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Contents

Preface, ix
The Four Adorations, 1
Body Awareness, 5
Relaxation, 9
Rhythmic Breathing, 15
M i n d Awareness, 21
Concentration, Use of the Mantram, 25
First published as Developing the W i l l , 29
Twelve Steps to Spiritual Enlightenment
The Rose Cross Ritual, 33
by the Sangreal Foundation, 1969
First Samuel Weiser paperback 1975 The Middle Pillar Ritual, 39
Symbol of Devotion, 47
This revised edition 1981 by
Practice of the Presence of God, 51
Samuel Weiser, Inc.
Box 612 U n i t y - A l l is God, 57
Y o r k Beach, M a i n e 03910 Invoke Often! Inflame Thyself with Prayer, 63
Reprinted, 1990
Epilogue, 69
Recommended Reading, 71
© Israel Regardie, 1975 Bibliography, 73
A l l rights reserved.
No part of the publication may be reproduced or transmit-
ted in any form or by any means, electronic or mechanical,
including photocopy, without permission in w r i t i n g from
Samuel Weiser, Inc. Reviewers may quote brief passages.

ISBN 0-87728-301-X

Cover painting is entitled " T h e Ascent,"


© 1990, Rob Schouten.

Typeset in 11 point Sabon


Printed in the U n i t e d States of A m e r i c a by
Baker Johnson, Inc.
Gratefully dedicated to
C A R R P . C O L L I N S , JR.
who suggested and inspired this book,
and without whom it would never have been written —
or completed!
PREFACE

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

T h e error consisted simply of being too susceptible to the It w o u l d be of infinite value if, w h i l e w o r k i n g these exer-
suggestions of w e l l - m e a n i n g friends. It was their contention cises, the student kept w h a t I propose to call a D a y B o o k . In
that the i n c l u s i o n of T h e l e m i c , E g y p t i a n and other pagan allu- accounting procedures, the D a y B o o k is a j o u r n a l in w h i c h are
sions, might prove difficult to accept by some readers. T o d a y entered all the transactions of the d a y , regardless of w h a t they
it bothers me somewhat to admit that I was swayed by this are. In this D a y B o o k , or W o r k B o o k , that we are considering,
specious argument. It was also suggested that if C h r i s t i a n the student s h o u l d keep a detailed record of every practice that
items were to replace those mentioned above it w o u l d insure a he engages i n . Immediately after p e r f o r m i n g every exercise, he
w i d e r c i r c u l a t i o n a n d sale of this b o o k . should take a couple of minutes f r o m his next task in order to
T h e outcome of all this is the revision of the b o o k in the make entries in this D a y B o o k . He s h o u l d record the date and
f o r m o r i g i n a l l y intended before close a n d dear friends sug- time of the d a y , the particular exercise he practiced, h o w
gested modifications of one k i n d or another. M o s t of the many minutes were devoted to it, w h a t he felt about the m a n -
material is identical w i t h that i n Twelve Steps. T h e slant, ner in w h i c h he proceeded, any experiences that may have oc-
however, is totally different a n d may appeal to a different curred, and finally his evaluation of the p e r i o d itself. It might
group of students. In its present f o r m it adheres more closely even be w o r t h w h i l e recording some extraneous data, such as
to my o r i g i n a l intention, a n d so is more to my o w n l i k i n g . the k i n d of weather p r e v a i l i n g , the temperature w i t h i n the
As previously stated, this m a n u a l delineates a course of r o o m in w h i c h he is w o r k i n g a n d the general emotional m o o d ,
practical study to extend over a p e r i o d of at least twelve etc.
months. T h e o r e t i c a l l y , it is designed for the ideal student. If this D a y B o o k is scrupulously kept, at the e x p i r a t i o n of
S i n c e , h o w e v e r , there i s n o such " i d e a l " , each student a year, regardless of whether it is seen or examined by any
represents a different p r o b l e m . E a c h is a unique personality other person, the student w i l l eventually be able to l o o k at his
w i t h his o w n character-structure, his o w n idiosyncracies a n d efforts w i t h fair objectivity. It may come as a distinct surprise
his o w n w a y of solving problems in a certain a m o u n t of time. to read through some of his early comments on his first ex-
N o t w o students are alike. periences and efforts. He may even perceive a psychological
U n d e r these circumstances, it must be self-evident that pattern r u n n i n g through all his exercises and whatever results
though designed for a twelve m o n t h p e r i o d , it is more likely accrue f r o m them. No little insight can be obtained f r o m this.
that the student may need to spend a g o o d five years w o r k i n g T h e keeping of the D a y B o o k , therefore, is a matter of prime
w i t h these simple methods. Some exercises may be completed importance. M e t i c u l o u s attention should be given to it right
and mastered in the m o n t h prescribed. O t h e r procedures may f r o m the start.
require anywhere f r o m three months to a year before any real T h e occult student, at the outset of his studies, is besieged
mastery or noticeable result is achieved. It is i m p o r t a n t by hundreds of b o o k s describing dozens of practices of every
therefore to stress patience as a supreme necessity where this k i n d . T h e y p r o m i s e , directly or otherwise, to b r i n g h i m to the
course of study is concerned. Some exercises have as a secon- very heights of spiritual attainment, no matter h o w that at-
dary gain the acquisition of a higher degree of patience. tainment is defined. But by the very wealth of material is he
These simple injunctions require little elaboration. Make o v e r w h e l m e d . A n d the result is that, generally speaking, he
haste slowly w o u l d be the ideal m a x i m f o r every student to does n o t h i n g except read. R e a d i n g does very little to b r i n g one
adopt w h e n starting to study and practice this scheme. It w i l l to any k i n d of realization of one's divine nature.
pay o p t i m a l dividends in the end. In this m a n u a l , it is proposed to burden the student w i t h
xii / T H E O N E Y E A R M A N U A L
Preface / x i i i

very little theory, but to outline a course of procedure w h i c h ,


dent may f i n d himself far more prepared to embrace the
persisted in for at least twelve m o n t h s , w i l l b r i n g h i m a g o o d
disciplines that C r o w l e y had recommended. In fact, I rather
w a y a l o n g the P a t h . T h i s course of procedure w i l l describe a fancy that the Probationer o f C r o w l e y ' s A . A . c o u l d f i n d this
certain n u m b e r of classical practices w h i c h are calculated to m a n u a l of the utmost value to prepare h i m for advancement to
produce certain types of results. T h e r e w i l l be no attempt to the G r a d e of N e o p h y t e . N e i t h e r of these t w o Grades should
dazzle h i m w i t h startling but vague promises, w i t h fantasies of pose any great p r o b l e m or insuperable d i f f i c u l t y to the student
great achievements, w i t h misleading claims leading nowhere. w h o has first mastered the more simple disciplines outlined
I w i l l simply suggest that this practice or the other, w h e n here.
faithfully p e r f o r m e d , s h o u l d yield such a n d such result. T h e
speed w i t h w h i c h such results are achieved naturally must vary Israel Regardie
w i t h each student. E a c h h u m a n being is different, though con-
structed more or less on the same a n a t o m i c a l , p h y s i o l o g i c a l ,
psychological a n d spiritual basis. B u t w i t h i n these areas there
is r o o m for a variety of differences. Such differences w i l l deter-
mine whether he can w o r k q u i c k l y , concentratedly,
d y n a m i c a l l y , s l o w l y , m e t h o d i c a l l y , imaginatively, o r w i t h o u t
any real v i s i o n of where he is g o i n g . B u t if this p r o g r a m is
f o l l o w e d , he is certain at the end of a year to f i n d himself a
changed person, w i t h a vastly changed o u t l o o k u p o n life, an
i m p r o v e d perception of himself, a n d capable of undergoing
some k i n d o f inner discipline w h i c h ultimately w i l l take h i m
along the trail where former spiritual giants have t r o d .
It may be that w h e n that time comes he may f i n d himself
better able to appreciate the more c o m p l e x systems of training
described in t w o occult encyclopedias w h i c h I have edited.
T h e first, a n d older one, is The Golden Dawn ( L l e w e l l y n
Publications). A p r o f o u n d a n d most effective t r a i n i n g system
is there described at great length. W i t h his n e w l y - f o u n d sen-
sitivity a n d discipline, the student m a y discover this is no
longer so mysterious or o v e r w h e l m i n g as it m a y once have ap-
peared. T h e m o r e recent e n c y c l o p e d i a is Gems from the
Equinox. T h i s consists of the magical instructions beautifully
w r i t t e n by Aleister C r o w l e y for his o w n occult O r d e r , the
A . A . I have k n o w n m a n y students t h r o u g h o u t the years w h o ,
h a v i n g read these instructions, have for one or more reasons
been put off, f i n d i n g them entirely too c o m p l i c a t e d or difficult
or unintelligible. It is my belief that h a v i n g completed the
course of t r a i n i n g described in this one year m a n u a l , the stu-
T H E FOUR ADORATIONS

I N FORMER GREAT AGES, M A N


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

Hail unto Thee who art Ra in Thy rising,


Even unto Thee who art Ra in Thy strength,
2 / THE O N E YEAR MANUAL
The Four Adorations / 3

Who travellest over the Heavens in Thy bark


At the Midnight Hour of the Sun.
At the Uprising of the Sun.
Tahuti standeth in his Splendour at the prow
Tahuti standeth in His splendour at the prow
And Ra-Hoor abideth at the helm. And Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Night! Hail unto Thee from the Abodes of Evening.
T h i s particular practice s h o u l d be made a regular part of
M u c h of the s y m b o l i s m inherent in this act of simple everyday life a n d s h o u l d be persisted in u n t i l it becomes a part
a d o r a t i o n may be missed by the student for some considerable of y o u r w a y of life. O t h e r exercises described here may be per-
time. It does not matter just yet. B u t this s h o u l d not be permit-
f o r m e d for l i m i t e d or v a r y i n g periods of time, but these par-
ted to serve as an obstacle to d a i l y practice, nor to deter h i m
ticular Fourfold Adorations are to be integrated for a l l time i n -
f r o m adoring G o d in the f o r m of the rising Sun every day of his
to the daily pattern of l i v i n g .
life. V*
At n o o n , wherever he may be — at h o m e , in the office, on
the streets, or in a factory—let h i m adore G o d . It w i l l help in
some measure to b r i n g G o d into his life. Face the South and
say:

Hail unto Thee who art Hathor in Thy triumphing,


Even unto Thee who art Hathor in Thy beauty,
Who travellest over the Heavens in Thy bark
At the Mid-course of the Sun.
Tahuti standeth in His splendour at the prow,
And Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Morning!

At the eventide, w h e n the Sun goes d o w n , let h i m face the


West and adore the L o r d of the Universe in these w o r d s :

Hail unto Thee, who art Turn in Thy setting,


Even unto Thee who art Turn in Thy joy,
Who travellest over the Heavens in Thy bark
A t the Down-going of the Sun.
Tahuti standeth in His splendour at the prow
And Ra-Hoor abideth at the helm.
Hail unto Thee from the Abodes of Day!

At midnight or u p o n retiring, turn to the N o r t h and say:

Hail unto Thee Who art Khephra in Thy hiding,


Even unto Thee who art Khephra in Thy silence,
Who travellest over the Heavens in Thy bark
STEP I
BODY AWARENESS

O N E O F T H E MAJOR GOALS
of any system of self-development or spiritual g r o w t h is the ac-
quisition of sensitivity or self-awareness. There is only one
way of a c q u i r i n g this awareness— and this is to become aware.
Sitting c o m f o r t a b l y in a straight-backed chair, or l y i n g
flat on one's back in b e d , one merely attempts to observe w h a t
is h a p p e n i n g , as it were, " u n d e r the s k i n . " Y o u simply w a t c h
y o u r b o d y , its sensations and feeling here a n d n o w . T h i s
o n l y — a n d n o t h i n g more. Do not try to relax or to breathe in
any unusual or special w a y , or to try to c o n t r o l the thoughts
that float t h r o u g h the m i n d . A l l these processes and methods
w i l l be dealt w i t h later. F o r the time being, merely become
conscious of any sensation that arises anywhere in the b o d y .
I suggest y o u wriggle a r o u n d for a m o m e n t or t w o to f i n d
that one p o s i t i o n w h i c h seems most comfortable. H a v i n g
f o u n d it, stay in it, a n d do not move f r o m it in any w a y . There
should be absolutely no v o l u n t a r y muscular movement for the
rest of the practice session. N o t even a wriggle of a toe, or a
wiggle of a finger. T h e session s h o u l d last not more than ten
minutes at first, but gradually by the end of a m o n t h s h o u l d be
extended to half an h o u r . F o r many people this w i l l seem an
eternity in w h i c h every instinct w i l l cry a l o u d for a wiggle of
some k i n d to ease the tension. T h i s s h o u l d be resisted. O t h e r
students w i l l f i n d the ten minutes to pass, as it were, in a flash.
It is i m p o r t a n t to develop y o u r powers of concentration
w h i l e p r a c t i c i n g these awareness exercises. If y o u r m i n d
6 / THE O N E YEAR MANUAL Body Awareness / 7

w a n d e r s , gently b r i n g it back. Y o u r p o w e r of concentration W h i l e p e r f o r m i n g one's d a i l y a b l u t i o n s — b a t h i n g ,


w i l l i m p r o v e each day. w a s h i n g , shaving, evacuating, a p p l y i n g m a k e u p , dressing,
As y o u sit or lie quietly, y o u m a y become conscious of an etc. — one can sharpen one's perception of w h a t one is d o i n g to
itching of the scalp. Leave it alone. Do not do anything about become conscious of the most minute and hitherto insignifi-
it. Do not scratch. Just w a t c h . In a m o m e n t or t w o , it may die cant sensations.
d o w n and disappear, or else y o u r attention w i l l be distracted T h i s art can be extended enormously in a variety of dif-
by a tingling somewhere else. Presently, y o u may become con- ferent directions as familiarity w i t h practice makes one aware
scious of the back settling d o w n into the bed or chair. Just of more of w h a t is going on inside. F o r example, if C a r l Jung's
w a t c h this process. T r y o n l y to become exquisitely aware of definition of psycho-therapy is that thereby one becomes con-
the a c c o m p a n y i n g b o d y sensations w i t h o u t in the least trying scious of w h a t hitherto was unconscious, then the pursuit of
to ignore them or change them. this method w i l l result in the heightened consciousness of a
M a k e n o judgements about w h a t y o u observe. M e r e l y large number of inner sensations of w h i c h previously one was
notice. Do not criticize n o r reject any of these sensations. T h e y totally u n a w a r e . A n d to this extent, one's h o r i z o n s of one's
m a y be comfortable or u n c o m f o r t a b l e , pleasurable or other- self w i l l have become enlarged. T h e Path has been entered
w i s e , but they are y o u r o w n . Accept them just as they are. upon.
T h e y are y o u ! T h i s exercise should be pursued for at least one m o n t h .
Sensations in different portions of the b o d y w i l l come and T w o practice periods s h o u l d be set aside at the very least every
g o , w i t h o u t apparent rhyme or reason. W a t c h them. It is often day, no longer than ten minutes at a time. T h i s altogether
a g o o d idea to verbalize audibly just w h a t y o u do feel. It is a apart f r o m the momentary cessation of activity at v a r y i n g
procedure I often use in my office, where I encourage the pa- times d u r i n g the day in w h i c h to observe w h a t is going on i n -
tient, l y i n g on the c o u c h , to express audibly enough for me to side.
hear his description of exactly w h a t he is presently feeling, and
where.
T h e outcome of this is that a p r o f o u n d relaxation of ner-
vous tension develops merely on the basis of w a t c h i n g . Y o u do
n o t h i n g else but observe the rise a n d fall of sensation w i t h o u t
attempting in the least to m o d i f y whatever phenomena may
occur. But day in and day out practice w i l l heighten enor-
mously this function that is called self-recollection, m i n d -
fulness, self-awareness, and m a n y other names. W i t h o u t this
self-awareness, very little can be accomplished on the P a t h . A l l
other exercises and c o m p l e x procedures actually begin f r o m
this heightening of self-awareness.
Start it n o w . No special time need be set apart for this ex-
ercise. Y o u may pursue it wherever y o u happen to be, at any
time, in any place. C e r t a i n l y , in bed w h e n retiring at night, or
w h e n arising in the m o r n i n g ; these are excellent periods of
time to practice this art of self-recollection.
STEP II
RELAXATION

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

h a l a t i o n , w i t h the fingers and hands dangling near the feet for relaxation of muscular fibre and tissue that we desire. T h i s is
a second or t w o , then, as y o u inhale, s l o w l y rise up to the stan- the theory; it leads directly to practice.
d i n g p o s i t i o n . Repeat this process a dozen or more times. It It calls for the active use of the i m a g i n a t i o n . First of a l l ,
w i l l help y o u to get y o u r w i n d back, after the s k i p p i n g exercise visualize y o u r b r a i n . E v e r y o n e has seen diagrams and d r a w -
and also to relax many of the muscles of the torso. T h e head and ings of the b r a i n frequently enough to k n o w w h a t it looks like
neck too s h o u l d be permitted to d r o p l i m p as y o u exhale, i n the m a i n , w i t h o u t n a m i n g the t e c h n i c a l n e u r o l o g i c a l
w h i l e letting the upper body d r o p f r o m the waist. T h i s w i l l details. It is a mass of w h i t e and gray substance, convoluted
relax the neck musculature. a n d twisted in u p o n itself, divided by a l o n g fissure into t w o
Keep y o u r m i n d attuned a n d focussed on y o u r b o d y sen- lateral hemispheres, w i t h a front and rear p o r t i o n . Picture it,
sations. T h i n k only of w h a t y o u are d o i n g . Observe and con- as y o u have seen it in the drawings. H o l d the picture f i r m l y in
centrate on the various sensations of the b o d y . y o u r m i n d u n t i l y o u begin to sense a w a r m feeling spreading
N o w y o u are ready to begin the r e l a x a t i o n exercise p r o p - out f r o m the center of the s k u l l . Sometimes it may be accom-
er. T a k e a few very deep breaths a n d , as y o u exhale, heave panied by a gentle t i n g l i n g , a pins-and-needles sensation.
some very deep sighs. If the d i a p h r a g m a n d a b d o m i n a l Facilitate this process by imagining that the blood-vessels
muscles relax, the greater part of the musculature and other w i t h i n the b r a i n have dilated enough to h o l d larger amounts of
tissues s u p p l i e d by the i n v o l u n t a r y or vegetative nervous b l o o d , thus t u r n i n g the b r a i n p i n k , and that this congestion
system, t o o , w i l l loosen u p w i t h it. L i e quietly i n this p o s i t i o n has p r o d u c e d the w a r m t h that has already been sensed.
for a few seconds, observing yourself all the time. Become F r o m the b r a i n proceed to the eyes, i m a g i n i n g that these
familiar w i t h the b o d y ; learn to notice w h a t the b o d y feeling is are like t w o balls, each hanging f r o m f o u r tiny muscular
l i k e , b e c o m i n g even more aware. T h e former exercises w i l l chains. M a n a g e this picture as y o u have the previous one. By
have acquainted y o u w i t h this m e t h o d a n d its sensations. b u i l d i n g the imaginative picture, the l u m e n of the b l o o d
T h e next stage of the process actively employs the i m - vessels in the muscles become enlarged a n d h o l d more b l o o d
agination to extend the boundaries of y o u r awareness. There w h i c h w a r m s the s u r r o u n d i n g musculature. T h e y then relax,
is a w e l l - k n o w n physiological l a w that an increased f l o w of yielding the sensation of the eyeballs s i n k i n g back into their
b l o o d to any part of the body can be p r o d u c e d by concen- sockets.
trating on that part of the b o d y . W h e t h e r it is merely becom- It is i m p o r t a n t to develop y o u r powers of concentration
ing conscious of the b l o o d already in the vessels there, or that w h i l e practicing these relaxation exercises. D o not a l l o w y o u r
nervous impulses are conveyed to the muscular w a l l of the m i n d to w a n d e r f r o m w h a t y o u are d o i n g , or more particular-
arteries a n d vessels in the area contemplated, thus relaxing l y , f r o m the area y o u are r e l a x i n g . Concentrate. T h i n k only on
those walls to permit an enhanced b l o o d - f l o w , does not mat- w h a t y o u are d o i n g . If y o u r m i n d w a n d e r s , gently b r i n g it
ter; either e x p l a n a t i o n w i l l suffice. T h a t this can be done is an back. Y o u r p o w e r o f concentration w i l l i m p r o v e each day.
actual experience y o u can demonstrate to yourself. Pursue a similar procedure w i t h regard to the rest of the
By k n o w i n g that there are tensions in a certain l i m b or head —that is, visualize the w a r m b l o o d f l o w i n g through
organ we c a n , by using the i m a g i n a t i o n , stimulate vasodilator w i d e n e d b l o o d - v e s s e l s t o the t e m p l e s , the e a r s , the
fibers w h i c h relax blood-vessels enabling the b l o o d to f l o w cheekbones, then to the nose, m o u t h , l i p s , tongue, jaws a n d
there in larger quantities. A surplus of b l o o d —a conges- c h i n . In m u c h the same w a y , after h a v i n g made the mental
t i o n — w i l l cause a degree of heat w h i c h in t u r n w i l l induce the constructs, y o u w i l l feel w a r m t h a n d t i n g l i n g b u i l d u p i n the
12 / THE O N E YEAR M A N U A L Relaxation / 13

areas i m a g i n e d , w i t h the gradual emergence of the relaxed Pause to consider and observe. N o t e h o w y o u feel. Y o u r
feeling. previous w o r k should have heightened y o u r ability to sense
By the time y o u have gone thus f a r — a n d at least ten w h a t is happening somatically. R e c o r d y o u r feelings. Permit
minutes s h o u l d have been spent in this action —the greater the sense of real pleasure a n d enjoyment and freedom to make
part of the body w i l l reflexively have undergone a relaxing a n indelible impression u p o n y o u r m i n d .
process. No matter h o w greatly relaxed y o u felt after the first If the m e m o r y of this experience is w e l l - r e c o r d e d , it can
exercise of merely observing y o u r b o d y — t h i s merely prepared be evoked at any moment f r o m y o u r storehouse of memories.
the p a t h w a y . T h e current exercises carry them tremendously It doesn't matter if y o u are r i d i n g in the subway or d r i v i n g y o u r
further. car, at home reading or listening to the r a d i o , y o u have only to
T h e r e m a i n i n g part of the half h o u r — a n d the exercise for remember the pleasure of r e l a x a t i o n a n d f o r t h w i t h the
this m o n t h s h o u l d take not one m i n u t e less — s h o u l d be memory is evoked f r o m y o u r psyche to impact itself u p o n all
devoted to dealing w i t h every part of the b o d y in m u c h the the tissues a n d fibres of the b o d y . R e l a x a t i o n then f o l l o w s .
same w a y as described above. T h e w h o l e neck should be dealt It is w e l l to enjoy this feeling of deep r e l a x a t i o n . Impress it
w i t h t h o r o u g h l y . W o r k d o w n easily t h r o u g h the shoulders thoroughly u p o n y o u r m i n d . Get the feel of complete relaxa-
a n d the arms u n t i l the a b d o m i n a l area is reached. G i v e this t i o n as v i v i d l y a n d as strongly as y o u c a n , because henceforth,
then a t h o r o u g h w o r k i n g over. T h e more y o u relax this middle w h e n you need to relax, y o u can restore this state of calmness,
area of the a b d o m e n , the more likely it is that the w h o l e of serenity and complete relaxation merely by t h i n k i n g of it.
y o u r b o d y w i l l respond w i t h massive "letting-go". D r . G e o r g
W h e n y o u next w a n t to relax, all y o u have to do is take a
G r o d d e c k , the father of m o d e r n psychosomatic medicine,
deep breath a n d as y o u exhale, think of the w o r d relax and
called this area the " m i d d l e - m a n " of the b o d y . In the beautiful
remember this w o n d e r f u l serene feeling of complete relaxation
imagery a n d p s y c h o l o g i c a l s y m b o l i s m that this p h y s i c i a n
and once again it w i l l be immediately restored to y o u . Inhale
e m p l o y e d , this middle part of the b o d y was conceived to be
and as you breathe o u t , mentally c o m m a n d yourself to relax.
e n d o w e d w i t h a species of intelligence even as is the breast and
Soon this c o n d i t i o n e d reflex w i l l be immediate, automatic and
the head —this belly-mind being often opposed to the c o l d i n -
complete.
clinations a n d r a t i o n a l activities of the head-mind. It is the seat
A p p r o x i m a t e l y half an h o u r at a time should be given
of the instincts, feelings a n d passions, a n d all the d y n a m i c
over to this practice. If y o u are able t o , pursue the process
forces inherited f r o m the past that we attribute to the U n -
twice a day, m o r n i n g and evening. Concentrate on the f o r m a -
conscious.
t i o n of the c o n d i t i o n e d reflex w h i c h w i l l then produce the
F i n a l l y , visualize the stream of b l o o d separating f r o m the relaxed state w i t h o u t the loss of valuable time. But there must
aorta into t w o p o w e r f u l arterial streams, t w o rivers of w a r m be considerable practice first before the conditioned reflex can
b l o o d descending f r o m the pelvis into the thighs, legs a n d feet. be established. O n c e a day w i l l d o ; twice a day is better. In this
Be very attentive here, t o o ; visualize all the tight, stiff, taut w a y , the f o u n d a t i o n is l a i d d o w n for the more significant and
thigh a n d leg muscles t h o r o u g h l y in order to relax them under spiritual w o r k to be developed and w o r k e d u p o n later.
the stimulus of the i m a g i n a t i o n a n d the w a r m t h of the b l o o d . As an aside, it might be w o r t h recording that this exercise
In this manner, proceed u n t i l the toes are reached. T h e n in one f o r m or another, is n o w being used in the treatment of
pause. cancer. In T e x a s there is a husband-wife team, physician and
Y o u have completed a great cycle in the relaxing process. psychologist, the D r s . C a r l S i m o n t o n w h o teach their patients
14 / THE O N E YEAR M A N U A L

relaxation methods w h i c h are similar to this. T h e patients


then add their o w n personal flourishes to the technique. F o r
example, one may imagine that the b l o o d sweeping through a
cancerous g r o w t h is breaking d o w n the malignancy, to sweep
it away for e l i m i n a t i o n elsewhere. Y e t another may imagine a
host o f k n i g h t s i n s h i n i n g a r m o r b e a r i n g d o w n o n the STEP III
malignancy and slashing it to bits. There are innumerable
RHYTHMIC BREATHING
variations to be rung on this simple theme. As a supplement or
as an a d d e n d u m to o r t h o d o x m e d i c a l treatment, a high
percentage of "cures" is claimed w h i c h is not obtainable by us-
ing one or the other exclusively.
As a further extension of the technique described here, it
A F T E R T H E EXERCISES O N
w o u l d be well to note that all the current experiments w i t h bio-
awareness and relaxation have been practiced, the attention
feedback instruments corroborate in every detail the fundamen-
can be turned to breathing. First of a l l , it can be stated
tal thesis of this chapter.
dogmatically that few of us breathe adequately. T h e preceding
exercise s h o u l d have demonstrated the existence of massive
tensions in the entire chest, diaphragmatic a n d a b d o m i n a l
areas of the b o d y . These tensions hamper the breathing p r o -
cess. Self-awareness a n d relaxation w i l l have m o d i f i e d these
tensions if not entirely, then at least in part.
Self-observation w i l l further have revealed that m a n y of
us breathe o n l y w i t h the upper p o r t i o n of the lungs. F o r exam-
ple, men w h o w e a r tight belts w i l l f i n d that they are forced to
breathe w i t h the higher chest area because the d i a p h r a g m and
a b d o m e n are compressed by the tight belt. On the other h a n d ,
w o m e n w h o w e a r tight brassieres may discover that the effort
i n v o l v e d in l i f t i n g the chest against the tight compression of
the elastic part of the brassiere is entirely too great, so that it is
easier to use the m i d d l e or l o w e r area of the lungs. M o r e o v e r ,
those w i t h severe e m o t i o n a l problems w i l l have discovered
that invariably the entire breathing process is hampered by
massive muscular tension, resulting in very p o o r oxygena-
t i o n — a n d therefore very l o w vitality.
T h e a t t e n t i o n g i v e n t o b r e a t h i n g o n the P a t h o f
Enlightenment has as one of its objects the eradication of as
m u c h neuromuscular tension as possible a n d therefore the
heightening of energy a n d vitality. An attempt is made to
16 / T H E O N E YEAR M A N U A L Rhythmic Breathing / 17

regulate the process of breathing in a r h y t h m i c a l manner. Its s w o o p . It might also be noted that w h e n the student ap-
necessity arises f r o m the f o l l o w i n g n o t i o n : if life is all one, a l l - proaches the development of a m a n t r a m of any k i n d to accom-
penetrant a n d all-pervasive, what more reasonable then, that pany the r h y t h m i c breath, the metronome w i l l be f o u n d to be
the very air we breathe f r o m one moment to another s h o u l d be most useful.
highly charged w i t h vitality? O u r breathing process is then In fact, this topic of the m a n t r a m might just as as w e l l be
regulated on the basis that life is the active principle in the at- touched on lightly at this p o i n t . A classical C h r i s t i a n m a n t r a m
mosphere, whether we call it o x y g e n , p r a n a or something else. is Lord Jesus Christ, have mercy on me. It does n o t matter
D u r i n g the practice of this r h y t h m i c breathing at fixed whether y o u w i s h o u r L o r d to have mercy on y o u or not. It
periods of the d a y — t w i c e a day at least, a n d for no more than does not even matter whether or not y o u believe in Jesus. T h e
ten minutes at a time—there should be no strenuous forcing of issue at h a n d is that these w o r d s can be put to a type of beat to
the m i n d , no overtaxing of the w i l l . A l l effort should be gentle be paced by the metronome w h i c h in t u r n times the r h y t h m of
and easy; then s k i l l is obtained. Let the breath f l o w in w h i l e the breathing.
mentally c o u n t i n g very s l o w l y . . . one, t w o , three, four. T h e n So, for example on the i n h a l a t i o n to a s l o w f o u r - f o l d
exhale c o u n t i n g to the same f o u r f o l d beat. beat, the student w h o is sympathetic to the C h r i s t i a n mythos
It is fundamental and i m p o r t a n t that the initial r h y t h m can silently intone Lord...Jes...Us...Christ one cycle, a n d on
begun, whether it be at a four or a ten beat count, or any other the e x h a l a t i o n have...mercy...on...me as the second cycle.
convenient r h y t h m , s h o u l d be maintained for the ten minutes O n l y a very little practice w i l l be required to get the m a n t r a m
prescribed. It is the very r h y t h m itself w h i c h is responsible for going. If help is r e q u i r e d , the student can tap the beat w i t h his
the ready absorption of vitality f r o m w i t h o u t , and the ac- finger in time w i t h the m e t r o n o m e . Or the t w o phrases c o u l d
celeration of the divine p o w e r w i t h i n . be dictated into a tape recorder, w h i c h can be played back
In w o r k i n g for the development of the r h y t h m i c breath, over a n d over again, u n t i l the r h y t h m a n d m a n t r a m are
the s t u d e n t s h o u l d n o t reject the p o s s i b i l i t y o f u s i n g mastered. T h i s is relatively easy to acquire, a n d the results ob-
mechanical devices. In the o p e n i n g phases of self-applied tained are w o r t h w h a t little time and energy are expended for
discipline, the student needs every bit of help he can o b t a i n . I mastery.
w o u l d like to suggest the use of one of the m o d e r n electric In attempting to attune ourselves anew to the intelligent
metronomes attached to a timer as being supremely useful. spiritual p o w e r operating throughout all of nature, we at-
T h e c o m b i n a t i o n of these t w o instruments w i l l accomplish the tempt, not b l i n d l y to c o p y , but r a t i o n a l l y to a d o p t her
following: methods. M a k e therefore the breathing r h y t h m i c a l at certain
1. Set an automatic l i m i t to the practice session. fixed times of the day w h e n there is little l i k e l i h o o d of disturb-
2. E l i m i n a t e anxiety as to the d u r a t i o n of the session. ance.
3. Permit a r a p i d or slow beat on the metronome w h i c h C u l t i v a t e b e y o n d all other things, the art of r e l a x a t i o n . A
one can f o l l o w in the breathing pattern. great deal of emphasis w i l l be placed on this process. Practice
4. It can be adjusted to produce a l o u d or soft click. o f the p r e c e d i n g m e t h o d o f s e l f - o b s e r v a t i o n w i l l g o far
5. It provides an extraneous but not superfluous sound towards mastering this art. W h e n some degree of relaxation
w h i c h can be concentrated on w h i l e developing has been achieved, then y o u should begin y o u r r h y t h m i c
the r h y t h m i c breath. breathing exercise, s l o w l y a n d w i t h o u t haste. G r a d u a l l y , as
A number of things are thus accomplished in one fell the m i n d accustoms itself to the idea, the lungs spontaneously
18 / THE O N E YEAR M A N U A L Rhythmic Breathing / 19

take up the r h y t h m . W i t h i n a few minutes it w i l l have become minutes w i l l u n d e r s t a n d w h a t i s meant. A n y t h i n g m o r e


automatic. T h e w h o l e process then becomes extremely simple tedious a n d laborious a n d wearisome at first sight than this
a n d pleasurable. simple exercise c o u l d hardly be imagined. It calls for the exer-
Simple as it is, the exercise s h o u l d never be despised t i o n of the utmost determination to continue. In d o i n g so, the
because of being in a hurry to get to more complicated or ad- i n d i v i d u a l is brought sharply to face the inertia a n d lassitude
vanced procedures. It is u p o n the mastery of this very easy he lives b y , r e q u i r i n g no little discipline a n d self-conquest to
technique that m u c h of this one-year system depends. M a s t e r persist in this a p p o i n t e d task. T h i s becomes easier w i t h
it first. E n s u r e y o u r depth r e l a x a t i o n , a n d then proceed w i t h mastery a n d the emergence of considerable body pleasure.
the r h y t h m i c breath. In any event, if the student has obtained no technical
It w o u l d be difficult to overestimate its importance or ef- book-described result whatsoever, he w i l l at least have gained
ficacy. As the lungs take up the r h y t h m , automatically i n h a l - an immeasurable increase in w i l l p o w e r and i n d o m i t a b i l i t y of
ing a n d e x h a l i n g to a measured beat, so do they communicate purpose i n h a v i n g trained himself t o overcome his o w n
it a n d gradually extend it to all the s u r r o u n d i n g body cells and slothfulness. " T o learn self-conquest is, therefore, to learn
tissues. Just as a stone t h r o w n into a p o n d sends out w i d e l y ex- h o w to l i v e , and the austerities of stoicism were no idle boast
p a n d i n g ripples and concentric circles of m o t i o n , so does the of liberty. To resist a n d overcome nature is to achieve for
m o t i o n of the lungs. In a few minutes, the w h o l e b o d y w i l l be oneself a personal a n d imperishable existence; it is to set
felt to vibrate sympathetically. V e r y s o o n , the entire organism oneself free f r o m the vicissitudes of life a n d d e a t h , " so w r o t e
comes to feel as if it were an inexhaustible storage battery of E l i p h a s L e v i about a century ago.
p o w e r . T h e sensation — a n d it must be a sensation, not a mere
fantasy—is unmistakable.
A rationale for this type of breathing may be f o u n d in
these theories:
First, the i n t a k i n g of large quantities of oxygen has a
distinct effect on the endocrines w h i c h undergo an enormous
s t i m u l a t i o n . T h i s may be p r i m a r i l y due to the i m p r o v e d cir-
c u l a t i o n of b l o o d that f o l l o w s f r o m the r h y t h m i c excursions of
the d i a p h r a g m .
S e c o n d , i n his b o o k Raja Yoga, the late S w a m i
V i v e k a n a n d a p r o v i d e d an admirable e x p l a n a t i o n of the effect
of regulated breathing, w h i c h strengthens a n d stimulates the
W i l l into a most formidable concentration of p o w e r . Briefly,
his theory is that by m a k i n g all the cells in one's body vibrate in
u n i s o n , as they do d u r i n g the r h y t h m i c breath, a p o w e r f u l
electric current of will or spiritual energy is instituted in the
body and m i n d .
T h i r d , the W i l l undergoes a serious t r a i n i n g . A n y i n -
d i v i d u a l w h o has attempted breathing exercises for even a few
STEP I V
MIND AWARENESS

T H E DIFFERENCE BETWEEN
this exercise and the previous awareness exercise is that the
area of attention is shifted f r o m b o d i l y processes to those of
the m i n d . In psychoanalysis, this is c o m m o n l y referred to as
free association. O n e simply permits the m i n d to w a n d e r as it
w i l l , letting it move w i t h o u t hindrance in any direction where
it may be attracted. T h e student simply watches. T h i s , a n d
n o t h i n g else.
It is rather like t u r n i n g a horse out to pasture, w i t h o u t
rope or saddle or blanket; there is n o t h i n g to interfere w i t h its
free movement. In this practice, one rapidly proves for oneself
one of the basic theorems of psychoanalysis, that all thoughts
are strictly determined. O n e discovers soon enough that one
can trace every thought to a causative chain extending far back
into the past. Y o u m a y appreciate this theoretically; it remains
to be discovered e m p i r i c a l l y .
" U n t i l y o u k n o w w h a t the m i n d i s d o i n g y o u cannot con-
t r o l i t . " So said a great sage, V i v e k a n a n d a , over sixty years
ago. It is still true. He went on to say, " G i v e it the f u l l length of
the reins; many most hideous thoughts m a y come into it; y o u
w i l l be astonished that it was possible for y o u to t h i n k such
thoughts. But y o u w i l l f i n d that each day the mind's vagaries
are becoming less a n d less violent, that each day it is becoming
calmer. In the first few months y o u w i l l f i n d that the m i n d w i l l
have a thousand thoughts, later y o u w i l l f i n d that it is toned
d o w n to perhaps seven h u n d r e d , a n d after a few more months
22 / T H E O N E YEAR M A N U A L M i n d Awareness / 23

it w i l l have fewer a n d fewer, u n t i l at last it w i l l be under It w i l l give the student an idea of w h a t " s t u f f lies concealed
perfect c o n t r o l , but we must patiently practice every day. As w i t h i n his psyche. T h e y are sometimes s h o c k i n g o n l y if one
soon as the steam is turned on the engine must r u n , and as has been w h o l l y honest in expressing the inner content of the
s o o n as things are before us we must perceive; so a m a n , to m i n d as it arises. T h e development of some mental honesty is a
prove that he is not a machine, must demonstrate that he is tremendous gain.
under the c o n t r o l of n o t h i n g . " O n c e one has really become aware of the h i d d e n content
O n e should determine beforehand h o w l o n g each session of consciousness, a n d has struggled to come to terms w i t h
of introspection practice should be. If y o u decide that it shall oneself, the inner conflicts p r o d u c e d by the censorship of the
be for half an h o u r , then use an a l a r m clock or a kitchen timer superego or conscience are considerably reduced. So also w i l l
set for that p e r i o d of time. O n c e it has sounded off, the prac- be the number of " b r e a k s " in concentration p r o d u c e d by
tice s h o u l d be stopped p r o m p t l y . In this w a y , one w i l l not be pressure of these repressed ideational a n d e m o t i o n a l contents
carried a w a y over-enthusiastically by this process of observing w i t h i n the psyche.
w h a t is g o i n g on w i t h i n the m i n d itself. T h e practice of i n t r o s p e c t i o n or " u n c o n t r o l l e d " free
T h e most comfortable and effective p o s i t i o n for this prac- association recording a n d playback s h o u l d be pursued for
tice is to sit in a straight chair, using a p i l l o w at the back, head some length of time, u n t i l the shock a n d dismay usually ex-
u p , eyes closed, knees straight a n d together, hands resting perienced u p o n the realization of the hideous t h i n k i n g one is
easily in the lap or on the knees, a n d back straight. T h e most capable of, has been dissipated or reduced to practically zero.
i m p o r t a n t thing to remember is that the b o d y must always be T h e n one is ready to attack the process of concentration
perfectly balanced, erect, comfortable and relaxed. A l l the directly.
preceding w o r k should have rendered this p o s i t i o n relatively W h a t is i m p o r t a n t b e y o n d all other things is that in the
easy. process o f w a t c h i n g a n d o b s e r v i n g the r a n d o m f l o w o f
A favorite device of mine is to e m p l o y a tape recorder. It thoughts and feelings there should be no judgment or criticism
should be so prepared that it w i l l r u n f o r a f u l l h o u r w i t h o u t or self-condemnation. "Judge not lest ye be j u d g e d ! " O n c e the
the need for the slightest bit of attention. T h i s is not to state initial shock has w o r n off, it is more than likely that the stu-
that the practice-session should last for an h o u r . On the con- dent w i l l take the same bemused attitudes towards the mental
trary, thirty minutes is ample, at any one time. T h e student contents, as it were, as he d i d towards his physical sensations
c o u l d practice twice, or even three times per day if he has the w h e n merely observing his body. To criticize or c o n d e m n
o p p o r t u n i t y and i n c l i n a t i o n . As time goes o n , a n d as p r o f i - oneself is f o o l i s h , even infantile. Y o u r thoughts have to be ac-
ciency is gained, then the time of practice c o u l d be extended cepted as part of y o u r total equipment, u n t r a i n e d , u n s k i l l e d
considerably. But the recorder s h o u l d be able to handle at least and u n d i s c i p l i n e d . W i t h training a n d a p p l i c a t i o n , these infan-
the h a l f - h o u r recommended, a n d perhaps a f u l l h o u r in the tile elements w i t h i n the psyche can be turned in other direc-
event y o u get carried away by the process. tions and their latent energy employed for nobler and higher
W h i l e sitting upright a n d motionless in the meditative ends.
p o s i t i o n , quietly verbalize a u d i b l y to the m i c r o p h o n e nearby T h e student must also be reminded of the tentative nature
any thought, m e m o r y , idea or feeling that happens to arise of the attributions of exercises to months. T h e slower student,
w i t h i n . T a l k a t r a n d o m , w i t h o u t premeditation. a n d most of us come w i t h i n this category, s h o u l d a l l o w several
U s u a l l y , the results are i l l u m i n a t i n g — as w e l l as s h o c k i n g . months at the very least to deal adequately w i t h this topic of
24 / THE O N E YEAR M A N U A L

introspection. T h e more advanced student, w h o has been ex-


posed to similar types of training before, may very likely sail
through this set of exercises like a breeze. These people,
however, are few and far between. M o s t s h o u l d realize that it
STEP V
is going to take time to achieve s k i l l a n d mastery in these
methods. CONCENTRATION:
It s h o u l d be remembered that where there is haste, there is
USE O F T H E M A N T R A M
waste. I still like the o l d m a x i m — solvitur ambulando. Solve
y o u r problems as y o u proceed. Feel that y o u do not have to
rush to prove that y o u are bright or very spiritual.

BY NOW, THE STUDENT SHOULD


be considerably familiar w i t h his o w n sensations, feelings and
thoughts. T h e practices heretofore l a i d d o w n s h o u l d have
created a high degree of sensitivity to these phases of himself so
that w i t h the beginning of concentration exercises he w i l l be
under no delusion as to w h a t exists in the k i n g d o m w i t h i n .
O n c e he begins to practice concentration and m e d i t a t i o n , it
w i l l be as t h o u g h all the forces w i t h i n himself arise in open
revolt against this discipline. A n c i e n t memories a n d infantile
feelings w i l l become activated by the exercise a n d may disturb
h i m unless he has achieved a high degree of self-awareness. It
is in the acquisition of this awareness that m u c h of the value of
the former exercises exist.
T h e previous exercises should have resulted in the ac-
q u i s i t i o n of some degree of peace a n d quiet. A sense of w e l l -
being and inner assurance w i l l arise f r o m w i t h i n . It is in the
tranquillity a n d calmness n o w developed that permits, as it
were, the m i n d to open up and receive the i n f l u x of the H o l y
Spirit. But practice is the first and last essential.
It should be easier to set up more frequent and short
periods of mental w o r k d u r i n g the day so as to t r a i n the m i n d
more effectively to concentrate. These periods of quiet, inner
observation a n d reflection, introspection a n d concentration,
w i l l prepare the student to receive the inner L i g h t . E v e n
though at first no progress seems to be made, and no response
is felt, discouragement must not be permitted to occur to
26 / THE O N E YEAR M A N U A L Concentration: Use of the M a n t r a m / 27

d a m p e n one's ardor n o r to b r i n g about a cessation of effort. T h e m i n d is a creature of habits. No less an authority


T h e student has no w a y at the m o m e n t of gauging his pro- than W i l l i a m James has averred that o l d worthless habits can
gress. Immediate results are not, as a rule, f o r t h c o m i n g . W i t h be b r o k e n o n l y in the development of new constructive ones.
serious intent, the w h o l e concept of expecting something to T h e m i n d has a natural tendency to adopt habits. Y o u k n o w
happen q u i c k l y w i l l be given u p , w i t h the emphasis being plac- h o w we get into the habit of d o i n g things, particularly habits
ed on the advantages of teaching the m i n d an i m p o r t a n t and of d o i n g things at a definite time of day. T h u s we get into the
highly necessary discipline. habit of w a k i n g up at a definite time of the m o r n i n g , eating
In the process of acquiring this faculty of concentration, breakfastjand lunch and dinner at certain times, not because
there w i l l be a number of side-effects w h i c h are of the utmost we are really hungry but because we have developed the habit
i m p o r t a n c e . T h e first is the development of the W i l l , and of eating at those hours. O n c e the pattern is set, we usually
s e c o n d l y , the I m a g i n a t i o n o r i m a g e - b u i l d i n g faculty w i l l tend to w a k e up or to go to bed at the same hours. In effect, the
undergo a vast improvement. B o t h of these faculties w i l l prove practice of any act, the persistence of any given set of ideas,
to be infinitely valuable in the process of inner g r o w t h and regularly o c c u r r i n g at a set time of the d a y , results in a very
development. Some of the results f r o m the later exercises w i l l p o w e r f u l tendency to the recurrence of those ideas, or to the
hinge on the use of these inner faculties, the k i n g faculties, practice of that act at the same time every day.
socalled, o f W i l l and Imagination. It is this fact that we use to assist us in o u r practice of con-
T h e s t u d e n t w i l l have a l r e a d y d i s c o v e r e d w h a t a centration. C h o o s e a given time of day. A l w a y s practice at
menagerie he has inside h i m . T h e attempts to observe the body that same time, even if it is only for ten minutes, but always at
sensations at the beginning of this w o r k , f o l l o w e d by w a t c h i n g exactly the same time of the d a y , in the same r o o m , and in the
the f l o w of thoughts a n d ideas w i t h o u t interfering w i t h their same chair or posture. In a little w h i l e , the habit w i l l have
movement, w i l l have s h o w n h i m something of the nature of become established like a c o n d i t i o n e d reflex a n d y o u w i l l f i n d
his inner w o r l d . These cannot be ignored nor can they be it m u c h easier to concentrate the m i n d at this time than at any
fought a n d suppressed. T h e mere attempt to do this w i l l other. In fact, if y o u try to skip practice at that h o u r , y o u are
heighten their intrusion and give them p o w e r w h i c h o r d i n a r i l y likely to experience a sense of dis-ease or of anxiety, w h i c h w i l l
they do not have. But as they are observed a n d w a t c h e d , they then force y o u to get d o w n to w o r k .
tend to d i m i n i s h in frequency a n d potency, a n d thus create the If y o u have a specific r o o m that c o u l d be reserved solely
right conditions for the development of concentration. for y o u r practices, so m u c h the better. T h e b u r n i n g of a stick
It is this achievement w h i c h sets the stage for the begin- of incense or lighting a candle may assist in the eliciting of a
n i n g of w o r k on concentration and later, meditation. In order devotional m o o d w h i c h m a y dispose t o hard w o r k . H o w e v e r ,
to achieve this p o w e r , some preliminaries are useful. It is w e l l if there is no extra r o o m a n d if incense cannot be burned or a
to remember that though our ultimate goal is to achieve an in- candle lighted, do not despair or regard these as obstacles or
ner state of calm and quiet, we should never try to force the consider yourself d o o m e d . T h e y are merely conveniences and
m i n d i n t o quiescence, never try to stop t h i n k i n g or to n o t h i n g more.
deliberately blank out o u r thoughts. It is an impossible goal A n o t h e r simple traditional device for s l o w i n g d o w n the
a n y w a y . We have to learn patience to conquer any sense of r a p i d movement of the m i n d is k n o w n as a m a n t r a m . A p a r t
restlessness. In order to acquire this patience, there are f r o m more technical considerations, a m a n t r a m is simply a
methods to be used w h i c h w i l l facilitate o u r progress to this w o r d or a phrase, usually of a religious nature, w h i c h is
ultimate e n d . repeated over a n d over again, either a u d i b l y or subvocally, u n -
28 / THE O N E YEAR M A N U A L

til it is taken up by the m i n d itself. In that case, the phrase goes


on repeating itself automatically. T h u s a mechanical aid to
concentration is perfected, w h i c h can then be used to further
the predetermined goals. STEP V I
F o r those w i t h a predilection for C h r i s t i a n prayer and
s y m b o l i s m , the previously described m e t h o d should prove DEVELOPING T H E WILL
ideal. To others, whose hearts may be elsewhere, let me sug-
gest the f o l l o w i n g H i n d u m a n t r a m . It t o o , has eight syllables,
w h i c h can be b r o k e n d o w n into t w o lines of four beats each:

O m Na Ma Ha
I N HIS I N T R O D U C T I O N T O
Shi Va Ya Om
The Yoga Sutras of Patanjali, W i l l i a m Q. Judge makes the
T h i s i n v o c a t i o n s h o u l d be m e m o r i z e d , w h i c h is easy, and statement that the ancient H i n d u sages k n e w the secret of the
then recited mentally i n time w i t h the breathing. O n the i n - development of the W i l l , a n d h o w to increase b o t h its potency
h a l a t i o n say: Om Na Ma Ha and on the e x h a l a t i o n : Shi Va Ya a n d efficacy. T h i s secret of the ages, the enhancement of the
Om. W i t h o n l y a little effort, the m a n t r a m becomes relatively p o w e r o f W i l l a n d W i s d o m , has never really been lost. W i l l , t o
easy to recite, timed by the breathing process. the student of the M y s t e r i e s , is the p r i m a r y factor in the p r o -
O n c e it has become relatively a u t o m a t i c , the student can d u c t i o n of whatever spiritual changes he proposes. It is neither
reflect more on w h a t the phrases m e a n , and w i t h what passion g o o d n o r b a d in itself; it is p o w e r o n l y , a n d vitalizes all things
they are or c a n be e n d o w e d . It is this e m o t i o n a l force w h i c h alike.
directs the m i n d one-pointedly t o w a r d s the maintenance of T h e secret of the development of the W i l l is to set up cer-
the m a n t r a m u n t i l concentration is an everpresent fact. T h e
tain goals a n d if deflected f r o m observing t h e m , to deprive
l o a d i n g of e m o t i o n onto the mechanical repetition of the
oneself of something that gives one pleasure. Let it be clearly
prayer forces the recalcitrant m i n d to behave, i n d u c i n g a deep
understood here that there is nothing g o o d n o r b a d in this p r o -
state of concentration. W i t h some practice, the concentration
cess. To deprive oneself of, let us say, breakfast as a p u n i s h -
can be turned on and off u n t i l it becomes a faculty w h i c h is as
ment f o r h a v i n g missed the m o r n i n g practice, does not m a k e
readily available as is the electric current in the m o d e r n home.
one virtuous or g o o d , n o r should it result in the feeling that
A g a i n , it must be repeated, that a l t h o u g h theoretically a
having given up several hundred calories of n u t r i t i o n there is a
m o n t h is allocated to this p a r t i c u l a r exercise, it m a y be
m o r a l gain in a metabolic loss of weight. It must be realized at
necessary to extend considerably the p e r i o d of time required
the start that this m e t h o d , w h i c h we can c a l l a species of
to o b t a i n familiarity w i t h and mastery over the m e t h o d . If it
m o d i f i e d asceticism, is neither a vice n o r v i r t u e , neither g o o d
requires six months, then by all means continue to w o r k pa-
nor b a d , just as W i l l itself is colorless and is neither g o o d nor
tiently on the m a n t r a m , because the goals y o u have in m i n d
bad in itself.
are not l i m i t e d merely to a s i x - m o n t h p e r i o d . T h e y are going
A variety of techniques have been erected on this basic
to operate t h r o u g h a n d alter the w h o l e course of y o u r future
p r o p o s i t i o n a n d some extremely efficient methods have been
life. So there is no point t a l k i n g about one m o n t h or twelve
evolved in recent years — methods free f r o m all the unpleasant
m o n t h s , or of hastening the process. A l l that is important is to
implications a n d m o r a l tendencies of the older systems.
keep one's nose patiently to the grindstone of the h o l y labor
Perhaps the most effective m e t h o d of reinforcement of the
w h i c h at this stage is the acquisition of concentration.
30 / THE O N E YEAR M A N U A L Developing the W i l l / 31

c o n d i t i o n e d response is to administer a m i l d electric shock. In ceivable that the intelligent student w i l l make a religious virtue
most magic or trick store y o u w i l l be able to f i n d a small gadget of the fact that he refrains f r o m crossing his knees or that on
w h i c h w i l l administer a very light shock w h e n the insert is p u l l - occasion he does not t o u c h his head w i t h his left h a n d . He can
ed f r o m the s u r r o u n d i n g container. T h e shock is slight, but the formulate other tasks for this purpose.
surprise value is considerable. If this is used immediately N o w for every v i o l a t i o n of this v o w to refrain f r o m a cer-
f o l l o w i n g the b r o k e n v o w or f o r b i d d e n a c t i o n , the association tain course of a c t i o n , a certain punishment s h o u l d be inflicted.
w i l l become f i x e d and a constant vigilance on the part of the It is in this discipline that the W i l l derives its t r a i n i n g a n d its
W i l l is set u p . F o r this reason it is necessary that y o u carry the strength. F o r instance, assume the student to have decided to
gadget w i t h y o u at all times so that the shock can be given i m - refrain for a p e r i o d of forty-eight hours f r o m crossing the right
mediately after a v i o l a t i o n has o c c u r r e d . In this w a y , f o r b i d - knee over his left leg w h e n seated. D u r i n g a moment of forget-
den action and the electric shock w i l l be conjoined. fulness, and there w i l l be m a n y , it may be that the student per-
A c c o r d i n g to this system, the technique is so arranged as forms the proscribed deed. T h a t v i o l a t i o n s h o u l d be i m -
to i n c l u d e the entire f i e l d of h u m a n a c t i o n , speech a n d mediately p u n i s h e d , so as to make a lasting impression on the
t h o u g h t , a n d thus is applicable to the entire constitution of m i n d either by an act or by depriving oneself of something that
m a n . It is in agreement w i t h the general concept of discipline o r d i n a r i l y gives pleasure.
that a certain a c t i o n , w o r d or thought w h i c h has become O n e c o u l d go w i t h o u t breakfast or a dessert after d i n n e r ,
h a b i t u a l a n d i n v o l u n t a r y , should be denied or negated. Such or s h o u l d one s m o k e , eliminating the m i d - m o r n i n g cigarette
as for example, v o w i n g for a p r o v i s i o n a l p e r i o d of time, say a or p i p e . I t h i n k the electric shocker is better. T h e f o r b i d d e n ac-
w e e k , to refrain f r o m crossing the legs over the knee w h e n sit- t i o n thus becomes associated w i t h p a i n or a d e p r i v a t i o n of
ting d o w n , or perhaps not to raise the left h a n d to head or pleasure and s o o n becomes reinforced by repetition into a c o n -
face. T h e great advantage is that there is no m o r a l bias in these d i t i o n e d r e f l e x . T h i s w i l l s h o r t l y operate a u t o m a t i c a l l y
suggestions. It is not virtuous to refrain f r o m crossing the w i t h o u t the student h a v i n g to give the matter any conscious at-
knees or not t o u c h i n g the face w i t h the left h a n d . T h u s the stu- tention. A curious vigilance on the part of the W i l l is set u p , a
dent is delivered f r o m the tendency of m a k i n g a foolish virtue free unconscious f l o w of attention being ever present a n d
of his discipline. ready to execute the wishes of the student. O n e w i l l soon
It is necessary also to observe that there is no suggestion discover that w h e n chatting in casual conversation a n d in a
to a p p l y the ascetic p r i n c i p l e in this scheme to w h a t is c o m - state of utter forgetfulness of the v o w , any automatic tendency
m o n l y termed a b a d habit, such as s m o k i n g , d r i n k i n g or of the legs, for example, to repeat thoughtlessly the habit to
swearing. To do so w o u l d be to invite certain individuals w i t h w h i c h they have l o n g become accustomed, w i l l immediately
compulsive neuroses to regard their abstinence as a virtue to be detected by the W i l l l o n g before the proscribed act is even
be highly c o m m e n d e d , instead of realizing that the denial is half-way completed a n d the tendency w i l l be stopped in its i n -
s i m p l y a matter of convenience a n d t r a i n i n g , a personal ception.
idiosyncrasy to w h i c h neither credit n o r blame should be at- T h e consequence is obvious. As time progresses, the stu-
tached. A t h o r o u g h l y i m p e r s o n a l attitude of detachment dent accomplishes t w o separate things, b o t h of them being
s h o u l d be m a i n t a i n e d . T h e a p p l i c a t i o n of the scheme is major aspects of the Great W o r k . A perpetual vigilance ap-
necessary to those actions, w o r d s a n d thoughts to w h i c h it is p r o x i m a t i n g a very p o w e r f u l current of W i l l - p o w e r has been
altogether impossible to attribute a m o r a l w o r t h . It is not c o n - generated. T h i s , f r o m the b e g i n n i n g , tends to b r i n g the
32 / THE O N E YEAR MANUAL

multifarious activities of the h u m a n psyche under conscious


control of the W i l l .
An even more important result, f r o m o u r present point of
v i e w , is that not only does the student f i n d himself in posses-
sion of a stronger W i l l , but that the m i n d itself has gradually
placed itself under c o n t r o l . T h e loss of pleasure is experienced
STEP V I I
almost as if p a i n were inflicted, a n d we all shrink f r o m its
repetition. So rather than experience p a i n or displeasure, a T H E ROSE CROSS RITUAL
c o n t r o l is exerted w h i c h results in an easier control of the
m i n d , facilitating the development of concentration.
As an aside, it might be mentioned that the method
described has its m o d e r n c o u n t e r p a r t in w h a t is called
behavior m o d i f i c a t i o n or aversion therapy. Essentially it is A N E W TYPE OF W O R K WILL BE
predicated on the original w o r k of P a v l o v , decades ago, w i t h
introduced in order to a v o i d the possibility of b o r e d o m or of
the c o n d i t i o n e d reflex. It has been used w i t h considerable suc-
slipping into the d u l l rut of routine. M o s t of the previous w o r k
cess even in such prosaic matters as weight control and the
has been subjective. N o w in the present w o r k , the student w i l l
eradication of the s m o k i n g habit. M o d i f i c a t i o n s initiated by
make his first tentative e x p l o r a t i o n into the simplest f o r m of
the psychologist Skinner have a w i d e current usage reaching
ritual where b o t h subjective and physical activities become
even into various aspects of our penal institutions and prisoner
combined.
rehabilitation.
I suggest that the student obtain some sticks of incense. It
doesn't really matter what k i n d or w h a t fragrance they give
off. He c o u l d visit any one of the local oriental or psychedelic
stores and savor a variety of the incense sticks, finally selecting
one that pleases h i m the most.
T h e next t h i n g is to practice w i t h a stick of incense, mak-
ing a f o r m of the cross w i t h a circle inside. T h e imagination
must be used w h e n tracing this cross that we can call the Rose
C r o s s . H o l d out the incense stick in the right h a n d at above the
level of the eyes and trace a straight line d o w n , stopping
somewhere opposite the knees. W h i l e tracing this vertical line,
visualize it in pale blue — n o t too dissimilar to the color p r o -
duced w h e n b u r n i n g a l c o h o l . T h e n b r i n g the a r m a n d the stick
to a level opposite the left shoulder, m o v i n g over to the right
shoulder. T h i s too s h o u l d be visualized in the pale blue as
clearly as possible. Disengage the incense stick f r o m the cross
bar and point it at the vertical bar, about half w a y between the
cross bar and the beginning point of the vertical bar. F r o m this
point trace a circle m o v i n g to the right and d o w n w a r d s a n d
34 / T H E O N E YEAR M A N U A L T h e Rose C r o s s R i t u a l / 35

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

R e t u r n arms to y o u r side. Pause and reflect u p o n the


meaning intrinsic to the i n v o c a t i o n .
2. E x t e n d the right a r m in front of y o u a n d w i t h the
T w o sacred names s h o u l d be p r o n o u n c e d or vibrated in lighted incense stick, trace the first Rose C r o s s in the East.
the process of tracing this figure. B o t h are of Q a b a l i s t i c o r i g i n , V i b r a t e softly but p o w e r f u l l y the t w o sacred names.
d a t i n g f r o m the M i d d l e Ages. W h i l e both are variants of the 3. P o i n t i n g the incense stick to the center of the C r o s s ,
name of Jesus in the H e b r e w tongue, the exact meaning and move towards the right, a n d facing the S o u t h , trace another
the s y m b o l i s m of the name are of no concern to us at this pre- Rose C r o s s , v i b r a t i n g the same names.
sent m o m e n t . T h e n a m e s a r e : Y E H E S H U A H a n d 4. P o i n t i n g the incense stick to the center of the C r o s s ,
Y E H O V A S H A H . T h e first name s h o u l d b e vibrated w h i l e move towards the right, a n d facing the West, trace another
tracing the cross — that is, both the upright and cross bars, and Rose C r o s s , v i b r a t i n g the same names.
the second name should be voiced d u r i n g the f o r m a t i o n of the 5. P o i n t i n g the incense stick to the center of the C r o s s ,
circle. Practice m a k i n g the cross in the above-described m a n - move towards the right a n d facing the N o r t h , trace another
ner and v i b r a t i n g the t w o names u n t i l there is not a moment's Rose C r o s s , v i b r a t i n g the same N a m e s .
d o u b t as to w h a t y o u are d o i n g . W h e n s k i l l has been achieved, 6. P o i n t i n g the incense stick to the center of the C r o s s ,
then y o u can proceed to the f u l l r i t u a l . move towards the right, thus returning to the E a s t , and thrust
T h e Rose Cross R i t u a l / 37
36 / T H E O N E YEAR M A N U A L

Let the influence of Thy Divine Ones descend upon my


the incense stick to the center of the previously traced Rose
head and teach me the value of self-sacrifice so that I
Cross of the East, therewith completing the circle.
shrink not in the hour of trial. But that thus my name
7. F r o m this p o i n t , raise the a r m a n d incense stick
may be written on high and my Genius stand in the
towards the ceiling, m o v i n g towards the W e s t , but stopping
presence of the Holy One, in that hour when the Son of
h a l f w a y between East a n d West. T r a c e towards the ceiling
Man is invoked before the Lord of Spirits and His
another Rose C r o s s , vibrating the same t w o names.
Name in the presence of the Ancient of Days.
8. Proceed to the W e s t , t o u c h i n g imaginatively the center
15. L o w e r the arms, a n d sit d o w n quietly in a chair in the
of the Rose C r o s s previously made. T h e n l o w e r i n g the a r m
center of the circle. Achieve relaxation a n d r h y t h m i c breathing
and incense stick, move back towards the East, but stopping
by the use of the c o m m a n d for the conditioned reflex. O n c e
in the center, p o i n t i n g towards the f l o o r , trace another Rose
relaxation has o c c u r r e d , meditate u p o n the meaning of the
C r o s s a n d vibrate the same t w o names.
ritual a n d of the opening a n d closing invocations.
9. Proceed towards the East, t o u c h i n g imaginatively the
T h i s R i t u a l s h o u l d be performed twice a day for the cur-
center of the Rose C r o s s previously m^de.
rent m o n t h . It s h o u l d never be done hastily or perfunctorily,
10. F r o m here, proceed to the right, to the South. Raise
but s l o w l y , solemnly and reverently. T h e student should a l l o w
the a r m and incense stick towards the ceiling, m o v i n g towards
at least half an h o u r for the performance of the ritual a n d
the N o r t h , but stopping h a l f w a y between South and N o r t h .
f o l l o w e d by its related meditation.
T r a c e towards the ceiling another Rose C r o s s , vibrating the
same t w o N a m e s .
1 1 . Proceed to the N o r t h , t o u c h i n g imaginatively the
center of the Rose C r o s s previously made. T h e n l o w e r i n g the
a r m a n d incense stick, move back towards the S o u t h , but stop-
p i n g in the center. P o i n t i n g towards the f l o o r , trace another
Rose C r o s s a n d vibrate the t w o names.
12. Proceed towards the S o u t h , t o u c h i n g imaginatively
the center of the Rose C r o s s previously made.
13. These gestures w i l l have resulted in the tracing of the
Rose C r o s s s y m b o l all a r o u n d y o u , i n every cardinal quarter,
above a n d b e l o w y o u . F r o m the S o u t h , extend the a r m a n d i n -
cense stick a n d w a l k , m o v i n g to the right, back to the East,
completing the circle of the place.
14. T h e n proceed w i t h the second part of the i n v o c a t i o n ,
extending the arms in the f o r m of a cross:

Unto Thee Sole Wise, Sole Mighty and Sole Eternal One,
be Praise and Glory forever,
Who has permitted me to enter thus far into the
Sanctuary of Thy Mysteries,
R o s e C r o s s Ritual
Not unto me, but unto Thy name be the Glory.
STEP V I I I
T H E M I D D L E PILLAR RITUAL

IN THIS R E G I M E N OF SPIRITUAL
discipline, every attempt has been made to a v o i d reference to
foreign systems or the use of strange w o r d s or names w i t h
w h i c h the average student might not be f a m i l i a r . In this exer-
cise we w a n t to use some H e b r e w w o r d s or divine names.
There is n o virtue perse i n these w o r d s . T h e y are traditional
a n d they emit a type of s o u n d v i b r a t i o n w h i c h is useful to
us — a n d that is a l l . No other E n g l i s h w o r d s have been f o u n d
w h i c h quite serve the same p u r p o s e . T h e student m u s t
therefore understand that no religious prejudice is i n v o l v e d in
the u t i l i z a t i o n of these w o r d s .
T h e m e t h o d to be described is called the M i d d l e P i l l a r
R i t u a l — though it is not a formalized r i t u a l in the accepted
sense of the term. It is derived f r o m an archaic mystical
p h i l o s o p h y called the Q a b a l a h . T h e central schema of this
p h i l o s o p h y is k n o w n as the Tree of L i f e , w h i c h consists of ten
centers arranged in a pattern of Three Pillars. We are concern-
ed here solely w i t h the M i d d l e P i l l a r , the P i l l a r of Balance
situated between the other t w o columns of Severity and Mercy.
Let the student be seated in his n o w habitual meditation
p o s i t i o n . Start off w i t h r h y t h m i c breathing w h i c h s h o u l d be
persisted in for a few minutes u n t i l the ripple in the solar
plexus is i n i t i a t e d , by w h i c h time the r h y t h m s h o u l d be
automatic.
Some authorities have asserted that the higher spiritual
Self is not fully incarnated in the average h u m a n being, but
40 / THE O N E YEAR M A N U A L The M i d d l e Pillar Ritual / 41

only overshadows h i m . M u c h of the intent of this excercise is to tally, w i t h the v i b r a t i o n being performed sub-vocally, that is,
heighten awareness of this divine o v e r s h a d o w i n g and to per- silently. But o n l y after the technique has been mastered
mit a more complete permeation of the m i n d - b o d y system by orally — n o t until then.
the higher self or H o l y G u a r d i a n A n g e l as it has archaically In the event that some difficulty is experienced in feeling
been called. « where this center is, a little ancillary aid is useful. O b t a i n f r o m
To facilitate the development of the requisite m o o d , the the local drugstore a proprietary medicine named H E E T . T h e
student might initiate the entire R i t u a l w i t h a prayer such as: cork comes equipped w i t h a little dauber. F i n d the spot on top
Holy art thou Lord of the Universe for thy glory flows out of the head f r o m w h i c h the hair radiates, and apply a tiny dab
to the ends of the Universe, rejoicing. of this H E E T . R u b it in very gently w i t h the fingers until y o u
Be with me now in this, the Great Work, can feel where the irritant is, for in reality, this product is
which I dedicate wholly to Thee. merely an irritant to stimulate the b l o o d c i r c u l a t i o n to that
Be my mind open to the Higher. area. T h e n pause for a moment and repeat the above direc-
Be my heart a center of the Light. t i o n s — t h a t there is a ball of w h i r l i n g light above the head.
Be my body a temple of the Holy Spirit. A f t e r you have concentrated on this sphere of light above
the head for approximately five minutes, or u n t i l it feels suffi-
L a t e r , w h e n m a x i m u m f o r c e a n d energy i s t o b e
ciently activated, then imagine a shaft of light issuing f r o m it,
generated, it is recommended that the prayer or invocation be
going d o w n through the head to the throat and neck. H e r e it
followed w i t h the Bornless Spirit invocation of the previous
expands to f o r m another sphere of light that extends f r o m the
chapter for additional reinforcement and exaltation.
front to the back of the neck. Formulate this sphere as v i v i d l y
V i s u a l i z e a bright light just over the head in the f o r m of a
a s y o u can, using the divine name Y H V H E L O H I M . T h i s i s
sphere or ball about the diameter of a saucer or salad plate.
pronounced Y U H - H o h - v o h E h - l o h - h e e m , no one syllable be-
C o n c e n t r a t e u p o n its s c i n t i l l a t i n g b r i l l i a n c e , i m a g i n i n g it
ing more strongly accented than the other. V i b r a t e the name
w h i r l i n g and v i b r a t i n g , a n d very soon there w i l l be some
several times, focusing it w i t h i n this second sphere, using a
awareness, some sensation-feeling of something being ac-
s i m i l a r p r o c e d u r e as before, u n t i l there is a clear v i v i d
tivated above the head. W h e n this is felt, vibrate the w o r d
awareness of this second sphere v i b r a t i n g in the neck.
E H E I E H — p r o n o u n c e d E h - h u h - y e h . ( A g a i n , let me insist, the
Some minutes later, visualize the shaft descending f r o m
meaning of these w o r d s is of little i m p o r t here; only their
the neck to the chest; resting on the solar plexus — i n other
sound value is of use to us n o w . ) These syllables are equally
w o r d s , in the heart area. H e r e it forms a t h i r d sphere of bright
emphasized and should be vibrated s l o w l y , getting the max-
light, extending f r o m the front to the back of the chest, again
i m u m sound out of each syllable. W i t h a little practice, the
the size of a salad plate. M a i n t a i n the keen visualization — o r
w o r d can be so vibrated as to appear to be w h o l l y concen-
better yet, sense-feel it. T h e result is unmistakable.
trated in that sphere of light above the head. If there is any
It is here that we can see where some of the earlier exer-
tendency for the m i n d to w a n d e r — though once the sensations
cises are yielding high dividends by m a k i n g it easier to develop
are felt, the m i n d concentrates almost automatically as though
sensory awareness a n d feeling these w h i r l i n g spheres.
fascinated — repeat the v i b r a t i o n of the name. V i b r a t e the
Instead of the customary H e b r e w name, w h i c h is very
name several times; there is no set l i m i t . T h e v i b r a t i o n need
l o n g a n d cumbersome, a G n o s t i c divine name w i l l be used. It is
not be l o u d , a vigorous h u m m i n g is really all that is required.
shorter, vibrates extremely w e l l and is m u c h easier to use. T h i s
As time goes o n , the w h o l e procedure can be performed men-
name is: I A O — w h i c h is p r o n o u n c e d : ee-ah-oh. Repeat the
42 / THE O N E YEAR M A N U A L The M i d d l e Pillar Ritual / 43

aura of white light. T h e field is not yet complete, however, re-


v i b r a t i o n of the name as often as may be required to help the
m i n d to stay concentrated on the center. If necessary, a little q u i r i n g but another gesture to r o u n d it out.
dab o f H E E T o n the m i d d l e o f the breast-bone w i l l produce R e t u r n in the imagination to the foot center, a n d imagine
enough skin sensation to help y o u become conscious of the that the M i d d l e P i l l a r reaching up to the head center, is like a
area to be activated. v h o l l o w pipe. On the i n h a l a t i o n of breath, suction is set up
d r a w i n g the energy f r o m the foot center up the h o l l o w p i p e ,
In about five minutes, visualize the shaft of light descen-
d i n g f r o m the chest to the pelvic area, where a fourth sphere of and on the e x h a l a t i o n it jets forth above the head center f a l l i n g
light is formed in your imagination. V i b r a t e the name S H A D - on all sides like a f o u n t a i n . T h e energy sprays a r o u n d the outer
D A L E L C H A I - shah-dye-ail-Cheye. (The H e b r e w 'ch' i s gut- margins of the f i e l d , falling like a shower of scintillae to the
tural as in the Scotch w o r d for lake " l o c h " . ) V i s u a l i z e a n d feel feet, where it is once again gathered into the foot center. U p o n
intense activity in this pelvic area, u n t i l the entire centre feels i n h a l a t i o n , it is again d r a w n up into the M i d d l e P i l l a r to be
alive a n d pulsating w i t h energy. sprayed over the head u p o n e x h a l a t i o n . T h i s process s h o u l d
F i n a l l y , see the shaft of light descend f r o m the pelvis to be frequently repeated u n t l the result is a clear realization of a
the feet, f o r m i n g a fifth sphere of light. T h e name to be used b r i l l i a n t , v i b r a t i n g field in w h i c h the student is enclosed and
here i s A D O N A I h a - A R E T Z , pronounced: Ah-doh-nyehah- by w h i c h he is w h o l l y permeated.
ah-retz. V i b r a t e the divine name often enough until it is felt in At this p o i n t , he should embark u p o n a meditation that
the l o w e r extremities, stirring the sphere of light into vigorous he is enclosed in the L i g h t of the Spirit and thereby is at one
activity. Feel it w h i r l i n g a n d v i b r a t i n g as a brilliant sphere of w i t h the O n e L i f e w h i c h pulses through the universe and
light-energy. Keep the m i n d concentrated on it for at least five w h i c h unifies all beings a n d all things. If it w i l l aid h i m to
minutes also. achieve the requisite degree of e x a l t a t i o n , he may recite
A vast a m o u n t of spiritual energy has thus been stirred up something inspirational such as a passage f r o m C r o w l e y ' s The
and t h r o w n into the organism. It n o w remains to circulate this World Tragedy:
energy throughout the entire system. H e a r then! B y A b r a s a x ! T h e bar
Go back in the i m a g i n a t i o n , to the top of the head and of the unshifting star
will that w i t h the exhalation of the breath, the light-energy Is b r o k e n - I O ! A s a r !
begins to stream d o w n the length of the left side of the b o d y to M y spirit i s w r a p t i n the w i n d o f light;
the feet. As y o u inhale, imagine this spiritual energy ascending It is w h i r l e d away on the wings of night,
the right side to the head center. V i s u a l i z e this activity as a Sable-plumed are the w o n d e r f u l w i n g s ,
swiftly m o v i n g band of energy, extending out some distance But the silver of m o o n l i g h t subtly springs
f r o m the b o d y . D o this several times u n t i l some clear Into the feathers that flash w i t h the pace
awareness of the movement has been achieved. Of o u r flight to the violate bounds of space.
T h e n a similar imaginative gesture is to be f o l l o w e d w i t h T i m e is d r o p t like a stone f r o m the stars:
the energy f l o w i n g d o w n the front of the body to the feet on Space is a chaos of b r o k e n bars:
e x h a l a t i o n , and ascending f r o m the feet to the head at the Being is merged in a furious f l o o d
back, on i n h a l a t i o n . T h i s too should be imagined and felt oc- T h a t rages and hisses and foams in the b l o o d .
c u r r i n g several times u n t i l the realization of movement is clear. See! I am dead! I am passed, I am passed
T h i s sets up bands of energy circulating w i t h i n and O u t of the sensible w o r l d at last.
a r o u n d the b o d y f o r m i n g a b r o a d electro-magnetic field or
44 / THE O N E YEAR M A N U A L The M i d d l e Pillar Ritual / 45

I am not. Yet I a m , as I never was, Lord of Spirits and his name in the presence of the An-
A d r o p in the sphere of molten glass cient of Days. Amen.
W h o s e radiance changes a n d shifts a n d drapes T h i s M i d d l e P i l l a r technique is another of those exercises
T h e infinite soul in finite shapes. w h i c h may take far more than a single m o n t h to master. In any
There is light, there is life, there is love, event, the student may discover that he wishes to use it more
T h e r e is sense or less intermittently or continuously throughout the entire
B e y o n d speech, beyond song, b e y o n d evidence. course of his life. It has infinite possibilities w h i c h only persis-
There is w o n d e r intense, a m i r a c u l o u s sun, tent practice w i l l indicate.
As the many are molten a n d m i x e d into one
W i t h the heat of its passion; the one hath invaded
T h e heights of its s o u l , a n d its laughter is braided
W i t h comets whose plumes are the galaxies
L i k e w i n d s on the night's inaccessible seas
There may be another meaningful prayer or some other
f o r m of d e v o t i o n that w i l l prove exceedingly valuable to h i m .
T h e exaltation of his m i n d to the highest peak of enlighten-
ment, becomes possible at this particular juncture, depending
on h o w intensely he has w o r k e d in f o r m u l a t i n g the divine
white light of the spirit and h o w m o v e d he has been by the con-
templation of this paean of divine praise.
To close the exercise, he s h o u l d give thanks for the ex-
perience a n d g r a d u a l l y w i t h d r a w the w h i t e sphere i n t o
himself, so that the field coincides w i t h his o w n b o d y . He
should take a deep breath and tighten all his muscles to ter-
minate the state and then stretch vigorously before getting up
a n d going about his business.
In closing a n d giving thanks, the f o l l o w i n g c o u l d be used:

Unto thee, sole Wise, sole Eternal and Sole Merciful One
be the praise and the glory forever, who has permitted
me, who now standeth humbly before Thee, to enter
thus far into the sanctuary of thy mystery. Not unto me,
but unto Thy name be the glory. Let the influence of thy
divine ones descend upon my head and teach me the
value of self-sacrifice, so that 1 shrink not in the hour of
trial. But that thus my name may be written upon high
and my Genius stand in the presence of the holy Ones in
that hour when the Son of Man is invoked before the T h e M i d d l e Pillar
STEPLX
SYMBOL OF DEVOTION

IT IS AXIOMATIC T H A T A N Y
strongly felt e m o t i o n w i l l produce as a b y - p r o d u c t a mental
concentration of an intense k i n d . F o r e x a m p l e , if some event
has occurred to p r o d u c e a fearful reaction, it may seem almost
impossible to some people to switch the m i n d over to another
topic. O n e becomes c o n s u m e d , as it were, w i t h the fear, c o n -
centrated w h o l l y u p o n it to the exclusion of all else, breathing
and l i v i n g this e m o t i o n , no matter h o w m u c h one m i g h t like to
t h i n k o f s o m e t h i n g else. T h i s i s w h y , i n s o m e o f the
psychoneuroses, the patient appears to be concerned w h o l l y
w i t h his p a t h o l o g i c a l feelings a n d despite p r o d d i n g a n d
reassurance cannot really t u r n his m i n d in another d i r e c t i o n .
The emotion induces concentration.
A m a n or w o m a n in the early stages of being in love
neglects all other preoccupations but his beloved. M o r n i n g ,
n o o n a n d night — e a t i n g , resting or w a k i n g , he is concerned
solely w i t h his emotions a n d his beloved. Some people speak
of this k i n d of love as being m a d or insane. It m a y w e l l appear
to be so, since the p r e o c c u p a t i o n or concentration is so a l l -
c o n s u m i n g , but as I am t r y i n g to indicate here, any p o w e r f u l
e m o t i o n produces this same end-result.
Since we are attempting by a series of w i d e l y differing
devices to produce a state of concentration, it behooves us to
become aware of the d y n a m i c effect of e m o t i o n on the
organism. E v e r y o n e has h a d this experience at some time or
another in his life a n d so is on speaking terms w i t h w h a t is be-
48 / THE O N E YEAR M A N U A L Symbol of Devotion / 49

ing discussed here. W h a t we have to d o , therefore, is to devise The mountain stirred not. Therefore went the
some m e t h o d of a w a k e n i n g enough feeling or of stimulating a prophet unto the mountain, and spake unto it.
sufficiently p o w e r f u l e m o t i o n w h i c h can be consciously a n d But the feet of the prophet were weary and the
deliberately employed as a t o o l to be used for t u r n i n g the m i n d mountain heard not his voice.
w h o l l y to one topic. It is fervor a n d p r o f o u n d c o n v i c t i o n that But I have called unto Thee, and I have journeyed
are required here as the productive and creative agency. unto Thee, and it availed me not.
So let us cast a r o u n d for something that w i l l tend to I waited patiently and thou wast with me from
a w a k e n a p r o f o u n d l y m o v i n g reaction. Search y o u r m e m o r y . the beginning. This now I know,
W h a t m o v e s y o u e m o t i o n a l l y ? A s e n t e n c e f r o m the O my beloved, and we are stretched
Bible — f r o m one of the Psalms or the Epistles? A c r u c i f i x or at our ease among the vines.
some other religious symbol? A poem? Or a m e m o r y of an ex- But these Thy prophets; they must cry aloud and
citing love affair of years gone by — or even proceeding today? scourge themselves; they must cross trackless
Whatever it is, t h i n k u p o n it. E x a m i n e it closely and wastes and unfathomed oceans; to await Thee is
carefully. Picture it v i v i d l y . E v e n go as far as to d r a w or paint the end, not the beginning.
or to reproduce in some other w a y — something that w i l l serve There is a painting by Salvador D a l i of a c r u c i f i x i o n
as a s y m b o l of that w h i c h excites the e m o t i o n , a s y m b o l w h i c h w h i c h also is most meaningful to me. T h i s D a l i p a i n t i n g takes
we can n o w c a l l the beloved. A n d by o n l y a slight effort, a very the point of view of some heavenly seer above l o o k i n g d o w n
m i l d stretch of the i m a g i n a t i o n , this s y m b o l of the beloved can on the c r u c i f i x i o n b e l o w — f r o m the trancendental point of
be extended to include or to become the goal of all the v i e w , as it were. It is extremely effective, and there have been
preceding w o r k itself, w h i c h we call the G r e a t W o r k . T h i s is occasions w h e n I have employed it as a symbol to awaken
n o t h i n g more or less than the total t r a n s f o r m a t i o n of m a n devotion.
f r o m a sense-oriented creature to one w h o is conscious of his
T h r o u g h o u t the years I have also come to use a far
being a vehicle of the O n e U n i v e r s a l L i f e , a h u m a n being w h o
more abstract s y m b o l , the H e b r e w letter Shin W . It has,
is i l l u m i n a t e d by the gnosis, the k n o w l e d g e that G o d exists
Q a b a l i s t i c a l l y , the numerical value of 3 0 0 - w h i c h also hap-
w i t h i n as w e l l as w i t h o u t h i m . "For I have found Thee in the
pens to be the same value for a H e b r e w phrase meaning The
Me and the Thee. In the One and the Many have I found Thee,
Spirit of the Living God. So that this one letter-symbol em-
yea, I have found Thee."
bodies for me a vast series of intellectual ideas a n d aspirations.
W h i l e f o r m u l a t i n g the s y m b o l of the goal of one's devo- It has thus developed as a s y m b o l of the highest aspirations
t i o n , y o u can either render it objectively as in a d r a w i n g or a n d as a fiery triple-tongued flame of light, I frequently have
p a i n t i n g of some object w h i c h can be regarded as sacred, or visualized it o v e r s h a d o w i n g me.
m a i n t a i n it abstractly as a s y m b o l w i t h i n the m i n d itself But whatever it is, lavish attention u p o n the s y m b o l u n t i l
w i t h o u t expressing it concretely at a l l . T h u s it can be an idea, it becomes so p o w e r f u l a force that merely u p o n seeing it or by
or a m e m o r y of a person w h o was beloved, or a verse f r o m a t h i n k i n g about it, is enough to a w a k e n an intense feeling of ar-
p o e m or a sacred scripture. F o r example, I have often used the d o r a n d d e v o t i o n . O n c e this point has been reached, then
following: wherever one goes, the s y m b o l goes, a n d devotion awakens
The prophet cried against the mountain: come thou spontaneously a n d g r o w s . W a k i n g o r sleeping, eating o r
hither that I may speak with Thee! d r i n k i n g , shaving or dressing, c o m b i n g one's hair or a p p l y i n g
50 / THE O N E YEAR M A N U A L

cosmetics, it remains in the b a c k g r o u n d of one's m i n d to


represent the beloved u p o n w h i c h one is concentrated. W i t h
this development, it becomes s y m b o l i c to consecrate one's
every activity to the service of the beloved. E a c h act is done for
the beloved, regardless of w h a t it is a n d no matter h o w or-
STEP X
d i n a r y or c o m m o n p l a c e it may seem. It leads ultimately to the PRACTICE OF T H E
dedication of one's life to G o d , to render h o l y every hitherto
worthless or minute deed and perfunctory act. L i f e becomes PRESENCE OF G O D
consecrated — and all one's energies become automatically
c o n c e n t r a t e d in one c o n t i n u o u s act of d e v o t i o n to the
beloved —to G o d , or whatever one chooses to call the O n e
U n i v e r s a l a n d Eternal L i f e that courses through each one of
us, u n i t i n g us in a higher synthesis that is at the same time the I W O U L D LIKE Y O U TO REVIEW
multiplicity of d i v i s i o n . some of the exercises y o u have done m u c h earlier in this
course. R e v i e w especially the exercise of w a t c h i n g the body
and all its sensations w i t h o u t interfering a n d also the one of
observing the activity of the m i n d w i t h o u t in the least attempt-
ing to stop the f l o w of thoughts a n d memories. Spend a couple
of days actively reviewing the m e t h o d a n d practice so that the
s k i l l previously acquired becomes reactivated. In other w o r d s ,
reinforce the o r i g i n a l c o n d i t i o n e d reflex by renewed exercise.
W h a t I am a s k i n g y o u to do n o w after this review is to
consider the obvious fact that the skin all over the b o d y is per-
forated by m i l l i o n s o f minute holes w h i c h we call pores. E v e r y
organ in the b o d y , being composed of cells of different types
a n d sizes, similarly is perforated by countless intercellular
spaces, interstices of minute size. In other w o r d s , by a con-
t e m p l a t i o n of this a n a t o m i c a l fact — w h i c h can be
demonstrated by e x a m i n i n g the surface of any p o r t i o n of the
s k i n , anywhere, w i t h a high-powered m a g n i f y i n g glass— the
student w i l l begin to realize that the concept of physical s o l i d i -
ty and impermeability is merely a convenient concept — b u t
not necessarily an accurate one.
T h e student s h o u l d lie d o w n on a c o u c h on his back, in
the f o r m a l relaxation p o s i t i o n . Later, w h e n considerable s k i l l
has been achieved, he w i l l not need to recline in this or any
other special w a y . R e l a x a t i o n w i l l occur so immediately that it
can be induced anywhere, at any time, merely by w i l l i n g it to
52 / THE O N E YEAR M A N U A L Practice of the Presence of G o d / 53

occur. But for the i n i t i a l purpose of a c q u i r i n g mastery of the sponge-like. If he can first examine a real sponge, he w i l l have
technique he should recline, w i t h closed eyes, in order to block succeeded in realizing w h a t I am attempting to describe by
out all sensory impressions f r o m the external w o r l d . L y i n g feeling that the substance of the brain is similarly constructed.
d o w n , then, relaxed, imagine the s k i n on the cheeks of the T h i s may take some little time, but once obtained it can be i n -
face, feeling that the pores in the s k i n are stretched w i d e duced again w i t h the greatest of ease.
open —large y a w n i n g precipices a n d lacunae on the face. A T h i s sponge feeling should n o w be applied to every organ
few seconds w o r k w i l l usually suffice —especially if he has of the b o d y , one after the other. D e a l w i t h the head area first
previously f o l l o w e d the former exercises m o n t h by m o n t h and of a l l . Feel, in t u r n , that the b r a i n , the eyes, the nose, the ears,
acquired some facility in concentrating the m i n d and m a k i n g it all the viscera of the head, are sponge-like, replacing the solid
f o l l o w the w i l l . tissue. E v e n the b o n y covering of the head, the s k u l l , w h e n ex-
E x t e n d this n o t i o n then to the s k i n on the forehead, nose amined under a microscope or w i t h large magnification is seen
a n d entire face. Include also, piecemeal, the scalp and the back to be f u l l of holes. Use this fact. T h e n continue w i t h the neck,
of the head. C o n t e m p l a t e , in each area, that no longer is the imagining that the neck vertebrae of the spine, the neck
s k i n impermeable and n o n - p o r o u s , but that it is composed of muscles and flesh, l a r y n x , esophagus a n d other glands — i n
more holes than tissue. In fact, the picture of a w o m a n ' s fact, visualizing that the w h o l e neck has become like a number
hairnet (even though these are rarely seen nowadays) w i l l of sponges, n o t h i n g but holes b o u n d together by a membrane.
perfectly convey the idea to be grasped. A p p l y a similar technique to the shoulder and arms. V i s u a l i z e
In m u c h the same w a y , the entire b o d y s h o u l d be visualiz- that a bone, as w e l l as muscles and ligaments and tendons, res-
e d , f o l l o w i n g the surface of the s k i n d o w n w a r d s f r o m the p o n d to exactly the same image. T h e thorax w i t h its soft
h e a d , neck, shoulders a n d arms, t h o r a x , pelvis a n d a b d o m e n , organs of lungs, heart, large blood-vessels, etc. likewise c o m -
thighs, legs a n d feet. He s h o u l d consider every part, c o m i n g to prise a large sponge. In fact, the lungs a n d liver, a n d many
realize that the membrane w h i c h surrounds every organ of the another o r g a n , w h e n examined microscopically, do l o o k very
b o d y , h o l d i n g it together as a l i m i t i n g membrane, has lost its m u c h like spongy tissue. T h e a b d o m e n , pelvis, thigh and legs
density a n d impermeability a n d is actually a series of holes then disappear save as they appear to the i m a g i n a t i o n , or are
loosely k n i t together by a net-like tissue. R e a c h i n g the toes a n d felt, as masses of holes b o u n d into an integrated w h o l e .
soles of the feet, he s h o u l d pause t e m p o r a r i l y to acquire the It is important that this realization be obtained fully
f u l l sensation of the stretching of the pores — a completely u n - before he continues. It is not very difficult really, and most
mistakable sensation. people can obtain it w i t h i n a very short period of time. A n y
T h i s sensation, once acquired — and no further w o r k on student w h o has persevered w i t h this course of t r a i n i n g up to
this exercise s h o u l d be c o n t i n u e d u n t i l it is acquired — n o w let this point should experience no difficulty at a l l . T h e physical
h i m return to reflection of the head once m o r e . But this time, sensations attending this sponge-realization are distinctive and
his i m a g i n a t i o n w i l l extend interiorly rather than externally. cannot be mistaken for any other b o d i l y reaction.
He s h o u l d try to consider the b r a i n , not as in the p r e l i m i n a r y As an aside, the student should try to remember the dic-
r e l a x a t i o n technique w i t h a v i e w to vascularising its neural t u m of Berkeleyan p h i l o s o p h y , that sensation tells us not i m -
tissue, but in order to arrive at the feeling that it t o o has mediately of material objects, but only of divine ideas retained
become f u l l of holes. T h e student s h o u l d attempt to acquire i n the universal m i n d o f G o d - t h i s w i l l enable h i m t o trans-
the sensation that the interstices between the b r a i n cells are cend the plane of mere technique. If this presents difficulties,
b e c o m i n g greater, a n d that the b r a i n is, in a w o r d , b e c o m i n g at least let h i m realize that sensations are cerebral ac-
\

54 / T H E O N E YEAR M A N U A L P r a c t i c e o f the P r e s e n c e o f G o d / 5 5

tivities —that w i t h o u t the brain there c o u l d be no knowledge Let the student therefore begin to consider psychological-
of sensation; that, in effect, sensations are psychological pro- ly the n o t i o n that this air rushing through his b o d y so c o m -
cesses. We are at all times dealing w i t h m i n d and its ac- pletely open to its i n f l u x , and offering no impediment or bar-
t i v i t i e s — a n d w i t h n o t h i n g else. r i e r — t h i s air is the D i v i n e Spirit. It is the universal life w h i c h
If the b o d y is thus f u l l of perforations, the student should animates all created things. T h i s all-pervasive A i r is the i m m a -
consider this fact. Since the atmosphere encloses h i m and sur- nent G o d w h o , so all the metaphysical systems teach, is an o m -
rounds h i m at all times, the now-absolutely-permeable body nipresent, infinite, omnipotent principle. Spirit is everywhere
offers no impediment whatsoever to the entrance of air f r o m at all times, and there is no part of space w h i c h is exempt f r o m
any quarter. In fact, so far f r o m resisting the f l o w of air its presence. G o d is a l l - p o w e r f u l ; we cannot conceive of any
t h r o u g h his b o d y , he k n o w s that the atmosphere must literally competing or o p p o s i n g force. N o r can we conceive that He
rush and course through these myriads of holes w h i c h he n o w should have any limitations of any k i n d that our minds can
feels his b o d y to be. As he reclines on the c o u c h , fully relaxed, conceive of. He is divine w i s d o m and truth and all o u r
let h i m n o w imagine that the s u r r o u n d i n g air pours through knowledge and learning is but an infinitesimal fragment of the
his b o d y , p u s h i n g d o w n w a r d s f r o m the ceiling. He may c o m - omniscience of the U n i v e r s a l Spirit. H e , likewise, is all-love;
bine this w i t h the rhythms of his breathing, as already describ- an all-embracing love that is so fine and b r o a d and intense that
ed earlier. those w h o touch that love in their consciousness, rave of the
As he breathes i n , let h i m realize that the air saturates the ineffable ecstasy and bliss that came in their realization. A l l
sponge that he is, p o u r i n g into h i m f r o m above, f r o m head to these qualities belong to G o d , and these are the characteristics
that the student should contemplate as he begins to consider
toe. W i t h the exhalation of breath, the air leaves his porous
the relationship of Spirit w i t h air — the air that rushes through
b o d y , m a k i n g its exit all the w a y a l o n g the back of his head,
his body and m i n d .
the back of his t r u n k , thighs, and legs. C o n t i n u e this n o t i o n
for some several seconds u n t i l the feeling of the permeability of By imagining the air to saturate the completely porous
the b o d y to the s u r r o u n d i n g air g r o w s . Let the student vary the and permeable b o d y , we are in reality, arriving at a high con-
exercise, first by i m a g i n i n g that he breathes in through the sciousness of the ever-presence and p o w e r of G o d . G o d per-
pores in the soles of his feet, the air rushing vigorously along vades every minute cell of the b o d y . No a t o m , no minute parti-
the w h o l e course of his b o d y , and exhaling through the c r o w n cle anywhere in this body can possibly be free of the p o w e r and
of his head a n d vice-versa. T h e n that the atmosphere rises up substance and love that G o d is. A l l the previous knowledge
f r o m b e l o w h i m , passing out t h r o u g h h i m in front to rise to the and practical mystical experience that the student has acquired
ceiling above. may n o w be t h r o w n w i t h the utmost intensity and concentra-
These are simply a series of imaginative concepts w h i c h tion into this meditation — f o r such it is — w i t h the complete
have the effect of furthering the relaxation of the body and assurance and knowledge that he has achieved success. He has
m i n d begun in earlier m o n t h s , and at the same time preparing already gained confidence in the efficacy of his o w n efforts by
the trained m i n d to consider new spiritual truths. T h e spiritual having applied himself to the techniques already described and
fact to be considered is the p r i m o r d i a l relationship existing w h i c h he has assiduously practiced.
between air a n d spirit. In all primitive languages, the w o r d for T h i s Practice of the Presence of G o d is only an extension
air is the same as that for spirit and m i n d . B o t h are life and the of earlier w o r k . A true realization of his identity w i t h G o d ' s i n -
carriers of life. W i t h o u t air there can be no manifestation of finite spirit may thus be d i v i n e d , in such a w a y that no violence
life. is done either to b o d y or to m i n d . A l l parts of m a n are f u l f i l l e d ,
56 / T H E O N E YEAR M A N U A L

justified w i t h o u t unnatural denial or negligence, hence the


realization obtained o f G o d must b e f u l l and c o m p l e t e - a
perfect a n d harmonious indentification w i t h divine p o w e r and
life a n d love.
STEP X I
U N I T Y - A L L IS G O D

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

NOW THAT, THROUGH THE


pursuit of this series of psycho-spiritual disciplines, some
degree of G o d - r e a l i z a t i o n has been achieved (though never let
it be forgotten for one second that this is but a beginning and a
beginning only) the student is faced by a most i m p o r t a n t deci-
sion. He is obliged to eradicate every vestige of duality f r o m
his t h i n k i n g . Residues w i l l cling to his m i n d , in very subtle
w a y s . There is no G o d and the W o r l d — there is not G o d and
himself. There is only G o d . A l l is G o d . E v e r y trivial action is
G o d - d i r e c t e d . E v e r y single object in his environment is G o d -
e n d o w e d . E v e n the e g o — t h o u g h that seems to be the major
obstacle to be gotten r i d o f — i s G o d - d e t e r m i n e d .
Y e t he is a m a n or w o m a n l i v i n g for the moment in w h a t
appears to be a material w o r l d . He has to accept the w o r l d of
appearances, the phenomenal w o r l d , exactly as it is. T h e r e , in
that phenomenal w o r l d , heat burns, c o l d freezes, water is wet,
concrete is h a r d and his body needs n u t r i t i o n of every k i n d .
A l t h o u g h each and everyone of these phenomena are divine
phenomena — and in their constant change are nonetheless
representative of the ceaseless activity of the u n c h a n g i n g , o m -
nipotent b o d y of G o d —yet he must learn to keep all these
diverse phenomena in their o w n place. Because he realizes his
essential identity w i t h the Life in all things howsoever diverse,
yet he has to realize as w e l l that these phenomena have their
distinct laws w h i c h must be respected and obeyed.
58 / T H E O N E YEAR M A N U A L U n i t y - A l l is G o d / 59

W h i l e he may fly w i t h the speed of light on other levels energy is concentrated and directed for specific use. It does not
a n d w a l k through apparently solid walls and k n o w f u l l w e l l need to be other than mentioned here; it has great merit and is
the illusoriness of time, yet here a n d n o w he must live by the far from difficult to use. (It is n o w one essay in a book entitled
c l o c k and travel by car or train or plane in order to go where he Foundations of Practical Magic, A q u a r i a n Press, England 1979.)
w i l l . A n d he w i l l f i n d it more circumspect and certainly easier There is another approach w h i c h is possible only to that
to w a l k through a d o o r rather than to try to squeeze himself student w h o has persevered w i t h his o w n disciplines so that he
through the molecular structure of a w a l l . E a c h plane has its has become an avenue through w h i c h the D i v i n e W i l l may
o w n laws; these too are G o d . A n d G o d i n all H i s phases and operate. Its outstanding merit is that it is simple and direct. It
activities is G o d . is not dissimilar to the classical religious one of accepting Jesus
W h a t then shall he do w h e n it is necessary for h i m , as a as one's personal L o r d a n d Savior, and t u r n i n g one's life over
m a n i n the phenomenal w o r l d , t o w o r k H i s W i l l , t o achieve to H i m . T h i s approach has it that we are eager to find H i m
other of his goals? W h a t if, in all h u m i l i t y , he realizes that his w h e n we come to realize that there is no source of p o w e r in
j o b , whatever that may be, depletes his energies so that no ourselves, that we are w h o l l y dependent on H i m . We become
longer is there satisfaction to be obtained f r o m it? He needs a eager to connect up w i t h this Source of Life and P o w e r w h e n
vacation. W h e r e shall he go? A n d h o w shall it be financed? we k n o w that it makes w i s d o m , p o w e r and love available for
H i s car is n o w a w o r n - o u t o l d jalopy. It becomes expen- us. It is "the strait gate," "the n a r r o w w a y , " a n d " f e w there be
sive to r u n and repair, is a menace on the highway and that f i n d i t . " T h i s is the traditional evangelistic C h r i s t i a n w a y .
demands far too m u c h of his attention in order to be handled In this w o r k , instead of using the traditional and for-
w e l l . H o w shall he get another? malistic terms of the C h r i s t consciousness, we fall back on the
He is surrounded by people w h o do not k n o w that they mystico-magical t r a d i t i o n to use the term " T h e H o l y G u a r d i a n
are G o d - e n l i g h t e n e d , he k n o w s a n d feels they are; this A n g e l " as the term for o u r o w n H i g h e r Self. He is an angel,
knowledge is a part of his o w n mystical realization. T h e y are mighty and p o w e r f u l and is our o w n personal l i n k w i t h the
hysterical, a n x i o u s , compulsive, disturbed by one event or universal G o d , a n d so it is to H i m that we submit ourselves for
p r o b l e m after another, are sick a n d lame and halt. A l l this the fulfillment of H i s W i l l , w h i c h at the same time and
because they k n o w not w h a t or w h o they truly are. paradoxically, is our w i l l .
H o w shall we presume to make them aware of their true We have to learn experientially, the w i s d o m and meaning
nature w i t h o u t invading their precious privacy? of those beautiful verses in the second chapter of The Light on
In other w o r d s , though he k n o w s his o w n personal rela- the Path, where M a b e l C o l l i n s w r o t e :
tionship to G o d , he must consider w h a t practical engines are
1. Stand aside in the coming battle, and though thou
to be used to f u l f i l l his W i l l . He must consider those methods
fightest be not thou the warrior.
whereby his needs are to be met that the divine purpose may be
2. Look for the Warrior and let him fight in thee.
fulfilled.
3. Take his orders for battle and obey them.
There are many w a y s , of course, to do this. O n e of these
4. Obey him not as though he were a general, but as
is the m e t h o d described in a little b o o k I wrote some years ago,
though he were thyself, and his spoken words were the
The Art of True Healing. It is a method of m o b i l i z i n g the
utterance of thy secret desires; for he is thyself, yet
spiritual p o w e r of the cosmos through the agency of W i l l , col-
infinitely wiser and stronger than thyself. Look for him,
o r , imagination and sound in order to achieve that w h i c h is re-
else in the fever and hurry of the fight thou mayest pass
quired. It is an extension of the M i d d l e Pillar where divine
him; and he will not know thee unless thou knowest him.
60 / THE O N E YEAR M A N U A L U n i t y - A l l is God / 61

// thy cry reach his listening ear then will he fight in not have to w i l l ourselves to believe. We need o n l y to be w i l l -
thee and fill the dull void within. And if this is so, then i n g , to make the necessary set of gestures, sincerely and
canst thou go through the fight cool and unwearied, honestly — a n d then work and invoke often!
standing aside and letting him battle for thee. Then it will It entails trusting the H o l y G u a r d i a n A n g e l w i t h all areas
be impossible for thee to strike one blow amiss. But if of o u r lives. In this we must face o u r egotism to realize that of
thou look not for him, if thou pass him by, then there is ourselves we can do n o t h i n g , a n d w h a t we are able to do can
no safeguard for thee. Thy brain will reel, thy heart grow o n l y result in futility a n d frustration. It means trusting the
uncertain, and in the dust of the battlefield thy sight and A n g e l to renew o u r character; we cannot do it ourselves. We
senses will fail, and thou will not know thy friends from
turn over to H i m the entire psyche, w i t h all its conscious a n d
thy enemies.
unconscious problems a n d complexes w h i c h we have become
"He is thyself, yet thou art but finite and liable to acquainted w i t h t h r o u g h the agency of the f o r m e r exer-
error. He is eternal and is sure. He is eternal truth. When cises—and perhaps t h r o u g h some psychotherapeutic w o r k .
once he has entered thee and become thy Warrior, he will But we leave it to H i m to clean out the f i l t h f r o m the
never utterly desert thee, and at the day of the great stables — w h e n it ceases to be f i l t h . O n l y He can do it; of
peace he will become one with thee." ourselves we are impotent.
We cannot make a vital contact w i t h our A n g e l by It means a l l o w i n g H i m to dictate all o u r activities and
goodness or obedience — these latter characteristics merely keeping o u r hands and m i n d s f r o m m e d d l i n g w i t h H i s w o r k ,
f o l l o w w h e n w e have f o u n d H i m . T h e n goodness and obe- reserving them o n l y as tools w h i c h He can use as He sees fit for
dience a n d the other socalled virtues take on another meaning o u r betterment and progress. We must not interfere w i t h w h a t
altogether, far removed f r o m that understood in the bourgeois H e has to d o .
or conventional morality. It means trusting H i m as to o u r health a n d financial
N o r may we f i n d h i m because of our good deeds. At best, security. T h i s does not mean that we become careless of o u r
o u r g o o d deeds are o n l y the evidence that we have f o u n d h i m . n u t r i t i o n a l intake, o u r clothes or personal hygiene or that we
T h e n we m a y find that instead of g o o d they are selfish — but drive the a u t o m o b i l e w i t h eyes closed. But it does mean that
dedicated to the Self that is the A n g e l . N o r do we find H i m by we stop w o r r y i n g about w h a t is g o i n g to become of us. We do
a belief in any religious, metaphysical or occult doctrine. At the very best we can in any situation, k n o w i n g that He is
best these are intellectual constructs for the expansion of our g u i d i n g and g u a r d i n g us — and letting H i m w o r r y about us.
minds but later come to have p r o f o u n d meaning as useful con- It means l a y i n g aside all o u r petty ambitions and objec-
structs o n l y after we have f o u n d H i m . tives and p e r m i t t i n g H i m to p l a n o u r life for us. It may not
If we are w i l l i n g to persevere, to be patient, and to w o r k result in the fulfillment of every a m b i t i o n a n d objective, but
at self-discipline, to aspire and to i n v o k e often, the A n g e l w i l l w e learn t o rely solely u p o n H i m , k n o w i n g that w e w i l l b e
enable us to do all of this. F o r every step we make in H i s direc- guided constantly and continuously whether we are aware of
t i o n , he w i l l take t w o . Thou wast long seeking Me; thou didst it o r not.
run forward so fast that I was unable to come up with thee. O It means p u t t i n g away all our nice little occult
thou darling fool! What bitterness thou didst crown thy days philosophies a n d systems where everything is put into a neat
withal. Now I am with thee; I will never leave thy being. cubbyhole a n d neatly c o m p a r t m e n t a l i z e d a n d letting H i m lead
We do not have to do violence to ourselves to force us to the T r u t h . It is the joy of p u t t i n g aside o u r h u m a n
ourselves to believe in H i m ; there is no need for force. We do frailties, of a l l o w i n g H i m to sanctify us so that we fall not into
62 / THE O N E YEAR M A N U A L

the pit called because where we may perish w i t h the dogs of


reason. STEP X I I
In this, we f i n d a new w i s d o m , a new joy, and a new i l -
l u m i n e d w a y o f dealing w i t h life. T o the o n l o o k e r , w h o k n o w s INVOKE OFTEN!
n o t h i n g of this inner t r a n s f o r m a t i o n , vary little difference in INFLAME THYSELF WITH
our behavior may be observed. To us however, it means that
not I live, but Jesus Christ liveth in me. T h i s is the magical PRAYER!
w a y , o f letting the A n g e l d o H i s w o r k a m o n g the l i v i n g , o f
h a v i n g placed oneself under the aegis of the A n g e l after h a v i n g
w o r k e d and prayed a n d i n v o k e d .
F r o m n o w o n , the responsibility for all one's life in all its
phases is taken f r o m o u r petty egos w t h its l i m i t e d vision and T H E S T U D E N T W H O HAS
scope, a n d its wretched lust for results, a n d surrendered gladly persevered to this p o i n t , s h o u l d by n o w f i n d that his efforts are
to this higher agency w h i c h is Oneself Made Perfect. p a y i n g magnificent dividends. A number of results s h o u l d
It is then that he can sing the t r i u m p h a n t peroration to the have occurred —the least of them being an enormous expan-
ancient R i t u a l in w h i c h he glorifies his unity w i t h the A n g e l in sion in the horizons of his consciousness. It c o u l d w e l l be that,
these d y n a m i c terms: in a d d i t i o n , he is a c q u i r i n g an awareness of d i v i n i t y , his o w n
I am He, the hornless Spirit, having sight in the feet, d i v i n i t y , as w e l l as that of the immanent and transcendent G o d
strong, and the immortal Fire. in w h o m we live, move and have our being. T h r o u g h the prac-
I am He, the Truth. tice of the presence of G o d he should be able to extend his
I am He, who hate that evil should be wrought in the awareness so vastly that wherever he is, and regardless of the
world. apparent triviality of his activity, he k n o w s that G o d goes w i t h
I am He, that lighteneth and thundereth. h i m . He rests in the b o s o m of the E t e r n a l — a n d realizes the
I am He, from whom is the shower of the Life of m e a n i n g of being under the shadow of Thy wings.
Earth. W i t h this high achievement, he might feel tempted to
I am He, whose mouth ever flameth. relax in order to rest u p o n his laurels. A n d it may w e l l be that
I am He, the begetter and manifestor unto the Light. for a period of time, he s h o u l d do just that, as though to enjoy
I am He, the Grace of the World. the rewards of his l o n g a n d hard labor and permit himself to
'The Heart Girt with a Serpent is my name.' recoup his energies as though to prepare for the l o n g c l i m b
ahead. But this accomplished, he has to gird up his loins a n d
move f o r w a r d , remembering the instruction of the C h a l d e a n
Oracles that one must "invoke often" a n d "inflame himself
with prayer" according to The Book of Sacred Magic of Abra-
Melin the Mage. There are higher goals to aspire towards and
through the exaltation of prayer or i n v o c a t i o n , he may, G o d
w i l l i n g , reach these goals, unitive and mystical.
D a i l y discipline is surely required. A l l spiritual teachers in
some w a y recognize this and therefore recommend a daily
64 / THE O N E YEAR M A N U A L Invoke Often! Inflame Thyself w i t h Prayer! / 65

p e r i o d of prayer. " E v e r y soul must take time daily for quiet Prayer does have the effect of stimulating the m i n d to
a n d m e d i t a t i o n , " writes E m i l i e C a d y in her Lessons in Truth. function in an entirely new w a y . It creates, w h e n successful, a
" I n daily meditation lies the secret of p o w e r . No one can g r o w r e v o l u t i o n w i t h i n the p s y c h o l o g i c a l apparatus, a t u r n i n g
in either spiritual knowledge or p o w e r w i t h o u t it. Practice the a r o u n d of the m i n d . It becomes ecstatically uplifted so as to
Presence o f G o d just a s y o u w o u l d practice music. N o one f u n c t i o n in a new w a y , to perceive new and more spiritual
w o u l d ever dream of becoming a p o w e r in music except by ideas, and experience a hitherto never before experienced life
spending some time daily alone w i t h music. D a i l y meditation of d i v i n i t y a n d high consciousness. T h e entire object of prayer
alone w i t h G o d , seems in some w a y , to focus the divine is to exalt the m i n d to an indissoluble unity with God. It must
presence w i t h i n us a n d o u r consciousness." lift the m i n d on the wings of ardent aspiration — thus the
There are many methods for achieving quiet and medita- phrase " i n f l a m e thyself w i t h p r a y e r " — i n a n unrestrained
t i o n . Some people, for example, w i l l use any previously quoted flight of love to a sense of k i n s h i p a n d unity w i t h the w h o l e of
prayer when they have achieved some familiarity w i t h the quiet life.
state created w i t h i n . In fact, they use it to create for themselves There must be this a r d o r . An attitude of c o l d objectivity
the serenity and self-assurance they long for. It seems to possess and lack of feeling d u r i n g prayer is, so far as my understanding
the self-imposed and self-devised p o w e r of exalting them goes, quite impossible. I cannot conceive h o w the student w h o
ecstatically to a consciousness of the omnipresence of G o d has pondered over a classical i n v o c a t i o n and understood it to
w h o , u p o n explicit invitation, as it were, w i l l be able to act the extent of e m p l o y i n g it as his personal means of exaltation,
through the i n d i v i d u a l . He w i l l , in this w a y , come to feel and can refrain f r o m being strongly m o v e d e m o t i o n a l l y . A prayer,
realize his implicit relationship and necessitous reliance u p o n to be successful, s h o u l d have the effect of b r i n g i n g about an i n -
God. ner crisis. M o r e often than not, as the student proceeds, he
F o r m u c h the same p u r p o s e , C r o w l e y ' s Holy Books w i l l be bathed in a deluge of tears — tears not of s o r r o w , nor
likewise are used by m a n y people. It is needless to indicate that even tears of joy, but tears w h i c h are the sign and s y m b o l of
the Holy Books breathe a w a r m atmosphere o f a d o r a t i o n , of submission t o a n d u n i o n w i t h , the Source o f A l l L i f e .
ecstatic praise of G o d . P r o b a b l y the Psalms are the best ex- An ecstasy may result, a t h o r o u g h g o i n g standing out of
amples of the poetic beauty of the B i b l e , indicating that the the m i n d itself a n d all its concerns w i t h the b o d y and its p r o -
Psalmist k n e w G o d at f i r s t - h a n d , h a d ineffable experience of blems, f r o m neurosis a n d inner t u r m o i l s . It s h o u l d raise the i n -
H i m p u l s i n g vibrantly in the heart's b l o o d a n d in the loins, a d i v i d u a l above all t e m p o r a l and personal matters so as to
l i v i n g presence, strong, vital a n d passionate. realize that the heresy of separation is ended for all time. He
T h e metaphysical argument is that by d w e l l i n g u p o n a and G o d are one!
p o e m or statement or prayer uttered by a spiritually enlighten- T h e w h o l e secret of prayer lies in this d i r e c t i o n . Invoke
ed person, by a m i n d that k n e w G o d in intimate c o m m u n i o n , often. Inflame thyself with prayer. It aims at m o v i n g the i n -
the reader or listener w i t h sympathetic understanding and d i v i d u a l in ecstasy to transcend himself. In short, prayer con-
d e v o t i o n , w i l l f i n d his m i n d exalted to similar heights of sists of a c o m p l e x of psychological and spiritual gestures — all
spiritual discernment a n d realization. L i k e w i l l speak unto like of w h i c h s h o u l d prove relatively easy, after the prolonged
a n d the p h e n o m e n o n of sympathetic v i b r a t i o n w i l l a w a k e n d i s c i p l i n e e n g a g e d i n f o r the past s e v e r a l m o n t h s o r
h i m to a realization of the divine consciousness w i t h i n , in a ho- more — designed to enable us to recover o u r true identity,
ly a n d mystical experience. which is G o d .
66 / T H E O N E YEAR M A N U A L Invoke Often! Inflame Thyself w i t h Prayer! / 67

I w o u l d like to give t w o prayers or invocations — they are From Thy hand, O Lord, cometh all good. The
equivalent terms — w h i c h I have f o u n d of infinite value in my characters of nature with Thy fingers has Thou traced,
personal spiritual life. It is my hope that each student may f i n d but none can read them unless he hast been taught in Thy
them equally r i c h and i n s p i r a t i o n a l . school. Therefore, even as servants look unto the hands
T h e first one should be used in the m o r n i n g — for it is my of their masters, and handmaidens unto their mistresses,
suggestion that at least t w o or three periods be set apart in the even so do our eyes look unto Thee, for Thou alone art
d a y , periods of up to an h o u r apiece, to be opened up by a our help. O Lord our God, who should not extol Thee?
swift relaxing process to prepare for the use of the prayer. All is from Thee, All belongeth unto Thee. Either
B o t h s h o u l d be memorized t h o r o u g h l y , so that there is no Thy love or Thy anger, all must again re-enter. Nothing
s t u m b l i n g or need for reflection over the next phrase, and so canst Thou lose, for all must tend unto Thy honour and
that the sole effort be reserved for developing that fever pitch majesty. Thou art Lord alone, and there is none beside
w h i c h is the sole requirement for success: Thee. Thou doest what Thou wilt with Thy mighty arm,
and none can escape from Thee.
I am the Resurrection and the Life. Whosoever
believeth on me, though he were dead, yet shall he live; Who should not praise Thee, then, O Lord of the
and whosoever liveth and believeth on me, the same shall Universe, unto whom there is none like? Whose dwelling
never die. I am the First and 1 am the Last. I am He that is in heaven, and in every virtuous and God-fearing heart.
liveth and was dead —and behold! I am alive forever O God, Thou vast One, Thou art in all things. O Nature,
Thou Self from Nothing—for what else can I call Thee?
more, and hold the keys of hell and of death.
In myself I am nothing. In Thee I am Self, and exist in Thy
Fori know that my Redeemer liveth and that he shall
Selfhood from eternity. Live Thou in me, and bring me
stand at the latter day upon the earth. I am the Way, the
unto That self which is in Thee.
Truth and the Life. No man cometh unto the Father save
by me.
I am the Purified. I have passed through the gates of
darkness unto light. I have fought upon earth for good. I
have finished my work and entered into the invisible.
I am the Preparer of the Pathway, the Rescuer unto
the Light. I am the Reconciler with the Ineffable, the
Dweller of the Invisible. Let the White Brilliance of the
Divine Spirit descend.

D a i l y use of this ritual-prayer, w i t h as m u c h ardor as can


be mustered, w i l l gradually bring about the unitive state w h i c h
is enlightenment.
T h e evening period for prayer s h o u l d last the same length
of time a n d s h o u l d be felt keenly and v i v i d l y until literally
every hair of one's body stands on end d u r i n g its utterance. I
strongly recommend the f o l l o w i n g traditional prayer after the
student has completed the p r e l i m i n a r y relaxation techniques.
EPILOGUE

THIS FINAL CHAPTER


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

nonetheless, by adhering to our vision of the Holy Guardian


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

RECOMMENDED READING

T h i s One Year Manual is essentially a practical course for


personal development. V e r y little attention has been given to
theory or p h i l o s o p h y . In the event the interested student
wishes to pursue further the intellectual study of the various
practices comprising this p r o g r a m , the f o l l o w i n g books are
recommended.

The Way of a Pilgrim. Translated by R . M . French (Seabury


Press, N e w Y o r k , 1968).
The Perrenial Philosophy. A l d o u s H u x l e y ( H a r p e r , N . Y . ,
1944).
Teachings of the Mystics. W . T . Stace ( M e n t o r B o o k s ) .
The Christian's Secret of a Happy Life. H a n n a h W h i t a l l Smith
(Fleming H . R e v e l l C o . N . Y . 1941)
Mysticism. E v e l y n U n d e r h i l l ( M e r i d i a n B o o k s , N . Y . 1955)
The Candle of Vision. A . E . ( M a c m i l l a n s , L o n d o n , 1919)
Varieties of Religious Experience. W i l l i a m James. ( M e n t o r
Books)
Science of Breath. Y o g i R a m a c h a r a k a ( Y o g i P u b l i c a t i o n
Society, C h i c a g o , 1904)
Ramakrishna and His Disciples. Christopher Isherwood.
(Simon & Schuster, N . Y . 1959)
Loaves & Fishes. H e r e w a r d C a r r i n g t o n (Scribners, N . Y .
1935)
Lessons in Truth. E m i l i e C a d y . ( U n i t y , Kansas 1939)
The Christos. V i t v a n (School of the N a t u r a l O r d e r , B a k e r ,
Nev. 1951)
BIBLIOGRAPHY OF T H E W O R K S
ISRAEL REGARDIE
The Garden of Pomegranates
The Tree of Life
My Rosicrucian Adventure
Foundations of Practical Magic
The Middle Pillar
The Philosophers Stone
The Golden Dawn
The Romance of Metaphysics
The Art and Meaning of Magic
Be Yourself
The Eye in the Triangle
Roll Away the Stone
A H A ! An extended Commentary on the Poem
Gems from the Equinox
The Law is for A l l
Magick Without Tears
Ceremonial Magic