting with each other are the nature of
the entire universe. Although they are always simultaneously
present and are omnipresent, only one of these tattvas is pre-
dominant for a certain period of time. We say that the universe
vibrates in that particular tattva.
Every two hours, each tattva is predominant for twenty-four
minutes, starting from sunrise. For example, let us assume that
sunrise is at 6:00 A.M. The Akasha would be dominant for the
first twenty-four minutes until 6:24 *rtt; from 6:24 A.M. to 6:48
A.M., Vayu; from 6:48 A.M. to 7:12 n.v., Tejas; from 7: l2 e.lra. to
7:36 t.tvt., Prithivi; and from 7:36 a.u. to 8:00 A.M., Apas.
This change takes place in the entire universe. As this is hap-
pening in the macrocosm that is how it is also happening in the
microcosm. Within us every twenty-four minutes another tattva
is predominant. It would exceed the scope of this textbook if we
gave an explanation of this important fact of Eastern philosophy.
However, I would highly recommend that the reader himself in-
vestigate this matter further.
The reader should find a location where he is undisturbed and
sit down at a table facing east, prop his elbows up and rest his
face in his hands, and close his ears with his thumbs, with his
index fingers his eyes, with his middle fingers his nostrils and
with his ring fingers and his little fingers his mouth. The eyes
must be tightly closed, and you must hold your breath for a few
seconds. Then slowly, in spite of the closed eyes, you will see
out of the darkness one of the five tattvic colors develop.
Perform the same experiment an hour or so later and you will
see another color. At different times of the day, you will see dif-
ferent colors. In the beginning, as long as you are not proficient
in inner visions, the colors will be somewhat dull; but eventually
they will become clearer and more fiery. Each color which you
see corresponds to the particular tattva which presently is pre-
dominant. Then you must pay attention to your mood, frame of
mind, and inclinations, and you will find that they correspond
with the nature of the particular tattva.
Whoever vibrates in Tejas when the color is red will find, af-
ter careful investigation, that he is in a fairly positive state of
mind. If the person has already worked his way up to a higher
level of development, then this tattva will bestow on him a
greater amount of energy. It will stimulate him to greater activity
and to a greater production of his powers; under some circum-
stances, he might be inclined to overdo things in this respect.
This method of expression is more determined. It contains a cer-
tain sharpness and the desire to contradict, and a battle of the
minds, a contest of the intellectual powers might ensue. Only
with great effort can this be contained, and while you might be
gentle at other times and know how to control yourself, at the
time of this tattva you enter into a state of a greater self-
assertiveness.
A person who is still plagued by his passions must protect
himself especially from this tattva, because it will arouse in him
a strong inclination toward aggressive actions, belligerence' an-
ger, rage, fury, jealousy, etc. When the Tejas tattva is most pre-
dominant, fits of anger or fits of rage occur, and any quarrels or
disputes which are carried out at this time will take on evil di-
mensions, because Tejas contains battle and quarrel. In spite of
the fact that this tattva affects human beings in a very dangerous
manner, it also has its benefits and blessings like everything in
the world, because Tejas influences the principle of creation and
development as a result of its ability to expand. It is a driving
force to form and preserve and as such, it is also part of the vi-
brations of the Sun and Mars. Freedom, diligence, labor, and
great deeds come forth from this tattYa.
The Tejas principle is hot. Whoever oscillates Tejas within
himself produces, during this time, a higher body temperature.
Every person who has attained the ability to view the tattvas in
his innermost can verify this. You will also find that when Tejas
is predominant, you will have more of a craving for positive-
vibrating, more pungent-tasting foods. During this time, the de-
sire for freedom, light, and clarity is very active. Even the physi-
cal eyes function much better.
Every Magnetopath should use this tattva when he has to deal
with negative ailments. Even astrologers would be well advised
to take the univers al tattva that is predominant at the moment of

2s5
birth into consideration. When Tejas oscillates at the time of
birth, then the particular person has to fight at the basis of his
being against the influences of this tattva in spite of the best and
most favorable constellation. That is why Hindu philosophy con-
siders an astrologer who is without this knowledge as inferior.
The tattvas have a particular influence on all actions of human
life. A marriage that is entered into when Tejas predominates will
always contain fights, because both parties will constantly vie to
gain supremacy of the family. Hot or fiery (positive) ailments
which originate during the Tejas tattva or whose healing crisis
falls within the time frame of this tattva will end disastrously,
whereas negative ailments which are within the time frame of
this tattva will take a turn for the better.
Anyone who begins his military career, his job in a govern-
ment office (this does not apply to judges) or a profession that
deals with fire or iron during the Tejas tattva time period will be
successful. But whoever begins his travels during a Tejas time
period should protect himself from quarrels, unpleasantries, and
accidents. Whoever takes a cold bath during the Tejas tattva will
never have a cold. Accidents that correspond to the nature of this
tattva have fateful consequences. Every railroad accident that
occurs during a Tejas time period is dreadful, and that applies
also to explosions and fires which have their beginning at this
time; they will always be of a tremendous magnitude and de-
velop into alarming dimensions. It is not possible to list here all
vicissitudes of human existence and, in addition, give examples
on how they are influenced by the various tattvas. Whoever care-
fully studies the nature of the tattvas from the chart, will soon
understand the influence which every tattva exerts.
Whoever has established that the Prithivi tattva is his pre-
dominant tattva, will feel healthy most of the time and will also
perceive a certain amount of comfort. During the Prithivi time
period, every human being has the urge to enjoy delights and
nourishment. Therefore, it would be a good idea to have your
meals during the Prithivi tattva time frame.
Prithivi is the tattva of joie de vivre, of enjoyment, but also of
righteousness, justice, humanity, and universal love. The joie de

256
vivre of this tattva can take on various forms depending upon the
level of the development of the particular person. A person who
is on a more exalted level at this time perceives exalted enjoy-
ment on the splendors of nature, on the great achievements of
human beings, and on artistic works. The love for life expresses
itself here in a favorable aspect, and it translates as goodwill,
compassion, helpfulness, goodness, and honesty. The coarser
form of this tattva of a person on a lower level expresses itself as
strong hedonism, a desire for earthly delights, and living the
good life. Even people who are subjected to that will not be able
to completely withdraw from the more favorable influence of this
tattva. Even though these people have an impetuous, vital urge,
egotism will not be of great importance. These people will have
the feeling of doing good deeds. The influence of this tattva is
best expressed in the old proverb "livs and let live."
-
Prithivi is also the principle of life. It represents the cohesion,
and therefore, it makes the consciousness more lively for solidar-
ity. It happens rarely that evil deeds are actually committed dur-
ing these oscillations. However, you will notice that deeds for
humanity, sociability, and order are carried out. Prithivi is con-
servative, and it takes great care to preserve everything that is in
existence. It is also the tattva of the law. The judge who makes
his ruling or passes sentence during the Prithivi tattva will make
just and fair judgments. Prithivi is also the tattva of reverence,
piety, and prayer. If you pray to an object of devout reverence
during the Prithivi tattva you will experience a wonderful invigo-
ration.
There is no contradiction in the double influence of this
tattva, the two aspects of which follow a straight line (1.)
-
Prithivi represents healthy optimism and (2.) the practical ideal-
ism of teaching new ideas. This tattva is free of fear, hate, envy,
and passions of all kinds. It does, however, lead an undeveloped
person to excess in the enjoyment of an earthly lifestyle. What-
ever had its beginning in Prithivi brings good fortune and is
long-lasting. The effects are equilibrating, persisting, unifying,
and preserving; and they are especially advantageous for the
physical body. The Prithivi influence resembles that of Jupiter,
which according to astrological teachings, means good fortune
for human beings.
Marriages that are entered into during the Prithivi tattva time
period are mostly happy.Ailments that have their beginning and
their crisis in the Prithivi time period present no danger or will
not be of long duration. Whoever begins his cure during the
Prithivi tattva will recover soon. A lecture, a social gathering, or
a celebration that starts during the Prithivi time period will be
harmonious and pleasant. Whoever is forced to seek his rights
through the courts should take the necessary steps during the
Prithivi time period. He will find fair judges and also lawyers
who will represent his case well.
Whoever intends to enter into a friendship should do so dur-
ing the Prithivi time period. This friendship will be long-lasting,
and it will be mutually beneficial where between these two peo-
ple will be an indestructible bond. Prithivi is also the tattva of
children's love and parent's love. A child that is born during the
universal Prithivi tattva will love his parents very much and will
be a very devoted child. Should the parents have at the same time
Prithivi as their personal tattva, then a union of souls between
the parents and the child takes place, which shows itself in a self-
sacrificing and devoted love. It should also be mentioned that
Prithivi beneficially warms the physical body, and during this
time period, you will also experience a taste for something sweet
and a fondness for good-tasting sweet food and for fruit. Your
ability to smell is considerably heightened during the Prithivi
tattva.
The Apas tattva is the opposite of the Tejas tattva. Whoever
has the ability to induce the Apas tattva when it comes to fiery
(positive) ailments and to permanently hold onto it will soon get
well. All circumstances that surround your life and correspond to
the nature of the Tejas tattva will find the opposition in the Apas
tattva. A quarrel that has its beginning during the Apas tattva will
never have any severe consequences, and it will never take on a
serious character, because it will always lead to a quick recon-
ciliation. A fire that starts during the Apas tattva will never
spread and cause no damage, because usually it is extinguished

258
at the onset. A flash of lightning during the Apas tattva will
rarely ignite anything.
The Apas tattva is attributed to the water element. Experience
confirms that when it starts to rain during the Apas tattva, it will
rain for a long time. When large clouds appear on the east hori-
zon during the Apas time period, it will not take long until they
gather, and then it will rain for a long time. Heavy snowfalls are
the result of this tattva. When you close your eyes, Apas shows
itself in a grayish-white color, which will, in accordance with the
level of development and the fundamental nature of the particular
person, assume certain modifications. These modifications can
appear as a dirty gray, a yellowish-white, a gray bluish-white, or
a dirty greenish-white. Only a highly developed human being
will succeed to see this tattva as a cleaner white.
Apas is a good tattva for travel, and sea voyages should espe-
cially be started during this time period. Having the moon as a
co-ruler has the effect that all sea voyages have a happy ending.
Since the Apas tattva also represents in its innermost nature the
principle of stability, these voyages also have as a consequence
that the traveler will usually stay permanently at his destination.
The Apas tattva has an astringent and condensing effect. This
principle can make itself known in every situation of life. Noth-
ing is more favorable at this time than to begin business transac-
tions, invest money, or to speculate. This is the tattva of afflu-
ence, wealth, and luxury. If, on one hand, through the influence
of the moon, a certain amount of mobility is inherent in this
tattva, this mobility will always lead to the center, i.e. from the
outside to the inside. Money flows in, and when transactions are
begun during this tattva, it is magnetically attracted and will re-
main with its owner and multiply. If you have the ability to pro-
duce and hold onto the Apas tattva while you are gambling, You
will surely win.
It is also a very favorable time, while Apas is oscillating, to
purchase clothing or jewelry. This tattva is, in general, quite
beneficial in trade, commerce, or business. Clothing which is
purchased during the Apas time period is good and lasting, how-
ever, you must choose a day when the position of the moon is
 favorable. For jewelry and clothing it is most advantageous when
the moon is in the sign of the zodiac of Taurus, Leo, or Libra,
and when purchasing shoes the moon should be in Capricorn or
Aquarius. This is based on the planetary influences, and here as-
trology shows us how it is in close relationship with the tattvic
principles of the universe.
In accordance with astrological teachings, the signs of Venus
are Taurus and Libra, while Leo is the sign of the Sun. However,
Venus and the Sun influence clothing and jewelry. Capricorn and
Aquarius are the signs of Saturn. In accordance with astrological
teachings Saturn also influences all the various trades and crafts
that are in engaged in leather and shoes.
Apas, the tattva of contraction and of concentration, also has a
dual aspect. It affects a person, who is not on a high level of de-
velopment, as egotism and greed; or it arouses him to an exces-
sive, unrestrained enjoyment of earthly life, because Apas con-
trols the delights and pleasures of this world. However, it leads a
person who has attained a higher level of development to serious
self-contemplation, to spiritual self-immersion, and to an effec-
tive processing or digesting of the impressions he has gathered.
This tattva is especially beneficial for artists, as it opens up their
intuition and awakens artistic perception or intuitive feelings to a
high degree.
Apas is the tattva of sexual love and controls conception and
the mother's womb. A woman who conceives during the Apas
tattva will have no aches or pains during her pregnancy and will
also have an easy birthing. On one hand, the Apas tattva at the
time of conception is more beneficial for the mother, as far as the
pregnancy period is concerned; so is the Prithivi tattva, at the
time of conception, more advantageous for the child. Both tattvas
influence the love life. The Prithivi tattva will cause very little
problems for her. Children that have been conceived during the
Apas time period develop easier intellectually. Conception dur-
ing the Tejas time period is not favorable for the mother and
causes many problems. Conception during the Vayu time period
quite often causes miscarriages. Conception during the Akasha
tattva is very unfavorable for mother and child, even though
there are very few conceptions during the Akasha tattva, because
the Akasha is a tattva that obstructs life and is not suitable for the
arousal of sexual desires.
The Apas tattva strongly stimulates the sensation of taste and
intensifies this sense tremendously. During this time, a craving
for food that whets the palate will present itself. Also, you should
not start any kind of drinking bout during the Apas period, be-
cause it will end in gluttony every time. However, in general, this
tattva affects a human being quite favorably. It leads to peace,
joy, cheerfulness, high spirits, play, dancing, and amusements of
all kinds. It stimulates the spiritual and intellectual development
and makes the mind extremely receptive to beauty and the arts.
Its favorable aspect has an ennobling and constructive effect, and
it is for the individual person in the sense of a higher egotism, a
developing factor. In an undeveloped person, it will show as ego-
tism, a person who lives only for his own "I."
Now we come to a tattvic principle that is entirely opposite to
the Prithivi and Apas tattvas. The Akasha tattva is for everything
that is corporeal, the principle of annihilation and destruction; it
is negative towards life. In accordance with ancient Hindu
sources, this tattva is analog to the astral influence of Mercury.
However, that does not seem to be entirely correct. Anyone who
is somewhat familiar with the ancient astrological principles
must immediately realize that this tattva can only be analog to
the influence of Saturn.
Esoteric astrology shows us that Saturn is the fulfiller of all
karmic fates. There is no amount of willpower, no level of devel-
opment, which can counteract karmic fate and must be endured.
Therefore, Saturn is actually the heavenly sword of justice, the
representative of the all-penetrating, eternal law. This eternal law
is the center of all development and is analog to the Akasha prin-
ciple as the center of all tattvic forces. The Akasha tattva repre-
sents the return to the original state. All other tattvic principles
originate from the Akasha and produce life and motion, and these
principles must dissolve again into the Akasha. The two-hour
change of the tattva currents symbolizes this process on a small
scale.

261
 You should not undertake anything while the Akasha tattva
current flows. You ought to remain silent in a secluded area and
devote this time to contemplate on the source of all existence
-
that is the basis of Hindu philosophy. This indicates the serious,
gloomy, saturnine character of this tattva, which influences this
kind of self-immersion. It would be a good idea that during these
twenty-four minutes, while the Akasha current flows, to avoid
everything that has anything to do with worldly things. Most
disappointments and most shattered hopes have their painful
cause in the fact that the person undertook all the necessary steps
and preparations during the Akasha period to have these wishes
come true.
It is, of course, almost impossible to remain inactive for these
twenty-four minutes, because in our present times a full account
has to be given of every minute, and not a minute can be lost. If
we are at work during the time of this tattva, we should, at least,
be careful and be selective in our work. Only very serious activi-
ties will allow us to somewhat overcome the depressing vibra-
tions of the Akasha. However, even the most attentive worker
will rarely accomplish anything during this time that is without
flaws or mistakes, because Akasha is the tattva of confusion and
perplexity where most errors are made and misunderstandings
occur.
The influence of this tattva can easily be ascertained. Observe
a social gathering where everybody is in a happy and cheerful
mood. When the Akasha period begins they become noticeably
taciturn, the topic of conversation will come to a halt, and the
kind of embarrassing situations will occur which are so feared by
any host. Desperately the host will make every effort to revive
the faltering conversation, and the most unbelievable mental
capers are attempted. Now and then a joke is told which
normally would never fail, but all efforts are in vain. The whole
situation resembles fireworks that light everything up for a
moment, but then everything is covered by a deep darkness
again. It takes twenty-four minutes, and only when the next
tattva takes over will this spell be broken. This leaden heaviness
is more severe if several people personally oscillate at the same

262
time in the Akasha. However, a cheerful and light conversation
will not come about in the next tattva, the Vayu, because Vayu
influences only conversations of a more serious or evil nature.
The Akasha tattva has a withdrawn, dissolving, obstructing
effect, and it destroys anything physical. Akasha is the puzzle of
the Sphinx within which [the Akasha] slumbers the cause of all
existence, the mystery of coming into being, and passing away.
In the Akasha the manifestations of all the other tattvas cease to
exist, and everything returns to its origin. That is why this prin-
ciple is an enemy to everything that is born. It is the peace and
quiet, the stability; it is hibernation.
Children born under this tattva bring the kiss of the angel of
death with them into the world, and they usually die at a very
young age. Friendships or a sincere, heartfelt relationship be-
tween two people, which is entered into during this tattva, have
sorrow and disappointments as a consequence. They will also not
last long.
Never begin any studies, any mental, or intellectual work dur-
ing this time period, because the results will never be satisfac-
tory. An artist must be especially warned about this tattva' Even
though he will not be stimulated during this time to create, there
could be circumstances which will compel him to work. If he
yields to this urge and forces his abilities to produce, he can be
assured that whatever he produces is utterly worthless' It will not
find any approval, and it will only cause him worries, problems,
and harm.
It must be pointed out because it is utterly important -
-
that the success of any work, any undertaking, actually the out-
come of any matter in the life of a human being, is dependent on
the tattva when the work was begun. For example, whoever un-
fortunately begins something during the Akasha tattva, would,
perhaps, assume that particular undertaking would take a long
period of time to complete. On account of that, his work would
extend into the time period of other tattvas, and that he would
complete his task on a happy note. However, that would be a
great mistake, because whenever you begin a task, that task re-
mains under the influence of the tattva which predominated at
that point in time, and the time you finish the task does not affect
the outcome.
People who are more sensitive feel the influence of the Aka-
sha tattva especially by having a great yearning for seclusion or
by being in a very serious, melancholy mood that is inclined to-
ward day-dreaming and brooding. A good time for praying is
during the Akasha tattva, however, the prayer cannot be one that
contains a request or an urgent plea; rather, it can only contain
contemplation and reverence.
The Akasha tattva is also the death tattva. Most people
breathe their last breath during the Akasha tattva. Sudden deaths
are not caused by this tattva, but usually occur during the Vayu
and Tejas tattvas. You can observe that agony, unconsciousness
(coma), and other things occur mostly during the Akasha tattva.
Very rarely can the Akasha be seen properly. It is usually a
colorless darkness. Whoever eats a meal during this time frame
(N.B. No one should eat during this time) will find that the food
tastes somewhat bitter. The sense of hearing is very acute during
this period, and even the faintest noises which otherwise go un-
noticed, are perceived.
The next twenty-four minutes belong to the Vayu tattva. It
represents the first manifestation of life; it is motion. Even
though this tattva is still analog to the Saturnine influences, we
see, however, a departure from the main principle of Saturn
namely, its paralyzing coldness. Everything that corresponds -to
speed and movement, the air, the winds, flying, walking, and any
kind of forward motion, is subject to the Vayu influence. While
Vayu develops feeling and speech, Akasha is the tattva of si-
lence. Therefore, it is quite obvious from all this, that this tattva
completely corresponds with the influence of Mercury. Hindu
sources put the Akasha and the Mercurial influence into the same
category and Vayu under the Saturnine influence.
This is not completely correct, because the Akasha tattva cor-
responds merely to the Saturnine influence and Vayu to both the
Saturnine and Mercurial oscillations. Any reader who has any
astrological knowledge will realize this from the nature of this
tattva and the effects it has on his life.
 In general, for us Vayu is not a very particularly favorable
tattva. Pay close attention to the content of your conversations
when Vayu oscillates. The subject of your conversations is either
about sad things and human imperfections, or the conversation is
filthy, mean, nasty, snide, and vulgar. In the Vayu period occurs
most of the gossip and slander and defamation. Lies and decep-
tion and fraud celebrate their triumph. Men in the pubs are en-
gaged in lewd or obscene conversations, and women, during cof-
fee klatch, pull a close acquaintance to pieces. Criminals make
their plans when Vayu oscillates. Merchants and businessmen
cheat and deceive at this time, or at least they have the inclina-
tion and opportunity to do so. Even respectable and decent peo-
ple will not be able to prevent their conversations from having a
topic that is in accordance with this influence. They will talk
about travel, weather, air-travel, or similar subjects. They might
also talk about ailments and death, or about crimes that have
been committed. All these things have motion or movements as
their foundation.
I mentioned that the Vayu tattva represents motion. Whoever
begins a long walk during the Vayu tattva will not tire quickly.
Should you intend to climb a mountain, you should choose this
tattva, for you will have considerably more stamina than usual
and will reach the top with considerably less effort. Should you
become tired during long hikes, and you are able to produce
within yourself personal Vayu and hold onto it, then the tiredness
will disappear, and the hike will no longer cause any effort and
strain. It is, indeed, not an easy task to correct one's own per-
sonal tattva. We emphasize that if you wish to reach this goal
with the exercises contained in this textbook you must have a
pure heart. You can only become a master of the tattva if you are
a master over your lower nature. Only a person who is ethically
higher-developed can operate with this fire without getting
burned.
When a yogi wishes to carry out a levitation phenomenon
(eliminate gravity and float in the air) he uses the Vayu tattva,
and he also uses the Vayu tattva when he walks on water. The
problem of personal flight can be solved in this manner. If

265
humankind were highly developed ethically and intellectually,
we could fly without the help of mechanical devices. The only
prerequisites or conditions would be the concentrated will and
the Vayu tattva. A human being who has those abilities can
produce this momentarily and that would be the only conditions
for human flight without any mechanical devices.
The negative aspect of this tattva is very dangerous; a cold,
calculating murderer is subject to this influence. Everything that
is born under Vayu is clever, cunning, sneaky, deceitful, and
wily. This influence corresponds to the connection of Saturn with
Mercury. You should not purchase anything during the Vayu pe-
riod if you want to prevent suffering any losses. Also you should
not hire any new employees, servants, or anyone else during this
period, for the consequence would be dishonesty, maliciousness,
gossip, and underhandedness.
Brain-workers can choose this time to their advantage and
begin their work. The work will be accomplish ed at a very fast
pace, and it will be thorough, provided that it is serious. Do not
enter into any friendships or love relationships during the Vayu
period. Getting married at this time will have many disappoint-
ments as a consequence, and it will not last long. In general, you
should not undertake anything that is supposed to be of long du-
ration, but only matters that have to be carried out quickly, re-
quire only a short existence, and which correspond in their nature
with this tattva. The result is success when they are started in the
Vayu period.
The Vayu tattva brings about many deaths, especially through
stroke, suffocation, paralysis, poisoning, and through colds and
influenza. The Vayu tattva also has an enormous influence on
suicide; suicides such as hanging, drowning, poisoning, and suf-
focation, especially through poisonous gases, are preferred by
those who commit suicide while under this tattva. It would be
very interesting to prove that all airplane or airline accidents or
disasters can be traced back to the influence of this tattva.
Human beings who are born under the Vayu tattva will very
seldom be happy. They will always have to suffer under the dis-
astrous pressure of a hermaphroditic nature. Their health will
always be unsatisfactory, and they will always have problems
with their nervous system. On the other hand, most of these peo-
ple have an excellent gift for languages; they are eloquent speak-
ers and are very talkative. They also have a highly developed
sense of touch. When aspects of this tattva are developed, they
are the spiritual and intellectual abilities. The higher-developed
human beings feel that they are stimulated through this tattva to
a greater mental production, and during this time, they possess
keener powers of judgment, a better memory, clearer powers of
discernment, as well as increased intuitive powers of cognizance.
The Vayu tattva shows itself in a blue or green color, depend-
ing upon the level of the development of the particular person. It
causes a fondness for sour taste and brings forth a cool feeling in
the body. Therefore, it is not recommended to bathe during this
period.
It should also be mentioned that Vayu is very much inclined
toward stinginess, envy, and hate. The lowest aspect of this tattva
belongs to the dirtiest instincts of a human being, whereas its
highest aspect leads to abnegation (self-denial), chastity, and as-
ceticism. It brings forth cold, calm, and extremely rational hu-
man beings who are without any passions, but they also have no
feelings. It is not possible to list all the influences of this tattva,
because it would fiIl an entire book. The information given here
about the nature of the tattvas and the effects upon human beings
and the circumstances of their existence is strictly for the pur-
pose that the reader will have a general picture about the tattvas.
Since a person does not always oscillate in unison with the
universal tattva, it happens that actions which were taken, even
though the person adhered to all tattvic and astral conditions,
were not completely successful. Anyone who undertakes a task
which is subject to Prithivi during the universal Prithivi tattva,
while the person himself oscillates in the Akasha, will influence
and weaken the success through his own bad oscillations. This
does not mean that his efforts are in vain or without results. The
universal tattva is always effective, but the great success you
hoped for will not be complete, unless you oscillate in a tattva
that is harmonious with the Prithivi tattva,like Tejas or Apas. It

267
is even better when the universal tattva and the personal tattva
both oscillate in Prithivi.
Much depends on recognizing your own tattva. Finally, the
goal of your development is to call forth within yourself what-
ever tattva you wish to oscillate in. The best method of discover-
ing your personal tattva is through your inner vision. There is an
exercise in this chapter after the chart as to how you can recog-
nize and ascertain the tattva that prevails at that time through
your inner vision. However, it will take a few weeks until you
are successful. Therefore, this exercise should be practiced at any
possible opportunity; it only takes a few minutes, and later on it
will take only a few moments. You should check your personal
tattva at least fifteen to twenty times a day through your inner
vision.
In order to recognize your tattva, there are a few mechanical
methods which the student could employ. However, it must be
mentioned that the results are not very reliable. You can take a
mirror and hold it under your nose and then breathe lightly on
the mirror. When your breath forms a square, Prithivi oscillates;
when it is a triangle, it is Tejas; and when it is a half-moon, it is
Apas. Should the form be spherical or circular, then it is Vayu,
and if it has the shape of an ear, it is the Akasha tattva.
When the student, through diligent practice, has attained the
ability to clearly see the tattvic colors this only applies to
student who has already developed his or - her psychometric abili-a
ties he will have much better control at his disposal by using
the -so-called tattva pearls. These tattva pearls are little glass
balls, the size of peas. They also could be a little smaller and are
in the five colors of the tattvas. The color of each glass ball must
be uniform throughout. Carry these glass balls in a little pouch
on your person. The Od that adheres to the glass balls must be
completely removed. In order to achieve this you must first re-
move the Od from the surface of a table. This is done by using
strokes from the outside to the inside. These strokes are per-
formed by having the back of your hands facing the surface of
the table, and they must meet at the center of the table. By turn-
ing the back of your hands towards the surface of the table, you
attract the foreign Od to your hands. When your hands reach the
center of the table, raise your hands upward in a circular motion
to the outside and thus thrust away the foreign Od. This manipu-
lation must be accompanied by great willpower, which must be
focused on removing the foreign Od. This procedure must be re-
peated seven times. Once the surface of the table is free of Od,
place the five tattva pearls on the table and line them up in a row.
Remove the Od in the above-mentioned manner from the tattva
pearls and also remove the Od from the little pouch. Wash your
hands thoroughly with soap and water and rub them until they
are thoroughly warm. Then impregnate the tattva pearls again
with your own Od, by making strokes from the inside to the out-
side over the row of pearls. Position your hands back to back
over the pearls in the center of the row and then make strokes to
both sides with your fingertips over the pearls. Return to the
original position by making a large circular motion with your
hands and repeat this procedure seven times with the will-
concentration that you charge the pearls profusely with Od, and
that your psychic sense has such a strong connection with the
pearls that you are able to select the pearl which corresponds
with the color that you have seen within yourself. The pouch
must also be charged in the same manner with Od. Then keep the
pearls in the pouch on your person.
However, there is a condition that the eye of no other hu-
man being looks at the tattva
-
pearls and that no foreign hand
touches them, because at that very moment the odic connection
would be severed. Should this occur, then the entire aforemen-
tioned procedure has to be repeated immediately.
It will take a few weeks before you are successful in selecting
the same color of pearl each time, which you perceived with your
inner vision, or as it is sometimes referred to as "the inner eye."
However, those students who diligently practice will be re-
warded. The time will come when you will only select the tattva
pearl which corresponds to the tattva that presently oscillates
within you. Once the student can ascertain his personal tattva in
this manner, he should then make the effort to emanate the tattva
through his clothes from his solar plexus until he sees it. Before

269
the student begins with this exercise he must ascertain the color
of his tattva through his inner vision and through the tattva
pearls. After he has done that, he should look in the area of his
solar plexus. Then he must generate within himself the volition
and see the color of the tattva emanate from his solar plexus. At
first, he must imagine this as vividly as he can; later on, it will
become a reality. In this case, the bridge to success is the imagi-
nation.
Once the student has been successful several times with this
exercise, he should endeavor to see the tattva of other people
shine from their solar plexus. A quick, keen concentration on the
pineal gland of that particular person puts you in psychic contact
with him. However, there should not be any physical contact
with that particular person. Continued exercises and willpower
will be rewarded with success. In order that you recognize the
tattva on your own solar plexus and on other people, it is advis-
able to practice often a Pranayama on the pineal gland and the
solar plexus with a focused concentration for that particular pur-
pose.
The diligent chela who is now approaching the level of a mas-
ter, should, by now, gradually become the master over his des-
tiny. The highest powers shall be placed at his disposal, namely,
the control of his stream of breath and the tattvas; and he will be
able to change them in accordance with his discretion.
It requires a very important exercise to achieve a change of
your stream of breath. For example, if your breath streams on the
right and you want to switch it to the left, breathe forcefully
through the right nostril. Press the Prana into the solar plexus
and then draw it in with the will-concentration that the breath
should permanently change to the other side. Then draw the
breath up through the left side of your chest to the left nostril.
Inhale and exhale several times in fast succession through the
left nostril. During this entire exercise, the chela must be men-
tally in contact with the moon. He must have the moon exercises
come alive within him, and he must imagine that he is connected
to the moon with a fluidal cord which originates from his solar
plexus. Should he want to change his breathing stream to the
right, he must follow the same procedure; but he must connect
himself to the sun and switch sides accordingly.
Before he begins with this exercise, he must have his breath-
ing so much under his control that when he, for example,
breathes through the right nostril, he must do this to the extent
that it is perceivable to him. During the entire time, he must have
the feeling and be fully conscious of the fact that he must inhale
and exhale through the right nostril, just as if he had no left nos-
tril. Then he will have no problem at all with the main exercise.
Besides these exercises, he can start with the preliminary exer-
cises for the deliberate changing ofhis personal tattvas.
We reiterate the imagination is the bridge to success. The
-
chela must think graphically, because at this point he has his
imagination under his control. Whatever he wants, he sees and
perceives. Through continued practice, the power of his imagina-
tion will reach the point, if he wills it, that everything he sees is
covered either with red, green, or yellow paint. He will taste
sweet or sour whenever he wishes, etc. In order to solidify this
ability, whenever he has ascertained what kind of tattva oscillates
within him, he must feel that he has been completely seized by
the attributes of that tattva. He must completely identify himself
with that particular tattva. For example, when the Tejas tattva
oscillates in him, he should feel heat in his body; he must see
that everything around him shines in a red color, and he must
perceive a sharp, acrid taste, etc.
If we remain with our Tbjas example, after some period of
time, he will perfect this exercise to the point that he sees him-
self enclosed in a large fiery triangle where brightly shining
flames shoot upwards. At this point, he thinks of the radiating
sun and must produce in his body the feeling of expansion on all
sides, At the same time, he must conduct his breath to the right
nostril and hear in his ear high-pitched sounds and produce
through his imagination a sharp, acrid smell. In short, he must
allow all his senses to be seized by the attributes of the particular
tattva. The stream of breath for the purpose of better penetration
of the imagination should, for the time being, harmonize every
time with the tattva. For Tejas and Prithivi, the stream of breath

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 should be on the right, whereas for Vayu and Apas, it is on the
left. Akasha should never be produced. Akasha is very good at
the beginning of a meditation, but it should not be called forth;
you make use of it when it flows in the body by itself.
Once the chela has practiced this for a while, he should do a
daily Pranayama in a lying position doing first a few minutes of
rhythmic breathing, then Puraka. During the inhalation, you must
imagine that the Prana that is contained in the breath is
permeated by the particular tattva. For example, if we want to
produce Prithivi, the air that you inhale must have all the prithivi
attributes. The air that you inhale must appear yellow in your
imagination and call forth a warm, soothing feeling, a sweet
taste, and a sweet smell. During Kumbhaka, you have this
colored Prana stream sweep several times through the entire
body, up and down, and finally along the spine with some force.
Then concentrate the Prana stream into the pineal gland. While
doing so, allow yourself to be completely seized by all the
attributes of this tattva. During Rechaka, you employ the strong
will-concentration that you are now oscillating in the particular
tattva. After performing this breathing process seven times,
remain for a few minutes and breathe rhythmically. While you
remain in this quiet position, examine through the tattva pearls
your mental, inner vision and contemplation of the solar plexus
whether you have achieved the desired success. Here, too, you
must have great patience. After a certain period of time, this
experiment will also prove successful.
Once the chela has achieved favorable results on this some-
what cumbersome path, he can proceed to the actual experiment.
For example, let us assume that at this point, he oscillates in Te-
jas and wants to produce Apas. First, he must considerably di-
minish the Tejas influence with his willpower. Then he must face
east and connect with the moon. He imagines Apas in its com-
plete form and inhales it through the left nostril. During the brief
Kumbhaka, he forces the Apas Prana into the solar plexus, from
there up the spine into the pineal gland. From there he lets the
Apas Prana emanate throughout the entire body. At this point, a
moon-shaped white cloud must appear before his spiritual eyes,

272
and all around him everything must be water and everything
must be white. He must perceive the Apas Prana as being cold,
and he must have an astringent taste in his mouth, etc.
The chela must fill his entire being with the influences of the
Apas tattva. When he exhales, this must occur with a determined
will that permits no doubt that he now oscillates in Apas. As soon
as he is completely convinced of this, then he has called forth
this tattva within himself. If possible, these exercises should be
practiced at night at the time of the waxing moon. The first at-
tempt will probably take more time, but through continued prac-
tice, the chela will be successful with these tattva changes.
Every main tattva has five sub-categories. For example, dur-
ing the twenty-four minutes while the Prithivi tattva is predomi-
nant, all the other tattvas will express themselves in a lighter col-
oration. All the other tattvas will also flow during these twenty-
four minutes, each of them for not quite five minutes to be
exact, four minutes forty-eight seconds. This will -
occur in the
following manner: the first four minutes and forty-eight seconds,
the Prithivi-Akasha will flow; the second four minutes forty-
eight seconds, the Prithivi-Vayu; then the Prithivi-Tejas, the
Prithivi-Prithivi, and finally the Prithivi-Apas. In so far as the
tattvas of the macrocosm are concerned, their period can be eas-
ily calculated. Calculate from sunrise to sunset, and these sub-
streams or currents must be considered as well. For example,
whoever wishes to use Tejas must choose the time when Tejas-
Tejas flows in order to be completely successful. The same rule
applies when you wish to make use of your personal tattva. If
you want to use Tejas, it must be during the period when Tejas-
Tejas flows.
The sub-categories or sub-tattvas will show themselves
through the inner vision that the sub-tattva slightly rims the main
tattva. The chela that has the tattvas under his control is free of
these sub-streams. When he produces Prithivi, this tattva oscil-
lates within himself as an absolute one. The appropriate concen-
tration and use of the tattvic powers allows the chela to penetrate
into the profoundest mysteries of the universe. The next part of

273
this textbook will show the reader and the chela the kind of pow-
ers that can be unfolded after this most difficult step.

part $hree
flhe $(cster
@he (lnfotding of Occutt ,416ititias

Qhapter r

$1e *ligher $vptgicot d.Dititias

Before the chela has attained the necessary maturity for this step,
many years will have passed. Due to the perfection of the
practices of the second part of this textbook, the chela by now
has made contact with a higher intelligence. This intelligence
could be in the flesh, but it could also be in the spirit. This guide
or guardian spirit is the one who has shown the chela the way
and guides him on his way up. This guide had to gently persuade
the chela to abstain from all pleasures and delights of this earth
which the chela completely had to voluntarily do. If any force is
used, it would be worthless.
The chela has raised himself above his passions and has freed
himself from all bonds with which the earthly human being is
shackled. No longer has sexual love any hold on him or appeal to
him. He has turned his love toward all of humankind. He no
longer indulges in the delights of the palate, and food is merely a
means to maintain his body. He now realizes how little the body
requires. He is totally at peace with himself. Nothing provokes
him anymore no passionate desires, no impetuous yearnings,
-
no mourning, and no pain. Everything is at peace within him a
very quiet joy, -
and he is filled with blissful contentment. He has
become master over his own body, senses, faults, weaknesses,
imperfections, and shortcomings. He has lost everything which
shackled him to the earth, but in its place, he gained willpower
and love.
His guide taught him to only use a very minimum of his vital
energy in order to satisfy his physical needs for the purpose of

274
preserving his physical body. The greater part of his powers are
used solely for the well-being of his fellowman. He has killed his
egotism in a merciless manner, and through self-discipline, he
has struggled to the highest level of selflessness. Since he
gradually spiritualized himself completely, he cleared the way
for his inner being to attain supremacy, and this inner human
being placed himself at the disposal of humankind. Therefore, he
no longer engages in any activities that do not benefit his
fellowman, and in this sense, he gives an account of every
minute. He even has total control over his thoughts, because he is
completely convinced that thoughts have dynamic effects. He
knows that the world of thoughts, which is animated by the
activities of the nerves, is material or has substance. It spreads in
an undulatory manner outwardly and influences the cell-souls of
other human beings who have oscillations that are related. From
there, they attack the astral being. The astral being, in turn,
influences the psyche.
The aforementioned universal law, the purity of heart and
thoughts, permit the same feelings to be realized in all human
beings who have the desire to stride ahead. And unknowingly,
those who have these same feelings unite in this manner with
each other. They become strong and form a ring around human-
kind, which has the purpose to slowly crush all evil. The chela
also has learned to carry out joyfully all virtues in accordance
with an omnipotent inner urge, because he can no longer act in
any other manner. Before, it was his task and his duty to think
good and to do good deeds, whereas now, it has become his in-
nermost being, his nature. He has become truly happy, truly
blissful, and discord and quarreling have left him forever. There
is not a doubt that can touch him and no longer does he have any
fear of the future. He lives, but the fervent wish for a physical
existence which completely fills most human beings, knowingly
and unknowingly, has vanished forever. For the chela, the physi-
cal body no longer holds any greater significance than a machine.
It is only the means for a higher purpose. On his forehead reigns
love and from his eyes radiate peace, and everyone who comes in

275
 contact with him is seized by this. Within him, he has awakened
Christ to life, and his life resembles that of a great master.
Only a few human beings will be able to reach these heights
they are the masters,
-man beings which havethey are the over comers. The other hu-
been called, but are left behind, still
cling to the matter for a certain length of time, albeit with very
fine threads; whereas the master freed himself and made himself
independent. On the other hand, the chela cannot flee from life
like a Hindu ascetic and bury himself somewhere in seclusion
like a recluse. On the contrary, the all-encompassing love which
he has now completely become one, fills his entire being and
even commands him in the beginning to be in the center of life as
a mighty rock around which the surf of the earthly flood rages in
vain. With his feet, he stands on the earth, but with his head, he
rises into heaven.
The following is a magnificent example of how it is possible
to live in the world and yet not be of this world. In the book, The
Life Elixin by C.M., on page 84 we find the following statement:
"The Hindu who knows about Janaka's life, although Janaka was
a ruling monarch and at the same time a famous Rajarshi who
apparently had reached Nirvana, should have a much better grasp
of this particular matter. When some sectarian believers heard
about his abilities, they went to his court to examine his Yogic
powers. As soon as they entered the vicinity of his court, the
King, who had read their thoughts (an ability that every chela
possesses once he has reached a certain level in his development)
secretly gave his servant some instructions. The instructions
were to have dancing girls on both sides of a particular street of
the city singing lustful songs. Then he had a few large gharas
firgs) filled to the rim, so that the contents would flow over at
the slightest imbalance.
"These wiseacres were ordered to carry a jug on their heads
and walk along the particular street which was surrounded by
soldiers with drawn swords, and the wiseacres were told that the
soldiers would use these swords against them if they spilled one
single drop. When the men returned, after they had successfully
completed the task they were charged with, the adept King asked
them what they had experienced and had seen on the street. They
replied with great indignation that the threat of being killed with
a sword had such an effect on them, that they could not think of
anything else but the water jug on their heads. Their entire atten-
tion had been focused on the water jug, and thus they did not no-
tice what happened around them. Whereupon, Janaka told them
that if they applied this principle, then it should be easy for them
to understand that he could externally be occupied with the ad-
ministration of government affairs and at the same time, also be
an occultist, even though he was in this world, and yet, he was
not of this world, i.e. his inner endeavors had guided him con-
stantly toward his goal in which his whole inner self was concen-
trated."
In the beginning, when the chela has attained the position of a
master, he stands still in the center of life (and this period of time
can have any length, because this depends upon the task the mas-
ter has set for himself). He partakes in the hustle and bustle of
the world, but internally he is not even touched by it. His soul
remains, in all situations of his physical existence, calm and
clear.
In order to secure control over his physical body without a
struggle undiminished, in order to preserve his complete har-
mony unclouded, he was given a remedy called meditation. This
remedy is only effective for those who diligently work on their
higher ethical development, those who have reached the level of
maturity, and who have attained true inner peace. Whoever has
not reached this level will be unsuccessful with meditation as a
remedy, and meditates for egotistical purposes shoots an arrow
which will soon return to him.
A person who is pure requires this meditation in order to keep
his garment from being stained, and because he must stay in the
center of life, much dirt will come his way. The high tide of the
low influences being sent to him by the lower levels of develop-
ment which constantly assail him are, however, not able to cause
him to fall. They will be able, under certain circumstances, to
compel him to new struggles, but he will always have that under

277
his control. In order to avoid these useless struggles, meditation
will help him to attain the necessary virtue and willpower.
Meditation is a concentration which lasts for a long time. The
preliminary exercise consists of successfully staying awake. The
best time to meditate is at night. The young master must be in
control of all his senses, therefore, he must practice withdrawal
from sleep. As you can reduce the amount of food you eat to a
minimum amount without challenging one's physical existence,
the same applies to sleep. The will is the deciding factor. How-
ever, a young master has his willpower developed to such an ex-
tent that it will be simple for him to be in a waking state for the
greater part of the night in serious meditation, until he is no
longer overcome by the impulse to sleep. When he has reached
this point, he will be able to meditate on an object for a matter of
hours without becoming fatigued or falling asleep.
Once this has been accomplished, he will focus his spirit and
concentrate on the virtues and harmony he has acquired. He will,
for hours without interruption and digression, with complete
acuteness of thought, and with an iron will, think of keeping
himself immaculate in the sludge through which he must wade
for the sake of his fellowman. The exercise has to be practiced
frequently at least two times a week, and he should begin and
-
end this exercise every time with a Pranayama. This Pranayama
also serves as a preparation for the higher levels of meditation,
through which the young master attains the unfolding of powers
which correspond to his ethical development.
The next higher level of meditation is connected with the
breathing exercises. This meditation consists of many hours of
uninterrupted contemplation, where you begin with the effect in
order to determine the cause. This meditation focuses on the in-
nermost nucleus of all existing things. How this is to be under-
stood in its multifarious applications is taught to us in the fol-
lowing excerpt from a book by WO. Judge, Yogic Aphorisms of
Patanjali: "Modern science and metaphysics do not admit that
our mind and soul can attain knowledge beyond certain given
methods and certain spatial limits. In most cases, the existence of
the soul is even denied or ignored. For example, it is believed

278
that you cannot know the components and attributes of a stone
without directly employing mechanical devices or chemical
means, and that no one knows what the thoughts and feelings of
another person are, unless they are expressed in words or actions.
Wherever metaphysicians occupy or study the soul, they become
uncertain and they seem to fear science, because it is not possible
to analyze the soul and to weigh its parts on a scale. The soul and
mind (spirit) are degraded to very limited tools, which can only
recognize certain physical facts, which in a mechanical manner
are spread out in front of them. It is also assumed, when it comes
to ethnological examinations or analysis, that we can find out
certain facts about certain classes of people through observations
which are conveyed through sight, feelings, smell, and hearing.
However, in this case the mind and the soul would merely be re-
porters."
However, our Yoga system declares that a disciple who has
reached certain levels can focus his mind on a stone, regardless
of how far or how close the stone might be. And that also applies
to one human being or a class of people. With the help of con-
centration, he can discover all the inherent attributes as well as
the peculiarities or characteristics that cling to it; in short he can
find out everything. For example, an ascetic can perceive from
an inhabitant of Easter Island not only what he knows from long
observations and through his senses, but also very profound at-
tributes, such as the origin of the people of Easter Island and the
evolution of a human being. Modern science knows as much as
nothing about the inhabitants of Easter Island and only specu-
lates with very strange presumptions as to their origin. Science
knows no more with certainty about the what and wherefrom of a
nation, which applies, for example, to the Irish, and which has
occupied modern science for a long time. In this case, the Yoga
practitioner becomes completely one with the object through the
power of concentration, and he finds out within himself all the
phenomenon which are represented through the object as well as
its attributes or characteristics.
It is of necessity to admit that all these things are possible. In
addition, the existence and possibility of employing an ethereal

279
 astral light, which penetrates everything as a connecting link,
must also be admitted. The Hindus call this the Akasha. Its uni-
versal dissemination in nature as a fact is expressed in terms
such as "Universal Brotherhood" and "spiritual Homogeneity."
The attributes and the motions of all beings are all universally
recognizable in the Akasha. It is the surface upon which all hu-
man activities, all objects, thoughts, and circumstances are re-
tained. The inhabitants of Easter Island originate from a race
who left their impression behind in the astral light, and thus, they
carry with them in an indelible handwriting the history of their
race. An ascetic who is engaged in concentration focuses his at-
tention on this astral light and reads the report that has been irre-
trievably lost to science. Every thought of Herbert Spencer, Mill,
Bain, and Huxley, together with their particular philosophical
systems, is lodged in the astral light (Akashic Records). All the
ascetic has to do is find a single starting point which connects
him to one of these thinkers, and then he can read in the Akasha
everything they thought. In accordance to Patanjali and his
school, such things are accomplished through the substance and
not through the spirit, while we in the west attribute this to the
spirit, provided these things are even considered to be true.
The young master bares his chest and concentrates with his
spirit on the solar plexus with the intent to achieve a greater uni-
son for the higher level of meditation. At the same time, he car-
ries out a Pranayama in the manner where during the inhalation
while holding his breath and then exhaling, he goes through the
entire train of thought with great keenness. His breathing is di-
rectly focused on his solar plexus. The Od that has been set free
through the breathing and is directed by the concentration will
manage to be effective in the interest of the young master. How-
ever, the young master must be warned not to lose his train of
thought for one moment during the brief pause between the inha-
lations and exhalations. This exercise is practiced in the still of
the night, and every time, it must be practiced for several hours.
Once the adept has gained complete control over this exercise,
he then progresses to the main exercise. All the other experi-
ments depend upon the success of the main exercise. The main
exercise serves the adept to open up his inner sense for higher
passivity. A concentration on the solar plexus with the will to
receive complete knowledge for one's future course of develop-
ment is followed by the negative state. Both are practiced in
connection with the Pranayama in the following manner: the first
group (inhalations, holding your breath, and exhalations) belong
to the concentration exercise, while during the next group the
negative state is carried out. Between these two groups of exer-
cises, there is no pause. First, the concentration exercise is prac-
ticed with the Pranayama, followed by the negative state exercise
with the Pranayama, and so on throughout half the night, three
nights a week.
When this exercise has been practiced for some time with the
greatest conscientiousness, then the adept has reached the
heights. He freed his body through this exercise to such an extent
that now his inner life is predominant. Now he can determine his
future development himself on account of the knowledge he has
attained. He has gained the knowledge now that he has the ability
to determine the relationship in which the two main parts have to
be toward each other. In the exercises that follow, the two parts
are, of course, meditation and the higher passive state. The adept
will achieve, through the appropriate meditation, a level where
the physical nature of his body no longer presents an obstacle to
him. He will be able to diminish or suppress hunger, thirst, and
the activity of his external senses at any time in accordance with
his discretion.
The following exercises are only mentioned at this point to
show the reader how far the powers of a human being can be in-
creased if the proper path is followed. The master no longer re-
quires any instructions. At this point the master or adept has been
in possession of this knowledge for quite a while, and he is cog-
nizant of these matters through his internalization, i.e. spirituali-
zation, which is a consequence of his high ethical development.
For him uncertainties no longer exist, because when he concen-
trates his thoughts on any object or creature with the will to dis-
cover the innermost nature of that object or being, then he will
attain this knowledge as a result of his meditation.

281
 The concentration on the sun or the moon will disclose to him
the hidden powers of the entire solar system, and the concentra-
tion upon a fixed star discloses the secret powers of the entire
universe in its infinity, but only as far as the adept's earthly sense
can comprehend it. Concentration on the solar plexus and the
nerves in the area of the navel gives the adept exact knowledge
of his own body. When he concentrates his thoughts on the solar
plexus of his fellowman he will see the inner body structure of
that person as clearly as if he looked at it with his physical eyes.
Determination and the nature of the physical body with its most
secret functions are before him clearly and understandably.
Should he want to increase his clairvoyance and clairaudience,
all he has to do is employ his meditation. When it comes to clair-
voyance he concentrates on the pineal gland and when it comes
to clairaudience he concentrates on the physical ear in considera-
tion of his connection with the ether.
J.D. Buck, M.D., discusses the pineal gland in his book Mys-
tical Masonry. He describes it as follows: "Deep inside the skull
on the base of the brain is a peculiar little structure known as the
pineal gland, and it is surrounded by other organs. Modern physi-
ology does not attribute any special function to this gland. How-
ever, Descartes considers it to be the seat ofthe soul. In the aver-
age person, the pineal gland is small and seemingly without any
purpose, although its location is situated in a focal point, and its
symmetric relationship to the surrounding structures seems to
ascribe a very important function to the pineal gland. In its outer
appearance, the pineal gland differs from the very young to the
very old, the mentally retarded, and from those who are in the
prime of their lives, in the prime of their vitality and health. The
pineal gland has also been called 'the third eye.' The ancient
Hindus called it Shiva's eye, and we must remember that Shiva is
the person in the Hindu triad who is worshipped as the restorer,
the producer, and not merely the destroyer. The activity of this
little gland can be compared to the bridge on a violin. It tightens
the nerve strings and thus increases the vibration of the brain tis-
sues. The pineal gland is atrophied, and therefore, it is in a slum-
ber in the average human being, while the strings that remain (to

282
use a symbol) correspond with the vibrations on the physical
plane. It is one of the well-known laws of physiology that every
organ that is not in use atrophies."
On the next page it continues: "A true master has Shiva's eye,
the pineal gland, active within him. Whereas, in other human be-
ings the pineal gland slumbers, and the vibrations of his brain
correspond with the synthesis of sound and light. Therefore,
space and time are no longer illusions to him, because he lives in
unity and is the master of all lower planes."
The pineal gland is stimulated by extended meditation to the
greatest receptivity. When you have reached the level of a jour-
neyman in the occult sciences, the pineal gland is no longer la-
tent, because through the exercises of the second step, the pineal
gland has already begun its activities. Through his strong-willed
meditation and by using the appropriate tattvas, the adept attains
control over anything he wishes. He has the ability to dissolve
any physical object into its finer state and transport it through
mere willpower to another place directly through all physical ob-
stacles. And when the object has reached its destination, he trans-
forms it again into its original form. These things are accom-
plished deliberately by the master with his will, whereas, this has
happened and still happens quite often as a spontaneous, involun-
tary release of occult powers by people who are very sensitive
and who are suited for this. The transformations that Christ car-
ried out were deliberate power releases of a high master.
The influence of an adept upon living matter is unlimited. His
willpower in unison with his magnetic emanation can command
blood flow to stop immediately, and it closes wounds momentar-
ily. It is also the same power which allows a seed to grow into a
blooming plant within a half hour. For the adept, it is a simple
matter to carry out Point 3 and Point 4 of the telepathic possibili-
ties. A strong-willed meditation puts him into the position to in-
fluence a human being to such an extent and at any distance that
that person assumes to see the adept right before him. Even when
asleep, the adept has the power, without projecting his astral
body, to carry out an intelligent activity at another location, and

283
at the same time, he can influence a person who is awake to the
point that he can see the adept clearly before him.
The adept has the ability to perform these experiments in two
ways. He can merely awaken in the particular person the imagi-
nation of his appearance, or he can use the available odic sub-
stances to materialize a phantom. In this particular case, other
people can see these apparitions as well. Many magicians have
achieved this at various times, but only when their life was in
grave danger on account of narcotic beverages, ointments, and
incense and mostly it was not completely successful. How-
-
ever, a master will resort to this technique by strictly using his
willpower in connection with a kind of auto-somnambulism, and
only when it is of benefit to his fellowman. He acquired this at-
tribute through the following exercises:
A long and continuous and tense concentration is practiced by
swaying the upper body to and fro, or turning the head in a circu-
lar motion to achieve an ecstatic state. The breathing exercises
have to be carried out at the same time. During the first exer-
cises, the concentration is spoken in a low voice. The entire ex-
ercise is practiced without a pause, without losing one's way by
going off on a tangent, until the desired purpose has been
achieved.
When a master carries out his meditation, he focuses on his
vital energy in connection with his physical body and the body's
relationship to gravity, polarization, etc. And if he then intro-
duces the Vayu tattva and places himself with the above-
mentioned exercise into a free auto-somnambulistic state (which
is not accompanied by a catalepsy), he will rise into the air and
float around. That is the phenomenon of levitation. These kinds
of occurrences where the natural weight of the physical body is
considerably decreased or completely eliminated are factual and
true occurrences. Although they seem to be completely contrary
to the law of gravitation, they have been observed many times.
Modern science will, on the whole, deny these kinds of fac-
tual accounts, whereas scientific occultism has already found an
explanation for this occurrence. Scientific occultism considers
gravitation to be identical to electrical attraction. By changing
the electrical sign, gravitation can be changed into levitation and
vice versa. The phenomenon of levitation has a host of certified
cases. The scope of this textbook does not allow it to give de-
tailed accounts of these occurrences. However, the Seeress of
Prevorst used to float quite often more than she walked, and
there are many accounts of her feet not touching the ground at
all.
During a s6ance, Professor Crookes witnessed that a lady,
while sitting on a chair, floated in the air with the chair for some
time. She was floating several inches off the floor and then was
gently settled down on the floor again. These cases are of lesser
importance. But there are cases which are more significant. For
example, in the presence of King Philip II of Spain and his wife
and many high-ranking personalities, the Carmelite Dominicus
was subject to the phenomenon of levitation. He was suddenly
floating in the air; his body became as light as a feather, and
when the King blew at him the monk floated in that direction.
Giordano Bruno related an incident about Thomas Aquinas:
"When Thomas Aquinas gathered his spiritual powers, he rose in
his devotion to the spiritual concepts of a heaven in which he
believed. When in this state, his entire perceptible and moving
spirit concentrated to such an extent on this one thought, that he
rose with his physical body from the ground into the air, which I
myself recognize as the effect of a natural psychic power, and
this happened in earlier times to Zoroaster. However, on one
hand, those who do not think scientifically would consider this to
be somewhat of a miracle, and on the other hand, narrow-minded
people and know-it-alls do not believe at all." Church history
teaches us that many saints have encountered the phenomenon of
levitation, for example, Joseph of Copertino, the holy Agnes, etc.
As many reports prove in India, the land of miracles and the
homeland of adepts, physical levitation is not a rare phenome-
non. A genuine yogi can float on water like a cork, without mak-
ing any movements and can also walk on water. This apparent
miracle can also be achieved by an adept with the help of medita-
tion.

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 The phenomena of dematerializing the physical body, which is
accomplished by dissolving the physical body and transforming
it into a finer substance, results in a sudden disappearance of the
physical body. While the body is in that state, it can be moved
anywhere on earth where the materialization of the physical body
takes place. In the respective literature, there are some certified
reports available on this phenomenon.
The young master achieves this ability by employing the tatt-
vas and a strong-willed meditation dealing with the connection
between the soul and the physical body in respect to the experi-
ment which is to be carried out. These kinds of extraordinarily
powerful concentrations form the basis of phenomenon like in-
vulnerability, physical transformations, and so forth. The afore-
mentioned exercises apply only to those masters who have just
attained the level of master in their development. The longer an
absolute and pure ascetic lifestyle is maintained, the greater the
spiritual powers become. Eventually, mere energetic will is suffi-
cient to cause the aforementioned phenomenon.

Qhopter z
6hn Wght of the {pure
The master not only endeavors to rise higher and higher and to
perfect himself ethically, he also strives constantly to widen the
horizon of his knowledge. This purpose is served by the highest
meditation, a spiritually enlightening concentration of the Self
upon the Self. An inexplicable yearning of the inner human being
forms the basis to go out to the infinite. The highest meditation
originates from oneself and focuses on the infinity, i.e. the Self
constantly focuses its attention on the Self. On account of the
soul remaining in one's own being, one acquires true self-
knowledge, and as such, also the cognizance of God. The power
of the master lies in the highest knowledge, only as far as this
knowledge is comprehensible for a physical human being. In the
same measure as he renounced his earthly delights, that is how
he received his deliverance. With every step of his deliverance,

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his knowledge grew and so did the development of his powers.
Whatever he sacrificed of the so-called pleasures and delights of
his earthly existence was replaced to him a thousandfold.
It is the noble duty of the adept to show the proper path to
those who are standing at the crossroads for help and to enlighten
them. The help he received when he needed it, he now gives to
those who are in need. He will approach a chela and be his guide.
He will enlighten the student who was assigned to him and
through meditation (and later on through a mere act of will) start
from his soul and go to the student's soul to ascertain the stu-
dent's abilities and moral strength as well as his most secret
thoughts. Through the appropriate concentration on the student's
sensory organs, he can guide the abilities ofthese organs onto the
astral plane and increase these abilities as well as eliminate them.
For instance, a concentration on the pineal gland of his student
can make the student clairvoyant, etc.
The knowledge of the master is unlimited, completely true,
and extends to the finest differences, which are no longer com-
prehensible to us. This knowledge encompasses all things, their
innermost being and their most secret nature. He perceives eve-
rything what is, what was and what will be without being lim-
-
ited by time or space. A master who has reached these heights is
no longer subject to reincarnation. He is in no way bound to a
physical body. Since he is in absolute control of matter, he can
keep his physical body alive as long as he wishes; but he can also
leave his physical body whenever he wishes, without being sub-
jected to the dying process of all other human beings. His soul
can be liberated at any time. He has overcome death and an act
of his will dissolves his physical body completely.
The master who has become completely purified and who has
reached the level of the highest cognizance, walks no longer
among human beings, even if he is still in the flesh. But regard-
less of that, he remains to be active for all humanity. It is a mys-
terious activity which is guided by the highest enlightenment and
is for the benefit of all. These invisible activities to the average
mortal may appear to us as if these exalted beings no longer oc-
cupy themselves with our earthly concerns and matters. One day

28'7
when humankind finds itself at an advanced level so that they
-
will be able to enter into a direct contact with these exalted be-
ings then they shall perceive their powerful influence and
- subject themselves to their guidance, which
willingly has only
one goal to liberate them from the shackles of their greatest
-
enemy, the earth, which compels them again and again to a new
earthly life with new tortures.

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