A BARDON

COMPANION
Second Edition

Dedicated to all sincere students
of Franz Bardons writings.
Rawn Clark
2010
1
A Bardon Companion: Second Edition
by Rawn Clark
Copyright 2010 All rights reserved. No part of this book may be
used or reprodued in any manner whatsoever without written
permission from the author! e"ept in the ase of brief #uotations
embodied in ritial artiles or reviews.
2
Preface to the Second Edition
Although it has been eight years sine the first edition of A Bardon
Companion was published! it has atually been about ten years sine the
bulk of my ommentaries were written. $n the ten years sine writing my
initial ommentary $ have answered literally thousands of additional
#uestions in online disussion groups! personal orrespondene and fae to
fae meetings. %rom this interation with hundreds of folks! spread all over
the globe! pursuing &ardon's system of (ermeti initiation $ have learned
many lessons and insights regarding what does and does not need to be
ommuniated in order to truly assist a student in their pratie. $ think
even more importantly! $'ve learned better! more effetive ways of saying
those things that need saying.
At the forefront of this seond edition of A Bardon Companion is a
brand new ommentary on all ten )teps of Initiation Into Hermetics. (ere
is the produt of all fifteen years of my e"periene ounseling students of
&ardon's system. *nlike my first ommentary! this time $ have gone into
muh greater detail with )teps )i" through +en.
+his new ommentary on IIH was written between ,ay and
-eember of 200. in the form of biweekly letures given online at the
Franz Bardon Group land in the virtual realm of )eond/ife.om. +hey
ame into e"istene only beause $ was asked to give a series of letures0
otherwise they would most likely never have been written! so $ owe a debt
of gratitude to 1&erny &ury1 for the kind invitation2
$mmediately following the new ommentary $'ve inluded a fairly
large olletion of seleted e"erpts from my publi and private
orrespondene spanning the period from 2001 through 2003. +hese are
arranged aording to the se#uene of )teps in IIH and over a variety of
topis in a #uestion4and4answer format.
+he remainder of this seond edition is a reprint of the entire first
edition te"t of my ommentaries upon IIH! P! and "#$. %or a long time
$ was undeided whether or not to replae the original IIH Commentary in
this seond edition with my newly written ommentary but was eventually
persuaded by my friend Christoph who urged me to inlude it and told me
that the two ompliment eah other. 5nly minor orretions to spelling and
updates to some information have been made to the first edition te"t0
otherwise it's all there in the same form as before.
As always! $ dediate this book and its ontents to all sincere
students of %ran6 &ardon's writings. +ime is short0 make good use of eah
moment2
,y best to you2
Rawn Clark
7
8
CONTENTS
New Commentary Upon Initiation Into Hermetics
)tep 5ne . . . p.. )tep )i" . . . p..1
)tep +wo . . . p.1. )tep )even . . . p.109
)tep +hree . . . p.7: )tep ;ight . . . p.11:
)tep %our . . . p.:3 )tep Nine . . . p.123
)tep %ive . . . p.31 )tep +en . . . p.181
Correpondence E!cerpt
+heory . . . p.1:3
+he )teps . . . p.218
A Bardon Companion "irt Edition Reprint
<refae =1st ;dition te"t> . . . p.297
Part One: Introd#ctory Materia$ =1st ;dition te"t> . . . p.29.
Part Two: Commentary Upon Initiation Into Hermetics =1st ;dition te"t>
$ntrodution . . . p.2?.
+heory . . . p.2.2
)tep 5ne . . . p.709 )tep )i" . . . p.738
)tep +wo . . . p.727 )tep )even . . . p.73?
)tep +hree . . . p.778 )tep ;ight . . . p.7?7
)tep %our . . . p.78. )tep Nine . . . p.7?.
)tep %ive . . . p.79: )tep +en . . . p.7.8
;pilogue . . . p.80?
Part Three:
Commentary Upon Practice of Magical Evocation =1st ;dition te"t> . . .
p.811
Part "o#r:
Commentary Upon Key to the True ua!!alah =1st ;dition te"t> . . . p.88:
Appendi!: Shie$din% =1st ;dition te"t> . . . p.:0:
Inde! . . . p.:11
:
9
New Second Edition
Commentary Upon Initiation Into Hermetics
@ritten between ,ay and -eember of 200.
3
?
STEP ONE
PRE"ACE
)imple &eginnings
$ have hosen this title! A)imple &eginningsB! to emphasi6e
that )tep 5ne is Cust the beginning and that it is simple. +he reason $
say that the e"erises are simple is beause every e"erise in )tep
5ne makes onsious and intentional use of ompletely natural pro4
esses and abilities. 5rdinarily we use these abilities every day
without thinking them in the least bit speial or magial. @hat trans4
forms them from the ordinary into the magial is the appliation of
oneDs onsious intention.
All too often a new student of initiation will read the )tep 5ne
e"erises and think that they are very omple" and that ompleting
them re#uires already advaned abilities! or that performing the e"er4
ises will re#uire so muh time eah day that they will have no time
left over for anything else! suh as making a living and entertaining
their friends! et.! et.! et..
%one of these assumptions are aurate.
Aording to his own words! &ardon arranged $$( as if it was
Ameant for t&e 'usiest man(! and even though &ardonDs way of
phrasing things may seem somewhat arhai and oftentimes onfus4
ing to a modern reader! the e"erises he is desribing in )tep 5ne are
rudimentary and the essene of simpliity! designed with the absolute
beginner in mind. %urthermore! aording to &ardonDs own instru4
tions! they are eah to be ompleted relatively #uikly! within one to
two weeks in most ases.
Eet there are many! many folks who have been stuk on the
)tep 5ne e"erises! making little or no forward progress! for #uite
literally! years at a streth. 5r who! after several years! are still try4
ing to make enough time available in their daily lives to begin pursu4
ing the e"erises.
5ver the years $Dve heard ountless e"planations for why folks
are stuk in )tep 5ne or for why they still havenDt begun the work
they laim to be so eager to begin! but there seem to be only two a4
tual reasons underlying all those differing e"planations. %irst and
foremost is an inorret understanding of the e"erises and seond is
a subonsious resistane to self4transformation.
,isunderstandings an be orreted with the inlusion of addi4
tional information or simply with new ways of e"plaining things! but
.
subonsious resistane is not so easily dealt with. All that $ an do
here is name it and e"plain it a bit. +he atual elimination of subon4
sious resistane however an only be aomplished by the one e"4
periening it.
5ne fairly universal harateristi of the subonsious aspet
of human awareness is that it abhors hange. $tDs always doing its
best to maintain the status #uo! to keep things e"atly as they are! fa4
miliar and! in the language of the psyhe! AsafeB. +o the psyhe! fa4
miliar e#uals safe and unfamiliar e#uals danger! so when onfronted
with an opportunity for intentional self4transformation! the psyhe
often reats out of self4preservation and erets whatever barriers to
hange it an reate. @hen oneDs onsious intention is to transform
the psyhe then these barriers amount to self4sabotage. +hey are
self4defeating in relation to the onsious intention but self4pre4
serving in relation to the psyheDs intention.
,ost ommonly these barriers manifest as an attitude of de4
featism F A$ anDt do thisB! AitDs too hardB! A$Dm not good enoughB! Ait
will take foreverB! A$ donDt have enough time in the dayB! A$Dm too
tiredB! et. $n other ases! they manifest in more onrete ways suh
as misplaing your opy of $$(0 staying up too late at night so that in
the morning you really are too tired to onentrate0 e"periening sud4
den musle ramps! pains or even headahes as soon as you sit down
to meditate0 and so on. +hey an even manifest as a ertain foggi4
ness of omprehension when reading the e"erises from $$(! result4
ing in a omplete or partial misunderstanding of things that you
would otherwise have omprehended in an instant2
+he psyhe is very subtle and at first! very powerful. (ow4
ever! the wonderful thing is that the onsious mind an over4ride
and re4program the subonsious mind! so all is not lost2
+he best remedy for subonsious resistane is to truly deide
to pursue the work of $$(! no matter what it takes. Eou must deide
with all your power or fore of will that absolutely nothing will pre4
vent you from its pursuit. $n the moment that you truly deide to do
the work! the power whih subonsious resistane wields over your
onsious intention is greatly weakened! if not eliminated entirely.
Any resistane that does remain is then easily dealt with through pos4
itive affirmations! simple bullheadedness and self4disipline.
+he aforementioned manifestations of subonsious resistane
all result in long delays in progress through the )tep 5ne e"erises!
but there is an even more perniious manifestation that keeps many
folks from even beginning the e"erises. +his is the almost patholo4
gial need to ompletely reshape oneDs life so that enough so alled
10
Afree timeB is liberated. 5f ourse! one annot really ever know how
muh time per day is atually needed to pursue the e"erises until
one is atually pursuing them! so this #uest takes on the mythial
proportions of a perpetually unreahable goal. 5ften the e"use of A$
want to devote myself full timeB is given to Custify waiting! and
while this might seem to be a noble goal! it atually represents an im4
balaned approah to (ermetis.
+he fat of the matter is that starting the e"erises of $$( does
not neessitate a omplete restruturing of oneDs life. All that is re4
#uired is a minor reshuffling of priorities. +his results in enough
time to devote to 'eginning the e"erises. After that point! the bene4
fits gained by pursuing the e"erises will automatially hange your
perspetive on how you use your time and awareness. +hus the pra4
tie integrates itself into your life! instead of you having to integrate
your life into the vague onept of ApratieB.
,y advie to those stuk in this limbo4land of forever waiting
for the right moment to get started! is to simply begin and do what
you an do at the present time. %it the pratie into the onfines of
your present life and let the pratie transform your life. +his is far!
far better than never beginning at all or wasting years waiting to be4
gin.

MENTA&

+here are four distint mental e"erises in )tep 5ne. +he very
first e"erise of the mental training is the simplest of all. )imply sit
down! lose your eyes and observe your mind. +he only atual work
re#uired here is to austom yourself to being an uninvolved observ4
er of your own mind. Gust wath and let whatever happens happen
without getting involved in any way. -onDt even Cudge whatDs hap4
pening and espeially donDt try to ma)e anything happen. Gust let it
be whatever itDs going to be and observe. )imple as that. No differ4
ent really than wathing a bird fly aross the sky or a ar drive past.
Eou! the observer! are separate from what you observe. At the same
time though! you must learn about your mind by observing how it
works.
5ne possible reperussion of detahed observation of your
own mind is that all those busy! relatively pointless thoughts that
usually fill your mind might slow to a trikle. (owever! this must
not be seen as a goal to be striven for. $f it happens then so be it! but
donDt try to ma)e your thoughts slow down. Gust observe! without in4
tervention.
11
/ak of intervention or involvement is what denotes passive
observation and learning this skill of separating yourself from your
own surfae mind is the main goal of the first e"erise. +his is so
simple and rudimentary that after one week of pratie you should
easily be able to passively observe your mind for at least 10 minutes
without one beoming involved in what you observe.
+he seond mental e"erise is e#ually simple but only if
youDve mastered the first. +his e"erise is very similar to the
&uddhist pratie of AmindfulnessB in whih you simply keep your
attention foused upon what you are physially doing in the present
moment instead of involving yourself with the surfae mind hatter.
)ine the subCet of mind hatter is your emotional reation to past
events! thoughts! feelings! et.! involvement with your mind hatter
naturally shifts your awareness away from what you are physially
doing in the present moment. )o in this e"erise you are simply ig4
noring the mind hatter as you learned in the first e"erise and now!
instead of observing your mind! you are fousing your attention upon
what you are physially doing.
+he main differene here is that you are atively partiipating
with your awareness instead of passively observing. (owever! sine
you are not devoting the maCor portion of your awareness to your
mind hatter! the #uantity and indeed the #uality of your attention fo4
used upon the present moment will seem unusually sharp and
powerful ompared to AnormalB.
5f ourse it an take a lifetime to reah a onsistent Hen4like
state wherein you are always absolutely rooted in the present mo4
ment! but that is not! $ repeat! not what is e"peted here in )tep 5ne.
All that is re#uired! in &ardonDs own words! is a Acertain s)ill( in
this e"erise. +his means that you must have beome austomed to
atively partiipating with your awareness and be able to fous your
attention where you want it and keep it there for several minutes at a
time. +hat is the )tep 5ne goal for this e"erise and this should take
you a week or less of effort to ahieve. Nonetheless! as &ardon
stated! it is one of the e"erises that should be pratied for the rest
of your life and thus improved upon over time.
+he third mental e"erise is a natural e"tension of the seond!
namely the fousing of your attention upon a speifi internal idea or
train of thoughts instead of an e"ternal ativity. +his means that you
turn your awareness inward one again and while ignoring the mind
hatter! you fous all of your attention upon a pre4hosen idea. +he
only differene really between this e"erise and the last is w&at your
attention is foused upon. Eou are using and e"erising the e"at
12
same ability! namely your ability to fous your attention where you
want it and keep it there for! in this ase! at least 10 minutes uninter4
rupted. Again! this should take no more than a week or two at the
most to ahieve.
Now! in this onte"t of eah suessive e"erise being an e"4
tension of what is learned from the previous e"erise! the fourth
mental e"erise of )tep 5ne is e#ually simple. +his is the fabled
emptiness or vaany of mind. (ere! the attention is shifted om4
pletely away from its involvement with thoughts and thinking and is
foused instead upon the peaeful silene that e"ists in the absene
of thought.
Eou will by this point have e"periened the fat that between
the losing of one thought and the arrival of the ne"t thought a deep
silene is pereived. +his empty silene is the fous of the fourth
mental e"erise. 5f ourse the maintaining of this fous upon empti4
ness re#uires that you ompletely detah yourself from any thoughts
that might arise within your mind! similar to the detahment you
ahieved in the first mental e"erise! and also like in the first e"er4
ise! you must passively observe the emptiness without any e"peta4
tion. @ithin two weeks you should have beome so austomed to
fousing in upon this emptiness that you an maintain an empty mind
for at least 10 minutes without interruption.
/ike the seond e"erise of mindfulness! the emptiness of
mind e"erise must be pursued beyond )tep 5ne and deepened
through ontinual pratie. $t is a very important state of awareness
and &eing in regard to initiation that must be ultivated with dedia4
tion. $n fat! its ontinued deepening was assumed by &ardon in the
e"erises of all future )teps. $n other words! if you donDt maintain its
pratie and go ever deeper into the internal silene! future e"erises
will be impossible to master. Nonetheless! all that is re#uired in )tep
5ne is that you be able to maintain your fous upon the emptiness to
the e"lusion of all else for at least 10 minutes.
At the very most! it should take no more than 9 weeks to mas4
ter these four simple mental e"erises to the re#uired degree for )tep
5ne.

ASTRA&

+he astral work of )tep 5ne is of e#ual simpliity and should
be pursued with the same speed as the mental e"erises. $n other
words! the whole should be finished within the same allotment of 8
17
to 9 weeks so that the mental and astral setions are finished at
roughly the same moment.
)tep 5ne is basially a proess of gaining a rudimentary self4
knowledge through self4observation. @ith the mental e"erises itDs
the mind and its funtioning that is observed0 while with the astral
work! itDs the personality or harater that is observed and ataloged.
+he ability to distane oneself from the obCet of observation and the
ability to fous oneDs attention by hoie are the tools applied to ob4
servation and ataloging of oneDs personality traits. 5f ourse! these
same abilities are what you are onurrently training through pursuit
of the mental e"erises! illustrating how the parts of eah )tepDs
oursework fit hand4in4glove.
+he only thing aomplished in the astral work of )tep 5ne is
a atalog of your positive and negative harater traits! nothing
more. )tep 5ne astral work is not about self4transformation! nor is it
really about self4Cudgment beyond that re#uired to disern between a
negative and a positive trait. Eou observe yourself with a bit of de4
tahment and write down a list of the personality traits you pereive.
+hen you analy6e your list and assign eah trait to an ;lemental in4
fluene0 and finally! you sort these ;lemental types into three degrees
of strength depending upon how intensely they influene your beha4
vior and thinking. +his three4part proess is done one! foused
upon your negative harater traits and one! foused upon your pos4
itive traits! resulting in what &ardon alled your blak and white
Amirrors of t&e soul(.
As you might imagine! the seond mental e"erise of mindful4
ness will fre#uently aid this proess of self4observation as you try to
disern! in real time! what harater traits you are e"pressing in any
given moment. And likewise! the third mental e"erise of fousing
your mind on a single idea or train of thoughts develops the e"at
same ability you will be using to analy6e your list of traits and assign
them to ;lements and strengths. *ltimately! the different setions of
eah )tep support eah other by developing the same abilities in
slightly different ways! thus insuring balaned growth.
$n the )tep 5ne mental e"erises the only tool used was your
own awareness. And so with the astral work! your only tool is your
awareness. +his is an important onept so $ will repeat that state4
mentI
@ith the astral work! your only tool is your awareness.
$ mean that literally. Eou are not to rely upon any body elseDs
opinion! interpretation! reation! teahing! attitude! et. +his is about
you evaluating you based solely and e"lusively upon how you feel
18
about your self. +his means throw away all those published lists of
harater traits! espeially those written by &ardon in $$(! and
simply observe how you feel about eah aspet of your harater.
Not what you t&in) about your traits! but what you feel in the imme4
diate present moment without thinking.
Remember! this is the astral work and as suh it is rooted in!
and foused upon! your emotions! so how you feel is the proper thing
to observe and let inform you. (ere! your emotions are the medium
you are working with! Cust as your thoughts were the medium
worked with in the mental e"erises.
%at is! only you know what is truly in your own heart and
mind so only you an truly disern all of your negative and positive
harater traits with auray. $f you turn to an e"ternal soure for
this information then you are looking in the wrong spot and you will
not reate an aurate soul mirror for yourself. +he only plae this
information an be found is inside you! period.
+here should be no delays in this proess of self4ataloging!
no lingering over it for months on end without ever finishing. +his
sort of lingering and obsessing is a manifestation of subonsious
self4sabotage whih must be banished if you are to generate some4
thing useful. Gust be serious about it and get it done! without delays
and e"uses. ,aking your first list of negative harater traits
should take no longer than two weeks at the most.
$ reommend that you aim for at least 100 items in your list. $t
does not have to be AperfetB. <erfetion has no plae in this pro4
ess. +he soul mirror you are reating is to be an organi! living!
hanging thing that will be your ompanion for the rest of your life!
so let it evolve over time by not demanding that it be perfet at birth.
<erfetion! or at least the striving for perfetion! also has no
plae in the subse#uent proess of assigning eah item on your list to
an ;lemental influene. Gust do the best you an by meditating
briefly on eah item and note whih ;lement feels orret. -onDt
over4intelletuali6e this proess either2 Eou should spend no more
than a few hours total on this! spread over no more than a few days.
Remember! this mirror will be with you from now on so you an al4
ways orret errors that reveal themselves a day! a month or a year
from now.
+he final task of dividing the items within eah ;lemental at4
egory into three levels of importane should be given a bit more time
and are. +his division is atually more important! from a pratial
perspetive! than the ;lemental ategori6ation sine it will determine
in )tep +wo whih items you begin to transform first! et. )o take a
1:
week to arefully deide whih harater traits influene you the
most and whih the least. Again! this doesnDt have to be perfet
either! espeially sine these ratios will hange one you begin the
proess of self4transformation in )tep +wo.
At the most! you will have spent 7 weeks and a ouple of days
on the reation of your negative soul mirror and one itDs omplete!
you should immediately turn to working on your positive soul mir4
ror. +his mirror is Cust as important as your negative mirror. @ithout
it you would not have a balaned image of yourself.
5ne might naturally think that assessing the positive aspets of
oneDs personality would be an easy and pleasant e"periene and yet
most folks seem to find it more diffiult than reating their negative
mirror2 $n part this is due to our ultural need for at least the imita4
tion of modesty and also in part to the fat that most of us are taught
that we are not good enough in one way or another and therefore
have no notieable redeeming #ualities. +his of ourse is hogwash.
;ah person possesses positive personality traits regardless of how
poorly they think of themselves. )o one again itDs Cust a matter of
getting to it and looking within for the answers.
After three weeks at the most you should have ompleted your
positive soul mirror! whih brings the total time spent on the astral
work to appro"imately si" weeks. $n other words! you finish the
mental and astral work of )tep 5ne within the same time frame of 9
weeks.

P'(SICA&

+hese too are #uite simple and are meant to introdue you to
basi onepts that are elaborated upon in subse#uent )teps.
&ardon began the physial setion of )tep 5ne instruting the
student to brush their skin and bathe in old water first thing upon
rising eah morning and then follow this with a period of e"erise.
@hile these instrutions seem #uite speifi and many attempt to fol4
low them religiously! they are really meant to e"press a basi onept
instead of presribing a speifi regimen. +he idea is to do some4
thing that refreshes your physial body and eliminates any lingering
tiredness before you begin working on your mental and astral e"er4
ises. +his an take any form that suits you personally and does not
neessarily have to involve brushing your skin and bathing in old
water. $n other words! you need to reate your own morning regi4
men! one that works best for your body and your life irumstanes.
19
$f you design a regimen that truly works for you then it will be relat4
ively easy to stik to it and develop it as a daily habit. Aside from
the physial benefits! this pratie will strengthen your will power
and your ability to develop positive habits! both of whih are import4
ant assets to initiation.
+he ne"t setions on the Amystery of 'reat&ing(! the Acon*
scious reception of food( and the Amagic of water( are all rooted in a
single! very simplisti priniple and tehni#ue. +he priniple behind
them is the fat that the Akasha! whih is a natural part of all sub4
stane! attrats and aptures thoughts and ideas! espeially intention4
ally proCeted thoughts and ideas. )o the tehni#ue simply takes ad4
vantage of this natural proess by turning it into an intentional! on4
sious at.
Juite simply all one has to do is first formulate the idea one
wishes to impregnate the air! food or water with! and then imagine
that the Akasha of the substane has absorbed the hosen idea. +his
re#uires absolutely no physial e"ertion! nor really muh in the way
of mental e"ertion to aomplish. ,any folks strain and grunt and
at like they are trying to pound their idea into their air! food or wa4
ter! but these are atually ounterprodutive praties. @hat is re4
#uired is almly foused thought and intention! whih of ourse are
abilities that the seond and third mental e"erises are meant to de4
velop.
&ardon did not define any standards of AmasteryB in regard to
the physial e"erises of )tep 5ne. @hat is re#uired is that you de4
velop a ontinuous pratie or appliation of the basi tehni#ue.
+hrough repeated appliation of the tehni#ue your ability to ahieve
your desired results will inrease and this is what ultimately onsti4
tutes AmasteryB of these rudimentary tehni#ues.
&ardon also gave no time limits within whih you must
ahieve suess. $nstead! he stated that the nature of the desire you
impregnate your air! food and water with will in great part determine
how long you will have to spend working in this way to ahieve a
notieable result. +his means that if no notieable results have been
generated by your work with the magi of air! food and water after
si" weeks! then you should not postpone moving on to )tep +wo
one the astral and mental e"erises have been mastered. $n other
words! donDt let a seemingly unfruitful pratie of these tehni#ues
delay your progression from )tep 5ne to )tep +wo.
)o that ends my desription of how simple the work of )tep
5ne really is. ;ah e"erise teahes a rudimentary tehni#ue or abil4
ity whih an! and is designed to be! mastered relatively #uikly. $t
13
is not a )tep whih one should spend months or years obsessing
over.
$ know that many folks who have spent the past several
months or years working on )tep 5ne will be feeling a lot of mi"ed
emotions upon reading these words. ,ost folks in this situation that
$Dve spoken to have e"pressed only the noblest of intentions and
reasons for spending so muh time and effort on )tep 5ne. And in4
deed! the attitudes of seriousness! sinerity and attention to detail are
admirable and are in fat essential attributes for suess with initi4
ation in (ermetis! yet they still must be applied appropriately. *n4
fortunately! they beome inappropriate when they prevent one from
moving through the )tep 5ne work in a timely manner. )o $ say to
anyone who has spent more than a ouple of months on )tep 5ne 44
let go of everything that is slowing you down! apply yourself to the
e"erises as $ have outlined here and master them one and for all in
a timely manner. /et them be as easy as they are instead of needing
them to be unneessarily diffiult.

1?
STEP T)O

MENTA&

+he ommon theme in all of the )tep +wo e"erises is reativ4
ity. Re4reating your personality! learning to reate sensory impres4
sions and e"erising reative hoie in regard to how you reat to
physial disomfort. +he key then is to approah the work of )tep
+wo with the spirit of reative play.
+he sensory onentration e"erises and your first e"peri4
ments with pore breathing rely upon your innate ability to imagine
and pretend. @hen e"erised! strengthened and used with onsious
intention! this innate ability of imagination beomes the magical fa4
ulty of Areative imaginationB.
$n (ermeti pratie! the reative imagination is a tool that is
used in very speifi ways and with very speifi goals. ,any think
that the point of developing the reative imagination is so that even4
tually you will be able to materiali6e obCets out of thin air Cust with
the mind! or that you will be able to alter reality to suit your desires
merely with your thoughts and will power! but neither of these ideas
is true. $ts primary funtion as a tool is to onnet self with other.
Not to alter something e"ternal to self! but rather to alter oneDs own
self. /et me e"plain . . .
A fundamental aspet of the mental plane! made use of
throughout the (ermeti training! is the /aw of AttrationI like at4
trats like. $n mental plane terms! things that share ommonality!
that are alike or similar! e"ist in lose pro"imity0 while things that do
not share anything in ommon or whih are opposites! always remain
separated by the mental plane e#uivalent of distane.
+his means that when you insert an ideation into the mental
plane with your reative imagination! your reation will be magneti4
ally drawn to whatever it shares ommonality with in the mental
plane. %or e"ample! if you reate the idea of happiness within your
own mind! and support it with the reation of appropriate astra4phys4
ial sensations! then similar ideas will surround your awareness on
the mental plane. Kery #uikly your reation beomes a factual real*
ity beause it is supported by what is ourring in the mental plane.
Another e"ample an be found in the pratie of mental wan4
dering. +o get to the Kenus sphere! one uses the reative imagination
to fill oneDs awareness with all the symbols that represent the essen4
tial meaning of the Kenus sphere and thus one is automatially drawn
1.
to the Kenus sphere. $tDs by these means that one navigates within
the mental realm or plane.
+his is also the foundation of the )tep +hree e"erises with the
;lements. &y reating with your imagination all of the sensations
and ideas assoiated with an ;lement! you eventually onnet with
the fatual! non4imaginary ;lement within the mental realm. 5ne
this mental onnetion is established through repeated pratie! it
follows very #uikly that there is no further need to imagine the ef4
fets of the ;lement. $n other words! as magiians! we use the tool
of our reative imagination to lead us to fatual e"periene and per4
eption.
Naturally! the )tep +wo sensory onentration e"erises are
#uite important. &ardon designed them in suh a way that they train
your reativity with eah sense independently and thoroughly so that
by the end of )tep +wo you should be able to reate any sensory im4
pression you want and hold it steady for as long as you desire.
+he basi tehni#ue is really #uite simple and straight for4
ward. @e begin with diret pereption! move on to memory and then
go from there to true reativity whih is not dependent upon
memory. %or e"ample! with the visuali6ation e"erise! we begin by
atually looking at the obCet we wish to visuali6e! in this ase a
simple penil. %irst we look at a real penil with our physial eyes
and note all of its details. +hen we lose our eyes and all up the
memory of the penil weDve Cust looked at and try to hold that
memory4image solidly in our mind for as long as possible.
5rdinarily! when we look at something! suh as our penil! our
visual orte" responds and speifi synapses fire within the brain.
+his initiates a hain reation of hemial messengers throughout the
body. And when we remem'er the thing we Cust looked at! the visual
orte" responds in the e"at same way! followed by the same initi4
ation of hemial messengers throughout the body. $n other words!
there is no differene to the brain between pereiving a thing and re4
membering a thing. And ultimately! there is no differene to the
brain between something we have reated with our imagination and
something non4reated that we have atually pereived.
+he )tep +wo e"erises with the senses are rooted in this fat.
@e begin by remembering the obCetLsoundLtasteLet. we have Cust
pereived! but then we depart from the 1normal1 by fousing our
awareness e"lusively and e"tendedly upon this image that we have
brought forth in our memory. +his prolongs and amplifies the firing
of the brain's synapses! ausing the memory to beome something
more than Cust a fleeting imageLsoundLtasteLet.
20
5ne we are able to prolong the remembered image! we an
then manipulate its appearane as if it were made of lay or some
other easily hanged substane =i.e.! use our 1plasti1 imagination>.
$n other words! we take intentional! onsious ontrol of the
imageLsoundLflavor and therefore determine its nature independent of
our memory. +his is when we begin to reate.
Eou see! this is really very simple2 As with most of the (er4
meti tehni#ues! itDs merely an intentionally foused prolonging of
something we do all the time.
@ith pratie! you will #uikly beome able to reate images!
sounds! smells! sensations! et.! that are original to your e"periene
and whih do not arise from your memory. +his is the goal of the
)tep +wo sensory onentration e"erises.
&ardon laid out a very speifi se#uene to these sensory e"er4
isesI first sight! then hearing! then tatile! then smell and finally
taste. And while it is best to preserve this se#uene it is not essential
that you do so. ;ah person is different when it omes to the sensit4
ivity of their senses. )ome of us are primarily visual and will most
likely find the visual e"erises the easiest to begin with! while others
are primarily tatile and will find those e"erises easier to begin
with! and so on. @hat matters more than adhering to &ardonDs stated
se#uene is that you meet with suess with one sense fairly #uikly.
5ne you have ahieved suess with one sense! the rest of the e"er4
ises beome very easy to master.
)everal years ago $ met with a fellow who had been essentially
stuk on the visuali6ation e"erise for a ouple of years and he was
very frustrated by his lak of suess. *pon meeting him $ reog4
ni6ed that his strongest sensory affinity was with hearing sounds so $
suggested that he swith to working with the auditory e"erises and
gain his first suess there! then move on to the other senses. (e re4
turned the ne"t morning to say that the auditory e"erise proved to
be e"tremely easy for him and that his suess with the auditory e"4
erise informed him of what was meant by AsuessB2 (e then
mastered all of the sensory e"erises in a matter of a few weeks and
finally progressed to )tep +hree after so many frustrating years of
fruitless devotion to the sensory onentration e"erises.
@hat is very important to adhere to though is &ardonDs in4
strution to keep the senses separate from eah other during the e"4
erises. %or instane! if you are reating the sound of a birdDs song!
you do not want to split your fous by also reating the visual image
of the bird singing. %ous your reativity in Cust a single sensory im4
pression at a time and! if you must! forefully disallow any images to
21
aompany your sounds! or smells to aompany your tastes! et.
+his isolates eah sense as you are developing it and results in muh
more refinement and power than if you mi" the senses at this point in
the training. ,ulti4sensorial reation omes with )tep +hree after
eah sense has been trained separately.
5ne side4effet of these e"erises that $ have e"periened! and
whih $ believe most who do this work e"periene! is that training
your senses in this way heightens their sensitivity and you are en4
abled to pereive more subtle nuanes than before. %or e"ample!
when $ smell an aroma now! $ smell it very deeply and pereive mul4
tiple layers within what used to be Cust a simple smell. +his fat has
greatly inreased my appreiation for what the sensory world has to
offer in terms of its beauty and variety. @hile this might seem in4
onse#uential it must be noted that it is through sensory pereption
that we reeive muh of our astral4emotional nourishment. @ho has
not e"periened the sense of well being that omes from observing a
beautiful sunset! for e"ampleM 5bserving a sunset or anything else
for that matter! with trained senses heightens and enrihes the nour4
ishing aspet of sensory pereption. $tDs like the nutritional differ4
ene between eating a highly proessed! pre4ooked! paked4in4
plasti vegetable! verses eating one youDve freshly piked from your
garden.

ASTRA&

+he Art of )elf4Redemption

Redemption means to either give something new value or to
return a thing to its original worth. $mbuing our personality with
value! re4making it into an e"pression worthy of our deepest )elf! is
what self4transformation of the harater is all about. @e look into
our soul mirror and disern what is already a worthy e"pression and
what is not. +hose aspets of our personality that do not measure up
to what we want to be and that shame us instead of serving us! are
disseted and transformed into traits that are worthy e"pressions of
)elf and whih do serve us.
,any e"periene this as an e"tremely serious and diffiult
work! one rife with struggle and repeated self4defeat. @itnessing
this always saddens me beause $ know what a Coyous! liberating and
empowering e"periene self4transformation an be2
$ remember very learly that moment when $ first reali6ed
22
down in my bones that $ had atually and truly transformed a very
negative and very strong harater trait into something produtive
and beautiful. +hat was a moment of true freedom as $ reali6ed that $
really and truly had the power to be who $ truly wanted to be. Not
some ideali6ed superhero or some other arhetype of human superi4
ority! but to simply and ompletely be my )elf. $n that moment $
knew it was not Cust possible but that it was now inevitable. +his
reali6ation turned the work of self4transformation into an adventure!
an opportunity to e"erise my reativity upon myself and indeed!
turned the work into an e"iting and pleasurable pratie.
$ hope to onvey to you some of the passion that $ e"periene
for the work of self4transformation and to inrease your own under4
standing of pratial ways to go about transforming your harater.
&ardon began )tep +wo with a short treatise titled AAutosug*
gestion or t&e +ecret of +u'consciousness( in whih he e"plained the
mehanism by whih our onsious intention an be used to trans4
form subonsious habit. )everal years ago some one published an
artile very ritial of one of &ardonDs assertions in this treatise! all4
ing it one of &ardonDs AerrorsB. @hat was ritii6ed was &ardonDs
assoiation of the intentional onsiousness with the erebrum or
front of the head! and the subonsiousness with the erebellum or
bak of the head. Clearly from a physial! sientifi perspetive
&ardonDs assertion makes no sense and would indeed onstitute a
sort of error in understanding the physial struture of the brain.
(owever! &ardon did not intend it as suh a literal statement. $n4
stead! he was restating a bit of very anient knowledge about the
struture of human awareness.
$n the anient (ebrew kabbalah! the intentional awareness was
assoiated with the /etter NReshD whih means! Afront of head or
faeB and the subonsious awareness was assoiated with the /etter
NJoophD whih means Abak of headB. $n this ase! the terms AfrontB
and AbakB must be understood in a symboli sense0 AfrontB meaning
foremost! leading or e"posed! and AbakB meaning seondary! fol4
lowing or hidden.
5n the (ebrew +ree of /ife! the <ath of NReshD orresponds to
the )un and is the emanation of +iphareth =the seat of the $ndividual
)elf> unto Eesod =the seat of the personal self>. +his illustrates the
fat that the intentional awareness of the $ndividual )elf is meant to
be the radiant power that illuminates the astral personality and! on4
versely! that the astral personality is meant to be a refletion of the
)olar $ndividual )elf.
27
+he <ath of NJoophD on the other hand! orresponds to <ises
and the ,oon and! on the (ebrew +ree! is the emanation of (od =the
seat of the lower! primarily subonsious thinking awareness whih
generates the surfae mind hatter> unto ,alkuth whih symboli6es
the mundane! every4day awareness. +his illustrates that it is the sub4
onsious mind that ordinarily e"erts the greatest formative influene
over our day4to4day interations with our environment.
(owever! the relationship between NReshD and NJoophB!
between )un and ,oon! illustrates that it is within the power of our
onsious intention to determine the ontent of that formative sub4
onsious refletion and thus transform its effet into a learer e"4
pression of our $ndividual )elf.
$n other words! our onsious intention is apable of trans4
forming the ontent of the subonsiousness. @e annot halt or
eliminate the formative influene of the subonsiousness but we an
surely transform the nature of that influene to suh a degree that it
onsistently agrees with and onforms to the deeper will of the inten4
tional awareness of our $ndividual )elf.
+ransformation of the personality or harater is a matter of
using the onsious intention to hange the nature of the ingredients
of the subonsious psyhe. 5ne the nature of an ingredient has
been transformed! it will e"ert a likewise transformed influene over
the mundane awareness. +hus we take advantage of the way in
whih the subonsious and onsious levels of awareness naturally
interat and use that interation to our benefit. +he subonsious
will e"ert a formative influene over our mundane awareness! so
when we hange the nature of that inevitable influene we simultan4
eously transform the nature of our mundane awareness or personal4
ity. $n this way! our subonsiousness beomes our greatest ally in
the work of harater transformation2
$t does no good to treat any part of self as an enemy. )elf4
transformation is not an adversarial proess2 Eour subonsiousness
is not your enemy2
Eour negative harater traits are not your enemies either.
+hey e"ist beause they were at one point in time the best solution
you ould ome up with for the #uestion of how to meet your needs.
+heir original intention was to serve you in the best way possible.
$tDs Cust that with time they beame outdated and ultimately antagon4
isti to your true needs. )o all thatDs needed to redeem them! to give
them a renewed value as positive servants of your true will! is a bit of
updating0 a little of your onsious attention.
+he vast maCority of your negative harater traits were
28
formed without your onsious! intentional partiipation. +his
means that your present personality is basially the produt of sub4
onsious hoies of onveniene. )o Cust imagine for a moment
what it would be like if your entire personality were based upon ma4
ture! onsious! intentionally formed and well informed hoies.
+hat is the ultimate goal of the harater transformation workI
An intentional personality that learly e"presses and reflets your
true )elf.
,ost of us ome to this work with an unintended personality
over whih we e"periene very little formative ontrol and whih
more learly reflets the influenes of our environment than the
deeper aspets of who we truly are. )o when we oneive of the sort
of self4transformation that initiation demands! we at first are a bit
overwhelmed by the magnitude and unfamiliarity of what must be
aomplished. $tDs only when weDve made some atual progress in
transforming ourselves that it beomes lear that suh work is in fat
easy and pleasurable.
@hen we understand the mehanisms at play and how to em4
ploy those natural mehanisms to affet hange! then transformation
of the personality makes sense and beomes easy to aomplish.
And when we understand that through this work we an atually be4
ome the person we feel truly omfortable being and proud of being!
then the work beomes fun.
+he first issue in beginning to transform your personality is
the #uestion of where to begin. $ reommend that you start with the
trait youDd most like to be rid of or whih you feel the most automat4
i motivation to hange. /et your innate motivation help you along!
espeially with your first e"periene in using these tehni#ues.
)o meditate upon your lists of negative harater traits for a
short while and pik one trait to begin your work with.
+he seond phase in the proess of self4transformation is to
ome to a very deep understanding of the harater trait. +his re4
#uires a muh deeper probing than what was re#uired in )tep 5ne.
)o apply what you learned in the third mental e"erise of )tep 5ne!
namely the ability to fous your attention upon a single idea. $n this
ase! your fous will be upon this single harater trait. ;"amine it
from every angle possible with an absolute honesty and openness.
/et it reveal itself to your awareness as you penetrate deeper and
deeper into it.
;ah harater trait! whether positive or negative! has at its
root the fulfillment of some need. Eour aim must be to disover e"4
atly what need is at the heart of this harater trait speifially.
2:
5ne the root need is disovered! it must be evaluated. %irst!
is it still a genuine need now that you are an adultM +he subon4
sious psyhe is a reature of habit. $t always strives to preserve the
status #uo! to keep everything always the same and thus safely famil4
iar. )o sometimes we will find that a harater trait is the produt of
a need that no longer really e"ists as a need per se! but yet the meh4
anism that was meant to satisfy that need ontinues on out of subon4
sious habit. $n that ase! the harater trait itself no longer serves
any need.
&ut if it is still a valid need! then you must disover a more
produtive and positive way of meeting this need. (ow an you see
yourself meeting this need while remaining true to your intentional
selfM
All of these #uestions must be answered in meditational on4
templation of the harater trait with the most severe and piering
self4honesty. $f you lie to yourself about yourself then there is no
point in pursuing this work. 5nly an a'solute honesty will suffie to
get at the true root of things internal.
+he third ation then in the proess of self4transformation of
the harater is to devise a plan of ation. +rue and lasting harater
transformation re#uires ation 44 all the better when that ation is
well thought out and planned in advane.
$n a ase where the original root need that gave birth to a har4
ater trait is no longer a valid! living need! then all that must be a4
omplished is the breaking of the subonsious habit of repeating
this pattern of behavior. )o in your planning! design an auto4sug4
gestive phrase that ounterats the habitual behavior. %or e"ample if
the trait is that you are needlessly and habitually ritial of others!
then an appropriate phrase might be something like A$ do not need to
ritii6e others.B
And also design a replaement ation that ounterats the ha4
bitual behavior. %or e"ample with ritiism of others! an appropriate
ountermeasure might be something like seeking out one of the per4
sonDs positive traits and fousing on that instead.
$f! on the other hand! the original root need is still a valid and
ative need! then the auto4suggestive phrase will need to be slightly
different. Not only does the old habit need to be disrupted! it also
needs to be replaed with a new! more positive way of fulfilling the
root need. $n other words! it beomes more than Cust breaking a de4
strutive habit0 it must also enourage the new growth of a replae4
ment habit that satisfies the root need in a new way.
)o! working with the previous e"ample of ritiism of others!
29
letDs say the root need has to do with feeding your own sense of self4
worth. An appropriate auto4suggestive phrase then might be some4
thing like! A$ see the good in eah person! inluding myself.B +his
ounters the old habit and enourages a new! positive replaement
habit that ultimately fulfills the original root need in a positive man4
ner.
+he replaement ation will also need to be e"panded upon if
the root need is still valid. $n this ase you need to design two a4
tions! one immediate ation to break the old habit and one long term
to truly fulfill the root need. +he immediate ation is what you do
the moment you reogni6e that the negative harater trait is mani4
festing. $n our ongoing e"ample of ritiism of others that originally
served the need for inreased self4worth then the immediate ation of
Aseeking out one of the personDs positive traits and fousing on that
insteadB is still a valid e"ample in terms of breaking the negative
habit and replaing it with a positive habit! but it does little to ad4
dress the long term need of inreasing oneDs sense of self4worth. )o
an appropriate long term ation might be something like learning and
implementing interpersonal ommuniation skills! for e"ample. *lti4
mately it must be some long term ation that fulfills the root need in
a way appropriate for you.
5ne your phrase and replaement ations are designed you
an begin the atual hands4on work of transforming your harater
trait. $ reommend very strongly that you apply every resoure at
your disposal to transforming this harater trait. -evote your med4
itations0 your magi of Air! %ood and @ater0 all of your pore breath4
ing0 your auto4suggestion regimen0 and! your pratie of mindfulness
to this one singular goal.
%irst thing in the morning Cust as youDre rising into onsious
awareness and at night Cust as youDre settling in to sleep! repeat your
auto4suggestive phrase at least 70 times. And during your morning
and evening meditations spend some time ontemplating the hara4
ter trait. @henever you are pratiing the magi of air! food and wa4
ter! impregnate the substane with your auto4suggestive phrase or
with your desire to affet this speifi self4transformation. ;ah time
you pore4breathe! also inhale the intention behind your auto4suggest4
ive phrase. Regularly pursue your pre4designed long term ation and
fulfill the root need of the harater trait in a positive way.
And! perhaps most importantly! be always aware of your inner
state to the point where you immediately reogni6e the negative har4
ater trait as it arises within you. +his of ourse! is a form of the
mindfulness you learned in the seond mental e"erise of )tep 5ne.
23
$tDs a sort of perpetual mindful introspetion! in whih you are on4
tinuously monitoring how you e"press yourself and what you are
thinking and feeling w&ile it is ourring.
)elf4transformation is at its most effetive when it ours at
the very moment a negative trait begins to assert itself! but this does
not mean that a minute! an hour or a day after the fat is not also a
fruitful time to at. @hat is important is that you at immediately
one youDve reogni6ed that the negative trait has asserted itself.
+he only moment in whih we an ever truly e"erise our own
power is right here and now in the immediate present moment of
time4spae. +his is the only moment in whih we truly e"ist and the
only moment in whih the world around us truly e"ists. $t is our true
Aplae of powerB! so to speak! this bubble of now4ness that we inhab4
it. )o the pratie of mindfulness! whih brings our onsious
awareness firmly into the present moment of our e"istene! is of rit4
ial importane in the work of self4transformation.
+he instant that you beome onsiously aware that a negative
trait has surfaed! you must do the following thingsI %irst! stop.
)top the negative trait from ontinuing on its habitual ourse.
)imply detah from its power over your behavior! muh as you de4
tahed from the power that your mind hatter e"erted over your in4
tentional awareness in the first mental e"erise of )tep 5ne. -etah
and observe.
)eond! begin repeating your auto4suggestive phrase inside
your mind and third! implement your pre4designed replaement a4
tion.
-o this every time you reogni6e the negative trait asserting it4
self without e"eption.
Again! the three stepsI
%irst! stop the negative trait from ontinuing.
)eond! begin repeating your auto4suggestive phrase.
+hird! implement your replaement ation.
)top. )uggest. At.
All of this might sound like a lot of work but please believe
me when $ tell you that it gets easier and easier the more you do it.
At first you might already have made a omplete ass of yourself be4
fore reali6ing that itDs your negative trait in ation! but with eah su4
essive time you do ath it! the time it takes you to reali6e whatDs
happening beomes less and less and #uite #uikly you find that
youDre athing it at the very moment it begins to arise. +hat is when
the self4transformation rate of the harater trait really speeds up and
you start to notie the signifiant differene youDre making.
2?
5f ourse all of the other work youDre devoting to this trans4
formation 44 your meditations! your magi of air food and water!
your autosuggestions and your pore4breathing F support and em4
power everything you do in that moment of reogni6ing the traitDs ar4
rival. All the fruits of your meditations! all the benefits of your work
with air! food and water! all the hanges to your subonsious mind
wrought by your repeated autosuggestions! plus the regular satisfa4
tion of the root need provided by pursuit of your long4term ation! all
onverges in that moment to provide you with a truly awesome
power to transform yourself.
-o not stop until you know in your bones that you have per4
manently transformed your harater trait in the way you desired.
-o not move on to working with a different or an additional hara4
ter trait until you have met with suess in regard to your first trait.
$tDs ommon for doubt to reep in about the orretness of
your auto4suggestive phrase or about the appropriateness of the re4
plaement ation and even about the wisdom of your hoie of har4
ater trait. &ut unless you have truly given it your all for a reason4
ably long period of time and have still made absolutely no disern4
ible progress! you should not hange anything. $t takes time and re4
peated effort to transform the ontents of the subonsious psyhe so
you must give your work enough time to prove itself. $f after a
month or perhaps two of sinere effort nothing has hanged then go
ahead and revise your auto4suggestive phrase and perhaps your re4
plaement ation and give that another month or two before Cudging
its effetiveness. $f nothing seems to work then this means you need
to go bak to the beginning and dig deeper into the root ause of the
harater trait.
Ahieving suess in the transformation of your first negative
harater trait is a magial moment in and of itself. An e"traordinary
feeling of aomplishment and powerfulness arises whih will in4
spire your ontinued movement forward along your path of self4
transformation. %or the first time you will know without any doubt
that these methods work and this will imbue your subse#uent efforts
with a new level of ertainty and self4assurane.
Eou will also without a doubt notie that your whole soul mir4
ror is hanged by the transformation of Cust one harater trait sine
all parts of self are interonneted. +he AseretB! if you will! of har4
ater transformation is that it gets e"ponentially easier eah time you
gain a suess.
As &ardon e"plained! the goal with the )tep #wo phase of
harater work is the transformation of your most prominent negat4
2.
ive traits. $t is imperative that you respet and meet this goal before
moving on to )tep +hree. &ardon did not state any time frame in
whih this is to be aomplished but this does not mean that you
should progress at a leisurely pae2 Oo at it steadily and onsistently
without any breaks and you should reah your )tep +wo goal in a
timely manner.
,ind you! this is Cust the )tep #wo goal. +he ultimate goal as
$ stated earlier is the positivi6ation of your entire personality. +his
should be ahieved by the end of your )tep #&ree work and before
you move on to )tep %our. Nonetheless! the transformation of your
harater is a lifelong work. <ositivi6ation of the harater is not so
muh an end result as it is a proess! a disipline that must be main4
tained throughout your inarnation. As long as you inhabit an astral
body! you will be faed with the management of an ever4hanging in4
ner psyhi landsape. )o do make this disipline a matter of Coy2
&efore $ lose! $ need to mention one attribute or rather an atti4
tude that will aid you along the way! even with your initial foray. $t
is what $ all Amagial ertaintyB. &ardon often mentioned the need
for the development of an absolute belief or onfidene that your
work will sueed and this is what $ mean by the term Amagial er4
taintyB. *nfortunately &ardon gave no lues as to how one is sup4
posed to ahieve this degree of ertainty other than a fairly vague
referene to meditation.
+he degree of ertainty re#uired for it to be truly a magial
ertainty is e#ual to what you e"periene when! for e"ample! you
hold a stone at armDs length and let go of it. Eou know! with absolute
ertainty that the stone will fall to the ground beause that has been
your e"periene of gravity sine birth. +he stone has never floated
upward instead of dropping so you automatially assume it will fall.
$f it did not fall! you would be shoked beyond belief and all of your
assumptions about how the world works would be shattered.
+his is the degree of ertainty needed to generate a truly ma4
gial effet in your initiatory work. Eou must enter into the task with
so muh onfidene it will work that you would be truly shoked if it
did not work. +his is the polar opposite of self4doubt.
+he only method $ have disovered for attaining a magial er4
tainty in the fae of self4doubt is! as &ardon hinted! through a very
speifi meditation. %ous your mind upon an e"ample suh as $
gave of dropping a rok! or any ation that you know without any
doubt must result in a preditable onlusion. Conentrate upon that
feeling of ertainty until it ompletely fills your awareness and then
transfer that feeling to your initiatory work. +he goal is to beome so
70
ertain of suess that you anDt even oneive of failure.

P'(SICA&

Consious pore breathing is Cust an elaboration of the )tep
5ne magi of air! the main differene being that instead of breathing
with Cust the lungs! you are learning how to breathe with your w&ole
body.
@hile we all this breathing! the pore breathing doesnDt have
to be assoiated with the breath. Clearly! you are not drawing air in
through your pores in the same way you draw air in with your lungs.
$nstead! what you are drawing in through your pores are all the ener4
geti onstituents normally inhaled during regular breathing. $n oth4
er words! you are drawing energy plus the Akasha into your body
with pore breathing. And of ourse! when you tie this to normal
breathing you are simultaneously inhaling the air with your lungs!
but this is inonse#uential to the e"erise itself. $tDs tied to normal
breathing only beause this makes it easier to learn F itDs simply easi4
er to draw something insubstantial into your body when you mimi
the at of inhalation. And besides! it feels very muh like regular
breathing does in that you feel an internal e"pansion as you draw the
vital power into your body.
$t is very important however! that you understand the magial
aspet of pore breathing is not aomplished by your lungs F itDs a4
omplished by your mind. )o you do not want to engage in elabor4
ate breathing praties suh as taking e"tra deep breaths or holding
your breath or ounting your inhale and e"hale! et. Eour breathing
pattern and rhythm should be perfetly normal and unaltered during
your e"erises.
;ventually! in later )teps! you will learn how to simply o4
alese energy! ;lements! %luids! /ight and ideas into an obCet! for
e"ample! merely by willing it to our! but how you get to that point
or level of ability is by beginning here with mastery of pore breath4
ing. )o do give this e"erise your full attention.
$ reommend that at first you donDt worry about whether or not
you are atually inhaling the vital power or energy in your pore
breathing. )et aside the obvious #uestion of what the vital energy
feels like and Cust fous on the idea and the sensation of inhaling
with your whole body. %or me! it feels like my physial inhalation
reates a vauum at the very enter of my physial body and this va4
uum draws air into it through my skin. $ feel that passage of energy
with my skin and musle and bone as a physial sensation.
71
$f it helps! use what youDve learned from your pursuit of the
visual sensory onentration e"erise and visuali6e the vital energy
entering into your body as you inhale. And if youDve worked with
the tatile e"erise then also use your imagination to reate the feel*
ing of this entry of energy into your body. Remember! this will build
a onnetion for you with the fatual vital energy on the mental plane
and thus draw the atual e"periene of the vital energy to you.
5ne you are omfortable with the pratie of pore breathing
then begin to impregnate your inhalations with your auto4suggestive
phrase or some ideation relevant to your soul mirror work. +his is
e"atly what you mastered with the magi of Air in )tep 5ne Cust on
a slightly larger sale. $n this instane! your idea is intentionally
bound to the resident Akasha of the physial air and to the vital en4
ergy itself! whih ultimately is a more powerful pratie than the
)tep 5ne tehni#ue.
And then! you start working with the e"halation phase of the
breathing yle and literally e"hale the opposite of your inhaled
ideation. %or e"ample! you might e"hale the essential meaning of a
negative trait in order to help rid yourself of its influene. &ardon
alled this the magial e"halation.
*ltimately this too does not need to be tied in with physial
breathing but it is nonetheless the best way to learn the magial e"4
hale. +his must be mastered to the same high degree as the magial
inhalation beause in later )teps you must be able to e"hale or rid
yourself of an aumulation of the ;lements! vital energy! fluids!
et.! with an absolute onfidene.
%or me the same sensations arise with the magial e"hale as $
e"periene during the inhalation e"ept that they are reversed. +his
time $ feel a great internal pressure at the enter of my body whih
when $ intentionally press down upon it! spreads outward from enter
with fore and e"its my body through bone! musle and eventually
skin. Again! $ feel these as physial sensations.
$ gather the entire negative trait! for e"ample! into that pressur4
i6ed spae and fore it out of my body with the magial e"hale.
At first! the pore breathing takes a lot of onentrated effort
but very #uikly it will beome as easy as . . . well . . . as easy as
breathing2 And one itDs mastered! it an be #uite fun and eduation4
al as well. +hereDs a whole universe of energies and ideas out there
to be inhaled and savored2
)o that brings us finally to the last part of the physial setion
of )tep +woI what &ardon titled Acontrol of your 'ody(. Although
these e"erises were presented in the fairly simplisti onte"t of a
72
physial disipline or self4determination! they are muh more subtle
than they first appear and have more far reahing impliations than
you might suspet.
$ have always felt that there was something important missing
in &ardonDs sensory onentration e"erise regimen0 namely! the re4
ation of different emotional states. 5ur emotions are as muh a sens4
ory apparatus as our eye sight or hearing and itDs our emotional rea4
tions to what our senses onvey to our mind that really determine the
#uality and #uantity of our pereptions.
+he reation of a variety of emotional states in the same fash4
ion as youDd reate a variety of images! sounds! smells! et.! has
many benefits. %irst of all it is ,ery eduational and serves to in4
rease oneDs sense of empathy. )eondly! it broadens oneDs e"perien4
tial omprehension of various emotional states that might otherwise
remain enigmas due to their foreignness. +hird and most import4
antly! it teahes emotional detahment0 or rather! the ability to de4
termine or reate your emotional state regardless of how e"ternal in4
fluenes might ordinarily affet it.
$ had always reogni6ed that reating emotional states plays a
part in the self4transformation of harater work sine muh of that
disipline involves self4determination in regard to your automati
subonsious emotional reations. &ut &ardon didnDt address it spe4
ifially and head4on in the same way he did the senses of sight!
hearing! feeling! smell and taste. Considering the initiatory import4
ane of self4determination in regard to emotional reation and its im4
pat on the astral ;#uilibrium of the ;lements! the only e"planation
that makes any sense to me as to why &ardon didnDt provide e#ually
e"pliit e"erises for it is that in ;astern ;urope of the 1.:0Ds! emo4
tional states were not disussed as openly and readily as we are used
to in this day. @hatever the reasons for his lak of e-plicit e"erises
onerning the emotions! he did manage to inlude indirect ways of
reahing pretty muh the same goal of emotional self4determination.
)ensation is merely the firing of nerve impulses to the brain
but how we feel about those nerve impulses determines whether we
e"periene a sensation as painful or pleasant and how we feel about
the sensation determines how we reat to it. &ut when you remove
the emotional valuation of the sensation! all that remains is pure sen4
sation! to whih we may either reat or not as we hoose.
+o sueed in &ardonDs ontrol of the body e"erises you must
learn how to disonnet from that automatic emotional e,aluation of
sensation and disempower its instintive influene over your rea4
tions. $n other words! you must hoose to inhabit the emotional state
77
we all AomfortableB when you e"periene what would ordinarily
be deemed AdisomfortB.
)itting in the posture &ardon desribed will most likely be un4
omfortable at first until you have learned to separate yourself from
the natural inlination to readCust your bodyDs position. +he same
with not drinking water when you are thirsty or not eating when you
are hungry! et. ;ah demands that you first reogni6e your in4
stintual reation and then supplant your unonsious instint with a
onsiously intended alternative.
$t is ,ery eduational to onfront these unonsious emotional
evaluations of sensation. %or e"ample! in real life $ am a skinny boy
with no protetive fat layer so $ get old very easily. +o me! old
e#uals unomfortable so my instint is to get warm! but when $ set
aside that emotional valuation of the sensation! my sense of disom4
fort disappears and $ am then at ease when old and even enCoy its
refreshing #uality. +he old no longer interrupts me! no longer influ4
enes my ations! and $ am then at liberty to do as $ please instead of
being a slave to instint.
$n terms of your future pratie! the ability to disregard phys4
ial sensation! whether painful or pleasurable! beomes important
when you need to be physially still for several hours at a streth or
physially ative for long durations. $tDs important that you learn to
rule your physial body instead of letting your bodyDs needs always
rule you.
+he essene of an ;lemental ;#uilibrium is the power of self4
determination. +his means that you onsiously determine what hap4
pens in your mind0 what emotional responses you will enat0 and
what influene your physial body will e"ert over your behavior. All
of these are within your ability to determine for yourself with on4
sious intention.
As $ said at the beginning! )tep +wo is all about reativity. +o
me there is nothing as e"iting as reating something with my own
hands. )o $ was in seventh heaven when $ first began the work of
)tep +wo F what better to reate than my selfM %or me! this is fun
work! more akin to play really than work. $ hope you too will find
this same playful Coy in being reative with your self and with how
you live your life. @hy not make them things of beauty and wonder
that grae the worldM

78
STEP T'REE

PI&&ARS O" T'E TEMP&E

&ardon opened )tep +hree with a brief disussion of four fun4
damental #ualities neessary for a suessful pursuit of (ermeti ini4
tiation. (e alled these the four pillars of )olomonDs +emple and
labeled them Pnowledge! Kolition! Courage or -aring and )ilene. $
will disuss eah one in se#uene starting with what he alled
AknowledgeB.
Clearly! knowledge is not a #uality or trait. $tDs a result! a
thing we gain through learning and is not itself a harater trait. +he
fundamental #uality then is an ability! willingness and eagerness to
learn. $n other words! the suessful (ermeti is one who is apable
of learning from every soure and from every e"periene.
+his is not Cust about stuffing our brains with fats and figures
from books0 #uite the ontrary! sine very little true knowledge
omes from mere dogmati fatoids. +rue learning involves personal
e"periene0 personal testing of information that one has assimilated0
deep onsideration of the veraity of information and then the pra4
tial appliation of any truths one has gleaned.
!,ery thing teahes us. 5r rather! we an learn something
from every moment of our lives . . . if only we are truly willing to
learn the lessons that eah moment holds for us. ;very interation!
every pereption! every feeling and every thought is a brand new op4
portunity for us to learn something new or to refine what we already
think is true. &ut whether or not we hoose to learn from any given
thing or moment is entirely up to us.
@hat is re#uired for genuine suess with (ermeti initiation
is a passionate desire for learning and an openness to whatever the
lesson might be. $n other words! we do not turn away from diffiult
lessons0 we embrae them beause they are our doorways to true
knowledge. Nor do we run more eagerly after the pleasant lessons
Cust for their pleasantness F we run beause we wish to learn from all
things.
Reading and absorbing the words and ideas of others is great
but it is never the whole of true knowledge. $t an help us broaden
our hori6ons and introdue us to new ways of thinking and feeling
and to new things to think and feel about! but it must be personali6ed
through diret personal e"periene and involvement for it take form
as true knowledge. +rue learning must enompass our mind! heart
7:
and body. +his is why Cust reading $$( does not make one into an a4
tual magiian. $tDs only through the personal e"periene of doing the
e"erises that the information beomes true knowledge and under4
standing. 5nly then does the (ermeti theory ome alive within
your mind! soul and body and beome true knowing.
+o my mind! there are three things that enable true learning.
%irst is a sharp and versatile intellet! apable of seeing to the heart
of a matter! of making onnetions between ideas and e"perienes!
and of diserning between truth and falsehood! between illusion and
obCetive reality. )eond is obCetivity of pereption! whih is why
so muh emphasis is plaed upon developing your mundane and
subtle senses. And third is a genuine desire! openness and willing4
ness to learnQeven better if it is an eagerness to learn.
5f ourse! eah of these traits an be intentionally ultivated
and strengthened.
A seond fundamental #uality neessary for suessful pursuit
of (ermeti initiation is what &ardon titled! A,olition(. +his is the
fiery power of your determination! the willfulness of your onsious
intention0 speifially! its ability to pass through any barriers that
blok your way. +his re#uires an adroit balane or proportioning of
fluidity and rigidity! of adaptability and bone4headed stubbornness.
+his kind of will must be able to hange ourse in an instant when its
ourse proves inorret or impossible and yet be so stubborn that it
will never ease searhing for the orret path to its goal. And! will
never ease pursuing that path one found.
+his is most important in your harater transformation work
and your work with all the other e"erises of $$(. $t assures suess.
,agial volition is eternally persistent F if it takes lifetimes to
aomplish then so be it0 that does not deter the magial volition.
,agial volition is undeniable F it will always find its way through
or around any obstale. ,agial volition is infinitely adaptable F in4
stead of resisting hanging irumstanes! it readily hanges tatis
to best meet eah hallenge.
A third fundamental #uality neessary for suessful pursuit of
(ermeti initiation is what &ardon titled! Adaring( or Acourage( de4
pending upon whih ;nglish translation you referene.
<ersonally! $ prefer the word NdaringD over that of NourageD!
beause at the root of magial ourage is a willingness to take risks 44
willingness to risk suffering! willingness to risk failure and more
subtly! willingness to risk sueeding. $f you are willing to go
through any e"periene whatsoever for the sake of reahing your
goal then you are ourageous.
79
Courage also re#uires groundedness in self! a steadfastness of
harater0 otherwise it devolves into mere foolishness and needless
risk4taking. +rue magial ourage also re#uires a noble goal for
whih one is willing to risk everything in the attainment0 otherwise it
is a pointless waste of energy whih debases true ourage.
Courage is what enables us to take that ne"t step into the un4
known territory of self. +o my mind the most ourageous and noble
at a human being an undertake is that of truly being their own self.
5r! in the onte"t of initiation! to engage in the work of intentional
harater transformation. ;ntering into the soul mirror work! it feels
like we are risking the loss of everything familiar and dear to us F
Awhat happens if we turn into somebody ompletely differentMB is a
ommon #uestion. %aing that fear of reCetion! alienation and
aloneness takes great ourage sine inlusion! aeptane and om4
munity are so important to our well being
At first! ourage is based upon imagination! belief! hope or
faith! if you will. (owever! the e"erising of ourage breeds self4
onfidene and very #uikly ourage shifts its rooting to the firm
ground of proven suess. @ith eah suess! we learn that we are
indeed apable of ahieving our goals and of persevering to the end!
so we no longer need to imagine that weDre apable F we )now weDre
apable and this self4assurane produes an even more powerful
#uality of ourage.
,agial ourage is the foundation of the persistene aspet of
the magial volition or will. @ithout ourage! the will has no staying
power! no stik4to4it4iveness and is therefore easily defeated. &ut
when the will is baked by a willingness to risk anything and
everything! then it is ine"haustible and apable of persisting indefin4
itely.
+he fourth and final fundamental #uality for suess in (er4
meti initiation was titled Asilence( by &ardon. 5f the four #ualities!
this one is perhaps the most omple" and by far the most diffiult to
e"plain. +here are so many layers to the meaning of NsileneD in the
(ermeti onte"t.
5ne layer is that of simple self4preservation. +hose who seek
to penetrate the (ermeti ,ysteries are! #uite frankly muh more
diffiult to ontrol! thus they are pereived as dangerous to politial
and religious authorities whose primary funtion is that of on4
trolling the masses of humanity. +hey are also a heretial threat to
the dogmati beliefs of religious fundamentalists and are often
labeled as blasphemers! devil worshipers! withes! et.! in an effort to
disredit them. $n many times and plaes one risked oneDs very life
73
to be known as a NmagiianD or to display any knowledge deeper than
aepted dogma.
$n the western ultures this sort of fundamentalist reation was
more prominent in the past than it is today! but today a (ermeti ma4
giian faes the prominene of another age old danger. Eou see!
there are and have always been government and military organi6a4
tions who take speial interest in those who profess great magial
powers! all in the hope of either suborning them as weapons or des4
troying them as threats. $n todayDs world of ever inreasing surveil4
lane and ever dereasing privay this is a far greater danger than re4
ligious perseution.
Another age old onse#uene of being a known magiian is
that suddenly there are a lot of people who want something from
you! who want you to save them or ure them or make them rih or
even turn them into magiians with a snap of your fingers and nod of
your head. 5ne people put you into this bo" titled NmagiianD! they
e"pet things from you based upon all of their ill informed assump4
tions about what a NmagiianD is and does. All magiians are e"atly
the same! rightM And ertainly all &ardonian magiians are arbon
opies of %ran6 &ardon! rightM @hile not e"atly life4threatening un4
less you are taken in by it all and have the ego need to make every4
body like you! it an nonetheless be annoying and draining over
time.
5ver all! it pays to be prudent about what you reveal of your4
self to others. $n some onte"ts! itDs no problem at all to be om4
pletely open about your (ermeti pratie and perspetive! while in
others it simply spells trouble. )o this aspet of NsileneD is really
about prudene and about Cudging the onte"t appropriately.
Another layer to the (ermeti meaning of NsileneD is less
mundane and more signifiant to oneDs magial advanement. +his
has to do with the way in whih the inner power of a very personal
e"periene is diminished or dissipated by sharing that e"periene
with others. <syhotherapy uses this fat as a healing tool with talk4
therapy in whih the patient tells the therapist or group all the details
of a negative e"periene. +he phrasing of the e"periene in words
has a very powerful effet of distaning and e"pressing simultan4
eously! of enapsulating and releasing. )haring of the e"periene
spreads the emotional power of the e"periene to other hands. +his
proess of talking about oneDs problems learly helps to diffuse their
inner power and helps to put the emotional ontent into a broader!
less self4entered perspetive. Conversely! if the negative e"periene
is kept seret and never spoken of then the internal emotional ontent
7?
beomes to"i! ausing illness.
+he e"at opposite is true of positive e"perienes and itDs this
fat that (ermetis makes use of when it speaks of Nmagial
sileneD. Gust as with a negative emotional ontent! the internal
power of a positive e"periene also grows e"ponentially the less it is
ommuniated to others. +he differene is in the result F the internal
growth of the positive e"periene e"ponentially inreases in positiv4
ity! whereas the internal growth of the negative e"periene e"ponen4
tially inreases negativity. +he negative produes a deadly to"in
while the positive produes a sared eli"ir.
A perfet e"ample is the little serets that lovers share only
with eah other. +hose ompletely private moments of intimate af4
fetion that are never spoken about with others. And if they are put
into words for otherDs ears they beome immediately degraded! they
lose their saredness! their intimay and their deepest inner signifi4
ane. )uh deeply personal e"perienes an never be truly ommu4
niated with words and the attempt alone transforms the originally
fluid emotional ontent into fragile sheets of ie that shatter and
#uikly melt away.
$n your (ermeti work it is vitally important that you ultivate
the transformative inner power of your e"perienes through this as4
pet of NsileneD. $f you do not ever put them into spoken words for
anotherDs ear or into written form for another to read! then their
powerfulness will e"pand within your astra4mental body and thus in4
rease your rate of progress in your initiation. Conversely! if you are
always speaking of them to others or writing about their details for
others to read! then the powerfulness of those e"perienes is dimin4
ished and the nature of the e-perience is transformed instead of your
nature. +his signifiantly slows oneDs progress with initiation.
Eet another layer to the (ermeti signifiane of NsileneD has
to do with onfronting and transforming your own ego needs. @hy
would you be inlined to speak about your (ermeti e"perienes and
knowledge in the first plaeM $s it neessaryM Eou an ertainly
share your insights! thoughts! opinions! et.! without ever using (er4
meti Cargon or without ever mentioning the details of your intimate
magial e"perienes! so why would you do so at allM
+here are of ourse good reasons in ertain irumstanes for
sharing suh things with others but those are really few and far
between. ,ost often the answer to the #uestion of AwhyMB has to do
with some personal ego need suh as the need to impress others or to
dominate others with your da66ling intellet! et. )o the inlination
to speak about your inner (ermeti e"perienes and aomplish4
7.
ments must be e"amined eah time it arises and when this is done
with suffiient self4honesty! a natural retiene arises. $n effet! this
pratie beomes part of the ongoing harater transformation work.
)o! those are the four fundamental #ualities that when applied
to your (ermeti initiation! assure suess. An eagerness to learn!
whih opens you to boundless knowledge0 an unshakeable determin4
ation whih assures ultimate suess in all your endeavors0 a willing4
ness to risk everything in the fae of fear and thus gain absolute free4
dom0 and! a disiplined retiene that nurtures your inner life.

MENTA&

+hereDs not muh to be said about these e"erises sine theyDre
so straight4forward and! if youDve mastered the work of )tep +wo! so
simple. $ do strongly reommend that you follow &ardonDs se#uen4
ing here of starting with the simple and progressing slowly and se4
#uentially to the more and more omple". -onDt let your ego get in
the way of going slowly and preisely2 $tDs not a timed rae with a
pri6e for oming in first2 +he #uality of your performane is whatDs
important and a high #uality is assured if you follow &ardonDs step4
by4step approah here. +his work is an important preursor to the
)tep %our mental work of transferring your awareness! as well as be4
ing a support to your astral setion work with the ;lements.
5ther than that! $ anDt think of anything helpful to add in re4
gard to the multi4sensorial onentration e"erises

ASTRA&

$n )tep 5ne and +wo! youDve worked with the ;lements some4
what indiretly and primarily as internal things. %or e"ample! you
have been working with the internal ;lements of your harater traits
and your progress with the sensory onentration e"erises has af4
feted your internal ;lemental balane as well. &ut now with )tep
+hree! you begin to work with them very diretly and as e-ternal
things.
As &ardon stated! it is very unwise to begin this work with the
e-ternal ;lements before having first attained a rudimentary internal
balane of the ;lements in your harater transformation work. Eou
should have at least transformed your most important negative har4
ater traits before beginning the astral work of )tep +hree. $tDs not so
muh that you risk inCuring yourself. $nstead! itDs that you will most
definitely hinder your progress.
80
+his initial diret work with the e"ternal ;lements will ampli*
fy your internal negative harater traits! so you do not want to be
amplifying something that is already dominating your harater.
+his is self4defeating and inevitably leads to muh greater diffiulty
in transforming the negative trait. 5n the other hand! if you have
ahieved the rudimentary ;lemental balane! then this initial work
with the e"ternal ;lements will bring the lesser negative traits into
greater fous for you and atually render them easier to transform!
thus speeding your attainment of the astral !.uili'rium of the ;le4
ments.
;ither way! this )tep +hree work with the e"ternal ;lements
will stir the pot of your psyhe! so to speak! and in the right onte"t!
this is a very good thing and a very neessary thing. +he w&ole of
the psyhe must be brought to the surfae and involved in the trans4
formation of harater and this work with the ;lements guarantees
that this ours.
+he point of these e"erises is to introdue you to the factual
;lements. +o aomplish this! we use the tool of our reative ima4
gination of the effets of the ;lements to lead us to a non4imaginary
e"periene of the ;lements themselves. -o you remember what $
said in the mental setion about the /aw of Attration and the mental
planeM @ithin the mental plane! similar things attrat. )o here we
use the tool of our reative imagination to generate a very strong
manifestation of the effects of the ;lements F suh as heat! old!
lightness! heaviness! et. F on the mental plane and thus draw the
factual! non4imagined ;lement to us. +his is what $ mean when $ say
that the e"erises introdue us or lead us to the ;lements themselves.
(owever! what we reate with our imagination are the effects
of the ;lements! not the ;lements themselves. %or e"ample! we ima4
gine heat and radiant e"pansion with the %ire ;lement! but both of
these are effets caused by the %ire ;lement0 they are not the %ire
;lement itself. +he ;lements themselves! the factual ;lements! are
atually <riniples! with a apital N<D or more properly! A<hilosophi4
al <riniplesB. <riniples though are very diffiult to wield in the
same way that a flame! for e"ample! is easy to wield! so to learn how
to wield a <riniple we begin by wielding the effects of the <riniple
suh as heat or old.
+he thing is! whenever physial heat is present! the %ire ;le4
ment is ative! so wielding the effet leads to being able to pereive
and e"periene the underlying or ausative <riniple itself. 5ne the
<riniple is pereived and e"periened then it beomes possible to
diretly wield the Principle! separate from the effet! and thus there
81
is no longer any need to use the reative imagination. $n other
words! when we aumulate the <riniple itself! we automatially e"4
periene warmth without the need to reate the sensation with our
imagination.
As you are working with these e"erises it is important that
you remember the distintion between the effets of the ;lements
and the <riniples themselves! beause what you are really aiming
for is an e"periene of the Principles! the factual ;lements.
+he <riniple of %ire is the dissolution of rigid struture! the
reation of spae between solid things! the unbinding of all attah4
ments between strutural omponents! and so on. An effect of the
presene of this <riniple of %ire within a physial ie ube! for e"4
ample! is that the atoms of water begin to move away from eah oth4
er and boune off eah other more and more rapidly. +his e"itation
of atoms is pereived as heat and as a melting of the solid ie! an un4
binding of its rigid struture. ;ventually! the li#uid water turns to
vapor as the atoms push further and further apart. +hus we see the
effects of the %ire <riniple as e"itation! as e"pansion! as heat and as
radiant fore.
+he <riniple of Air is best illustrated as that spae reated by
the %ire as it fored the atoms apart. $t is the absene of struture! of
density and of attration. $t is also the absene of repulsion. $t is the
resting state that e"ists without struture0 thus its assoiation with
pure awareness. @e pereive the effects of the Air <riniple there4
fore as passive neutrality and weightlessness.
+he @ater <riniple is the opposite of %ire. $tDs the losing of
spae between partiles! the filling of the emptiness reated by the
ation of the %ire <riniple! the gathering together of separate things!
the movement toward struture! relationship and organi6ation. $t is
attration and binding. $ts effect is seen as ooling beause it slows
the ativity of atoms and brings them loser together! ondensing the
substane.
+he ;arth <riniple is a bit more omple". $tDs the ylial in4
teration of the %ire! Air and @ater <riniples0 whih is to say it is ri4
gid form! it is the dissolution of rigid from and it is the embodying of
awareness in form! simultaneously. +he ;arth <riniple appears to
my eye as a very ative state of onstant hange! of shapes endlessly
forming and dissolving around a ore of awareness. $ts primary im4
pression though is of form and substane! thus we assoiate the ef*
fects of density and weight with the ;arth.
%or these e"erises we ombine two tehni#ues weDve learned
in previous work0 pore breathing and the reative sensory imagina4
82
tion. As &ardon stated! A#&is w&ole process of in&aling t&e !lement
t&roug& t&e 'ody is/ of course/ a purely imaginary occurrence and
s&ould 'e e-ercised wit& t&e utmost plastic imagination of t&e !le*
ment.( $n other words! you have to make this happen! you have to
reate the ;lemental sensations and you have to reate the e"periene
of their effets filling your own body. Eou anDt Cust imagine that the
e"ternal universe is filled with the element and then start inhaling
with the e"petation that youDll start feeling the ;lementDs effets in
your body. 0ou have to reate those internal sensations for yourself.
+he emphasis in these e"erises is upon the physial! bodily
sensations assoiated with the ;lemental effectsI e"pansive heat with
%ire! onstritive old with @ater! alm weightlessness with Air and
dense gravity with ;arth. &y basing the initial e"perienes with the
e-ternal ;lements upon an internal physial sensation! our eventual
e"perienes of the factual ;lemental <riniples also beome assoi4
ated with physial sensations.
;stablishing this onnetion between the <riniple and sensa4
tion makes it muh! muh easier to attain the ability to wield and ma4
nipulate the more ephemeral <riniples. $tDs like the differene
between someone telling you how to tie your shoes and atually us4
ing your fingers to tie them yourself. $t isnDt until youDve done it
yourself! physially that the instrutions really mean anything and
you understand how to wield a shoelae.
Eou may! of ourse! add additional symbolism suh as olor!
sound! imagery! aroma! et.! to your sensory imagination of the ;le4
mental effets if that helps you. &ut beware of beoming too de4
tailed or too speifi. %or e"ample! with the %ire ;lement you may
benefit from imagining the universe has turned a fiery red olor and
this will indeed be helpful! but if you go further and imagine the
world filled with flames! then you start to hinder your ability to on4
net with the Principle underlying the effect. %lame is only one out
of the infinite number of ways that the %ire ;lement may manifest so
this sort of imagery is too speifi and omple" and thus leads you
away from the *niversal <riniples.
$t seems that a lot of people donDt understand &ardonDs instru4
tions regarding these e"erises so $ will try to e"plain them more
learly.
Oet omfortable in your usual asana and lose your eyes. *se
your reative imagination to reate the sensation of heat surrounding
you in all diretions. Eou sit in the e"at middle of a universe filled
with the fiery heat of the %ire ;lement. 5ne your imagination is
firmly established! begin inhaling this fiery heat into your body
87
through your pores.
5ne eah inhalation is ompleted you must use your reative
imagination one again to reate the sensation of warming within
your whole body. Oo slowly and take empty breaths while you re4
ate these sensations for yourself. $n other words! do not stop inhal4
ing or hold your breath! et.! while you are reating the neessary
sensations. $nhale and e"hale normally! through your nose! while
you do this preparatory work and then use the magial whole4body
inhalation when you are ready to atually take your ne"t inhalation
of the ;lement.
$n total! you want to do seven of these inhalations during your
first e"erise. As &ardon noted! you should inrease by one inhala4
tion with eah suessive e"erise until you reah a ma"imum of 70
inhalations.
5ne you have ompleted your seven inhalations of the ;le4
ment! you want to then e"hale those seven inhalations with the ma4
gial whole body e"halation. Eou want to completely rid yourself of
the ;lemental sensation. +his too is aomplished with your reative
imagination. )o take however many empty breaths you need to wrap
your mind around e"pelling the ;lementDs sensation from your body
and when youDre ready! grab hold of one inhalationDs worth of the
;lemental sensation and magially e"hale it through your pores.
Creatively imagine that it e"its your body and returns to the e"ternal
universe from where you imagined it oming originally. Creatively
imagine that the heat within your body has diminished and that the
internal pressure of the ;lement has dereased as well. All of this
must be done with your reative imagination. As with the magial
inhalation! work slowly and take however many empty breaths you
need between eah magial e"halation.
At this point! many folks worry that they havenDt rid them4
selves of all the ;lement that they had previously inhaled and thus
fear damaging themselves by having some left over after the seven
e"halations0 or onversely! that they have e"haled more than they in4
haled and thus risk harming themselves by depleting their bodyDs
natural supply of the ;lement.. +his self4doubt arises from the idea
that these are the factual ;lements F however! all that has been in4
haled and e"haled are sensations reated by your own imagination.
At this stage you are not working with the fatual ;lements so there
is no reason to fear. +his whole proess is in the hands of your ima4
gination so it is up to you to imagine that what you have e"haled is
e#ual to what you inhaled. At the end of your seven e"halations you
must imagine that no sensation of the ;lement remains.
88
5ne you have gotten used to the magial inhalation and e"4
halation of the ;lement with your eyes losed! start working with
your eyes open. +he goal is to be able to work with your eyes open
instead of always having to lose your eyes when you want to au4
mulate an ;lement0 nonetheless! it is easiest to begin learning this
tehni#ue with eyes losed.
&ardon presented a very speifi se#uene for this initial work
with the ;lements. )tart with the %ire! then the Air! then the @ater
and finally! the ;arth. +his se#uene is repeated throughout $$( and
it is wise to adhere to it. +he fat is! one you establish a onnetion
with the factual %ire ;lement by repeated pratie of this first e"er4
ise! then your onnetion with the fatual Air ;lement will ome
very #uikly. +hen! one you have onneted with the fatual Air
;lement! your onnetion with the fatual @ater ;lement will be
very #uik indeed! and so on.
,y reommendation is that you work only with the %ire ;le4
ment e"erise until you establish your onnetion with the factual
;lement. 5ne you have onneted with the factual %ire ;lement and
you no longer need to create the sensation of heat during your inhal4
ation! then begin working with the Air ;lement and reate the Air
sensations! et! until you attain a similar onnetion and no longer
need to reate the Air sensation. +hus you will be working with the
factual %ire ;lement while you begin your work with the imaginary
Air ;lement. And one youDve made the onnetion with the factual
Air ;lement! then begin adding work with the imaginary @ater ;le4
ment to your daily regimen! and so on. &y the end of your )tep
+hree work you should be working every day with all four factual
;lements.
,any take a different approah and start working with all four
imaginary ;lements eah day! one after the other! thinking that they
are thus speeding up their attainment of mastery. (owever! this atu4
ally slows progress and delays that initial onnetion with the factual
;lements.
,astery of the )tep +hree work with the ;lements is very
simply defined. Eou attain mastery of these e"erises when you no
longer need to use your imagination to reate the ;lemental sensa4
tions during your inhalation. Connetion with a fatual ;lement is
apparent when the sensation arises spontaneously as an effet of your
inhalation and is not reated by your imagination. +his is very im4
portant beause all future work with the ;lements is prediated upon
the assumption that you are indeed aumulating the factual ;le4
ments and are not reating their effets with your imagination.
8:
As &ardon wrote at the losing of the astral setion of )tep
+hree! the work with the ;lements is At&e most important magical
domain and &e w&o does not possess t&e !lements will scarcely get
on in magic science.( @e possess the ;lements only when we are
apable of working with the factual ;lements. 5therwise! we are
Cust engaging in reative self4delusion and that is not what onsti4
tutes (ermeti magi.

P'(SICA&

$n )tep +wo and in the mental and astral setions of )tep
+hree! we have been using our imagination to reate sensory impres4
sions. &ut now! for the first time! with the )tep +hree physial e"er4
ises of aumulating the Kital ;nergy! we use our imagination to
ause energy to obey our will. +hus we begin to work with imagina4
tionDs seond funtion! that of instruting or guiding energies.
;verything in the pratie of (ermeti magi is aomplished
by the magiianDs own awareness. And all of the energies that are
employed in (ermeti magi are wielded by the magiianDs foused
imagination and will. +his is a fundamental law of Nature that (er4
meti magi is built upon. All astra4physial energies are suseptible
to the influene and ontrol of mental awareness.
&ut this works only if we have first established a onnetion
with the factual energy. %or e"ample! if we want the Kital ;nergy to
fill an obCet then we imagine it happening and! assuming that we
have indeed established a onnetion with the fatual Kital ;nergy!
the Kital ;nergy will do as we wish.
+he pore breathing e"erises of )tep +wo were intended to in4
trodue you to the fatual Kital ;nergy so that when you begin this
)tep +hree work! you will no longer have to create the physial sen4
sations assoiated with the Kital ;nergy within your body. +hey will
arise spontaneously! on their own as a result of your inhaling the fa4
tual Kital ;nergy.
+he )tep +hree physial e"erises then are about direting!
manipulating and using the factual Kital ;nergy. +he first use is in4
ternal! foused entirely upon our own bodies. $t isnDt until we get to
working with the appendies that use of the Kital ;nergy is direted
outward.
+his reveals a three stage pattern whih is seen throughout
&ardonDs three instrutional books0 one that is fundamental to true
(ermeti pratie. <hase oneI use the reative imagination to estab4
89
lish a onnetion with the fatual energy. <hase twoI wield the fatu4
al energy internally! upon oneDs own body. And phase threeI wield
the fatual energy e"ternally.
<hase one of this proess was aomplished with the )tep +wo
physial e"erises and <hase two is presented here! in the physial
e"erises of )tep +hree. +he phase three e"ternal work is presented
in the appendies.
+he phase two proess of first wielding the energy internally!
foused within your own body is essential to a true (ermeti initi4
ation. $t aomplishes two important funtions simultaneouslyI first!
it #uite literally transforms your astral and physial bodies0 and
seond! it informs you of e"atly what effets you are ahieving
when you wield the energy. As (ermeti magiians! we are our own
proving grounds! our own laboratories and our own e"perimental
subCets.
$Dm often asked Awell! how do $ really know if $Dve aumu4
lated the Kital ;nergy orretlyMB ,y immediate response is Ayou
will knowB and $ say this beause it is within your own body that you
e"periment and pratie your tehni#ue! so you know first4hand
what! if any! effet youDre having. Eou will know when you get it
ArightB and when you get it AwrongB.
<hase two assures that when it then omes to wielding the Ki4
tal ;nergy e"ternally! you will already know from diret personal e"4
periene e"atly what effet you are having upon your environment.
%or e"ample! if you ondense the Kital ;nergy into a friendDs body to
help them heal! you will know e"atly how it feels to have the Kital
;nergy ondensed in your own body and you will know from this
how muh is enough and how muh is too muh.
+his internally foused work always begins with the whole
body! the integrated physio4astra4mental body! and then moves on to
fousing upon smaller body parts and organs! until every s#uare en4
timeter of your body has been touhed. $t was in )tep +wo that we
e"periened the whole4body pore breathing of the Kital ;nergy and
established our onnetion with! and diret e"periene of! the fatual
Kital ;nergy0 so here in )tep +hree we begin with breathing through
smaller body parts and internal organs.
@e inhale the fatual Kital ;nergy into one of our legs! from
hip to tip of toe! and then immediately e"hale it bak to the universe.
@e breathe it in and then out and then in and then out for seven full
breaths and then move to the other leg and repeat the same proed4
ure. $n this way we move through the entire body! part by part! going
into ever greater detail over time until we have e"periened breath4
83
ing the fatual Kital ;nergy into and out of every individual part of
our body.
&ut! and this is an important point here! in order to do what
$Dve Cust desribed! we must fous our awareness into eah of these
body parts! some of whih are very small and whih you have never
even felt before. &ardon desribed this with an interesting degree of
brevity through the simple instrution Atransfer yourself/ wit& your
consciousness into one of your legs(.
@hen $ first read that statement $ said to myself! hey! wait a
minute! is it really that simpleM )o simple that &ardon would Cust as4
sume you were able to transfer your awareness into different parts of
your body without any instrution or e"erises or pratieM +he an4
swer of ourse! is yes! it really is that simple beause itDs another one
of those things that we do automatially! an instintual response that
happens without our intention or even reognition. +he lassi e"4
ample is that of hitting your thumb with a hammer or stubbing your
toe. Eour awareness is immediately drawn to the point of inCury and
you e"periene with e"ruiating larity the sensation of pain that
e"ists there.
5n a somewhat more intentional! yet still unreogni6ed level
an e"ample would be when touhing a soft fabri with your finger
tips! more of your awareness beomes foused within the nerves of
your finger tips. 5r when savoring a wonderful taste! your aware4
ness beomes more foused within your tongue. 5ur awareness is
instintively drawn by sensory pereption! espeially those perep4
tions that trigger a AdangerB warning. $n effet! our awareness is
automatially and unintentionally AtransferredB to various parts of
our body! all the time.
+he differene here! in regard to the (ermeti training is the
fator of intentionality. @hen we intentionally fous our awareness
in a speifi internal organ! we sense it with greater depth and thor4
oughness than when the transferene is instintual and unintentional.
And as it turns out! this simple at of intentionali6ing the in4
ternal fousing of your awareness within parts of your body is an es4
sential preursor to the upoming )tep %our mental work of transfer4
ring your awareness into the e"ternal world. %or there is only the
slightest differene between transferring your awareness into your
foot and transferring it into an obCet 7 meters away.
$f you find it diffiult to intentionally fous your awareness
within a part of your body then here is a simple e"periment that will
help you. +ake an ie ube or anything old and touh it with your
finger. %ous upon the sensation of oldness that you feel in your
8?
finger and plae your awareness as ompletely as possible into the
e"at part of your finger that is atually touhing the ie ube. 5ne
youDve sueeded at this! touh the ie ube to another plae on your
skin! suh as your arm or fae and fous your awareness again into
the part of your body e"periening the sensation of oldness. ,ove
the ie ube around from plae to plae until it beomes easy for you
to #uikly shift your awareness into the plae e"periening the sensa4
tion of oldness. Now try intentionally fousing your awareness in
your finger without touhing an ie ube.
%or these e"erises with the internal organs! $ reommend that
you purhase an anatomial hart that shows e"atly where eah of
the human bodyDs internal organs is situated. Pnowing where to fo4
us your awareness will greatly aid your work.
@hen you have sueeded in fousing your awareness in eah
of your body parts and organs and have breathed the fatual Kital ;n4
ergy into and out of eah one! then it is time to begin working with
the dynamic accumulation of the fatual Kital ;nergy. @ith dynami
aumulation! we are onfining the energy within a limited spae and
building the density of the energy within that spae. +he more en4
ergy we aumulate within the onfinement! the greater its dynami
intensity beomes.
@e start with the aumulation of Kital ;nergy into the whole
body. Aumulate seven inhalations of the Kital ;nergy at first and
add one additional inhalation with eah suessive session. )ine
you are now working with the fatual Kital ;nergy! there will be no
need to reatively imagine the sensations that arise within your
body. (ere! the reative imagination is used only to onfine the Kital
;nergy within your body. $n other words! you must instrut the Kital
;nergy to remain within the onfines of your physial body and! us4
ing your reative imagination! visuali6e its onfinement.
5ne a ertain density or dynamism of the Kital ;nergy is
ahieved within the onfined spae of your body! it will naturally be4
gin to radiate outward into your surrounding environment. At this
point! you should use your reative imagination to augment and amp4
lify its radiation by simply imagining that wave upon wave of the Ki4
tal ;nergy is emanating from you.
&ardon set a time limit of no more than 20 minutes per e"er4
ise but set no limit on the number of inhalations to be aumulated.
+his is beause as you get more profiient at aumulating the Kital
;nergy! eah inhalation will produe a larger #uantity of the Kital
;nergy. Kery #uikly a single inhalation will e#ual the same #uantity
that you inhaled with 3 inhalations during your very first e"erise.
8.
@ith pratie! the numbers beome irrelevant and you must
then beome sensitive to the atual #uantity of the Kital ;nergy! sep4
arate from the number of inhalations youDve taken.
Eou should at all times be aware of your own bodily limita4
tions and not inrease the #uantity of your aumulation too #uikly.
Oive your body time to alimate to the tension of your aumula4
tions before inreasing their intensity. $n other words! e"pand your
bodyDs limits respetfully and gradually instead of rudely and all at
one. +his will make you muh more resilient in the long run.
At the end of eah e"erise! you must e"pel all of the aumu4
lated Kital ;nergy so that your body returns to its normal state. At
first! this is ahieved through the pratie of whole body magial e"4
halation whih you are already familiar with. 5ne this method is
mastered! you begin to pratie an e"plosive release in whih the
whole of the aumulated Kital ;nergy is released from its onfine4
ment all at one in a single e"pulsion.
@hen you have mastered these tehni#ues of dynamially a4
umulating! radiating and then e"pelling the Kital ;nergy with your
whole body! you must then turn to mastering the same with eah and
every individual part of your body. As with the opening e"erise of
breathing the Kital ;nergy into and out of eah body part and organ!
you must now systematially reate a dynami aumulation within
eah part and organ! radiate the Kital ;nergy from eah organ and
then e"pel the aumulation from eah organ! first through magial
e"halation and then through the e"plosive release.
+o #uote &ardon! A#&e e-ercise at t&is stage will &a,e
answered its purpose if you &a,e learned &ow to accumulate ,ital
power not only in t&e w&ole 'ody/ 'ut in eac& single part of it/ and
emit t&e rays of t&is accumulated force directly to t&e outside. 1&en
you master t&is e-ercise/ t&e t&ird stage of t&e magic p&ysical train*
ing will 'e at an end.(
(owever! this is not the end of the )tep +hree work with the
Kital ;nergy F thereDs still the matter of the two appendies whose
work must be e"plored immediately after ompleting the physial
e"erises. +his of ourse is the third phase of the pattern $ mentioned
earlier in whih you begin to fous the Kital ;nergy e"ternally! using
it to aomplish various tasks.

ADDENDUM TO STEP T'REE

(ere! for the first time in your initiation! you are given the op4
portunity to use what youDve learned thus far and perform what most
:0
folks define as AmagiB. +he most ommon image of the magiian is
of one who manipulates their e"ternal environment through the use
of oult fores! and that is e"atly what the appendies to )tep
+hree are all about. &ut beware2 $f you wish to ontinue making
progress in your initiation! your spiritual advanement! then you
must use these tehni#ues and energies only for truly noble deeds. $f
you use them for petty reasons or to do harm and to disrupt! then
your advanement will ome to a halt and you will begin to reede
instead of advane. +he universe does not take kindly to the interfer4
ene of little twits who like to always fore the manifestation of their
petty desires! espeially those who do so through magial means.
&ut if you at wisely! whih is to say ethially and morally and with
respetful restraint! then the universe will support you in all your a4
tions.
)o! enough preahing! letDs look at the appendies and see
what gems they ontain for us.
&ardon titled the first appendi" Aspace impregnation( and the
seond! A'io*magnetism( mainly to differentiate between two basi
types or arenas of usage. )pae impregnation pertains to inanimate
obCets and bio4magnetism to working with living reatures. @hile
this distintion does have some pratial relevane in terms of goals!
the rudimentary tehni#ues are the same for both. )o $Dll fous upon
these tehni#ues first and then talk a bit about usage afterward.
@hether you are working with an inanimate obCet or a living
reature! tehnially speaking what you are doing is impregnating a
defined spae with the Kital ;nergy. +here are two basi methods
for aomplishing this. %irst is to aumulate the Kital ;nergy with4
in your body and then radiate or proCet it outward until it fills the
desired spae. )eond is to draw the Kital ;nergy diretly from the
universe into the desired spae without it first passing through your
body. +he seond is the more advaned tehni#ue so weDll start with
the first method whih is based upon the whole body pore breathing.
Kery simply! dynamially aumulate the Kital ;nergy into
your whole body through whole body pore breathing until you be4
ome dynamially radiant. $nrease your aumulation until you
reah the desired si6e sphere of radiant Kital ;nergy surrounding
you. %or e"ample! if you wish to impregnate a room with your radi4
ation! then the sphere would need to be si6able enough to ompletely
enompass the room.
$f you wish to dynamically aumulate the radiant Kital ;n4
ergy within a defined spae! then you will keep inhaling the Kital ;n4
ergy! inreasing its dynamism within your body and thus its radiant
:1
intensity. )imultaneously! you will need to use your reative imagin4
ation and fore of will to keep the radiant energy onfined within the
spatial limits you desire and thus reate a dynami aumulation of
the radiant Kital ;nergy.
Alternately! instead of filling the spae through radiation! you
an proCet the Kital ;nergy youDve aumulated within your body!
as a whole diretly from your body into the desired obCet. +his is
aomplished! need $ say it! with your reative imagination and fore
of will.
;ither way! when you have aumulated the desired degree of
dynamism or density of the radiant Kital ;nergy within the spae
then you must instrut the aumulated Kital ;nergy in regard to the
following three fators. %irst you must give it a purpose! whih
means you must impregnate the aumulation with your desired
ideation! suh a health! suess! peaefulness! et.! or whatever is
most appropriate for the intended purpose. +his is! of ourse! aom4
plished with your reative imagination and fore of will.
)eond! you must give it duration. &y this $ mean that you
must define how long it is to last before it dissipates. Again! this is
aomplished by the reative imagination and fore of will in the
form of a diret mental ommand. $t is entirely up to you to deide
how long the aumulated Kital ;nergy should oupy the spae.
&ardon gave several e"amples in this regard so $ wonDt go into par4
tiulars as to what duration you should use for what task.
And third! you must give it sustenane. $n time! your dynami
aumulation will dissipate and lose it dynamism so if you wish a
longer duration for the aumulation you will have to arrange for its
replenishment. +his an be aomplished in two ways. ,ost obvi4
ously! you an periodially aumulate more Kital ;nergy within the
spae and thus revitali6e its aumulated dynamism. 5r! you an in4
strut the aumulation to ontinuously draw Kital ;nergy from the
*niverse and thus maintain its own dynamism without your needing
to reharge it yourself. Again! this is aomplished with your reat4
ive imagination in ombination with your fore of will. %irst you
mentally ommand that the aumulation replenish itself from the
*niversal supply of Kital ;nergy and then you visuali6e this replen4
ishment happening.
5ne you are finished instruting the aumulation in regard
to its purpose! duration and sustenane! you must then eliminate all
the aumulated Kital ;nergy remaining in your body. )imply re4
lease it bak to the *niverse while leaving the aumulated Kital ;n4
ergy in the room or obCet youDre working with. )pend several mo4
:2
ments visuali6ing that the aumulation is funtioning e"atly as in4
struted before turning to other matters.
+he seond! more advaned method for reating a dynami a4
umulation is to draw the Kital ;nergy diretly from the universe
into the desired spae without it first passing through your body.
+his has a number of advantages. $t diminishes your personal! astra4
mental onnetion to the aumulation and thus to those who are
subse#uently affeted by the aumulation and it takes onsiderably
less time and effort to aomplish. $n most instanes! this is the pre4
ferred method.
+here are two basi ways of ahieving this. %irst is by using
your reative imagination to visuali6e that the Kital ;nergy is oming
from every diretion! out of the *niverse itself and is filling the
hosen spae diretly and then using your fore of will to ause your
visuali6ation to manifest as fat. (aving worked with the pore
breathing method for so long! this new method will make intuitive
sense and should take very little time to master.
+he seond way is through transferring your awareness into
the obCet! person or plae that you wish to impregnate and then
draw the Kital ;nergy from the *niverse and thus fill the spae with
a dynami aumulation of the Kital ;nergy. +his however assumes
profiieny with transferene of awareness that is more relevant to
)tep %our than )tep +hree.
@hihever way is employed! one the aumulation is in plae
it must then be given purpose! duration and sustenane as desribed
previously
)o! those are the tehni#ues presented in the two appendies
of )tep +hree! boiled down to their essene. @ith Cust a bit of ima4
gination they an be adapted and applied to ahieve an almost infin4
ite array of needs. +o help stimulate your imagination $ will now de4
sribe a few e"amples of how $ personally use these tehni#ues with
the Kital ;nergy and some of the things $Dve learned over the years.
@henever $Dm working for or on myself! $ always generate the
aumulation within my own body and then either radiate it or! most
often! proCet it into the desired spae. %or e"ample! say $Dm har4
ging a rystal for personal use with a healing influene. %irst $ draw
the Kital ;nergy into my whole body if it is for general healing or
into a speifi body part if it is for healing of that partiular body
part! and reate a dynami aumulation of the Kital ;nergy.
+hen $ proCet the whole of the aumulation into the rystal.
+o ahieve this $ use my imagination to take hold of the entire au4
mulation! push it out of my body and diret it through the air into the
:7
rystal. Almost like shooting an arrow. @hen $ first started working
with these tehni#ues $ also used my physial hands to sort of guide
and diret the proCetion but after a time this beame ompletely un4
neessary. +hese days $ simply use my awareness! unless $Dm work4
ing with others in whih ase an aompanying physial movement
will help inrease the groupDs ohesiveness and keep everyone in
syn.
At any rate! one the entire aumulation has entered the rys4
tal $ use my imagination to onfine it permanently within the body of
the rystal and to! in effet! integrate the Kital ;nergy into the mo4
leular struture of the rystal. +his derease in si6e of its spatial
limits greatly ondenses the aumulated Kital ;nergy and thus
greatly inreases its dynamism. $ always take a moment before pro4
eeding to pereive the dynami aumulation of Kital ;nergy now
housed within the rystal.
Ne"t $ begin to instrut the aumulation in regard to its pur4
pose. $ do this through what $ guess would be most aurately de4
sribed as a ommand! but itDs more than that. $ donDt literally speak
to the aumulation and say Ayou are for healingB. $nstead! itDs an in4
tention that $ hold very strongly and willfully within my awareness
and $ impress this awareness upon the aumulation. &y doing this! $
intentionally alter the essential nature of the aumulated Kital ;n4
ergy and it 'ecomes the purpose $Dve given it. +hus transformed! it
an do nothing else other than fulfill this singular purpose.
+hen $ give it its duration or life span! so to speak. +his too is
delivered in the form of a mental ommand like what $Dve Cust de4
sribed and the resulting transformation of the aumulated Kital ;n4
ergy is the same.
And finally! $ arrange for its ontinual replenishment from the
*niverse. +his is more visuali6ation than ommand though itDs no
less willful. @hen $ first started working with this tehni#ue! $
needed to use my reative imagination to visuali6e a onnetion
forming between the aumulation and the *niversal storehouse of
Kital ;nergy and a ontinuous flow of energy into the aumulation
from the *niverse! all reated with my imagination. &ut now! itDs a
matter of will and pereption and no reative imagination is re4
#uired.
@hen all of this is omplete! $ spend several moments pereiv4
ing the fat that all of these instrutions have been reali6ed. )ine $
proCeted the entire aumulation into the rystal! there is nothing re4
maining of the aumulation within my body to rid myself of.
@hen $ wish to harge a larger spae! suh as the abin $ used
:8
to live in! $ will! as before reate the aumulation within my whole
body but this time $ will transfer the harge through radiation instead
of proCetion. $Dll do as &ardon desribed and reate a very intensely
radiant aumulation of the Kital ;nergy within my body and emit
the rays of this radiant fore until they ompletely fill the spae in
whih $Dm standing. $ will at this point onfine the radiation within
the room and let it radiate no further out into the surrounding envir4
onment. $ then keep inreasing the density of the aumulated radi4
ane within the spae until $ reah the desired intensity.
At this point $ push all of the Kital ;nergy out of my body and
into the spae! and then give the aumulation its instrutions in re4
gard to purpose! duration and sustenane. And as before! when itDs
all omplete! $ spend several moments pereiving the fat that all of
my instrutions have been reali6ed.
$f $Dm harging a room or other large spae from afar! $ do not
aumulate the Kital ;nergy in my own body and radiate it. $nstead!
$ draw the Kital ;nergy diretly from the universe and ause it to
ondense within the spae until the desired dynamism is ahieved.
@hen $ first began using this tehni#ue $ needed to use my reative
imagination to visuali6e all of this happening but now! as $Dve men4
tioned before! all $ do is will it and then pereive it happening.
$ find that transferring an aumulation through radiation is
most gentle as it tends to insinuate its way into the target. Con4
versely! transferring through an e"plosive release of the aumula4
tion from my body is the most foreful and abrupt. And the third op4
tion of proCetion is sort of the middle way between e"plosive release
and radiation. )o when $ wish to be gentle and subtle $ will radiate
the aumulation. +his is espeially good when performing fae4to4
fae healing or influening of others. 5n the other hand! $ will use
an e"plosive release when forefulness or lak of subtlety is re#uired
suh as with self4defense or the prevention of an immanent ai4
dent. <roCetion though is usually the most pratial method and
an be used in nearly every irumstane with appropriateness.
@hen $Dm working for someone other than myself! $ only
rarely aumulate the Kital ;nergy within my own body first. $n4
stead! $ will either stand outside of the target and draw the Kital en4
ergy diretly from the universe! ausing it to ondense within the tar4
get or $ will transfer my awareness into the target and from its inside!
draw the Kital ;nergy into it.
@orking from the outside is perhaps the simplest method and
it re#uires the least amount of effort! but this in no way diminishes
its value. $t is very pratial and is usually the most appropriate
::
method! espeially when working for others. $t implies the greatest
obCetivity and produes the purest aumulation of Kital ;nergy.
&y never passing the Kital ;nergy through oneDs own body! the au4
mulation remains untainted or influened by oneDs astral AodB.
5n the other hand! when we use our own body as a vessel for
the aumulation! our own astra4mental energies will naturally
mingle with! and thus olor or taint! the Kital ;nergy. +his is un4
avoidable and it builds an energeti and karmi onnetion between
you personally and the person youDre working for. ,ost often this is
a drawbak! a disadvantage! but there are some irumstanes where
this is positive and appropriate! suh as when your work onerns a
loved one.
+he transferene of awareness method in whih you literally
inhabit your target with your awareness also generates an energeti
and karmi onnetion but it is muh milder! and less astral in
nature. +here is also very little! if any! tainting of the Kital ;nergy
by your astral AodB using this method. $ts greatest advantage is that
it alone allows for infinite preision and deliay. +his method how4
ever! is possible only when you have attained some profiieny with
the )tep %our transferene of awareness.
$ hope that these few e"amples will ignite your own reative
spirit and serve to inspire your own e"ploration of what all is pos4
sible with these tehni#ues and with the Kital ;nergy itself. And
while you are on your Courney of e"ploration and disovery $ hope
you will keep the following in mind F
+his is a test. @hat you do with these tehni#ues and why you
do it will determine your future as an initiate. )o tread arefully!
onsientiously and respetfully if you truly wish to reah the
highest heights. +his work with the Kital ;nergy is only the very be4
ginning of what is possible and itDs the #uality of your ations and in4
tentions that determine what portion of the possible you will
ahieve. Remember! the *niverse is wathing your every thought
and deed . . .

:9
STEP "OUR

MENTA&

+ransplantation of Consiousness F ;"periening 5ther As )elf

%or me! )tep %our was very e"iting2 )o many fators ome
together here and the work of )tep %our opens up vast new hori6ons
Cust begging to be e"plored. +he mental work opens us to an e"peri4
ential understanding of every other living being from the inside out.
And the astral and physial work brings mastery of the ;lements!
opening us to limitless possibilities as we e"plore the pratial ap4
pliations of this new media.
&efore $ address the mental e"erises themselves! $ need to
speak first about the prere#uisites for )tep %our0 what is re#uired of
you before starting out on the )tep %our work. )o $ will desribe
some of the abilities you must have developed and to what degree
and $ will sketh for you a simple piture of what you must have
ahieved in regard to your astral ;#uilibrium of the ;lements.
%irst and foremost! you must have reahed an ;#uilibrium of
the ;lements within your astral body. +his is an a'solute re#uire4
ment. $f you try to proeed without this ;#uilibrium then you wonDt
get far and you will find yourself staring over from )tep 5ne in the
not too distant future. +his initiatory system is self4proteting in that
way0 when you head off unprepared you inevitably loop bak to the
beginning where you must start all over again.
)o! that raises the perennial #uestion of what is an astral ;#ui4
librium of the ;lements and how do we gauge whether weDve
reahed it or not. *nfortunately there are no absolutes! no universal
standards by whih to Cudge this sine eah individual is uni#ue! but
there are ommon harateristis or traits that $ an at least desribe.
$n the end though! it is up to you to Cudge your own state of ;#uilib4
rium.
+he most basi definition of an astral ;#uilibrium is that your
responses to your environment have beome intentional. Eour rea4
tions and responses are no longer ditated by e"ternal events but are
instead the produt of your onsious! intentional hoies. %or e"4
ample! you get to the supermarket hek4out line to find itDs #uite
long and slow. %ormerly! you might have automatially beome im4
patient and angry! but now you hoose to wait patiently and without
pointless anger.
:3
$n terms of negative harater traits! you have mastered them
all. +his means that none of them an take over your reations and
instead! you are at all times master of how you e-press your emo4
tions. %urthermore! as new negative harater traits emerge or are
unovered! you are immediately in ontrol of them.
+his presupposes a onsistent awareness of your own inner
self! of your thoughts and emotions as they arise. Eou are always
present in your thinking and feeling! and always in ontrol of how
you hoose to e"press them.
@hile this does mean the absene of all ma2or negative har4
ater traits! this does not mean a complete absene of negative har4
ater traits. (owever! those minor negative traits that do remain are
never given the hane to e"erise themselves. Eou are always in
ontrol of them! they never ontrol you.
$n general! an astral ;#uilibrium results in a ertain alm self4
assurane. )uh a person is reliable and onsistent yet adaptable to
the ever hanging demands of the moment. +he #ualities of kind4
ness! onsideration of others and even4headedness are also ommon
attributes. &ut in the end! ;#uilibrium is Cudged by oneDs internal
state! not oneDs e"ternal harater.
Not only must you be master of your harater! you must also
be master of your mind before beginning the work of )tep %our. Eou
must by this point be able to enter into an emptiness of mind any
time you wish and in an instant. Eour emptiness of mind pratie
must by now be a deep soure of inspiration! Coy and peaefulness.
Eou must also have greatly deepened your pratie of mindful4
ness into a onstant habit of awareness. Eou always live in the
present moment and are ontinuously aware of your inner environ4
ment.
Eou must also be able to affi" your mind upon any idea or
thought you desire and keep it foused for as long as neessary
without interruption. And you must be able to reate any sensory im4
pression imaginable and maintain that impression for as long as ne4
essary.
%urthermore! you must be master of your own body as well.
Eou must be able to override its wants and needs at will to suh a de4
gree that no matter how unomfortable or how pleased your physial
body beomes! your mental fous is not adversely affeted.
Eour work with the factual Kital ;nergy must be well ad4
vaned through onsistent pursuit of the work desribed in the ap4
pendies of )tep +hree and you must! before beginning )tep %our!
have made ontat with the factual ;lements through your )tep
:?
+hree work of inhaling them.
$f you are absolutely ertain you have attained these prere#uis4
ites! then you are ready to begin the work of )tep %our. &ut if any
doubt remains in regard to your having met any of these standards!
then you must improve upon them first. 5therwise! you will be
wasting your time and onsiderable efforts.
)o! on to the mental e"erises themselves . . .
+he title of these e"erises is given as either NtransplantationD
or NtransfereneD of onsiousness! depending upon whih ;nglish
translation you referene. &oth of these ;nglish words imply a pro4
Cetion of your awareness through physial spae! into an obCet
some spatial distane away from you. (owever! that is not in fat
the method taught by these e"erises. $nstead! it is more aurately
desribed by the ;nglish word NtransmutationD for indeed it is all
about using your reative imagination to transmute the vessel sur4
rounding your awareness. As with the initial e"erises with the Kital
;nergy and the ;lements! your reative transmutation of the vessel
establishes a onnetion with the fatual obCet on the mental plane.
$n other words! the transferene ours through mental4spae! not
physial4spae and is more of a mutual oming together than an at
of proCetion. $n effet! you ome to inhabit the obCet by adopting
or beoming the obCetDs si6e! shape! olor! purpose and loation.
+his mental at of 'ecoming is how awareness is transferred or trans4
planted.
Oiven time and pratie and e"periene however! the proess
of using the imagination to reate the sensory impressions of inhabit4
ing an obCet beomes less and less neessary and eventually it does
beome a very simple at of proCeting awareness! of simply moving
your awareness into the target immediately! similar to the e"periene
of fousing your awareness into a speifi part or organ of your own
body.
+his tehni#ue of adopting or beoming other is fundamental
to (ermeti pratie and will be greatly advaned in future )teps. At
this point however! its main funtion =aside from inreasing your a4
ess to understanding and e"periening the perspetives of others> is
to render your awareness more fluid and adaptive! more malleable.
+here are five steps or phases to this tehni#ue. &ardon stated
the first step as A+imilar to t&e concentration on o'2ects/ put some
o'2ects w&ic& you are using e,ery day in front of you. +itting in your
&a'itual position/ fi- your eyes for a s&ort w&ile on one of t&e o'*
2ects/ and inculcate t&e s&ape/ color and size of it firmly in your
mind.( $n other words! get to know all the details of your target from
:.
the outside first. Eou must impress all of the obCetDs e"ternal details
firmly in your mind! noting espeially its shape! its si6e! its olor and
its surfae te"ture. /ater! when youDre working with imaginary tar4
gets! this stage involves the atual reation of the target with your
imagination! in whih ase you will be determining all of its e"ternal
details.
&ardon desribed the seond step thuslyI A%ow imagine your*
self 'eing transmuted in t&is o'2ect. 0ou must feel/ in a way/ as t&e
o'2ect itself and adopt all its properties.( (ere you are using your
reative imagination to surround yourself with all the physial prop4
erties of the target. $n effet! you build the obCet around your
awareness. %or e"ample if youDve hosen a yellow penil! you will
reatively imagine that you inhabit the shape of a narrow tube that is
painted yellow on the e"terior. At one end is an eraser affi"ed with a
metal band and at the other end you are sharpened to a point. $ntern4
ally you are omposed of fibrous wood surrounding a very narrow
shaft of lead. Eou must build all of these sensations with your reat4
ive imagination until you truly feel that you are this penil. +ake
your time and work slowly and arefully and when you feel that you
truly inhabit the e"at form of your target! move on to the third step.
And for the third step &ardon wrote! A0ou &a,e to 'e .uite
certain of t&e fact t&at you are fastened to t&e spot you &a,e 'een
put/ una'le to a'andon it 'ut t&roug& an outside influence.( +his is
the point at whih you omplete your onnetion with the factual tar4
get. +he goal is to so ompletely inhabit your target that you feel it
to truly be your body. Eou are now bound to it in e"atly the same
way you are bound to your normal body of flesh and blood. Ahiev4
ing this sense of aptivity is very important. $tDs similar to the differ4
ene between being a tourist in a foreign land and being a native of
that land. +ourism gives only a superfiial e"periene and what is
aimed for here is the deeper e"periene of permanent resideny.
5nly then will you be able to learn things of true and lasting value
from inhabiting your target. 5ne you have attained this sense of
aptivity! move on to step four.
&ardon stated step four asI A0ou &a,e also to consider t&e pur*
pose of t&e o'2ect after 'eing transmuted into it imaginarily.( +his
is when you start percei,ing instead of reating! for now you must
percei,e the purpose of your target from its inside and from its per4
spetive. +his is not a rational proess of dedution0 but rather! itDs
an intuitive e"periential proess of opening yourself to what this
form ommuniates to you. )imilar to the very first mental e"erise
of )tep 5ne! you must observe! without interferene or imposition of
90
what you t&in) the targetDs purpose is supposed to be.
Another term for what you are meant to pereive is the thingDs
essential meaning whih might be #uite different than its intended
use! as in an obCet. And of ourse! when it omes to natural! non4
manmade things! plants! animals! et.! and those targets that are re4
ated by your own imagination! the #uestion of purpose or usefulness
is inappropriate and one must ontend with essential meaning in4
stead. @hen you have ome to understand your targetDs essential
meaning! move on to the final step five.
&ardon desribed step five asI A0ou s&ould e,en 'e capa'le/
'y intense concentration/ to regard your surroundings from t&e point
of t&is o'2ect/ and to grasp its relations&ip to ot&er o'2ects. For e-*
ample3 supposing t&e o'2ect &appens to 'e on t&e ta'le/ you feel t&e
relations&ip to t&is ta'le as well as to all t&e ot&er t&ings on t&e
ta'le/ including t&e room in w&ic& t&e o'2ects &appen to 'e.( $n this
final stage you must pereive as your target. $tDs no longer you per4
eiving your target! but rather you pereiving your targetDs surround4
ings as your target pereives them. $n other words you have so
deeply and thoroughly inhabited your target that you are now apable
of e"periening your targets pereptions.
@e are naturally able to sense our relationship to our sur4
roundings. %or e"ample! when you lose your eyes! you an still
sense that you are in a physial body! situated in a physial realm
that is filled with various physial obCets loated at varying degrees
of distane from your body. )o what you are aiming for here is that
same sensation of physial loation! of physial relationship to the
physial surroundings of your target.
At first! these pereptions will be only of a physial nature!
suh as sensing your targetDs spatial relationship with other obCets!
but with time and pratie these pereptions will deepen and you will
diretly e"periene your targetDs astral and mental pereptions as
well.
Eour onentration and your inhabiting of your target at this
point must be so deep that! as &ardon phrased it! AIt must 'e possi'le
for you to o,erloo) and forget your 'ody completely.( Eou e"ist
only as your target. $t should also be noted that nowhere in his in4
strutions did &ardon say to lose your eyes. All of this is done with
your eyes wide open but! with your mind foused elsewhere! your
physial eyes do not feed any sensory impressions to your aware4
ness. +he only sensory impressions that fill your awareness are those
of your target.
91
@hen you reah this step in the transmutation of your aware4
ness into an inanimate obCet it is then possible and wise to e"peri4
ment with aumulating either the Kital ;nergy or an ;lement within
the obCet you inhabit. )imply inhale the ;nergy or ;lement in the
same way you did within your own body e"ept that now! your body
is the o'2ect youDve inhabited. &uild an aumulation of the ;nergy
or ;lement! hold onto it for a short while and then e"hale it from the
obCet bak to the universe from whene it ame. )oon you will be
able to transfer your awareness into any obCet you desire and reate
an aumulation from within the obCet itself.
*ntil you have thoroughly mastered this tehni#ue of aumu4
lation through transferene of awareness into an inanimate obCet! it
is wise to avoid working with more animate life forms to avoid unin4
tentionally harming them. &ut one it is mastered! you may use this
tehni#ue for atual healing work with other living beings.
A little further on in the te"t of the )tep %our mental e"erises
&ardon made a statement that is very revealing and e"plains why this
transferene of onsiousness tehni#ue works. (e wroteI ACon*
sciousness )nows neit&er time nor space4 it is conse.uently an
a)as&a*principle.( $n other words! onsiousness is not limited by
time and spae F it an be and is every where and every when and!
going still further it is every why. And his statement that onsious4
ness is an Aa)as&a*principle( means that e,ery thing is inhabited by
onsiousness. +his is not a referene to Cust human onsiousnessDs
ability to inhabit any thing it hooses to but rather is a blanket state4
ment about onsiousness. !,ery thing ontains and is a manifesta4
tion of onsiousness. +hus when we use this tehni#ue to inhabit
another with our onsiousness we are able to onnet with the
thingDs own resident onsiousness on the mental plane.
+here is nothing in this universe that does not ontain on4
siousness0 whih means that there is nothing in the universe that we
annot onnet with through this tehni#ue of transplantation of on4
siousness.
+he form of a thing! its si6e! shape and olor! e"presses its
onsiousness. Conversely! a thingDs form determines the e"peri4
enes and pereptions available to its onsiousness. /ike
everything else! our human bodies are e"pressions of our human on4
siousness and at the same time the limitations of our human forms!
our five senses! two legs and hands! et.! establish the limits of our
pereptual sensitivity and of what we are physially apable of doing
and e"periening. %or e"ample! our physial bodies are too soft to
e"periene standing on the surfae of our sun and our eyes are not
92
sensitive enough to pereive ultraviolet light! so our forms limit what
our onsiousness an e"periene and pereive. &ut when we trans4
plant our awareness into forms that are apable of these things then
we an e"periene and pereive them with other4than4human senses.
And not only do we e"periene a different set of pereptions!
we also e"periene a different struture or type of onsiousness.
@hat differentiates the onsiousness of a penil from that of a hu4
man being is its struture. )o when we beome the form of the pen4
il we also e"periene what it is like to e"ist with a different stru4
ture of onsiousness. %or e"ample! a penil is inapable of thinking
beause its struture of onsiousness does not enable thinking! so
when we truly and deeply beome the penil! we ease thinking and
interpreting in the same way we do normally as human beings.
5f ourse it takes e"tensive pratie in order to reah this level
of integration in whih you ease to be human and truly beome the
penil in every sense. At first! all you will ahieve is the sensation of
being a penil in si6e! shape! olor and loation! and you will inter4
pret this e"periene in purely human terms. +he eventual goal how4
ever is to e"periene other4than4humanness! to e"periene what it
means to really 'e a penil instead of Cust what it feels like to be a
penil4shaped human being. +he only way to ahieve this goal is
through repeated pratie with a variety of obCets. +his slowly
softens the rigidity of your humanness and renders your onsious4
ness more and more malleable! more and more plasti so that it may
eventually adopt non4human strutures.
@e begin this work with simple! man4made forms for a num4
ber of reasons the most important of whih is their dissimilarity to
the struture of human onsiousness. &eause of their essential dif4
ferene! it is easier for us to pereive our own biases than if we were
to start out trying to inhabit an animal for e"ample whih is muh
more losely related to our human struture of onsiousness than an
inanimate penil. @ith a similar struture of onsiousness it is
more diffiult for us to truly understand the differenes in struture
sine we find ourselves assuming similarities that do not e"ist. %or
e"ample! with a dog! we tend to assume that its emotions are the
same as our own human emotional responses and motivations and
thus never truly ome to understand the signifiant differenes. )o
we start with inanimate! man4made obCets with whih we share no
similarity in struture and thus learn about differene. $t is also
through this awareness of suh radial differene that we begin to
pereive our own uni#ue struture of onsiousness and one we
have identified our own struture! we an then more easily set it
97
aside and truly e"periene a foreign struture without bias and
without assumptions.
+his is why &ardon laid out a speifi se#uene to work with.
(e said to start with inanimate! non4living obCets! suh as our pen4
il0 then move on to living! but still inanimate! plants0 then animals
and finally human beings. $ reommend the following! slightly mod4
ified se#ueneI start with man4made obCets0 then natural obCets
suh as stones! shells! rystals! et.0 then plants! molds and fungi of
every variety0 then insets of every variety0 then animals of every
variety0 and finally! humans of every variety. +his progression will
teah you what you need to learn about onsiousness in many of its
various forms or strutures in a way that is guaranteed to free you
from your normal human biases.
(ave you ever wondered what it feels like to fly through the
sky as a bird or burrow through the soil as a worm or swim through
the oean depths as a fishM @ell! hereDs your opportunity to disover
this and a million other things foreign to the human e"periene. ;"4
periening these things e"pands your mind and instills a deep em4
pathy for everything else that e"ists within our universe. ;stablish4
ing this depth of empathy is ruial to advanement into the higher
forms of magi and espeially into the higher levels of awareness.

ASTRA&

As $ mentioned in my omments on the mental e"erises! there
are speifi prere#uisites that you must have ahieved prior to begin4
ning the )tep %our work. )peifially in relation to the astral e"er4
ises! you must have attained an astral ;#uilibrium of the ;lements
and must have made ontat with the factual ;lements as a result of
your )tep +hree work. $f you have not established this onnetion
with the fatual ;lements then you must ontinue with the )tep
+hree e"erises until you do sine all of the )tep %our astral work is
with the factual ;lements.
$n )tep three! we were using our reative sensory imagination
to reate all of the relevant sensations assoiated with eah ;lement.
Now however! this should be unneessary. (aving onneted with
the fatual ;lements! we no longer need to reate these sensations.
$nstead! we will naturally pereive these sensations as being a natural
onse#uene or effet of the presene of the ;lements within our
body. %or e"ample! when we inhale the fatual %ire ;lement! we
spontaneously feel its warming effet without having to reate the
sensation through imagination.
98
Eou will find that working with the fatual ;lements is #uite
different than the )tep +hree work with the imagined ;lements.
(ere you begin work with the real thing! with genuine *niversal
%ores apable of transforming whatever they touh0 and indeed! the
astral e"erises of )tep %our are all designed to transform your astral
and physial bodies! to e"pand their limitations and to deepen your
astral ;#uilibrium.
Eou are by now #uite familiar with the aumulation of the Ki4
tal ;nergy into eah of your body parts and you will have notied the
ways in whih this pratie has subtly transformed your body and
your relationship with all of the different parts of your body. Eou
now know your body with a radially different degree of intimay
than you did before! you know e"atly where eah of your internal
organs is loated and you an know how eah is feeling any time you
wish! and you also now e"periene a muh greater degree of ontrol
over the health and vitality of your body than before.
5verall! you are now more mentally present within your phys4
ial and astral bodies than you were before you began the e"erises
of $$(. +his heightened presene implies an e#ually amplified sens4
itivity to your internal physial! emotional and mental state on a on4
tinuous basis. &oth of these hanges F an inreased sense of pres4
ene and a heightened internal sensitivity F are absolutely neessary
for the )tep %our work with the fatual ;lements beause this work
is all about pereption instead of reation. Eou must now percei,e
the effets of the ;lements produed by your accumulations instead
of pereiving the sensations produed by your reative imagination.
%or e"ample! when you aumulate the fatual %ire ;lement into
your right leg! you pereive the fat that your leg feels warmer and
that it feels more vibrant and energi6ed0 you do not need to reate
these sensations with your imagination sine they arise spontan4
eously as a natural effet of the aumulated fatual %ire ;lement.
)ine you are now working with the real ;lements! there is
need for respetful aution here. Eou can damage yourself if you are
foolhardy! whih of ourse is yet another reason why the astral ;#ui4
librium of the ;lements is an absolute prere#uisite to )tep %our. $n
the same sense that your work with the Kital ;nergy has transformed
your bodies and has hallenged your maturity! this work now with
the fatual ;lements takes that transformation a signifiant step fur4
ther. $f you work reklessly and without respet for the great power
of these *niversal %ores! you will harm yourself. @hile it was dif4
fiult to seriously damage yourself with the Kital ;nergy! that is not
the ase here with the fatual ;lements. @ith the ;lements! it is rel4
9:
atively easy to do serious harm! so be areful and above all else! re4
spetful. -onDt rush this transformation proess. $t must proeed at
a smooth! natural pae in order for it to result in a positive transform4
ation.
As you are aumulating an ;lement within one of your in4
ternal organs! for e"ample! you must pay very lose attention to how
the ;lement is affeting the organ. Eou must at all times be sensitive
to the organDs limits in regard to the density of the ;lemental au4
mulation. +he instant that the organ starts to show signs of disom4
fort0 you should stop intensifying the aumulation and thus give the
organ time to alimate to that density of aumulated ;lement.
+hen! during your ne"t e"periment! you will inrease the density of
your aumulation Cust a little bit more and in this way gently in4
rease the apaity of the organ in respet to the ;lement. +his will
greatly strengthen the organ without damaging it in any way.
$t is during and through this intimate work with your own in4
ternal organs that you learn about the effets of the ;lements upon
bodies in general. +his is not information that a true magiian learns
from memori6ing a list in a book. +he true magiian learns through
diret personal e"periene and pereption. )o it is here! in the
ourse of these e"erises that you will learn what effet filling eah
organ with eah of the ;lements will have. Eou must therefore pay
very lose attention to how eah organ feels when filled with an ;le4
ment! what effet it has upon the organ! is it positive or negative!
how muh does it take to ause an effet! et.
$n order to truly learn about the ;lements in this way you must
set aside all your preoneptions about the ;lements and simply ob4
serve without preCudie or bias of any kind. $n other words! you
must let the ;lements reveal themselves to you and let them teah
you about their nature.
(aving mastered the )tep +hree work with the Kital ;nergy!
the )tep %our astral e"erises are very straight forward and easy to
understand. +he first e"erise onsists of aumulating an ;lement
within your whole body through pore breathing and then ondensing
and direting the aumulated ;lement into a single organ or body
part. +he only use of the reative imagination is in the proess of
shrinking the whole4body aumulation down and moving it into the
hosen organ. )imply will it to happen and then visuali6e it our4
ring.
-ereasing the si6e of the aumulation will inrease the dens4
ity of the aumulated ;lement and will thus inrease the poteny of
the aumulation. $n other words! what feels like a mild aumula4
99
tion of the %ire ;lement within your whole body! will feel like an in4
tense aumulation when it is onstrited to the muh smaller si6e of
your right eyeball. )o it is important at first espeially! to slowly in4
fuse the smaller organ with the aumulation and stop letting more
enter the organ the instant any disomfort is e"periened.
After a few moments of letting the organ alimate to the a4
umulated ;lement! release the ;lement from the organ. &ardon de4
sribed two methods for performing this release of the aumulation!
both of whih need to be mastered. %irst is to let the aumulation
re4e"pand so that it one again is dissipated throughout the whole
body evenly. +hen simply e"hale the ;lement through the whole4
body pore breathing tehni#ue until you are ompletely free of the
aumulated ;lement.
+he seond method is to release the aumulation from the or4
gan diretly to the e"ternal *niverse. $nstead of re4e"panding the a4
umulation so that it fills your whole body! let it stream out in its en4
tirety through your flesh! diretly from the organ itself! sort of like a
volano erupting. +his of ourse is muh #uiker! but also more ab4
rupt and harsh so only the first method should be used while the or4
gan is still alimating itself to the ;lement. 5ne the organ &as ad4
apted a bit then the seond method of e"plosive release will ause no
inCury and an be used liberally.
+he seond astral e"erise relies upon the transplantation of
onsiousness into the organ or body part to aumulate the ;lement
from within the organ itself! instead of aumulating within the
whole body and then shrinking the aumulation down to organ4
si6e. +his is a muh simpler! #uiker and muh more preise method
and you might wonder why &ardon didnDt start with this method in4
stead of the more laborious one. +he answer is that by starting first
with aumulating the ;lements within your whole body! you were
gently alimating your whole body! and thus all of its parts! to the
aumulated ;lements. +his is a neessary preparation for the body
that further minimi6es the possibility of harming yourself.
5f ourse you worked with the same tehni#ue of transferring
your awareness into your organs! one by one! and generating an a4
umulation from the inside during your )tep +hree work with the Ki4
tal ;nergy! so this tehni#ue will be no mystery by now. +he only
differene here is that you are working with the ;lements.
Eou must systematially work with eah of the ;lements in all
of your body parts and organs! using first the whole body tehni#ue
and then the transferene of awareness tehni#ue. +he only e"ep4
tions to this are! as &ardon warned! your brain and your heart. Eou
93
should never aumulate any energy or ;lement into either of these
two organs. +o do so would ause a disruption of their natural ele4
tromagneti balane and would disturb their funtioning in possibly
#uite dangerous ways.
@hile all of the preeding work has been foused upon the
physial body! its parts and organs! you must understand that you
have been simultaneously affeting your astral body as well. Eour
astral body permeates and surrounds your physial body and thus o4
upies the same spatial loation and has roughly the same shape as
your physial body. &eause they are so intimately onneted! any4
thing you do to your physial body has a simultaneous affet upon
the same area of your astral body. )o! for e"ample! when you au4
mulate the %ire ;lement in your physial right leg! you are simultan4
eously aumulating the %ire ;lement in your astral right leg and the
transformative effets of aumulating the ;lements in this part of
your physial body will also be manifest within your astral body. $n
other words! all of these e"erises transform your physial and your
astral bodies.
+his fat is most apparent in the final e"erise of the astral
setion! that of loading the ;lemental regions with their ;lements.
+he ;lemental regions of the astral body oupy e"atly the same
spatial areas as the regions of the physial body. )o when you do as
&ardon instruted and fill eah region with its orresponding ;le4
ment! you are building an ;lemental harmony between your astral
and physial bodies.
+he tehni#ue is very simple. )tarting with the ;arth ;lement!
load the ;arth region of your physial body with 3 inhalations. +hen
load the @ater region with 3 inhalations of the @ater ;lement0 the
Air region with 3 inhalations of the Air ;lement0 and finally! the %ire
region with 3 inhalations of the %ire ;lement. Eou should remain
loaded in this balaned way for several minutes before releasing the
;lements. +he ;lements are released in reverse order0 first the %ire!
then Air! then @ater and finally ;arth.
5ne youDve gained profiieny in this e"erise you may be4
gin to dynamially aumulate the ;lements in their regions! remain4
ing always onsious of maintaining a 'alance of dynamism within
the four regions. $n other words! the intensity or density of the au4
mulations should always be the same within eah region.
+his is a very healing e"erise! very balaning for all three
bodies and $ reommend it highly. $tDs immediately balaning and
grounding! plaing one firmly in the present moment of time4spae.
%or me! it remains a valuable life4long pratie! one that $ enCoy im4
9?
mensely. $ts pratie at this moment in the se#uene of initiation
auses an astra4physial transformation that is essential to the work
of the ne"t )tep. @ithout having gone through this speifi trans4
formation and integration of your astral and physial bodies! the
work of )tep %ive with the so alled Aenter pointB! the proCetion of
the ;lements and the work with so alled Apassive ommuniationB
would prove very diffiult if not impossible to master.
&efore $ move on to disussing the physial e"erises $ need to
add one bit about the ;lemental regions of the body . . . $n desrib4
ing the ;lemental regions of the physial body! &ardon negleted to
mention the arms. <iture a human standing upright with the arms
rela"ed and hanging down. +he hands and wrists are naturally part
of the ;arth region0 the forearms and elbows! part of the @ater re4
gion0 and the upper arms and shoulders are part of the Air region.
;ah of these parts should be inluded in the loading of the four re4
gions. %or instane! when loading your leg region with the ;arth
;lement! also load both hands at the same time.
+he pratial importane of these divisions within the arms!
espeially the loading of the hands with the ;arth ;lement! will be4
ome apparent in future work with the ;lements. An e"ample is the
)tep %ive proCetion of ;lements through the hands F invoking the
;arth orrespondene of the hands has the effet of ondensing the
;lement being proCeted through it. Another e"ample in this same
vein is the physial setion of the present )tep! namely the work with
finger rituals in whih the ;lements are all present together within
the fingers of the hand F this is easier to aomplish when the ;arth
region orrespondene of the hands is onsidered and inorporated.

P'(SICA&

)tep %our loses with a setion on personal ritual. (ere! you
must be reative and design rituals that are of intimate personal rel4
evane. A ritual! for the true magiian! is a short4ut. All it does is
ompress the hands4on labor into a short gesture. (owever! the om4
pression of the hands4on labor takes a good amount of labor itself.
$n other words! reating the short4ut takes repetition. @ith the fin4
ger rituals for e"ample! the employment of the ;lements at first takes
time and e"tra thought! but with steady repetition! the whole proess
beomes so rapid that all you have to do is move your fingers in the
predetermined way and your will is immediately arried out.
5f ourse! these rituals are ompletely useless if you are not
already apable of manipulating the factual ;lements. +hey are only
9.
short4uts to the performane of things that you an already aom4
plish through the slower! hands4on labor. A ritual will not give you
more power to do things 44 it will only speed up the aomplishment
of your will.
+he finger ritual tehni#ue itself is very simple. $f you on4
dense the ;lements into your fingers as outlined by &ardon! all you
then have to do is touh the appropriate fingers together to release
their ;lements and thus aomplish your will. +his re#uires that you
predetermine how the ;lements will interat and how they will be
direted to arry out the desired effet. )o! there is a ombination
here of four fatorsI the ondensed ;lements0 the physial move4
ment0 the building of the ideation0 and! the e"plosive release of the
ondensed ;lements. $n this way! you an very #uikly fill your sur4
roundings with an ;lement! or ombination of ;lements! and through
their attributes! affet your will.
Gust how effetive your ritual will be depends upon your abilit4
ies. At first you will be able to only affet the mental sphere of your
surroundings! but with pratie your effetiveness will reah into the
astral and eventually! into the physial sphere.
)tart with the reation of one ritual and when that has been
mastered! e"pand your repertoire by one ritual at a time. &e sure to
master eah ritual before you initiate a new one. $ reommend no
more than four rituals total as this gives you the opportunity to de4
vise a series of rituals that depend primarily upon eah one of the
four ;lements! while avoiding the dispersal of power that too many
rituals an inur. $t is good to devise enough rituals to meet your
needs! but unwise to devise an endless number of them.
A lot of fany eremonial is taught in many of the magial
groups! lodges and shools! but to the well trained 1&ardonian1 ma4
giian these are relatively unprodutive praties. <rewritten ere4
mony does have its plae! but true magi is spontaneous. $t must
ome from the heart of the magiian and fit the demands of the mo4
ment. +he true magiian has no need for publi display or theatris
44 there may be times when these are appropriate! but the magiian
does not N;;- them to affet their will. +his is the lesson to be
found here at the end of )tep %our and the reason why $Dve titled
them Asilent ritualsB. <erhaps the best! most potent magi is per4
formed silently and privately! without anybody else notiing.
+he magial rituals that you reate for yourself! no matter how
simplisti! will serve you far better than those you learn from
someone else. ;nCoy yourself! be inventive! and always work for the
betterment of all2
30
STEP "I*E

MENTA&

-iret <ereption of ;ssential ,eaning
+he Causal Root of All +hings

$ think for the modern reader espeially! this is perhaps the
most enigmati setion in the whole of $$(. &ut with Cust a few es4
sential bits of additional information it begins to reveal its meaning.
+he first essential bit of information that $ suspet most readers are
unaware of has to do with the philosophial oneptuali6ation of a
point. $n geometry! a point has no dimension. $t has no length!
width or height. $t is infinitely finite! infinitely small in relation to its
surroundings. 5ne ould say that it does not e"ist as a physial thing
but rather is solely a philosophial idea or onstrut meant only as an
indiator of position within three dimensional spaes. @ith this idea
in your mind that a point is dimensionless! infinitely finite and non4
physial! listen anew to &ardonDs introdution to )tep %ive 44
A#&e wise Arc&imedes once said/ 5+&ow me one point in t&e
6ni,erse and I s&all lift t&e glo'e off its &inges7
A8ery few people pro'a'ly )now t&at t&is sentence is conceal*
ing a great occult mystery/ namely t&e secret of t&e fourt& dimension.
As we all remem'er from our sc&ooldays/ e,ery t&ing &a,ing a s&ape
9 a stone/ a plant/ animal/ man 9 in s&ort/ e,ery 'ody owns lengt&/
widt& and &eig&t/ definitions familiar to us. If in t&e middle of a
form/ for e-ample a sp&erical form/ we imagine a dou'le*crossing4
on t&e crossing spot we get a point/ t&e so*called dept&*point. And
Arc&imedes certainly did &a,e t&is point in mind/ 'ecause it is actu*
ally t&e point of 'eginning/ t&e starting point/ t&e nucleus of e,ery
form. :egarded from t&is point/ e,ery form is symmetrically ;uni*
formly< o'2ecti,e4 t&at means/ it &appens to 'e in its true e.uili'ri*
um. #&is is t&e 'ase of t&e mystery of t&e fourt& dimension/ &ence t&e
concept of time and space/ of timelessness and spacelessness/ and
t&erefore also t&e secret of space*magic. #&e sc&olar is ad,ised to
meditate ,ery intensely a'out t&is pro'lem/ and &e will 'e a'le to
open up profundities &e ne,er dreamed of and a &ig& intuition will
'e &is reward.(
(ere then! &ardon is talking about a enter4point! not Cust any
point! but the center4most point of a three4dimensional form. +his is
an important distintion sine the nature of an infinitely finite point
31
is that it always e"ists at the e"at enter of an infinite spae. Con4
sidered in a generi! universal onte"t! suh a point e"ists at the e"4
at enter of the infinite *niverse! but this is not what &ardon is fo4
using upon here. $nstead! his fous is speifially upon the enter4
point of a finite three4dimensional form! suh as the sphere in his e"4
ample.
&eause suh a point is infinitely finite! it must e"ist within an
infinitely large spae0 yet we are speaking here of the enter4point of
a most assuredly finite form. +his is the Agreat occult mystery(
&ardon mentions. $n order to begin to omprehend this mystery you
must do as &ardon instruts and Ameditate ,ery intensely a'out t&is
pro'lem( of the infinitely finite point.
+he instrutions for this meditation are very simpleI Consider
a point in spae. $t is infinitely small.
$f you sinerely follow this onept in your meditation! it will
lead you to many ama6ing reali6ations and e"perienes in regard to
the nature of infinity. 5ne of the first things you will notie is the
sensation of inward motion as your mind tries to find the stopping
plae of infinite finiteness. +he mind annot grasp suh smallness so
it ontinuously strives for a smaller and smaller point whih pro4
dues this sensation of falling deeper and deeper toward the final
resting plae of the infinitely finite. &ut of ourse! sine it is infin4
itely finite! there is no resting plae for the mind and thus it seems to
ontain an infinite dept&! whih is why &ardon uses the term Adepth4
pointB.
%urthermore! you will be led to understand and indeed e"peri4
ene the fat that from the perspetive of an infinitely finite point!
the surrounding spae is infinitely infinite. $n other words! spae e"4
tends infinitely in e,ery diretion from the infinitely finite point. )o
this point must therefore e"ist at the e-act enter of the infinite
spae. 5r as &ardon stated itI A:egarded from t&is point/ e,ery form
is symmetrically ;uniformly< o'2ecti,e/ t&at means/ it &appens to 'e
in its true e.uili'rium.(
5ne you have ahieved this reali6ation it beomes apparent
that e,ery point must e"ist at the e"at enter of an infinite spae.
)pae still e"tends infinitely in every diretion from eac& and e,ery
point within an infinite spae. )o! this means that every point shares
in this property of entrality. No point an be said to e"ist off4en4
ter.
And then omes the &ig /eap F the reali6ation that every point
ontains within itself the essene of the whole infinity! Cust as the
drop reflets the oean in whih it resides.
32
Eou must of ourse pursue this meditation for yourself and not
rely Cust upon my desription. Eour work with )tep %ive cannot be
based solely upon an intelletual understanding of the infinitely finite
point0 instead! you must e"periene these reali6ations first4hand in
order to truly make use of them.
(aving meditated intensively as &ardon instruted! you are
now ready to begin the first mental e"erise of )tep %ive. +his is a
preliminary e"erise in whih you pratie transferring your aware4
ness into the center of an obCet! not its depth4point. +he differene
between this e"erise and the )tep %our e"erises with the transfer4
ene of your awareness is slight. (ere you are fousing your aware4
ness at the enter of your target0 while in )tep four you inhabited the
entirety of the target! sensing is boundaries and its surroundings! et.
+he instrution for this e"erise is very simple. <lae a sym4
metrial obCet! suh as a small ball or ube before you and transfer
your awareness into its enter4most point. @hen you are able to per4
form this e"erise for : minutes uninterrupted! then move on to a dif4
ferently shaped but symmetrial obCet and transfer your awareness
into its enter. @hen you reside at the obCetDs enter! try to make
yourself smaller and smaller! as small as an atom. @ork with a vari4
ety of symmetrial obCets until this transferene beomes an easy
matter! then move on to the same with asymmetrial obCets.
$tDs when youDre working with the asymmetrial obCets and
shrinking your si6e further and further that you begin to reali6e that
this point is not a spatial loale. $t has no physial dimension and as
noted in your meditation on the nature of an infinitely finite point!
every point within the infinite spae e"ists at the e"at enter of that
spae and thus AenterB has no definite physial loation either F it
an be anywhere within the infinite spae and still be labeled Aen4
terB. &y working in this way with an obCetDs enter! you #uite natur4
ally begin to identify the obCetDs dept&*point.
+he depth4point is! in fat! a p&ilosop&ical thing! not a physi4
al thing like a formDs spatial AenterB. $t e"presses and reveals the
philosophial nature of the spae0 whih is to say! it houses the es4
sential meaning manifest by the finite obCet. $f you spend enough
time in this depth4point you will eventually pereive the essential
meaning of the finite obCet. And so the ne"t set of e"erises on4
erns Cust that! transferring your awareness into the dept&*point of
obCets.
)tart as before with a symmetrial obCet and transfer your
awareness into its e"at enter. Now you must sense the dimension
and shape of the obCet! its e"ternal boundaries! and then make your4
37
self smaller and smaller until those boundaries are an infinite dis4
tane away from you.
+his point is! of ourse! infinitely finite and itDs by onsidering
its infinite smallness that you transform the defined! finite si6e of the
obCet into an infinite spae. $n other words! your own infinite
smallness is what e"tends the physial boundary of the shape infin4
itely in all diretions from your position. +he obCet itself does not
magially inrease its si6e0 but rather! it is your awareness that infin4
itely diminishes in si6e as you beome the obCetDs infinitely finite
depth4point. +hus you are ompletely surrounded by the obCet as it
e"tends infinitely in all diretions around you. +he obCet beomes
your entire universe. Nothing else e"ists other than this infinite form
with your awareness at its enter.
$f you look bak to your first work with the ;lements in )tep
+hree you will reogni6e that you performed a nearly idential feat
of imagination when you surrounded yourself with an imagined uni4
verse of eah ;lement! so this should not be diffiult for you to man4
age.
(old this depth4point awareness without interruption for at
least : minutes before working with a different obCet. <ratie with
a variety of symmetrial and then asymmetrial obCets! eah time
transferring your awareness into their infinitely finite depth4point.
@hen this beomes easy to perform with obCets! move on to work4
ing with plants! insets! animals! humans and even obCets that are
not before your eyes.
)ine this depth4point has no dimension 44 no length! width or
height F it is in effet! AspaelessB and where there is no spae and
no matter! there is no time or duration. +hus the depth4point is an as4
pet of the spaeless and timeless =i.e.! non4se#uential> Akasha <rin4
iple. $t is the infinite ausal root of the finite form from whih we
an learn everything about the form and through whih we an dir4
etly influene the entire form.
@hen your awareness e"ists at a thingDs depth4point! you ef4
fetively transform the finite form into an infinite spae. )ine every
point within that infinite spae beomes its enter4point! every point
is thus the same0 or rather! every point ontains the essential meaning
of the whole form. As weDve established already! similar things at4
trat eah other within the mental realm! so when you inhabit a
thingDs depth4point! every point within the form is attrated to your
awareness within the mental realm. )ine all points within the form
are e"atly the same in terms of essential meaning! the whole of the
form with all of its points piles up on the foal point of your aware4
38
ness! in effet spreading your awareness ompletely and uniformly
throughout the whole mental body of the form. $n other words! you
enompass the entire infinitely infinite form with your awareness
whenever you enter its infinitely finite depth4point.
An important (ermeti a"iom! as it were! is revealed here0
namely that in&a'iting t&e infinitely finite leads to encompassing t&e
infinitely infinite.
$f you ompletely open your pereptive awareness and set
aside all of your preoneptions! e"petations! interpretations! et. 44
in other words! rise above your thinking mind F then the form itself
will ommuniate its essential meaning to your awareness.
;verything is a manifestation of a uni#ue #uantum of essential mean4
ing. &ardon used the term AAkasha <rinipleB to desribe this root
ausal fore but $ prefer Aessential meaningB sine it is more de4
sriptive and thus more pratial. $n any event! essential meaning is
the root or essene of every thing that e"ists0 eah form being a per4
fet manifestation or e"pression of its essential meaning. +hus eah
form an be said to ommuniate its essential meaning. $t doesnDt
speak its meaning with words0 rather its e"pression is pereived as an
inner understanding that defies desription and rebels against at4
egori6ation and labeling. $tDs therefore impossible for me to give you
a onrete e"ample of an obCetDs essential meaning but it is very
simple to e"periene this! at least superfiially! for yourself.
A simple e"periment is to #uikly look from one obCet to an4
other and fous your awareness on the differenes between how one
obCet feels in omparison to the ne"t and so on. Eou will pereive a
subtle differene in the feeling generated by eah obCet you view.
+his is a ommuniation of eah obCetDs essential meaning albeit at
a fairly dense emotional level. @ith this e"periment you pereive
only one small layer or level of the obCetDs essential meaning. 5n
the other hand! when you use a deeper! more foused and infinitely
more obCetive state of awareness in your pereption! you an dir4
etly pereive the raw essential meaning itself. +his deepest layer of
essential meaning is infinite in sope and it is this level of essential
meaning that is pereivable from the obCetDs depth4point.
+his depth4point interation with essential meaning omes as a
flash of insight that rushes into your awareness and fills it entirely
with an infinite amount of detail. $t is too muh information for the
thinking mind to enompass! so you must resist the habit of immedi4
ately thinking about the information filling your awareness and in4
stead! fous upon the raw pereption itself and the feelings it gener4
ates within your astral body. @ait until after you have vaated the
3:
formDs depth4point to begin thinking about and analy6ing the inform4
ation you have absorbed. $ say this beause if you begin thinking too
soon! then you will not spend enough time percei,ing and what you
learn will be inomplete and thus inaurate.
@ith pratie it beomes very easy to #uikly dip your aware4
ness into and out of the depth4point of any thing or person and thus
rapidly gain a very deep understanding of the thing or person based
upon your pereption of! and interation with their essential mean4
ing. )ine essential meaning is an aspet of the akasha <riniple this
interation ours outside of time. $n other words! it takes less than
an instant for the fullness of understanding to fill your awareness.
Conversely! it will take at least several seonds for you to then pro4
ess this abundane of information with your rational! thinking mind.
+he amount of detail ommuniated during this interation
with essential meaning is truly astounding. 5ne reeived! it is pos4
sible to filter through to any level of information you wish to know.
%or e"ample! when interating through its depth4point with the es4
sential meaning of a poket rok $ arry! $ an fous in on the first
person to pik the rok up ages ago. +hrough this onnetion! $ an
also disover anything $ wish to know about that person! who he
was! what he did! what he thought! et.
$n addition to percei,ing essential meaning through the depth4
point! we an also communicate or pro2ect essential meaning into the
depth4point and thus affet the entire form. %or e"ample! we an im4
press an idea or thought upon an obCet or person through their
depth4point and it will immediately manifest throughout their entire
form. @e an likewise aumulate the Kital ;nergy or an ;lement
uniformly within the obCet or person from the inside4out! so to
speak! through their depth4point.
+here are other methods of interating with essential meaning
that do not entail transferene of your awareness into the depth4point!
but these methods allow only for the pereption of essential meaning
and by their nature prelude an opportunity to affet the subCet from
the inside4out. %or e"ample! it is #uite possible to pereive an ob4
CetDs essential meaning from observation of its e"ternal form F from
the outside! as it were! instead of from the inside F and ahieve the
same relative depth of information as one reeives through a depth4
point. &ut sine one is on the outside! it is only possible to affet the
obCet from the outside4in! instead of from the inside4out as with the
depth4point. ;ven though this tehni#ue does still re#uire a highly
ultivated degree of obCetive pereption or openness! it is muh sim4
pler to master than working through the depth4point. $tDs primarily a
39
mystial tehni#ue used to inrease oneDs understanding of oneDs sur4
roundings and not to diretly influene them.
&ardonDs intention with the )tep %ive mental work however! is
that as a (ermeti magician! you must enompass more than 2ust
pereption F you must also be able to influene or hange what you
pereive. +his is an important distintion between magi and pure
mystiism.
$ reommend that you e"periene the depth4point of
everything you an! however briefly. ;ah moment of eah waking
hour presents us with innumerable opportunities to e"plore. Gust
looking around me now as $ sit here writing! there is my offee up!
my omputer! a lamp! a bit of meteorite! a book! a feather! a stone! a
small figurine! and on and on and on. +he opportunities are endless
and $ have e"plored the depth4point of eah of these things. And
when $ go for a walk in town $ am onstantly e"ploring everything $
see from the old buildings to the people $ see walking past to the
birds sitting in the trees to the dog turds sattered along the side4
walk. $ do not are whether it is a thing of beauty or ugliness0 $ e"4
plore them all without bias for the sheer Coy of inreasing my under4
standing and e"periene of all things. $t is even possible to touh the
depth4point of nonphysial things suh as ideas and feelings! overall
situations and moments in time! using this tehni#ue and all of these
e"plorations are e#ually important.
)ome things of ourse deserve a muh longer and deeper prob4
ing. %or e"ample! e"periening the depth4point of eah of the four
;lements! of our planet ;arth and our ,oon and )un should be pro4
longed sessions. Nonetheless! it is possible to probe anything and
everything with this method and from eah e"periene you will gain
a treasure of understanding and e"periene attainable in no other
way. +his pratie e"pands your awareness inrementally and read4
ies your awareness for the *ltimate! Juantum ;"pansion of )tep
+en.
5ne you have mastered the tehni#ue of transferring your
awareness into the depth4point of any obCet! plant! animal! human!
et. that you desire and interating with their essential meaning0 and
furthermore! affeting them from the inside4out! you are then pre4
pared for the final mental e"erise of )tep %ive F inhabiting your
own depth4point. +his is plaed last in the se#uene beause itDs the
most diffiult. $tDs no more tec&nically diffiult to ahieve than with
a small ball! for e"ample! but it is infinitely more diffiult to ahieve
the obCetivity re#uired to truly interat with your own essential
meaning.
33
As before! &ardon splits the e"erise into two phases. %irst
you must austom yourself to maintaining your awareness as a
small point at the enter of your body. &ardon stated that this point
is ongruent with your solar ple"us! situated between your spine and
the frontal pit of your stomah. 5f ourse in a male body this orres4
ponds roughly the bodyDs enter of gravity and it is also orrelated
with the Akasha in &ardonDs third book! #&e "ey to t&e #rue $ua'*
'ala&.
5ne you have mastered the transferene of your awareness to
the enter of your body and are able to maintain this awareness for at
least five minutes without interruption! you must then begin to shrink
the si6e of your awareness as before until you reah the infinite fi4
niteness of the depth4point. Eou are ompletely surrounded by your
own being as it e"tends infinitely in all diretions around you. 0ou
beome your entire universe. Nothing else e"ists other than this in4
finite you with your awareness at its enter.
5ne you reah this depth4point awareness! &ardon instruts
that you meditate upon the following affirmationI AI am t&e center*
point of my p&ysical e-istence4 I am t&e determining power
t&erein7( )ine this is an aurate and fatual desription of the
depth4point! instead of an imaginary supposition! &ardonDs affirma4
tion will reinfore your obCetive onnetion with your own depth4
point and enable you to pereive your own essential meaning.
+his pereption is very subtle and may be more aurately de4
sribed as the e"periene of intentionally 'eing your own essential
meaning! instead of atually pereiving it. &eause of its unfamiliar4
ity! this e"periene might be #uite disorienting at first so patiene
and persistene are neessary. ;ventually though you will shift into
a radially different perspetive of yourself and of your life! one
whih is surprisingly obCetive and alm. Eou will stand separate
from your mundane life e"periene! yet intimately onneted to it as
the ausal fore! able to pereive and influene all that onerns your
being.
&ardon stated that A#&is consciousness transference into your
own A)as&a*Principle is t&e genuine magical state of trance and
represents t&e preliminary stage of t&e connection wit& t&e cosmic
consciousness.( $n kabbalah! this state orresponds with +iphareth
and the $ndividual )elf whih stands diretly below Pether and +he
5ne )elf! and enCoys a diret onnetion with the influenes emanat4
ing from the )upernal realm. And in the terminology of the )elf4
(ealing Arhaeous! this is the %ire region of the mental body! the $n4
dividual )elf perfetly isolated and standing before the Akasha re4
3?
gion or eternal mental body F the Oreater )elf.
$nhabiting your own depth4point is essentially an advaned
form of the )tep 5ne emptiness of mind state. -epth4point aware4
ness however! represents an important deepening and ativation of
the emptiness state. $t is with this level of self4awareness! known as
the $ndividual )elf! that we hear the voie of our so alled (oly
Ouardian Angel with the greatest larity and understanding. $t is
therefore a very signifiant turning point in the se#uene of initi4
ation! the point at whih one gains diret and reliable aess to the
most important internal soure of guidane. +his is the first stage of
so alled AadepthoodB.
+he depth4point or $ndividual )elf is not only the prime plae
for reeiving inspiration F the inoming breath F but itDs also the seat
of e"piration F the out4going breath. $tDs the $ndividual )elf that
takes astral and physial form during inarnation and when physial
death ensues! it is the $ndividual )elf that lives on to reinarnate over
and over. $t is the breath of life that fills the astra4physial form. )o
when you inhabit your depth4point! you are absolute sovereign of
your e"istene. %rom this point! you an affet any and every aspet
of your astral and physial being from its essene to its manifesta4
tion. $t is therefore the seat of your own $ndividual power! the most
advantageous plae from whih to enat your transformative power
upon yourself.
%rom within your depth4point it is also possible to aess
memories of your past inarnations sine the $ndividual )elf is the
storehouse of all your previous e"perienes. +his is aomplished by
intentionally probing the infinite vastness of )elf that surrounds your
point of awareness for past life memories. Eour proCetion of inten4
tion will automatially draw these memories to your awareness.
As &ardon noted! inhabiting your depth4point indues a state
of mental ;#uilibrium! similar to the way in whih the )tep %our as4
tral e"erise of balaning the ;lements in the four regions of the as4
tra4physial body harmoni6es the astral ;lements. $ e"periene this
as a sort of standing above0 separate from my astra4physial e"ist4
ene! in the same way as in the first mental e"erise of )tep 5ne $
stood separate from my mental hatter. Eet in standing separate! $
know that $ may influene any part of my astra4physial e"istene
that $ wish to merely by at of will. +his ability to stand4bak! to dis4
engage during moments of e"treme emotional or mental stress an be
very empowering! grounding and balaning when it is most needed.
&ardon wroteI A1or)ing t&roug& t&is step/ t&e sc&olar s&ould
'e a'le to transfer &imself/ at any &our and in e,ery situation/ into
3.
&is dept& point/ t&at means into t&e A)as&a Principle/ from t&ere
percei,ing and influencing all t&at concerns &is 'eing.(
+his implies that the more you pratie this transferene! the
#uiker and easier it beomes. %urthermore! his statement also im4
plies that it is possible to inhabit your depth4point while simultan4
eously engaging in mundane interation. $n other words! it is pos4
sible to maintain awareness of the depth4point perspetive while hav4
ing a onversation with a friend! for e"ample! and still be fully
present and attentive to your onversation. +he key to this is that
one you have e"periened your depth4point you know how it feels!
you reogni6e it and this makes it e"ponentially easier to rea#uire.
@ith time and repeated pratie you beome able to make an instant
internal shift to your depth4point perspetive without having to go
through the meditative proess &ardon desribed.
5ne you are able to inhabit your depth4point while simultan4
eously engaging in mundane interation! it beomes possible to per4
eive the $ndividual )elves of everyone and everything in your envir4
onment. +his makes it possible to interat with others at an $ndividu4
al )elf level! $ndividual )elf to $ndividual )elf. +his type of intera4
tion is radially different than personal interation whih is often
louded by onfliting personal motivations. @ith $ndividual inter4
ation! ommuniation of essential meaning is diret and unfiltered.
;ventually the seating of your awareness permanently shifts
from being rooted in your personality to rooting in your depth4point
of $ndividual )elf. As a onse#uene! you intentionally interat in all
your affairs as your $ndividual )elf t&roug& your astral and physial
bodies. $n fat! the work of the ne"t )tep in Initiation Into Hermet*
ics presupposes that you have either made this internal shift or are at
least well on your way to its attainment.
ASTRA&

+he astral e"erises! whih fous upon mastering the e"ternal
proCetion and ondensation of the ;lements! are divided into three
basi partsI %irst is the proCetion of the ;lements through the solar4
ple"us and through other parts of the body into a defined spae.
)eond is the proCetion of the ;lements through the solar4ple"us as
defined shapes. And third is the ondensation of the ;lements dir4
etly from the universe.
%rom a tehnial perspetive! based upon what you have a4
omplished with the ;lements thus far! these e"erises should be
#uite simple and Cust re#uire repeated pratie to fully master. (ow4
?0
ever! )tep five is Cust as muh about overoming the final vestiges of
your internal resistane to letting yourself do! and letting yourself a4
omplish as it is about inreasing your tehnial profiieny. $n oth4
er words! the ultimate hallenge of )tep five is to your belief in the
atuality of what we all AmagiB and so here you are fored to on4
front your disbelief in the reality of magi head on. *ntil you over4
ome this subtle doubting! you will make no appreiable progress in
)tep %ive or you will beome diverted into hasing after unrealisti
and inappropriate goals.
+hroughout this setion! &ardon hallenges your doubts by of4
fering up tantali6ing opportunities that would seem to prove! one
and for all through the generation of physial phenomena that magi
is ArealB. &ut in eah ase he reminds the reader that pursuing these
abilities to the degree of being able to aomplish suh physial
proofs would take years of onstant pratie and he points out that
this is a distration! a diversion from the greater! more important task
of spiritual development 44 one again reiterating the idea that (er4
meti initiation is a path of spiritual development! not merely the de4
velopment of fantasti and miraulous powers.
A magiian does not create the powers that are wielded. A
magiian merely directs and s&apes the powers provided by the 6ni*
,erse0 the ;lements! %luids! /ights! ideas! et.! that already e"ist in4
dependent of the magiian. A magiian is merely a conduit of these
substanes! so most of the training e"erises are designed to slowly
break down your resistane to allowing these substanes to pass
through you.
+he greatest hindrane to this allowing is disbelief or doubt
that the substane itself is real and that its desribed effets are even
possible. (opefully most of this sort of doubt will have been purged
through your previous work with the ;lements but for most at this
stage there will still be the #uestion of whether or not the ;lements
are apable of produing physially measurable effets. )o &ardonDs
hallenges are aimed preisely at this #uestion! but heDs not really
hallenging you to pro,e the #uestion0 instead heDs hallenging you
to e-amine the #uestion and espeially to ask yourself w&y itDs im4
portant to you. (e does this by first pointing out whatDs possible and
then telling you that to pursue it at this stage would be unwise and a
waste of time! all of whih should lead you to e"amining the desires
and needs that are at the root of your doubts.
+his of ourse ours in the broader )tep %ive onte"t of
working with the depth4point in the mental e"erises and tapping
into your inner guidane with the physial e"erises. All of whih
?1
fouses you deeply into your own self and ultimately! its onnetion
with the *niverse.
$f you keep these fators in mind as you work with the astral
e"erises of )tep %ive! then it will go well for you but if you ignore
the need for allowing! for being a onduit and the neessary on4
frontation with your doubts! then you will most likely get nowhere
fast and end up ompletely frustrated. )o letDs move on to an e"am4
ination of the e"erises themselves.
+he task in the first e"erise is to repeatedly aumulate an
;lement within your whole body through the whole4body pore breath4
ing and then to proCet it outward through your solar4ple"us into the
room or spae surrounding you until you have reated a dense e"4
ternal aumulation of the ;lement. +he aumulation within the
room or spae must be dense enough that you an feel its sensory ef4
fets. @ith the %ire! your room must feel warm0 with the Air it must
feel light0 with the @ater! old0 and with the ;arth! heavy.
At this point itDs important to understand why this e"erise in4
volves the solar4ple"us speifially. $t goes bak to what $ said earli4
er about letting and allowing. %rom a physiologial perspetive! the
solar4ple"us is the abdominal brain! the seat or ontrol enter of the
)ympatheti nervous system whih ontrols the bodyDs automati
systems suh as digestion! heart beat! et. $n other words! it ontrols
all those essential bodily funtions that do not re#uire our onsious
partiipation F the funtions we must simply allow to happen. Eet
these funtions may be handiapped or perverted by our negative
emotional states. %or e"ample! an"iety will inrease the heart rate
and disturb digestion! et.
%rom a (ermeti perspetive! the solar4ple"us is situated at the
top of the @ater region! near the division between the Air and @ater
regions of the astra4physial bodyI the AplaeB! if you will! where our
thoughts most affet our emotional state! and onversely! where our
emotional states most affet our thinking.
And from an energeti perspetive! the )olar <le"us enter is
one of the main power hakras of the individual. $tDs assoiated with
the funtioning of the aura and with ,ental and Astral plane sensitiv4
ity. +hrough this enter the various spiritual energies enter for distri4
bution to various parts of the body. +he )olar <le"us hakra is also
the enter of psyhi intuition.
All of these various fators $Dve Cust listed support what you
need to aomplish with the )tep %ive work. @ith the depth4point
work of the mental setion! the solar4ple"us supports your letting go
of all your preoneptions and allowing obCetive pereption of self.
?2
(ere in the astral setion! it supports your letting go and allowing the
;lements to pass through you. And in the physial setion! it sup4
ports your letting go of your doubts and allowing your inner knowing
to emerge.
)o! getting bak to the e"erise at hand0 when we proCet
through the solar4ple"us we must let go and allow the ;lement to
pass. <roCeting the ;lements through the solar4ple"us thus involves
an e"amination of all that keeps us from simply allowing the ;le4
ments to follow our will. 5ften the first plae we pereive this res4
istane will be in how we are holding our physial body during the
e"erise. ,ost will disover that they tense up! espeially in the ab4
dominal area! and try to fore the ;lements. $f this is the ase! then
the first step in addressing those inhibitions is to ompletely rela"
your body and release all musular tensions. +his alone will usually
lead to the disovery of the deeper emotional and oneptual blok4
ages.
As $ said earlier! this e"erise of proCeting the aumulation
through the solar4ple"us is tehnially #uite simple. (owever itDs
another matter to build a proCeted aumulation within the room
that is dense enough for you to sense its physial effets F to sense
them! not create them with your imagination! but to atually feel
them with your normal physial senses. +o aomplish this you must
at without reservation! without doubt and without any holding
bak. Eou must! #uite simply! allow it to happen. Not e"pet it to
happen or fore it to happen. Gust let it happen through you. +he
most diffiult part is the at of getting out of your own way! but one
you do! you will be ama6ed by how simple it really is.
A subtle form of getting in your own way is suumbing to the
need for e"ternal physial proof suh as relying upon a thermometer
to substantiate a rise in the roomDs temperature. +his is basially an
admission of doubt in regard to the veraity of your own physial
pereptions. Eou must rely upon and trust your own sensory perep4
tions instead of needing an e"ternal verifiation.
+his first e"erise is deemed omplete when you are able to
proCet all four ;lements through your solar4ple"us and fill a room or
area with a dense enough aumulation to be felt physially. At this
point you will have overome your inhibitions in regard to letting the
;lements pass through you freely and with all of their power intat!
so working with the solar4ple"us is no longer neessary and now you
an ahieve the ne"t e"erise of reating an e#ually pereivable a4
umulation by passing the ;lements through your whole body and
through various parts of your body.
?7
&egin by proCeting eah of the ;lements through magial!
whole4body e"halation into the room or spae and ontinue prati4
ing until you attain the same degree of physial affet as you did
through your solar4ple"us. 5ne this has been mastered with eah
;lement e#ually! proeed to working with proCeting eah of the ;le4
ments through different parts of your body. 5f greatest pratial
value will be proCetions through your fingers! hands and eyes.
@hen this has been mastered with eah of the ;lements! the
first phase of the astral e"erises is omplete. As you an imagine
this alone is a fairly monumental work that may take many months
of steady onsistent pratie to omplete. +he reward however!
greatly outweighs the effort re#uired.
+he ne"t phase of work presents a hange of perspetive. +ill
now we have been proCeting an aumulation into a room or area so
that the aumulated ;lement surrounds us and we feel its effets
from every diretion. Now however! the task is to proCet a smaller!
ontained aumulation that hovers in the air before us and whih af4
fets us physially from a single diretion. Additionally! we are now
working with molding the aumulation into a speifi! defined
shape. &eause these e"erises venture into new territory! they one
again are foused in the solar4ple"us. $tDs within the solar4ple"us that
we shape the aumulation and from the solar4ple"us that we proCet
the shaped aumulation.
)o! begin as usual to aumulate the ;lement within your en4
tire body with the whole4body pore breathing and then ondense the
entire aumulation down to the si6e of a small ball in your solar4
ple"us. +his sphere should be about 9 inhes or 1: entimeters in
diameter and be a very dense! powerful aumulation of the ;le4
ment. Ne"t! let this sphere emerge from your solar4ple"us! separate
from your body and float in the air a short distane in front of you.
5ne it is separate from you! you should pereive its #ualities phys4
ially. %or e"ample! your ball of the %ire ;lement will radiate phys4
ial heat whih you will feel on your fae. Eou must master this pro4
ess with eah of the four ;lements e#ually.
Ne"t you must master the same proess with eah of the ;le4
ments but in a variety of shapes and ontinue until you are onfident
that you an reate and proCet through your solar4ple"us any shape
of aumulation you an imagine. +hus ends the seond phase of the
astral e"erises.
+he third and final phase of astral work involves yet another
radial shift in perspetive. Now we will work with drawing the ;le4
ments diretly from the *niverse into the room and thus reate a
?8
physially sensible aumulation without the elements ever passing
through our bodies. &y now you will thoroughly understand that it is
your imagination that direts and shapes the elements so this e"erise
should present no great diffiulty one you get the knak of it.
Eou know as a matter of fat that the ;lements e"ist every4
where in the *niverse surrounding you so it is a simple matter to
ause them to aumulate and ondense where you want them to.
$tDs no different really than ausing them to aumulate within your
own body e"ept that instead of inhaling them into your body! you
draw them into the spae surrounding you. (ere though! you must
really be ready to allow things to happen and let your imagination do
the work. =et the ;lements stream into your room and ondense to
suh a degree of density that you feel their effets with your physial
senses. Eou must master the ability to ondense eah of the ;le4
ments e#ually within your room by drawing them diretly from the
*niverse to suh an e"tent that you an physially sense their effets
surrounding you.
+he final )tep %ive astral e"erise with the ;lements is to
draw the ;lements diretly from the *niverse into a hosen shape
whih hangs in the air before you. $nstead of filling the room or area
so that the ;lement surrounds you! you must now reate a shape that
radiates the ;lement and thus affets you from a single diretion.
&egin by reating spheres of eah ;lement and one this is mastered!
reate a variety of different forms until you are again onfident that
you an reate any shape of ondensed ;lement you an imagine.
&y the end of the long months devoted to the )tep %ive astral
work with the ;lements you will have truly mastered the ;lements.

P'(SICA&

+o my mind! &ardon designed these e"erises to be started
after you have begun working with your own depth4point. +he pass4
ive ommuniation tehni#ues themselves presuppose that you are
already apable of inhabiting your own depth4point and yet that e"4
erise omes last in the se#uene of the )tep %ive mental work! so
either &ardon e"peted the two preparatory e"erises in passive om4
muniation to take many months to master or he intended for the stu4
dent to postpone work with them until work with oneDs own depth4
point had begun. +he fat is! the work with your own depth4point
will assist you in mastering the preparatory e"erises! espeially the
first one! so whether or not it was &ardonDs intention! it is my advie
?:
that you do wait till you have begun inhabiting your own depth4point
before beginning the physial e"erises of )tep %ive.
+he primary goal of these e"erises is to onvine you of the
e"istene of! and establish ommuniation with! the inner soure of
guidane known ommonly as your Aholy guardian angelB or Ageni4
usB. $n point of fat this guidane is the manifestation of a higher
level of your own awareness0 your eternal mental body or Oreater
)elf.
$ mentioned this important soure of internal guidane previ4
ously in my omments on the mental e"erises of )tep %ive in rela4
tion to the work with inhabiting your own depth4point. (ere then
&ardon presents a seond! less diret and therefore more passive
form of interation with your internal guidane. +hrough your depth4
point you may ome literally fae4to4fae with your Ouardian but
here! with the physial e"erises! ommuniation is more akin to a
telephone or email onversation.
5n its own! this tehni#ue an e,entually develop into a more
immediate and deeper interation0 but no e"erise in $$( e"ists on its
own and this one is no different. Along with this e"erise you are
also working with the mental depth4point e"erises whih eventually
lead to inhabiting your own depth4point and this fator leads very
#uikly to an e"ponential deepening of the passive ommuniation.
*ltimately! the passive turns into ative and you aess an immedi4
ate! ontinuous! lear and ompletely reliable guidane.
A seondary goal of these e"erises is to onvine you of the
e"istene of! and establish ommuniation with! Aanot&er world
w&ic& e,ery'ody will enter and li,e in after passing away( 44 in oth4
er words! the astral and mental planes where! after death of the phys4
ial body! the astra4mental body spends a ertain amount of time be4
fore reinarnating.
+his is a very important preursor to development of the astra4
mental senses and then wandering the mental and astral planes.
@ithout a deep! in4your4bones onvition that these realms e"ist! the
more advaned astra4mental work is impossible.
+he key to these passive ommuniation tehni#ues is the dis4
onneting of your own will from your hand and this is the essene
of the Amagical preparation( of your hand. +he first aspet is to
render your fingers individually and then your entire hand free of de4
pendene upon musular ation for movement. +his is aomplished
with the Air ;lement and a form of Ale,itation( or! more properly!
weightlessness.
%irst the entire hand is filled with an aumulation of the Kital
?9
;nergy into whih you must strongly impress the idea that you are in
fat able to move your fingers and hand by your mental will alone!
without having to ontrat your musles! et. $n other words! that by
merely imagining that your finger is rising! it rises without your hav4
ing to physially raise it in the usual way with your musles. After a
few moments! release the Kital ;nergy from your hand and return it
to the *niverse. (ere! the Kital ;nergy is merely ating as the on4
duit of your intention and setting the attitudinal stage! so to speak!
for the ne"t part of the e"erise.
Now you must aumulate the Air ;lement in your forefinger
and thus reate a state of weightlessness within this finger. %ous
your mind upon the fat that you an move your weightless finger
merely with your will instead of your musles and then will your
forefinger to rise. Eou must have the feeling that it is your willpower
that moves your finger! not your musles. Eou an atually feel the
differene F when you hold your finger up with your musles! it will
#uikly tire and will take effort to keep aloft! but when you are using
your willpower alone this does not our and it feels as if your
musles are ompletely rela"ed while the finger is aloft.
+his e"erise an be #uite diffiult and frustrating until you let
it happen. Again! you must allow it to happen instead of foring it to
happen. +his e"erise depends upon how thoroughly you let go of
your normal inlination to use your musles for physial movement.
Eou must sever the onnetion between your will and your musles.
$nstead of fle"ing your musles! you must shift your intention to
ausing your weightless finger to rise solely by fore of will. No
musles are re#uired for this at all so the more ompletely you shift
your fous away from your musles and allow your willpower to
ause your finger to rise! the easier it will be. +his is as muh a men4
tal shift as it is an emotional shift.
5ne you have raised your weightless forefinger with your
willpower! let it drop! again by fore of your willpower! not your
musles. <ratie this e"erise with your forefinger until it beomes
easy and then move on to the same with all of the other fingers of
both hands. 5ne youDve managed to lift all your fingers in this way!
pratie with your entire hand! lifting it and then letting it drop! all
with your willpower and the Air ;lement. @hen this is mastered!
pratie with the other hand! and then with both forearms so that you
are able to raise either forearm up to the elbow. @hen you are able
to lift both hands! forearms and all your fingers by this method you
may move on to the ne"t e"erise of Ae-teriorization(.
@ith this ne"t e"erise you will learn how to sever your will
?3
entirely from your hand and! for that matter any body part you de4
sire. +his is ruial for true passive ommuniation0 for without this
separation of your own will or direting awareness from the medium
of ommuniation! in this ase your hand! you would be most liable
to interferene from your own subonsious psyhe and end up talk4
ing with yourself instead of a disarnate entity.
Although our will has its root in our mental body! it is enated
through and personali6ed by our astral body when it omes to influ4
ening our physial body. $t is our astral body that mediates between
our mental and physial bodies and integrates them. )o in order to
truly sever the whole of your personal will from your physial hand!
you must remove your mental and your astral hand from its physial
shell.
$ say this speifially beause as a friend reently pointed out
to me! &ardon repeatedly used the terms Amental &and( and Aspirit
&and( in his instrution for this e"erise! seeming to indiate that
only the mental body omponent needs to be e"teriori6ed or relo4
ated. (owever in pratie! it is absolutely neessary that both om4
ponents be removed F only when both omponents are removed does
the empty physial shell beome! as &ardon desribed it! A,isi'le( in
the A)as&a. $f only the mental omponent is removed! leaving an as4
tra4physial shell! then the hand is visible only in the astral realm to
astral entities and this is generally not enough for ontat with oneDs
Ouardian Oenius.
+he pratie is very straightforward. )it at a table and plae
both hands! palm down on its surfae in front of you. Now imagine
that your astra4mental right hand and forearm! from elbow to finger4
tips! desend out of your physial hand and forearm! passing through
the table and oming to rest on your right knee below. +hey must
feel e"atly like your regular hand and forearm while you must have
absolutely no sensory awareness of your p&ysical hand and forearm.
%ous on the idea that your physial hand is now a ompletely empty
shell and that your real hand rests upon your knee. +hen return your
astra4mental hand to the physial shell and fle" your fingers! move
your arm! et.! to firmly reintegrate them.
<ratie with your right and then left hand and forearm until
you an easily e"teriori6e them for at least five minutes at a streth.
+hat ompletes the preparatory e"erises so now $ will turn to dis4
ussing the passive ommuniation tehni#ue itself.
;ah of the tehni#ues &ardon desribed! whether it is with a
pendulum! planhette or medial writing! re#uires four basi steps.
%irst step is to gather the materials needed! suh as pendulum!
??
planhette or pen and paper. )eond is to Amagically prepare( the
hand and forearm by making them weightless =and thus easily move4
able> through an aumulation of the Air ;lement and levitate them
as neessary. +hird is to e"teriori6e the hand and forearm. And
fourth! is to enter your own depth4point and all out to the entity you
wish to ommuniate with. 5ne these four steps have been enated!
ommuniation may begin.
$Dll use the sidereal pendulum tehni#ue to illustrate these four
steps in ation. %irst! gather together all the ingredients &ardon de4
sribed0 the pendulum! thread and tinkling obCets and set them up as
instruted.
)eond plae both hands and forearms on the table in front of
you and reate an aumulation of the Air ;lement in your right hand
and forearm up to the elbow. $f you are normally left4handed! then
use your left hand and forearm instead of your right. Ne"t levitate
=i.e.! ause it to rise with your will> your hand and forearm until it
rests on your elbow and the pendulum swings freely a ouple of en4
timeters above the table surfae.
+hird! e"teriori6e your hand and forearm and let them glide
through the table to rest on your thigh below. Eour physial hand
and forearm are now ompletely empty and will stay propped up on
their own beause of their weightlessness.
%ourth! you must shift your awareness into your own depth4
point! into the Akasha! and all out to the entity you wish to ommu4
niate with. At first! it really should be your own Ouardian Oenius
that you seek out! but eventually you should pursue ommuniation
with other entities as well.
Eour desire thus plaed in the Akasha will reate a magneti
resonane within the mental realm and the desired entity will be
drawn to you and will be able to use your empty hand to maneuver
the pendulum.
@hen you are finished! you must intentionally and thoroughly
reintegrate your astra4mental hand and forearm with the physial
shell! release the aumulated Air element and then one again re4
sume normal ontrol over your hand and forearm.
+he only ase in whih the levitation or raising of the Air ;le4
ment4filled hand is not re#uired is the e"ample &ardon gave of hav4
ing the hand in your poket and using Cust finger movement for om4
muniation. $n this ase! the hand must be filled with the Air ;le4
ment but does not need to be levitated into position. %urthermore!
only the hand itself or Cust the fingers involved will need to be e"teri4
ori6ed.
?.
As &ardon pointed out! abilities ultivated in future )teps will
override these tehni#ues of passive ommuniation and make them
seem #uite primitive and umbersome in omparison! but for the
time being they are #uite valuable and deserve to be pursued. +o my
mind! their most important gift in terms of your initiation! is that they
instigate an ever4deepening relationship with your Ouardian Oenius
and thus! with your Oreater )elf.
.0
STEP SI+

MENTA&

At the opening of the )tep )i" hapter! &ardon one again! and
for the final time! autions the student as followsI
ABefore I am going to descri'e t&e e-ercises of t&e si-t& +tep/ I
s&all underline once more t&at all t&e pre,ious e-ercises &a,e to 'e
under perfect control in order to )eep t&e 'alance in t&e &ig&er de*
gree of de,elopment too. It would 'e a'solutely useless to s)ip one
of t&e +teps or to omit and neglect one of t&e e-ercises. Any gap
would 'ecome ,ery percepti'le and t&e sc&olar would &a,e great dif*
ficulties to ma)e up for one or t&e ot&er pro'lem in &is de,elopment.
Conse.uently/ t&e main condition for success remains an e-cellent
'asic training.(
+his is no where more apparent than here in the mental e"er4
ises of )tep )i". As $ stated in my previous omments onerning
the mental depth4point work of )tep %ive! the e"erises of )tep )i"
presuppose that you have either already shifted the seat of your
awareness to your $ndividual )elf or are at least well on your way to
doing so. +he )tep )i" mental work seeks to finali6e and strengthen
this shift whih would prove impossible without the aforementioned
suess with the depth4point e"erises.
-uring your meditations upon your own depth4point you will
have ome to reogni6e what $ like to desribe as the Aanient selfB.
+his is the anient spark of your $ndividual )elf whih e"presses its
essential meaning through your astra4physial body. $t resides! so to
speak! at the very enter of your being and is like a spark of the ;le4
tri %luid surrounded by the ,agneti %luid of your astra4physial
e"istene. $t radiates its essential meaning outward from enter in
every diretion like a sun asts its illumination into infinite spae.
$f you have not yet ome to reogni6e! and in fat! e"ist as this
entral spark of self! then the work of )tep )i" will be impossible.
+he very first task in the mental setion of )tep )i" is a medit4
ation through whih you must ome to know and intimately e"peri4
ene the #uadrapolar struture of your own mental body. +he key to
this understanding is your e"periene of inhabiting the entral spark
of self whih is! in (ermeti terms! the %ire region or aspet of your
mental body.
As we learned in )tep %our! the astral and physial bodies eah
possess four regions whih orrespond with the %our ;lements. +he
.1
physial regions relate to four basi types of bodily funtion and the
astral regions relate to four basi types or #ualities of emotion. )im4
ilarly! the four ;lemental regions of the mental body! whih are to be
the fous of this preparatory meditation! relate to four types of
awareness. &ut here! we annot think in physial spatial terms suh
as with the regions of the physial body whih are spatially staked
one upon the other. $nstead! we must think in terms of the differ4
enes and similarities between the types of awareness or onsious4
ness that eah human naturally possesses. +hese types of awareness
are! in (ermeti terms! defined as %ire or will! Air or intellet! @ater
or emotion! and ;arth or physial onsiousness. +hese terms how4
ever! re#uire some e"planation before they beome any sort of truly
pratial guide.
+o say that the %ire region of the awareness is oneDs will is an
over4simplifiation for it is really muh more subtle than that. @hat
is meant here beomes ompletely apparent if one has indeed pro4
gressed in the depth4point work to the point where an e"periene of
the entral spark of self has been attained. +his entral spark is the
%ire aspet of awareness. @hat we think of as our will emerges from
this entral spark but the spark itself is more than Cust our e"pression
of will.
$t is the essene or essential meaning of who we are as an $ndi4
vidual. $t appears radiant for the same reason that a sun appears radi4
ant F beause it e"ists in ontrast to its surroundings. $f a sun were
set in a field of bright light! we would not notie its radiane sine its
light would be no different than its surroundings0 but when a sun is
set in the midst of the darkness of spae! the ontrast between the
sunDs light and the spatial darkness renders it visible. )o it is with
the entral spark of self0 its uni#ueness differentiates it and makes it
stand out from its bakground and thus we an see its radiant e"pres4
sion of essential meaning.
+he homogenous bakground against whih the spark of self
stands in ontrast is the universal Akasha of undifferentiated essen4
tial meaning. +he spark itself is a blend of speifi! differentiated es4
sential meanings bound together in a uni#ue ombination. +herefore
it shares aspets with its bakground and at the same time is distint
from the undifferentiated Akashi bakground. $n other words! its
difference is what makes it uni#ue.
&eause it is different! it affets and is affeted by its sur4
roundings due its very presene. $n order to maintain and assert its
uni#ueness! the self naturally ommuniates its uni#ueness to its sur4
roundings and this natural e"pression of self is what we are referring
.2
to here when we asribe AwillB to the %ire aspet of the mental body.
@e are speaking here of the mental realm and so we must re4
member the /aw of Attration in whih similar things are magneti4
ally drawn together. As the spark of self radiates its uni#ue essential
meaning within the mental realm! it is drawn together with similar
essential meanings and thus the .uantity of essential meaning en4
ompassed by its uni#ueness grows. $n other words! its immediate
surroundings are transformed by its presene into a likeness of its
own uni#ue ombination of essential meanings.
At the ever4e"panding periphery of self F that point at whih
we reogni6e NotherD as distint from NselfD F the self is also trans4
formed 'y its surroundings as the essential meanings floating at the
periphery are either integrated or reCeted. $f NotherD is integrated
into NselfD! then NselfD e"pands and is transformed to a greater or less4
er degree. (ow we interat with NotherD essential meaning 44 the
#uality or flavor! if you will! of our pereption and e"pression of
meaning 44 is what we all NintelletD and this is the Air region of our
mental body.
+he Airy NintelletD reflets the uni#ue nature or harater of
the %iery spark and is seen in how the self interats with its mental
surroundings. $s one in#uisitive and involved when enountering
meaning or aloofM $s one open and adaptable or rigidM $s one fore4
ful and eager or passiveM ;t. +hese are but a few of the #ualities
that an be used to desribe the nature or flavor of the NintelletD.
+he NintelletD regulates the rate at whih its surroundings
transform the self and the rate at whih the self transforms its sur4
roundings. +he more open and assimilating the NintelletD! the more
rapidly the self and its surroundings hange0 and onversely! the
more losed and rigid it is! the slower the self is transformed.
+he %ire and Air regions of the mental body e"ist whether or
not the self is inarnate but the @ater and ;arth regions e"ist only
during inarnation sine they represent awareness of the astral and
physial realms respetively. +he @ater region therefore! is the
awareness we use to pereive and e"press emotional signifiane! the
substane of the astral realm. @hereas essential meaning is univer4
sal in nature! emotional signifiane is personal and speifi.
5ur astral body is reated by our intelletual interation with
our astral surroundings! by how our NintelletD assimilates or reCets
emotional signifiane. And it is the @ater region or type of aware4
ness that is apable of pereiving and e"pressing emotional signifi4
ane through our astral bodyDs senses. $t is thus our awareness of our
own astral body and of the astral realm itself.
.7
+he most simplified definition of the ;arth region of the men4
tal body is the awareness whih pereives and interats with the
physial realm0 the awareness that pereives the world around us
through our physial senses and enats our will within our mundane
lives. (owever! it is in point of fat the %ire! Air and @ater regions
united within the physial realm.
+he deeper signifiane here is that every time we look
through our physial eyes! our spark of self is simultaneously per4
eiving the essential meaning of the mental realm and the emotional
signifiane of the astral realm and t&is is what informs our physial
pereption. &y NinformsD $ mean that if we had not pereived the es4
sential meaning of the obCet we observe with our physial eyes then
it would mean nothing to us0 and if it were bereft of meaning! it
would have no personal emotional signifiane to us and in the end
we would pereive nothing through our physial eyes other than in4
onse#uential refrations of light.
+hese mental and astral omponents are always there as part
of e,ery physial pereption. Gust as the ;arth ;lement e"ists only as
a result of the interation of the %ire! Air and @ater ;lements! so
here the ;arth region of awareness is what ombines the %ire! Air
and @ater regions. $n other words! it is the %ire! Air and @ater re4
gions that inhabit the physial body and it is the ;arth region of our
awareness that integrates these astra4mental pereptions with those
of the physial senses. +hus the ;arth region of the mental body
ontains the whole of the $ndividual awareness or onsiousness.
5rdinarily! we are not espeially onsious of the astra4mental
omponent of physial pereption or even of the spark of self that
burns so brightly through our awareness. +he goal of this preparat4
ory meditation however! is to make you intimately onsious of the
ations of the whole of your awareness0 to reogni6e the various
parts or aspets of awareness and to beome familiar with how they
interat.
&ardon wasnDt speifi in desribing the details of this medita4
tion! writing only! A=oo) inward as into your own spirit/ o'ser,e
yourself and t&e function of t&e spirit and meditate on it. 0ou must
)now &ow to imagine eac& of t&e functions corresponding to t&e !le*
ment.( Clearly he e"pets eah student to be apable of figuring out
their own best solution to this #uestion! but this doesnDt mean that
starting out with an e"ample is partiularly harmful so $ will desribe
for you an approah that $ found very helpfulI
&egin by inhabiting your own depth4point and e"periene the
spark of self $ desribed earlier. )ense that you e"ist as a spark of
.8
the ;letri %luid! surrounded by a loak of the ,agneti %luid. Eou
are! in essene! a %luidi Kolt. %ous inward upon your uni#ue
nature! your speifi ombination of essential meaning whih distin4
guishes your spark from all others. +his is the %ire region of your
awareness.
Now turn your fous outward! into the boundary region where
your ;letri radiation begins to interat with the ,agneti loud of
essential meaning that surrounds you. Closely e"amine this intera4
tion and get to know the nature of your own intellet. (ow do you
interat with the ideas and meanings that you enounterM @hat are
the uni#ue #ualities of your intelletM 5bserve and analy6e. +his is
the Air region of your awareness! the aspet whih pereives and e"4
presses essential meaning or ideas and whih assimilates them
through thinking. )ense the disrete presene of your uni#ue intel4
let within the mental realm of essential meaning that surrounds you
and sense the mental realm strething outwards from you in all dire4
tions.
Now press deeper into the surrounding ,agneti loud with
the %ire and Air aspets of your awareness. Notie how the essential
meanings you enounter beome more and more different than your
own native essential meaning! more NotherD! more foreign. And take
note of how your awareness begins to asribe varying degrees of sig*
nificance to these different types or ombinations of essential mean4
ing. 5ne is important! another less so! and yet another ompletely
insignifiant. +his ability to pereive the signifiane of NotherD is
the @ater region of your awareness and the dense web of interrela4
tionships of signifiane that is revealed by this pereption is the as4
tral realm. )ense how the interation between your intelletual
awareness and emotional signifiane reates an ephemeral body
whih enases the %ire! Air and @ater regions of your awareness.
)ense this astral body and sense the astral realm itself whih sur4
rounds you in all diretions.
Now ast your onCoined %ire! Air and @ater awareness out to
the outermost edge of the ,agneti loud that surrounds your spark
of self. ;nompass the whole e"panse of this ,agneti loud and
beome aware of your physial body and its plae within the physi4
al realm whih surrounds you. <ereive all the sensations that your
body affords you in this moment taking areful note of their meaning
and signifiane F whih is to say! remain onsious of the perep4
tions of the Air and @ater regions and how they inform your perep4
tion of physial sensations. +his is the ;arth region of your mental
body.
.:
Remain for some time in this state of full onsiousness of all
four regions of your mental body and observe losely how they inter4
at.
Now you must reverse this Courney and travel bak inward!
shedding the layers or regions of awareness in suession until you
one again inhabit Cust your ;letri spark of self 44
/et go of your pereption of your physial body and the phys4
ial realm and refous your awareness deeper into the body of the
,agneti loud until you beome aware of your astral body and the
astral realm. )pend a few moments re4familiari6ing yourself with
the @ater region of awareness and then let go of your pereption of
signifiane as well. Refous your awareness deeper until you reah
that boundary region where the ,agneti loud first intersets the
;letri radiane of your spark of self. )pend a few moments sens4
ing one again your own pure intellet as you interat with the essen4
tial meaning of the mental realm that surrounds your spark of self.
Now! finally! let go of your pereption of e"ternal meaning and on4
strit your awareness to Cust the ;letri spark of self! your depth4
point! that infinitely finite point within the infinite realm of self.
)pend a few moments in this state and then e"it your depth4point in
the manner to whih you are austomed.
$f you start with this meditation as desribed and adapt it to
your own uni#ue nature! it will lead you very #uikly to the level of
understanding neessary for e"euting the )tep )i" mental e"erises
whih follow. $n fat! this meditation inorporates the very first e"4
erise proper whih &ardon desribed thuslyI
AAnot&er e-ercise is to ascertain oneself of t&e w&ole mental
'ody in t&e astral 'ody/ and/ toget&er wit& it/ in t&e material 'ody
similar to a &and in a fine sil) glo,e w&ic& is put into a t&ic) glo,e.
0our &and oug&t to feel 'ot& glo,es. #&e same t&ing is supposed to
occur in t&e w&ole mental 'ody. 0ou s&ould feel your spirit in t&e
fine astral 'ody and t&is one again in t&e material 'ody. #&is feeling
is t&e spirit. editate on t&is pro'lem at any suita'le opportunity.
As soon as you are .uite sure t&at your spirit is capti,ating t&e astral
'ody as well as t&e material one/ feeling and mo,ing it/ and t&at it is/
as it were/ your spirit w&ic& performs all t&e actions t&roug& t&e two
wraps/ you can again go one step furt&er.(
$n other words! if you pursue the first half of the meditation $
desribed to the point where you are onsious of the fat that your
mental and astral bodies are the animating fators within your phys4
ial presene and remain in that state until you truly e"periene that
.9
it is your awareness that drives all your ations! then you will have
ahieved the intention of the first e"erise.
$n the ne"t e"erise you must make ative use of what you
have disovered about the relationship between your mental! astral
and physial bodies. (ere you must arry out your actions with full
onsiousness of the fat that it is your mental body whih aom4
plishes eah at with the help of your astral and physial bodies. +he
goal is tri4polar magial ation in whih you are onsiously and in4
tentionally employing your astra4physial body to aomplish the
will of your mental body or awareness.
+his should be approahed slowly and inrementally! not be4
ause it is partiularly diffiult to ahieve but rather beause of what
you will learn through patient observation! espeially in the begin4
ning. $ suggest that you begin with a seated! losed4eye meditation
suh as $ desribed earlier! and reah the state of awareness in whih
you are onsious of your three bodies working together with your
mental body or awareness as the direting fore. +hen simply open
your eyes and begin to observe your surroundings! all the while re4
maining onsious of the fat that it is your awareness whih is dir4
eting this observation. -iret your body to stand up and move
around while again! retaining the feeling that it is your awareness
whih direts the body and moves your legs and arms and eyes! et.
-o this for a few minutes and then end your pratie. Repeat this as
often as you an! e"tending the period of time you spend in this state
with eah e"erise. 5ne you have beome omfortable with this
state of awareness! begin adopting it during your normal! day4to4day
ativities! no matter how mundane! for short periods at a streth.
$tDs at this stage that you will learn the most! speifially about
where the impulse for ation arises. ,any! if not most! of our a4
tions throughout the day are not instigated by our own onsious
will. %or e"ample! when you srath an ith! look away from a too
bright light! or take a breath! these ations are instigated by your
physial body and the mental body merely omplies with the de4
mands of the physial stimulus. &y areful observation you will
learn to distinguish the soure of all your ations and reations.
)ome originate with your physial body! some with your astral body
or subonsiousness and some will be genuinely instigated by your
mental body! whih is to say by onsious hoie.
It is important t&at in t&e course of t&is e-ercise you 'egin to
ta)e conscious control o,er your responses to astral and p&ysical
stimuli. $n other words! srath your ith onsiously so that this a4
tion is direted by your mental body awareness and enated with the
.3
use of your astra4physial body! instead of the other way round.
+he main thrust of this e"erise however is to train your abil4
ity to perform significant ats direted ompletely by your mental
body! speifially by your entral spark of self! enated astrally
through your astral body and physially through your physial body.
+his is the tri4polar! physio4astra4mental magi ation in whih eah
ation is onduted with full onsious intention on all three planes
simultaneously.
$n this state! when you move your physial arm! the meaning
of this movement is simultaneously manifest within the mental realm
and its signifiane is manifest within the astral realm! beause you
have onsiously employed all three of your bodies in unison. +his
is very different than normal random movement of your arm in that
its onse#uenes are manifest on all three realms simultaneously and
with the full power of your onsious intention or mental will. 5ne
you are omfortable with this tri4polar movement and an slip into
the tri4polar state at any time you wish! you are ready for the ne"t set
of e"erises whih fous very speifially upon tri4polar pereption.
@hat you want to ahieve here is the feeling that it is your
mental body awareness that pereives through your astral and phys4
ial senses. +ri4polar perception is a very natural progression from
tri4polar action and forms the foundation of the )tep )even training
of your subtle senses.
@e begin with eyesight and beome onsious of the fat that
it is our mental awareness that pereives t&roug& our eyes F it is not
our eyes themselves that pereive. +he astral and physial eyes are
merely the organs of pereption! they are not the pereiver. )o!
while you are in the tri4polar state of awareness! look t&roug& your
astra4physial eyes. +ake very areful note of the fat that with your
mental awareness you pereive the mental meaning of what you ob4
serve with your physial eyes along with its astral signifiane. Eour
aim is to beome autely aware of these mental and astral ompon4
ents of your physial eyesight. +he more you are onsiously aware
of them! the more sensitive you beome to these astra4mental perep4
tions and your astra4mental eyesight! so to speak! will beome more
and more aute.
5ne you have beome austomed to tri4polar eyesight! per4
form the same sort of e"erise with your hearing and hear through
your astra4physial ears. $n other words your mental awareness must
pereive the mental meaning and the astral signifiane of the sounds
you hear with your physial ears.
And one you have mastered tri4polar hearing! begin e"peri4
.?
menting with tri4polar feeling and pereive the mental meaning and
astral signifiane of eah thing you touh and eah sensation your
body e"perienes. $n other words! itDs your mental awareness that
feels the meaning and signifiane of roughness! smoothness! old!
heat! et. t&roug& the nerves of your physial body.
5ne tri4polar feeling is mastered you may work with tri4polar
tasting and smelling if you wish. )uh e"erises should pose no dif4
fiulties but sine tri4polar smell and taste are not of muh use in ma4
gial work itself! mastering them is not re#uired.
+he final mental e"erises of )tep )i" fous on ombining the
three primary tri4polar senses. %irst! work with ombining tri4polar
sight and hearing so that you pereive the meaning and signifiane
of auditory and visual impressions simultaneously. 5ne you are
omfortable with this! add in the sense of feeling or touh as well
and pereive the mental meaning and astral signifiane of all three
senses together.
@hen you are in a tri4polar state of awareness! pereiving tri4
polarly through all your senses and arrying out eah ation with all
three bodies simultaneously! you are fully present within the now
moment of time4spae 44 a vitally important state of &eing in relation
to the performane of (ermeti magi. +his is the goal of the )tep
)i" mental work and is the foundation for all future work.

ASTRA&

+o truly omprehend the e"erises of this setion one must
first understand what &ardon meant by the terms AA)as&a( and Aet&*
er(.
+he lassial Oreek ;ther is the fifth ;lement or #uintessene!
the most rarefied energy from whih the oarser ;lements of %ire!
Air! @ater and ;arth arise. $n many ases! &ardon used the term
Aet&er( in referring to a physial energy4substane! albeit suh an
ephemeral energy that it is Cust barely lassifiable as AphysialB.
+his is the root energy that permeates the entire physial universe
and is! as it were! the undifferentiated substrata of energy out of
whih all more solid matter is built. +his is the speifi aspet of
ether that &ardon referred to when he used the terms Aastral*et&er(
and Auni,ersal et&er(.
$n most other instanes! &ardon used the term Aet&er( to in4
diate what is more properly termed the Akasha whih is a )anskrit
word used to indiate the non4se#uential! ausal realm that is time4
less and spaeless or eternal in nature. +he physial ether is a mani4
..
festation of this higher ether or Akasha. )imilar to the properties of
the physial ether! the Akasha also permeates all things but here this
means more than Cust the physial universe as with the physial eth4
er. +he Akasha therefore permeates and auses all three realms of
mental! astral and physial manifestation.
+hroughout $$( &ardon seems to use these terms! ether and
Akasha! interhangeably and it an be #uite diffiult to disern
whether he means the physial ether or the higher Akasha2 +he only
way to really tell is through an e"amination of the onte"t in whih
these terms appear.
Nonetheless! the physial ether and the higher Akasha together
represent a ontinuum of one thing F the priniple of immanene! of
a presene that dwells within everything. +hus the Akasha knows no
boundaries of time! spae or meaning sine it partakes of every
thing. Akasha represents the whole infinite e"panse of essential
meaning! from the undifferentiated eternal through the temporally
speifi.
$n the )tep )i" astral e"erises! we begin our work with the
p&ysical ether whih is inhaled in the same way we inhale the Kital
;nergy or one of the four ;lements. (owever! it is from our dept&*
point t&at we perform t&e in&alation! not from our surfae aware4
ness.
@e first enter our depth point and then inhale the physial eth4
er through our physial pores and into our physial bodies. &ut sine
the physial ether is an aspet of the Akasha! our inhalation doesnDt
fill Cust our physial bodies! it also penetrates more deeply to our as4
tral and then mental bodies. )o in effet! we end up inhaling the
A)as&a into our depth4point awareness.
$t is our dept&*point awareness that e"perienes the Aconnec*
tion wit& all t&ings( that &ardon desribed. +he physial ether on4
nets our physial bodies to the entire physial universe! but it is the
higher Akasha that onnets the depth4point awareness of the $ndi4
vidual )elf with the undifferentiated e"panse of essential meaning
and with the ausal realm itself.
+he primary goal of the e"erise with the inhalation of ether L
Akasha is to introdue the $ndividual )elf found at the depth4point to
the ausal realm. $t is into the ausal realm that the e"erise instruts
us to plae our wish! in this ase! our wish for absolute mastery of
the ;lements.
+he seondary goal however! is Cust as important although
from a less mystial perspetive! and that is to austom us to work4
ing with the p&ysical ether in muh the same way as we work with
100
the ;lements. $tDs the p&ysical ether that is used in harging a magi
mirror for e"ample when we want to ommuniate over a great phys4
ial distane! not the higher Akasha.
)o! letDs review the e"erises themselves.
&ardon beginsI A#a)e up your usual posture and close your
eyes. Imagine you &appen to 'e in t&e center of an unlimited space.
Here is no a'o,e nor 'elow nor any sideway.(
Eou will reogni6e here that the phrase Acenter of an unlimited
space( is a referene to the depth4point. )o! naturally! you must
enter your own depth point but here it is ,itally important t&at you
remain conscious of in&a'iting your astra*p&ysical 'ody. Eou must
be a depth4point within a body at the enter of an unlimited spae.
&ardon ontinuesI A#&is unlimited space is filled wit& t&e
finest energetic matter/ t&e uni,ersal et&er. !t&er is colorless/ 'ut to
our senses it appears to 'e of an ultra*,iolet/ near 'lac)*,iolet color
and t&is is t&e color in w&ic& we do imagine t&e et&eric matter.(
+his is the p&ysical ether and you must imagine that it sur4
rounds your p&ysical body infinitely in every diretion.
&ardon ontinuesI A0ou are in&aling t&is et&eric matter and
con,ey it deli'erately/ t&roug& t&e pulmonary 'reat&ing/ to t&e
'lood.(
Again! this is the p&ysical ether whih you are onveying to
the blood in your p&ysical body. ;ssentially! this is Cust a prelimin4
ary e"erise in whih you austom yourself to manipulating the
physial ether in the same way you do the four ;lements or the Kital
;nergy.
&ardon ontinuesI AIf you &a,e ac&ie,ed a certain s)ill in do*
ing so/ e-ecute t&e same operation wit& consciously 'reat&ing/
t&roug& lungs and pores/ as you did in t&e accumulation of t&e ,ital
power/ 'ut wit& t&e one difference/ t&at you in&ale t&e colored et&er
and fill your w&ole 'ody wit& it/ instead of t&e ,ital power. Perform*
ing t&is e-ercise you &a,e to retain t&e feeling of 'eing united to t&e
entire infinite space. 0ou &a,e to 'e/ as it were/ completely secluded
from t&e world. It is necessary to 'ecome familiar wit& t&is unusual
state of mind.(
)o! now we ome to traversing the ontinuum between the
physial ether and the higher Akasha. (ere is where the physial
ether leads us to the Akasha. +here are two important features to this
e"erise that differentiate it from the previous oneI first! we are now
using the whole body pore breathing and filling our whole body! not
Cust our blood! with the physial ether0 and seond! we are now in4
orporating the Afeeling of 'eing united to t&e entire infinite space.(
101
+he seond feature! of onneting with everything within the
infinite spae! is what esta'lis&es the ontinuum between the physi4
al ether and the higher Akasha sine it is the underlying priniple that
unites these two. And the fat that we are filling our whole body
with the ether4plus4priniple! instead of Cust our blood stream! failit4
ates our movement along the ontinuum bringing us to the deeper e"4
periene of merging with the higher Akasha.
)ine the ether and Akasha have the power to permeate and
penetrate! their inhalation penetrates deeper than Cust the physial
body and thus affets the astral and mental bodies as well when we
inhale it in this manner. Remember! the aspet of self that is driving
the inhalation is the dept&*point! the entral spark of self! so ulti4
mately this e"erise leads to the merging of this entral spark with
the Akasha itself. +his is a ,ery sublime state of awareness! or as
&ardon under4stated it! an Aunusual state of mind(.
;arlier when $ was ommenting about the mental e"erises
and the nature of the $ndividual )elf! $ stated that the $ndividual )elf
or %ire aspet of the mental body is defined by its differene from the
bakground of undifferentiated essential meaning or Akasha in whih
it resides. (owever! the $ndividual )elf is a ombination of essential
meanings drawn out of that undifferentiated bakground so it also
shares Cust as muh ommonality with the bakground as it does e"4
press differene from it. +he bakground Akasha is the soure of the
$ndividual )elf.
+he path that the $ndividual follows into the akasha is there4
fore its commonality with the Akasha! not its differene. $n other
words! it looks toward the ways in whih it is similar to the bak4
ground and sine all of its parts are drawn from the bakground
Akasha! all of its parts find ommonality. +he awareness then
travels along these lines of ommonality! so to speak and thus merges
with the whole infinite e"panse of the Akasha.
$t is only when one has merged with the Akasha in this manner
that one an insert a ausation! in the form of an idea or wish! into
the Akasha and thus affet all three planes.
+his brings us to the final astral e"erise with the Akasha.
&ardon wroteI
A0ou are sitting in your usual position in&aling/ t&roug& t&e
lungs and all pores/ a stream of A)as&a and filling t&e w&ole 'ody
wit& it. At t&is point I s&ould li)e to mention t&at A)as&a cannot 'e
accumulated in t&e same way as ,ital power. At t&e ,ery in&aling/
you must imagine t&at you are starting t&e control of t&e four !le*
ments. Consider t&at you &a,e already got t&e faculty of mastering
102
t&e !lements and t&at t&ey fulfill e,eryt&ing you are ordering or
wis&ing for/ no matter on w&ic& plane t&e realization of your desire
&as to &appen. 0ou oug&t to feel wit& e,ery 'reat& your mastery of
t&e !lements.(
(ere &ardon is revealing a very important point about how a
ausation is arried along the ontinuum all the way from the ;arth
region of the mental body to the Akashi realm. Namely! that you
must! at the very outset of work! imbue the p&ysical ether with the
idea or wish and as the physial ether e"pands into the Akasha! the
idea is arried with it into the ausal realm. $n this e"erise! itDs the
wish for mastery of the ;lements that is transferred to the ausal
realm but this method is used no matter what the desire.
%rom a tehnial perspetive what happens when a wish is
plaed within the Akasha is that it auses a lustering! so to speak! of
relevant bits of essential meaning! whih is to say it immediately
manifests upon the mental plane! +his mental manifestation then
naturally arues to itself more mental materia of like kind and even4
tually attains an astral density. Oiven time! the astra4mental mani4
festation will eventually attain a physial density! the amount of time
depending upon the strength of the initial desire and its appropriate4
ness.
Although this entire e"erise is staged in the onte"t of insert4
ing a desire into the Akasha for reali6ation! $ think that there is a
muh more important side to the work presented here and that is the
mystial e"periene of merging the $ndividual awareness with the
Akasha. +his is how one onnets with the Oreater )elf! the &inah
aspet of )elf! the eternal mental body. And although this is not at
all stated as the goal of these e"erises it is an inevitable on4
se#uene of them. A onnetion with the Oreater )elf might not o4
ur here in )tep )i"! but working with the Akasha will lead to this
onnetion over time. )o this is worth intentionally pursuing.
Another aspet of these )tep )i" astral e"erises worth pursu4
ing beyond what &ardon wrote is working with the p&ysical ether.
As $ said! the physial ether is worked with in future )teps in muh
the same way weDve learned to work with the ;lements. +he
primary differene being! as &ardon pointed out! the physial ether
annot be dynamially aumulated. )ine it has the power to penet4
rate all substane it annot be ontained under pressure! so to speak!
sine nothing an at as a barrier to its penetrating influene. All we
an do is fill a spae with the physial ether! but we an nonetheless
diret it and proCet it like we do with the ;lements. )ine the ability
to manipulate and wield the physial ether will be neessary in future
107
appliations! it is worth developing the ability now in onCuntion
with the )tep )i" astral e"erises.

P'(SICA&

)ine the method of reating an ;lemental is so simple! thereDs
really nothing to add to &ardonDs tehnial instrutions whih were
#uite well written. (owever! there is one issue &ardon glossed over
that determines ultimate suess with the reation of an ;lemental0
namely! the nature and soure of the A=ig&t( he instruts us to use.
$f you donDt get this part right then no ;lemental is atually formed.
All that &ardon wrote in this regard wasI A#&e magician ima*
gines a large uni,ersal ocean of lig&t/ from t&e luminous matter of
w&ic& &e s&apes an enormous 'all of lig&t/ compressing/ and &ence
accumulating it more and more wit& t&e &elp of &is imagination until
t&is 'all &as t&e size of appro-imately >?*?@ inc&es or A@*B@ cm. By
t&is accumulation of lig&t/ t&e 'all &as 'ecome similar to a radiating
sun.(
An ;lemental is effetive within the mental realm0 therefore it
must be reated wit&in the mental realm and from a substane that
has the power to affet the mental materia. )o first off! we must
enter the mental realm0 whih is to say we must fous our awareness
within our depth4point by onstriting our awareness to Cust the on4
Coined %ire and Air regions of the mental body. #&is is the aspet of
the magiianDs awareness that reates an ;lemental! not the mundane
or the astral onsiousness.
Ne"t! within the mental plane where the /aw of Attration
reigns supreme! we must imagine a Alarge uni,ersal ocean of lig&t(
surrounding us in every diretion. @hat our imagination onnets us
with on the mental plane through the /aw of Attration is the radiant
aspet of the Akashi or undifferentiated essential meaning. @ithin
the mental plane this radiane of undifferentiated essential meaning
appears as a olorless light of blinding intensity. )ome say it is a
AwhiteB light but this is a misnomer as it has no definable olor! not
even whiteness.
@e must then ompress the entire oean of light! into a sphere
as &ardon desribed. +he end result is a radiant sun4like orb of un*
differentiated essential meaning upon whih we then impress our
will and in this way differentiate or make speifi what was formerly
undifferentiated. $n other words! by impressing our instrution upon
this orb we give it a speifi meaning! purpose and duration! all of
108
whih permeate and transform the entire radiant body of formerly
undifferentiated meaning. +his is what gives the ;lemental its power
to diretly affet the mental realm.
$ must say that an ;lemental formed in this way is #uite effet4
ive so long as it onforms to karmi neessity. (owever! if its pur4
pose would go against some aspet of karma then it would be power4
less. 5nly an Akashi volt has the power to ounterat karmi nees4
sity but that is a subCet for a later )tep.

10:
STEP SE*EN

MENTA&

+he sole task of the mental setion of )tep )even is the attain4
ment of a mental ;#uilibrium of the ;lements. +his is somewhat
similar to the early work of attaining an astral ;#uilibrium of the
;lements but at a muh deeper level. (ere! you must make hanges
to your fundamental self! instead of your superfiial harater.
+he astral self transformation was all about positivi6ing your
astral harater. @ith the mental transformation however! itDs all
about 'alancing the ;lemental #ualities or regions of your mental
body so that no aspet of your awareness is stronger than any other.
+his is not aomplished by weakening or transforming your
strongest traits! but rather by building up your weaker traits until
they are e#ual in strength to your strongest trait. %or e"ample! if the
%ire region is weak in relation to the Air region! whih is to say if
your intellet is stronger than your will! then you must build up your
will until it is e#ual to the strength of your intellet.
+his is a fairly straight forward onept! however! we must not
think in terms of the mundane meaning of the words &ardon used in
desribing the #ualities of the mental body. (ere! in the onte"t of
)tep )even! the terms NwillD! NintelletD! NfeelingD and NonsiousnessD
indiate muh more fundamental aspets of awareness than their
mundane meanings imply.
(ere! NwillD refers to the %ire region of your mental body and
your awareness of! and e"pression of! your own uni#ue essential
nature. N$ntelletD refers to the Air region of your mental body and
your ability to pereive! assimilate and e"press essential meaning.
N%eelingD of ourse! refers to the @ater region of your mental body
and your ability to pereive! e"periene and e"press emotional signi4
fiane. And NonsiousnessD refers to the ;arth region of your men4
tal body and the degree to whih you are able to fully integrate your
mental and astral awareness into your mundane e"istene.
As with the astral transformation! our work begins with intro4
spetive self4analysis! e"ept that here you are not making a list of
positive and negative harater traits. $nstead! you are simply ana4
ly6ing the relative strength of eah aspet or region of your mental
body. Eou must determine whih of the ;lements are strongest and
whih are weakest and rank them in relative order from strongest to
weakest.
109
@ith our mental ;#uilibrium we must take into aount an ad4
ditional fator beyond the four ;lements0 namely! the Akasha.
&ardon used the term NonsieneD to desribe the fundamental #ual4
ity of the mental body in relation to Akasha. And in terms of e"er4
ises to strengthen this #uality he listed Arealizing realities(. +hese
are very telling lues! so to speak! meant to point us in the right dir4
etion! Cust like the words NwillD! NintelletD! NfeelingD and Nonsious4
nessD led us to a deeper understanding.
@ith the word NonsieneD &ardon referred to our inner sense
of knowing NrightD from NwrongD and thereby leads us to understand
that he is really speaking of our onnetion with our own Oreater
)elf or eternal mental body! through the ageny of our Ouardian
Oenius or diretly through merging with the Akasha itself.
5ur Oreater )elf is the eternal aspet of our mental body or
spirit and resides! so to speak! within the eternal! non4se#uential
realm. $tDs the ausal soure of our entral spark of self! the %ire re4
gion of our temporal mental body. As suh! our essential nature!
manifest as our entral spark of self! is an emanation of our Oreater
)elf Awareness into the se#uential realm. 5ur temporal mental body
is thus the ,e&icle of our Oreater )elf Awareness and in order to fully
manifest our Oreater )elf within the temporal realm our mental
vehile must be ;#uilibrated.
+he #uestion then! in terms of the mental ;#uilibrium! is how
strong is our pereption and e"pression of the emanation from our
Oreater )elfM (ow aware are we of the voie of our onsiene from
moment to moment! and how ompletely do we implement its influ4
eneM (ow strong is our onnetion with our Ouardian OeniusM
(ow ompletely are we able to merge with the Akasha and thus with
our Oreater )elfM And perhaps most importantly! how thoroughly do
we manifest our Oreater )elf through our $ndividual )elf and our
personalityM
5ne you have ompleted the introspetive self4analysis of
your mental body and have determined whih ;lement or ;lements
are strongest! you must then devise a regimen of e"erises that will
strengthen the weaker ;lements of your awareness. &ardon de4
sribed these e"erises to a very limited e"tent and also provided a
simple table of assoiations to guide us. &ut again! his words here
are meant to point and lead us and shouldnDt be taken at fae value.
Above all! we must remember that the onte"t here is )tep )even.
)o! letDs review what &ardon really meant regarding e"erises
to be undertaken in the strengthening of the mental bodyDs ;lemental
regionsI
103
@ith the %ire region! &ardon wrote about the relationship
between %ire! light! eyesight and NwillD and suggested NoptiD or visu4
ali6ation e"erises to strengthen this region. $n the onte"t of what
you aomplished in )tep )i"! Nvisuali6ation e"erisesD really means
that you should inrease or strengthen your tri4polar pereption of es4
sential meaning through your eyes. %urthermore! his omments
about NlightD indiate that to strengthen the %ire region of your mental
body! you must work more thoroughly with the NlightD in the manner
of )tep )i"Ds instrutions regarding the reation of an ;lemental 44
whih is to say! you must e"erise your ability to impress your will
upon undifferentiated essential meaning and thus give it differenti4
ation and speifiity. Additionally! you must e"erise your mundane
will power in your daily life beause eah strengthening within the
mental awareness must be refleted in your mundane e"istene in or4
der for it to truly take hold as a permanent feature.
@ith the Air region! &ardon wrote of the relationship between
Air and hearing and suggested Naousti e"erisesD but this doesnDt
mean the )tep +wo style e"erises as his words imply. $nstead! this
is a referene to inreasing or strengthening your tri4polar pereption
of essential meaning through your ears. $n other words! pratie your
tri4polar hearing. %urthermore! to truly strengthen your intelletual
apaity you must atively inrease your e"posure to and onsidera4
tion of new ideas and onepts.
@ith the @ater region! &ardon wrote about the relationship
between @ater and feeling and suggested Nemotional e"erisesD to
Arender your spirit more emotionalB. @hat this really means is two4
fold. %irst! that you must e"erise your tri4polar pereption of emo4
tional signifiane through all your senses! but espeially through
your tatile sense. )eondly! that you must pursue )tep +wo style
e"erises in whih you reate various emotional states within your
astral body. And of ourse! in your mundane life you must strive to
be more sensitive to the emotions of others and more e"pressive of
your own emotions.
@ith the ;arth region! &ardon mentioned the senses of taste
and smell and the overall onsiousness and suggested e"erises that
Ae-pand t&e consciousness(. @hat this really means is that you must
pratie your tri4polar state of awareness and ativity sine this in4
tegrates your mental and astral bodies with your physial e"istene.
@orking tri4polarly with your senses of taste and smell will inrease
this integration! so these e"erises are also advisable. *ltimately! itDs
a matter of beoming more and more aware of your physial e"ist4
ene! more and more holistially onneted with your moment4to4
10?
moment life.
And finally! in regard to the Akasha! pratie of the )tep %ive
passive ommuniation with your Ouardian Oenius and pursuing the
)tep )i" work of merging your entral spark of self with the Akasha!
will both inrease the influene of this aspet of your awareness.
&ardon suggested e"erises in Arealizing realities( whih means
manifesting the Oreater )elf influ" within every plane of your e"ist4
ene0 mental! astral and physial.
)o! having diserned whih aspets of your mental body need
to be developed more fully! you must pursue the appropriate e"er4
ises until you have suessfully strengthened them to the point
where all %our ;lemental regions are perfetly balaned and thus
e#ual in strength. +his mental ;#uilibrium of the ;lements must be
attained before beginning the work of )tep ;ight and mental wander4
ing! so do give it your all.
$n regard to the Akasha! you do not have to bring this up to
e#ual strength with the four ;lemental regions at this point! although
this will be neessary further on. %or now! you must ommit to al4
ways ontinuously develop and pursue this aspet of your awareness.
5ne attained! the mental ;#uilibrium of the ;lements re4
#uires very little in the way of the kind of ontinuous monitoring and
maintenane that the astral ;#uilibrium re#uires. At the most! what
one must guard against is an imbalaned inrease of one ;lemental
region over the others. +his an happen unintentionally in assoi4
ation with the ;lement you e"periene the greatest affinity with. %or
e"ample! if you are naturally @atery! then you must be sure that the
natural growth of the @ater region of your mental body does not out4
pae the growth of the other regions. $n this event! you would need
to intentionally strengthen the other regions through pursuit of relev4
ant e"erises.

ASTRA&

As &ardon pointed out! odds are that your astral senses will
have already been developed to a greater or lesser degree depending
upon your natural abilities ombined with the training youDve under4
gone thus far. (owever! it is important that no matter how well de4
veloped you might feel they are at this point! you develop them fur4
ther with these e"erises.
+he true astral senses are an amplifiation of the mental senses
whih! as we already have disovered! allow us to pereive the es4
sential meaning and emotional signifiane of all that we e"periene
10.
through our physial senses. +he astral senses give these mental per4
eptions a more onrete form as images and sounds in addition to
the underlying mental understanding.
Eou will! no doubt have already e"periened this phenomenon!
for e"ample when you are wielding an ;lement or the Kital ;nergy
and you atually see it. +his is a form of lairvoyane. )imilarly!
you might atually hear the thoughts of the person into whom you
have transferred your onsiousness. +his is a form of lairhearing.
/ikewise when you e"plore the depth4point of a person or obCet and
you pereive images! sounds! emotional states! et. from their past or
present e"periene. +his is a form of lairfeeling.
$n eah ase! the astral images! sounds and feelings are in4
formed by your onurrent pereption of their mental essential mean4
ing and emotional signifiane.
5ur mental senses funtion on all three levels of e"istene!
mental! astral and physial! and yet we use them e"lusively to nav4
igate! as it were! the mental realm itself. 5ur astral senses on the
other hand! are funtional on only the astral and physial planes and
are used in onCuntion with our mental senses when we move about
the astral plane. /ikewise! our physial senses are funtional only on
the physial plane and we naturally use them in onCuntion with our
mental and astral senses to navigate the physial plane.
+herefore! in the development of our astral senses we must
onsider their dependene upon the information gleaned by our men4
tal senses and their onnetion with our physial sensory organs.
+hus &ardon inorporates mental! astral and physial omponents in
eah of the e"erises he desribes for their development. @ith lair4
voyane! he involves the physial eyes! the astral %ire ;lement and
the mental /ight. @ith lairhearing! he inorporates the physial
ears! the astral Air ;lement and the mental ether4Akasha. And with
lairfeeling! we employ an individually appropriate area of the phys4
ial body! the astral @ater ;lement and the mental ,agneti %luid.
&ardon also enourages the use of physial fluid ondensers as
ontainers for the ;lements but these are optional tools whose fun4
tions an easily be supplanted by simple aumulations of the ;le4
ments.
)o! letDs e"amine the methods themselves! starting with lair4
voyane! the astral sight.
%irst! you must adopt a tri4polar state of awareness in whih
you are onsious of all three bodies simultaneously. In fact/ all of
t&ese e-ercises wit& t&e astral senses must 'e performed w&ile in a
tri*polar state.
110
Ne"t! fous your awareness within your depth4point! your
entral spark of self! and onnet with the universal /ight upon the
mental plane. +his is the same /ight or radiane of undifferentiated
essential meaning that was dealt with in the )tep )i" reation of an
;lemental. Now you must draw the entire body of this light into
your physial body! so that it is evenly and densely aumulated
throughout your whole body.
$ should note here that guiding or drawing this /ight from the
mental plane! into your physial body is a task that you will not have
enountered before but with Cust a little bit of e"perimentation and
thought! you will #uikly master it.
5ne the ondensed /ight fills your physial body! you must
impress upon it the idea that! as &ardon desribed! A#&e lig&t is pen*
etrating e,eryt&ing/ seeing e,eryt&ing and loo)ing t&roug&
e,eryt&ing. %eit&er space nor time is any &indrance to t&is lig&t.(
+hen you must guide all of the /ight into your two eyes. +his
further ondenses the /ight so that by the time all of it has moved
into your eyes! eah eyeball is like a radiant sun. Now spend several
minutes foused upon the idea that the penetrating! all4seeing power
of the /ight permeates your astral and physial eyes! transferring to
them the power of lairvoyane. @hen you are finished with the e"4
erise! let go of the aumulated /ight and let it ompletely dissipate
until none at all remains in your eyes or in your body.
Repeat this aumulation of the all4seeing /ight into your eyes
as fre#uently as possible! all the while onfident of the fat that the
/ight is rapidly transforming your astral and physial eyes and ren4
dering them apable of lairvoyane.
+o supplement and perhaps hasten this transformation of your
physial and astral eyes! you may inorporate the %ire ;lement into
your work. +his an be done as &ardon desribed! with the use of
otton balls! soaked with a simple %luid ondenser whih has been
loaded with the %ire ;lement! and then applied over your eyes. 5r!
the e"at same effet an be attained by simply reating an aumu4
lation of the %ire ;lement that rests upon the surfae of your eye4
balls! a feat that should be very simple by this point in your training.
$n time! this pratie will transform your astra4physial eyes
and render them apable of astral sight. +hen! to use your astral vis4
ion all you have to do is shift your awareness to your astral eyes. $n
other words! you wonDt need to aumulate the /ight into your phys4
ial eyeballs in order to use your astral sight.
Now letDs deal with lairhearingI
<repare in advane a ouple of %luid ondenser loaded otton
111
plugs into whih you have aumulated the Air ;lement and im4
pressed your desire for the faulty of lairhearing in your astral and
physial bodies. Cram the prepared otton plugs into your ears as
tightly as possible. Alternately! you an simply reate two suitably
si6ed aumulations of the Air ;lement! onto whih you have im4
pressed your desire! and transfer them to your ear anals.
Now adopt a tri4polar awareness and then fous your on4
siousness into your depth4point! your entral spark of self and on4
net with the Akasha. -raw the higher Akasha down the ontinuum
and fill your entire head with the Akasha4ether. +his means that the
physial ether! along with the higher Akasha fills your entire head.
+hen transfer or fous your awareness into both of your ears
and spend several minutes foused upon the idea that the Akasha4
ether permeates your astral and physial ears! transferring to them
the power of lairhearing. @hen you are finished with the e"erise!
let go of the Akasha4ether and let it ompletely dissipate until none at
all remains in your ears or in your body. Also! either disperse the a4
umulated Air ;lement or remove the otton plugs from your ears.
As with the lairvoyane e"erise! repeat as often as you an!
with the onstant assurane that this is transforming your astral and
physial ears! rendering them apable of lairhearing. $n time! your
astral hearing will open and one fully developed! all you will have
to do is fous your awareness upon your astral ears in order to ativ4
ate and make use of your lairhearing0 but prior to this point! you an
ativate your lairhearing for use by simply induing the Akasha into
the inner aousti dut of either one or both ears.
&efore $ begin to disuss the lairfeeling e"erises itself! $
want to #uote what &ardon wrote about the faulty of lairfeeling
sine itDs important to keep this in mind while performing the e"er4
ise.
A#&e term clairfeeling means t&e faculty of percei,ing and
feeling all p&enomena and powers occurring in t&e !lements and in
A)as&a. #o t&is field also 'elongs t&e faculty of psyc&ometry/ t&at is
t&e clear perception of present/ past and future of any o'2ect/ letter
and so fort&. !,en t&e power of materialization of any t&oug&t/ any
'eing/ no matter w&et&er t&e point in .uestion is a self*created 'e*
ing/ or an entity already e-isting in t&e A)as&a/ 'elongs to t&is do*
main. Ct&er faculties connected wit& sense perception and touc&
sensation can also 'e registered in t&e category of clairfeeling. Intu*
ition/ too/ is originating in clairfeeling.(
At first! this desription may seem like a mish4mash of various
faulties but if you meditate deeply on all the ideas presented in
112
&ardonDs words! you will ome to understand the root whih on4
nets them all.
&efore beginning the e"erise! you must first determine whih
;lement you e"periene the most affinity with. &ardon suggested
that you look bak to your original soul mirror and see whih ;le4
ment predominated at that time and in most ases this is likely a
good method0 however! during the ourse of pursuing the work of the
si" )teps between that past moment and the present moment! your
;lemental affinity may have hanged! so itDs a good idea to base your
hoie of ;lemental affinity more on your present state than your
past.
+he ;lement determines the area of your physial body you
will work with in the e"erise. +hus! if your affinity is with the %ire
;lement! then you will work with your head region! the forehead
speifially0 if it is the Air ;lement! then you work with your hest
region in the area over your heart0 with the @ater ;lement! your ab4
dominal region at your solar4ple"us0 and! if itDs the ;arth ;lement!
your hands or thighs are used.
Eou must also prepare a %luid Condenser soaked pad! into
whih you must aumulate the @ater ;lement along with the on4
vition that the ;lement ontains the power of lairfeeling and will
onvey this power to the astra4physial body area youDve hosen to
work with. Alternately! you an simply aumulate the @ater ;le4
ment atop the designated area as $Dve mentioned before.
%or this e"erise! you must lie down flat on your bak! plae
the prepared %luid Condenser soaked pad over the area in whih
youDre going to develop lairfeeling =or aumulate the @ater ;le4
ment there and impress upon it the same ideas that were mentioned
earlier in regard to loading the pad>.
Ne"t! adopt a tri4polar state of awareness and fous your on4
siousness within your depth4point! the %ire region of your mental
body. @ithin the mental plane you must now imagine that you are
ompletely surrounded by an infinite oean of @ater and then draw
this @ater from the mental plane to the physial plane and ause it to
entirely fill your whole physial body.
Now transfer your tri4polar awareness into the designated
sensory area of your physial body and! as &ardon wroteI AImagine
t&at t&e magnetic power of t&e water you &a,e accumulated wit&in
yourself will enli,en t&e finest particles of your sensation*field and
produce t&e astral clairfeeling. 0ou must 'e a'le to imagine t&e
magnetic attracti,e power of t&e water so intensi,ely t&at it 'ecomes
an incontesta'le reality.(
117
@hen youDre finished! you must! as usual! rid yourself of the
;lement and remove the %luid Condenser pad. 5ne your sensory
region is fully developed! all you will need to do to ativate your
lairfeeling is to fous your tri4polar awareness into the designated
region.
$f you perform these e"erises orretly and espeially with a
firm onvition! then they will develop your astral senses to a very
high degree and the world will open itself to you in ways youDve
never before e"periened. Eou must always however! remain in ab4
solute ontrol over whether or not your astral senses are ative and
be able to turn them on and off at will.

P'(SICA&

As with the last )tep and all future )teps! the physial setion
no longer presents Ae"erisesB per se! but rather e"amples of magial
pratie. Nonetheless! they do need to be pursued beause of the
tehni#ues revealed! what you will learn from their performane and
the hanges that this new knowledge will indue within you.
+his setion deals with four basi tehni#ues for reating ;le4
mentaries! whih are astral beings intentionally reated by the magi4
ian out of the ;lements. &ardonDs instrutions are so e"pliit that
thereDs nothing that $ an find to add that would be of any atual
value other than to say that $ personally have found working with
;lementaries #uite pleasurable and rewarding.
118
STEP EI,'T

MENTA&

+he mental e"erises of )tep ;ight are devoted e"lusively to
the task of thoroughly mastering the art of mental wandering. +his
work alone will take somewhere between several months to a year or
two to fully master depending primarily upon how ompletely you
have mastered the work of the preeding )teps.
+he tehni#ue itself sounds deeptively simple but in pratie
it turns out to be #uite diffiult. +his is beause what you pereive
during your wandering must not be a produt of your reative ima4
gination. +he point of mental wandering is an a'solutely obCetive
pereption of your surroundings and this takes #uite some time to
ahieve with any onsisteny and reliability.
5nly half of the whole mental body is employed during mental
wandering 44 the %ire and Air regions! your entral spark of self and
your intelletual apaity to assimilate and e"press essential mean4
ing. Eour @ater and ;arth regions! your awareness of astral and
physial sensations! are left behind! so to speak. )eparating the as4
pets of your awareness that are apable of obCetive pereption!
from those aspets whose pereptions are subCetive! is what enables
the truly obCetive pereption involved with &ardonDs tehni#ue.
+hus the subCetifying astral and physial aspets of awareness are
not employed in )tep ;ight mental wandering.
$n my omments on the mental e"erises of )tep )even! $
stated that mental ;#uilibrium of the ;lements must be attained be4
fore beginning the work of )tep ;ight mental wandering and here is
why F in order to preisely and reliably separate the regions of the
mental body awareness! there must e"ist an ;#uilibrium of strength
among all four regions. $f! for e"ample! the ;arth region were dom4
inant! then there would be great diffiulty separating awareness from
physial sensation0 if the @ater region were dominant! then it would
be diffiult to separate awareness from the influene of emotions0
and if either the %ire andLor Air regions were dominant then separa4
tion itself would be very unwieldy and diffiult to ontrol and tend
toward self4delusion. +he presene of a regional ;#uilibrium how4
ever! atually failitates the aurate separation of the regions.
&y this point in your initiation you are #uite apable of fous4
ing your awareness wherever you want! as well as disonneting
your awareness from where you donDt want it! so isolating your
11:
awareness to Cust two regions of your mental body will pose no prob4
lems whatsoever! neither oneptually or pratially.
+he %ire and Air aspets of the mental body are not influened
by relative emotional signifiane. +heir domain is purely that of
raw essential meaning0 nonetheless! the Air region speifially is
apable of pereiving the essential meaning of emotional signifi4
ane. $n effet! the Air region AtranslatesB emotional signifiane
and thus pereives its e"istene when one is mental wandering with4
in the astral and physial realms. )imilarly! the Air region Atrans4
latesB the essential meaning of all o'2ects enountered while mental
wandering within the physial realm! rendering them! in effet! vis4
ible in the mundane sense of the word! as physial obCets. $n other
words! you an mental wander the physial realm and pereive phys4
ial forms! and mental wander in the astral realm and pereive astral
forms. And of ourse! when mental wandering within the mental
realm itself! one pereives only essential meaning or mental AformsB.
+hus with the onCoined %ire and Air regions of our mental
body! what $ like to all our Asolitary mental bodyB! we an wander
the physial! astral and mental realms and obCetively pereive
whatever we enounter there. 5n the other hand! our astral body 44
whih is to say! the onCoined %ire! Air and @ater regions of our
awareness F is apable of wandering only the astral and physial
realms and is inapable of entering the purely mental realm. /ike4
wise! our physial body is apable of ation only within the physial
realm and is inapable of entering the astral or mental realms.
&ardonDs e"erises in mental wandering begin with wandering
the physial realm and one this has been thoroughly mastered and
the physial realm thoroughly e"plored! you are onsidered ready to
advane to mental wandering the astral realm. 5nly when mental
wandering the astral realm has been thoroughly mastered and e"4
plored are you onsidered ready to mental wander within the pure
mental realm. $f this progression is stritly observed then you will
develop for yourself a truly dependable ability that will take you
where you need to go to further your higher advanement. And if
you hoose to not so thoroughly apply yourself to this progression
and only partially pursue wandering the physial or astral realms!
then your result will be of dubious and unreliable value and inap4
able of taking you muh further along your initiatory rise.
A thorough mastering of mental wandering is essential in re4
gard to your AspiritualB or mystial advanement. +he highest states
of &eing or Awareness are aessible only through the &ig&est #ual4
ity mental wandering. <artially or poorly trained tehni#ue doesnDt
119
suffie.
)o letDs turn now to an e"amination of the e"erises. As $
mentioned earlier! &ardon presented a very speifi! and in fat a
very rigid progression of little steps that must be taken in se#uene!
eah of whih must be mastered perfetly before the ne"t step is
taken. At every step along the way! the obCetivity of your results
must be tested and either verified or improved upon. 5nly when you
reah the point where your results prove true onsistently should you
take the ne"t step. $n this way you will attain a reliable obCetivity!
and thus auray! and ahieve the highest #uality of tehni#ue.
&ardon desribed the first e"erise as preliminary and prepar4
atory for mental wandering proper. $t is in fat! an e"erise in the
transferene of onsiousness! here into your own image refleted by
a mirror. +he primary goal is to ultivate your ability to use your
mental AeyesB! so to speak! from a perspetive e"ternal to your phys4
ial body0 in other words! to truly AseeB your physial surroundings
from the loation of your solitary mental body.
)eondarily! by fousing your mental sight upon your own
physial body! your e"periene of fatual separation from it is
strengthened. +his e"erise develops your ability to pereive your
solitary mental bodyDs immediate surroundings and allows you the
perfet setting in whih to verify e"atly how obCetive and aurate
your pereptions are through subse#uent physial e"amination of
what you saw with your mental AeyesB.
&asially! the e"erise involves sitting in front of a mirror! im4
printing the refleted image into memory! then losing your eyes and
reating the image of the mirror in your mind. +hen you proCet your
awareness into the mirror before you so that you are inhabiting your
mirror image and looking out on your real body! et.
@hat you must proCet into the mirror image is! of ourse! Cust
the onCoined %ire and Air regions of your mental body. Eou must
separate from the @ater and ;arth regions and leave them behind.
Eou must! in fat! look at them and pereive your separation from
them as fat.
At first! some use of your reative imagination might be re4
#uired in order to onnet with the factual reality and begin to ob4
Cetively pereive. &ut reliane upon your reative imagination must
be let go of as #uikly as possible so that the shift from reation to
fatual pereption is enouraged.
5ne you are omfortable with pereiving your surroundings
from the loation of your proCeted awareness and have onsistently
verified the obCetive auray of your pereptions! you may move
113
on to the first true e"erise in mental wandering.
+his e"erise begins with a few minutes of a speifi medita4
tion that &ardon desribed thuslyI ADo concentrate on your spirit.
#&in)/ w&ile you are doing so/ t&at it is your spirit w&ic& is seeing/
&earing and percei,ing e,eryt&ing and 9 a'solutely independent
from time and space 9 a'le to mo,e around freely as if still connec*
ted wit& t&e p&ysical 'ody. #&e deeper t&e penetration of your med*
itation will 'e/ t&e stronger your sensory e-perience and t&e cer*
tainty t&at your spirit is unrestrained and a'le to step out of your
'ody according to your will/ all t&e 'etter and .uic)er will 'e your
progress and your success in mental wandering.(
+his is a very important meditation. @hen &ardon wrote that
you must Aconcentrate on your spirit( this means that you must fo4
us your awareness e"lusively into the %ire and Air regions of your
mental body. Eou must turn your attention away from the @ater and
;arth regions and ignore them. +his fousing unloks! so to speak!
the fore that normally binds the solitary mental body to the astra4
physial body. $t still takes a onfident at of will to atually separ4
ate the solitary mental body from the astra4physial shell and thatDs
where the affirmation intrinsi to the meditation enters in to play.
%or many! the greatest hurdle is right here at the beginning 44
atually separating from your astra4physial shell. $t an be a sur4
prisingly hallenging oneptual shift. )o starting out with a self4
onfident mindset is supremely helpful2
&ardon ontinues the e"eriseI APro,ided you &a,e t&e sensa*
tion of inner li'erty and self*determination/ following t&is medita*
tion/ t&en imagine yourself stepping out of your 'ody 2ust as from a
s&ell/ and standing 'eside t&is 'ody of yours.(
;ssentially this is the transferene of your awareness into an
empty spae instead of into a mirror or obCet. +here are at least
three ways to approah this task. %irst is as &ardon desribed and to
literally ause your mental body! in the shape and si6e of your phys4
ial body! to step out of your astra4physial shell and stand right ne"t
to it. +his is perhaps the most hallenging approah sine emulating
the physial at of stepping out of your astra4physial body an be
#uite diffiult at first! mainly beause it is ingrained in your aware4
ness as a physial at! with preditable physial sensations attahed
to it.
A seond and perhaps easier to manage approah is to float out
of your astra4physial body! either in the shape and si6e of your as4
tra4physial body or in the shape of a sphere whih then e"pands un4
til you have assumed the si6e and shape of your astra4physial body.
11?
And a third approah is to reatively imagine a fasimile of
your body stepping out of your astra4physial shell and then proCet4
ing your awareness into this imaginary self.
&ardonDs literal approah is! of ourse! the superior hoie! but
whihever method you hoose! the aim is that you must stand as
your solitary mental body! in the same shape and si6e as your physi4
al body! right ne"t to your astra4physial shell.
&ardon ontinuedI A0ou must understand &ow to transplant
your consciousness into your spirit in suc& a manner/ t&at you can
feel yourself li)e standing p&ysically 'eside your 'ody.(
+his is a somewhat deeptive statement. @hat he is really
saying here is that you must pratie long enough for your solitary
mental body! the %ire and Air aspets of your awareness! to grow a4
ustomed to translating its pereptions of essential meaning into the
language of emotional signifiane and physial obCets. 5ne this
translating is ourring! your mental body pereptions are then e"4
periened by your awareness in almost physial terms and it begins
to feel like youDre standing in your physial body instead of your
mental body. At first! but only at first! you will likely need to use
your reative imagination to reate these pereptions of physial4like
sensations.
$ say Aphysial4likeB here beause mental wandering an never
be e-actly like being in your physial body. $nstead! it an produe
sensations only similar to the physial due to your awareness natur4
ally translating its pereption into the most familiar terms that it is
austomed to e"periening.
As soon as youDre onfident that you are indeed standing ne"t
to your astra4physial shell! start ga6ing around your surroundings
with your mental AeyesB and take note of what you see. Again! at
first! but only at first! you will likely need to use your reative ima4
gination to reate these environmental details.
@hen you are finished! take great are to thoroughly re4integ4
rate your solitary mental body with your astra4physial body.
+his first e"erise must be pratied over and over and over
and after eah session you must look around with your physial eyes
to verify whether or not your mental sight has been aurate in the
details. -onDt move on to the ne"t step until you are able to Aper*
cei,e all t&e o'2ects in t&e room as distinctly and truly as if you were
loo)ing at t&ese o'2ects wit& your p&ysical eyes.(
Now that you have perfeted your ability to obCetively per*
cei,e your surroundings as your mental body! your ne"t task will be
to master the ontrolled mo,ement of your mental body around the
11.
onfines of your own home. $t is very important that during this e"er4
ise! you fight against your natural inlination to 6ip around or fly!
et.! and restrit yourself to moving as youDd ordinarily move within
your physial body. $n other words! you should walk normally and
intentionally! as if you were a physial presene. +his disipline will
greatly strengthen the fatuality of your mental separation from your
physial body.
+his is also to be an inremental proess. )tart out with first
mastering ontrolled movement around the room in whih your as4
tra4physial shell is sitting. 5ne you are omfortable with this! pass
through the door of your room and venture out into the surrounding
rooms of your home. @ander your whole home and after eah ses4
sion! retrae your steps physially and verify the obCetivity of your
mental pereptions with your physial eyes. @hen you have
mastered walking around your own home and your mental perep4
tions are onsistently aurate! you may go on to the ne"t step and
venture outdoors.
Eour first Courneys outside of your own home should be for
only very short distanes! no more than a few bloks away. (ere
again! you should walk normally and intentionally instead of giving
in to the inlination to fly or speed along. &ardon suggested hek4
ing in on loal friends and visiting their homes to see what they are
up to! et. Eou an also visit loal shops and other loations in your
area. +he idea here is that you visit loal plaes and people you are
already familiar with! without traveling too far away from your astra4
physial shell.
At every opportunity! you should try to verify your mental per4
eptions! perhaps by taking a physial walk immediately after your
session in whih you re4trae your mental footsteps and ompare
what you see with your physial eyes to what you saw with your
mental AeyesB. Another method of heking the obCetivity of your
mental pereptions an be enated during your mental wandering.
)imply imagine that the person you see with your mental AeyesB is
suddenly doing something entirely different! or that the building you
see with your mental AeyesB is suddenly a different olor or shape!
et. $n other words! try to radially alter what you are observing with
your mental AeyesB and if the hange ours immediately then you
an be sure that you are not pereiving your surroundings and are in4
stead! imagining them.
Eou must ontinue with this e"erise of loal wandering until
you are absolutely ertain that your mental pereptions are om4
pletely and onsistently aurate. %urthermore! you must ontinue
120
until you beome apable of pereiving sounds and sensations with
your mental senses. @hen! after long and onsistent pratie! these
goals have been ahieved! you may move on to the ne"t step of ven4
turing further out into the physial world.
*ntil this point! all of your movement has been in the form of
normal walking! Cust like you were moving within your physial
body! but now you must master a new type of movement F $ will all
this Amental transloationB! for lak of a better term.
;ven though our fous has been on pereiving the physial
plane in these e"erises! our mental body still e"ists upon and moves
within the mental plane. @hen separated from the astra4physial
shell! our mental body is not bound by the laws of the physial plane0
but rather! obeys the laws of the mental plane. +his means that our
mental body is not limited by spae or time. $t an be in one physi4
al loation this instant and then in an entirely different physial loa4
tion perhaps thousands of miles away in the ne"t instant.
+his is aomplished through the mental plane /aw of Attra4
tion. All you have to do is formulate the desire on the mental plane
to be in a speifi loation and your mental body is instantly drawn
together with that loation on the mental plane. ,ental transloation
works for all physial! astral and mental plane AloationsB.
;"periment at first with mental transloation to the loal spots!
friends! businesses! et.! that youDve already visited through mental
walking and gradually venture further and further away from your
home! but always to plaes youDve visited physially at least one in
the past. @hen you are able to manage these transloations with su4
ess! start transloating to plaes youDve never been before and e"4
plore those parts of the world that are new to you.
$n addition to using mental wandering for relatively passive
e"ploration and observation! during t&is phase of your e"erises you
must also beome acti,e while mental wandering and use the abilit4
ies youDve gained to aid others that you enounter during your ad4
ventures.
@hen you have beome satisfied that you have suffiiently e"4
plored the physial world you may venture into the astral and mental
realms. +he mental wandering of the astral and mental realms is
dealt with e"tensively in the mental setion of )tep +en and in
&ardonDs seond book! +he <ratie of ,agial ;voation so $ wonDt
go into it here.

121
ASTRA&

+here is some onfusion among readers of $$( about whether
the %luids ome from the ;lements or whether the ;lements ome
from the %luids. +his onfusion stems mainly from the way in whih
&ardon phrased his e"planations! or at least! how his words were
translated into ;nglish. )eondarily! onfusion arises from the
nature of the e"erises themselves whih use the %ire and @ater ;le4
ments to connect wit& the underlying %luids.
+he truth of the matter is that the %luids are ausal or superior
to the ;lements in that the ;lements are produed 'y the %luids. +he
four ;lements are therefore manifestations of the two %luids. +he
%ire ;lement is a manifestation of the ;letri %luid and the @ater! a
manifestation of the ,agneti %luid. +he Air ;lement is reated by
the neutral balaning of the two %luids and the ;arth ;lement! by the
dynami interation of the two %luids.
$n the e"erises &ardon desribed we use the %ire and @ater
;lements beause they are #uite familiar to us by now and thus make
for easy aess to their underlying or ausal %luids. %or e"ample!
beause of our familiarity with the %ire ;lement! it will be easy for
us to reogni6e the presene of the ;letri %luid within its attrib4
utes. /ikewise! our familiarity with the @ater ;lement makes it easy
for us to pereive its internal ,agneti %luid. $n fat! onneting
with the %luids is only possible one one has garnered e"tensive e"4
periene! and thus familiarity! with the ;lements.
&ardon desribed two methods for aumulating the %luids! an
indutive and a dedutive method. @ith the indutive method! the
;lement surrounds the body and the %luid is drawn into the body
from the ;lement. And with the dedutive method! the ;lement is
brought into the body and the %luid is drawn out of the ;lement. +he
indutive method is mastered first and then the dedutive method is
mastered. After disussing these two methods! $ will desribe an ad4
ditional! third method whih beomes possible one one has beome
suffiiently familiar with the %luids through mastery of &ardonDs in4
dutive and dedutive methods.
+he indutive method for aumulating the ;letri %luid is as
follows. %irst adopt a tri*polar state of awareness and then imagine
that your body itself is hollow and that you are ompletely surroun4
ded by the %ire ;lement. Now you must imagine that the %ire ;le4
ment is so radiant that it literally presses light into your body!
through your pores and thus fills your hollow body to bursting with
light.
122
Ne"t! to #uote &ardon! AAs soon as you &a,e produced so
strong an accumulation of lig&t t&at your 'ody is nearly 'ursting/
you will feel/ at t&e same moment/ t&at your w&ole 'ody/ mainly your
fingertips/ &a,e 'een loaded wit& a strong electric current. Do im*
press t&is perception ,ery firmly on your mind/ 'ecause t&is is factu*
ally t&e ;letri Fluid I am tal)ing a'out.(
+he sensation of the ;letri %luid is very distint but may
take some time to pereive at first sine it has to be distinguished
from amongst all the sensations youDre used to e"periening with the
%ire ;lement. @hat is re#uired here is a very areful e"amination of
the sensations your body will e"periene as a result of the dynami
aumulation of /ight. @hen you do sense the ;letri %luid for the
first time you will know without a doubt that it is indeed the %luid
youDre e"periening. $f there is any doubt! then you must keep pra4
tiing until you onnet with the factual %luid.
At the end of eah pratie you must! of ourse! let the %ire
;lement dissipate and ompletely rid your body of the /ight and any
;letri %luid you may have aumulated. Peep pratiing until you
an easily generate a harge of the ;letri %luid. 5nly then may
you pass on to the ne"t part of the e"erise! whih is to impress your
desire upon the aumulated %luid.
<roeed as before with the indutive method up until you feel
the ;letri %luid aumulating. At this point! impress your desire
upon the %luid that it Adoes reinforce and increase your acti,e
powers in t&e spirit/ in t&e soul and in t&e 'ody.( +hen release the
;letri %luid from your body and let the /ight and the %ire ;lement
dissipate as usual.
+his pratie will strengthen all of your mental! astral and
physial faulties assoiated with the %ire and Air ;lements.
5ne the indutive method with the ;letri %luid has been
mastered to the point where it is easy to perform! you may begin
work with the indutive method to generate the ,agneti %luid.
+he indutive method in regard to the ,agneti %luid is very
similar to the previous e"erise e"ept that it involves use of the @a4
ter ;lement instead of the %ire. As before! adopt a tri4polar state of
awareness and imagine that your body is ompletely hollow! an
empty shell. Now imagine that the @ater ;lement ompletely sur4
rounds you and furthermore! that your hollow body is suking in the
magnetic/ attracti,e power from the surrounding @ater ;lement.
Eour prior e"perienes with this magneti power of the @ater
;lement in the )tep )even astral lairfeeling e"erises should make
this imagination fairly easy to aomplish. +he feeling of the ,ag4
127
neti %luid is #uite distint from that of the ;letri %luid and one
you onnet with it fatually! you will know without a doubt that it is
the ,agneti %luid you pereive. &ardon desribed it as Aa con*
tracting/ and at t&e same time/ attracting force(! and later as Aan
astringent coolness and an attracting power li)e t&at of a real mag*
net.(
As usual! when you are finished with your e"erise! you must
banish the ,agneti %luid and the @ater ;lement. <ratie until it
beomes easy for you to aumulate the ,agneti %luid in this man4
ner and then! as with the ;letri %luid! work with impressing upon
the %luid the desire for inreased mastery of all abilities assoiated
with the ,agneti %luid! @ater ;lement and ;arth ;lement. 5ne
this indutive method is easy for you to aomplish! you may go on
to e"periment with the dedutive method.
@ith the indutive method you were essentially drawing the
%luids from the outside and filling your body with them. @ith the
dedutive method however! you are doing Cust the opposite F gener4
ating the %luids internally and radiating them outward! so that they
aumulate on the surfae of your physial body.
+he dedutive method for the ;letri %luid involves generat4
ing a very dense and dynami aumulation of the %ire ;lement
within your whole body. +his will ause a radiation! so to speak! of
the ;letri %luid whih will be felt on the surfae of your body. +he
stronger the aumulation of the %ire ;lement! the stronger the radi4
ation of the ;letri %luid.
+he dedutive method for the ,agneti %luid is the same e"4
ept that here you must reate a very dense and dynami aumula4
tion of the @ater ;lement instead of the %ire. +his will likewise
ause the ,agneti %luid to ollet on the surfae of your physial
body. As &ardon noted! this an have a temporarily paraly6ing effet
on the physial musles! but this will pass with repeated pratie.
5ne both of these methods have been mastered with both
%luids to the point where you an perform them with ease and very
#uikly! you might wish to e"periment with the following tehni#ue
of my own devising whih $ find #uite useful.
+his method does not rely upon the ;lements0 instead! it taps
into the %luids diretly upon the mental plane. %irst! adopt a tri4polar
state and then fous your awareness into your depth4point! your ent4
ral spark of self. Ne"t! onnet with the %luid upon the mental plane
and draw it down into your physial body. $n this way! you an in4
stantly draw as muh of a %luid as you wish into your body or even
set up a ontinuous flow of a %luid. +o terminate your onnetion
128
with the %luid simply e"it your depth4point.
+he ne"t set of e"erises teahes you how to aumulate and
wield the %luids. &ardon speifies that the indutive method be used
to generate the %luids! but the third method $ desribed works Cust as
well.
+he first e"erise is #uite simple and is intended to e"pand
your limits in regard to the #uantity of the %luids you are able to a4
umulate and the length of time you are able to withstand suh an a4
umulation in your body. $t also teahes how to isolate the %luids
from their ;lements.
+o begin! follow the indutive method and aumulate as
muh of the %luid as you are able. +hen! let the ;lement dissipate
while holding onto the %luid. Alternately! you may use the third
method that $ desribed earlier and simply fill your body with as
muh of the %luid as you an stand. (old onto this aumulation of
the %luid in your body for as long as you an and then let it om4
pletely dissipate.
@ork in this way with both %luids until the proess beomes
easy and #uik to aomplish. 5ne you have reahed this degree of
mastery! move on to the ne"t e"erise. (ere you will load the ;arth
and @ater regions of your body with the ,agneti %luid and the Air
and %ire regions! with the ;letri %luid. +he effet of this pratie
is very balaning and integrating and is #uite similar to loading the
four ;lemental regions with their ;lements. #&e esta'lis&ment of a
Fluidic 'alance is essential for t&e +tep %ine separation of your as*
tral 'ody and astral wandering.
*sing either the indutive method or my third method! au4
mulate as muh of the ,agneti %luid as you an stand into Cust the
lower half of your body! the ;arth and @ater regions onCoined. And
then aumulate as muh as you an stand of the ;letri %luid into
Cust the upper half of your body! the Air and %ire regions onCoined.
(old onto these aumulations for as long as you an and then let
first the ;letri %luid! and then the ,agneti %luid dissipate.
$n addition to this upper and lower regional aumulation of
the %luids! $ also reommend that you pratie a left and right side of
your body aumulation. @hile &ardonDs upper and lower pratie
balanes the ;lemental polarities of %ire4Air vs. @ater4;arth! prati4
ing with a left4right aumulation balanes the positive and negative
polarities of eah ;lement. %irst the ,agneti %luid is aumulated
into Cust the left side of the body and then the ;letri %luid is au4
mulated into Cust the right side of the body. +he aumulations are
held as long as possible and then the ;letri %luid! followed by the
12:
,agneti %luid is dissipated. RNoteI $f you are naturally left4handed
instead of right4handed then you should load the ,agneti %luid into
your rig&t side and the ;letri %luid into your left side.S
+he final e"erise in the astral setion of )tep ;ight is to lead
these polari6ed aumulations into your hands. %irst! load both re4
gions with their %luids. +he ,agneti %luid is drawn up from the
@ater4;arth region! along the left side of your body and into your
left hand. +hen the ;letri %luid is drawn from the %ire4Air region
and into your right hand. Alternately! you an start with a left4right
regional split of the %luids! instead of &ardonDs upper4lower split! or
you an load your hands diretly with the %luids using my third
method and guiding the %luids from the mental realm into your
hands. RNoteI $f you are naturally left4handed instead of right4
handed then you should load the ,agneti %luid into your rig&t hand
and the ;letri %luid into your left hand.S
(old the two %luids in your hands for as long as you an and
build up stronger and stronger aumulations. @hen you are fin4
ished! let the ;letri and then the ,agneti %luid dissipate. Eou
may of ourse! make use of these %luids by impressing a desire into
them before you let then dissipate.
+his work with the %luids is very important and should be
mastered thoroughly. @ithout perfet mastery of the %luids it will be
impossible to truly form effetive ;letro4,agneti AvoltsB in )tep
Nine! for e"ample. And in the absene of the %luidi ;#uilibrium
that naturally results from this prolonged work with the %luids! rising
to! so alled! AhigherB planes would be very limited! if not im4
possible. Really! all future work relies upon this %luidi ;#uilibrium

P'(SICA&

Regarding the physial setion of )tep ;ight! whih onerns
various simple magial tehni#ues for influening through the ;le4
ments! the reation and loading of %luid Condensers! and the on4
strution of a ,agi ,irror! $ havenDt muh to say. &ardonDs instru4
tions are #uite lear. All $ will say is that working with the %luid
Condensers is espeially useful and that reating a ,agi mirror for
yourself is important if you wish to pratie any of the many teh4
ni#ues &ardonDs desribes in the mental setion of )tep Nine. A ,a4
gi ,irror is a very useful tool2
129
STEP NINE

MENTA&

+he mental setion is omprised of a number of methods for
using a ,agi ,irror whih were #uite well e"plained so $ see no
value in my adding to &ardonDs words. +he astral and physial se4
tions however! do re#uire some further e"planation.

ASTRA&

+here are atually two parts to the astral setion of )tep Nine.
+he best known! of ourse! is the work with &ardonDs method of as4
tral wandering. Oiven less attention is the final astral e"erise of im4
pregnating the astral body with the four *niversal or AdivineB #ualit4
ies! yet this e"erise is by far the more important in terms of the ulti4
mate aim of (ermeti initiation! union with +he 5ne )elf.
)o alled Aastral travelB and Aout of body e"perienesB are
very popular these days! seemingly everybody wants to do it and is
looking for the #uikest! easiest method. $tDs beome Cust another ad4
ditive entertainment0 part of the popular ulture often treated like it
was the latest high4teh omputer game. &ardonDs astral wandering
however! is the e"at opposite. $t re#uires opious amounts of very
serious work to master and is! in fat! life4threatening if preautions
are not taken. +his is not a game0 this is initiation. +his is not mere
entertainment0 this is magical pratie.
Astral wandering has two basi usesI 5ne is for e"periening
the astral realm and interating with astral beings with your astral
body intat and thus your full astral sensoria0 and seond is to per4
form magial ats that will immediately affet the physial realm
when you are unable to be physially present. $n most instanes how4
ever! a magiian will employ mental wandering instead of the more
involved astral wandering to e"plore the universe and enat their
will.
+here are several prere#uisites to beginning this work with as4
tral wandering. %irst is an unshakable astra4mental ;#uilibrium of
the ;lements and the %luids. +he astral realm is highly subCetive in
nature and an be very alluring at an emotional level so wandering
within the astral realm re#uires a steadfast sense of self and the un4
shakable ability to remain entered and in ontrol of your emotional
responses.
123
)eond is perfet mastery of mental wandering. +he astral
wandering tehni#ue is based upon your having perfet ontrol over
your e"teriori6ed mental body and furthermore! it is your well e"er4
ised mental obCetivity! gained through long pratie with mental
wandering! whih insures that your astral e"perienes will not lead
you into self4delusion.
+hird is well developed astral senses. @ithout them! you
would be! in effet! blind and deaf within the astral realm.
And fourth is reasonably good physial health and stamina. $f
you are ill or too weak! then astral wandering an beome physially
damaging and depleting.
+he great danger in &ardonDs tehni#ue is the risk of physial
death should your physial body be touhed by another person or
even a large pet while you are wandering. As &ardon warned! suh a
touh would most likely sever the silver ord that onnets your as4
tral and physial bodies! making it impossible for you to re4integrate
with your physial body0 whih is to say! your physial body would
die. )o you must be a'solutely ertain that you will not! under any
irumstanes be disturbed while astral wandering. /ok yourself
into a room alone if you have to! itDs t&at important.
&ardonDs method is really #uite simple. %irst! you separate
your mental body e"atly as was learned in )tep ;ight mental wan4
dering. +hen! using your imagination and will power! you draw your
astral body out from your physial body and as soon as it stands sep4
arate! you step into your astral body with your mental body or aware4
ness.
5ne you have stepped into your astral body! you must integ4
rate your mental awareness with your astral body. +he binding agent
is your breath or rather! the at of onsiously breathing with your
onCoined astra4mental body. +his is #uite different than the usual
passive relationship we have with breathing when we inhabit our
physial body. +hen! the breath pretty muh takes are of itself and
re#uires no intention. (owever! bak in )tep )i"! we learned to mas4
ter tri4polar ation in whih all of our ations! inluding our breath4
ing! were led or direted intentionally by our mental awareness! and
this is what we must pratie here in the binding together of our as4
tral and mental bodies! e"ept that now it is a bi4polar instead of tri4
polar ation.
+o bind the astral and mental bodies and negate the attrative
fore between the physial and astral bodies! we must breathe with
our astral body and diret this breathing with our mental awareness.
$n other words! our mental body must ause our astral bodyDs breath4
12?
ing similar to the tri4polar ation in whih our mental body auses
our physial body to breathe. 5ne responsibility for breathing has
been taken over by your separated astra4mental body! your physial
body will stop breathing.
$tDs important to understand here that the ;lements and Akasha
absorbed through breathing is what sustains the link between the
mental body and the astral body! or as &ardon phrased itI At&e men*
tal matri- is )ept wor)ing 'y normal 'reat&ing/ w&ic& supplies t&e
'lood ,essels wit& t&e four !lements/ including A)as&a/ ,ia t&e
lungs.( And furthermore! that what sustains the link between the as*
tral body and the p&ysical body is the ;lements and Akasha absorbed
through the digestion of food and drink.
&y )tep Nine you will have ome to a thorough! e"periential
understanding of the onnetion between the four ;lemental regions
of the physial body! the astral body and the mental body and the
ways in whih the regions of eah body relate to those of the other
two. %or e"ample! the %ire regions of the mental body! the astral
body and the physial body are eah similar in terms of their fun4
tions. Additionally! you will have ome to understand the onnetion
between the Air region of the physial body and the overall mental
body0 and between the @ater region of the physial body and the
whole astral body. +his is a onrete e"ample of the /aw of )ym4
pathies or the ;merald +ablet statement! AAs above! so below.B
(erein lays the key to understanding why the breath sustains the
mental matri" and physial nourishment sustains the astral matri".
+he physial breath! the e"pansion and ontration of lungs! is
driven by the rhythmi ontration and rela"ation of the diaphragm
musle. +he diaphragm atually forms the upper4most limit of the
physial bodyDs @ater region! the dividing line! as it were! between
the physial @ater and Air regions. )ine the diaphragm belongs to
the @ater region! its primary funtion is not that of breathing! but
rather that of rhythmially ompressing the ontents of the abdomin4
al avity and thus reating the tidal movement neessary to proper
digestion and e"retion. +he physial body relies upon the nutrients
provided by the digestive organs of the @ater region and! following
the /aw of )ympathies! the physial body likewise relies upon the
astral ;lements provided by the astral body through the astral matri"!
thus binding the astral and physial bodies together in the ommon
purpose of sustaining life.
+his onnetion between the astral body and the physial @a4
ter region is further seen in the fat that the silver ord of the astral
matri" is rooted in the physial bodyDs navel. @hen a newborn hild
12.
takes its first breath! its mental body integrates with its astral body.
&ut the utting of the umbilial ord is the moment when the new4
born hildDs astral body gains its first e"periene of relative
autonomy and separation from its motherDs astral body.
+he mental matri" on the other hand! the violet ord that on4
nets the solitary mental body with the astra4physial body! is rooted
in the physial Air region at the solar4ple"us or diaphragmati inter4
fae between the physial Air and @ater regions. As $ said! itDs the
ontration and rela"ation of the diaphragm musle that auses the
bellows of the lungs to open and lose. +hus the Air region is de4
pendent upon the @ater regionDs diaphragm for breath! in effet bind4
ing the two regions and by e"tension! the mental and astral bodies.
Although this doesnDt relate to astral wandering! it is interest4
ing to note in the onte"t of what $Dve Cust said about the Air and @a4
ter regions! that the Air region also ontains the heart whih is re4
sponsible for pumping the blood through the lungs. +he heart is the
%ire regionDs agent within the Air region0 whih is to say! itDs em4
powered by eletrial impulses that ome from the brain. Con4
versely! it is the irulating! o"ygen4rih blood! pumped by the Air
regionDs heart that nourishes and sustains the %ire regionDs brain.
+hus it is the beating of the heart that sustains the link that binds the
%ire region of the mental body! the entral spark of )elf! with the Air
region of the mental body and all the other regions of the physio4as4
tra4mental body. And when Cust the %ire region of the mental body is
detahed a golden or white ord is seen rooted in the rown of the
head.
)o! getting bak to the astral wandering e"eriseI +he inten4
tion to breathe and the sensation of breathing must both be trans4
ferred to your onCoined astra4mental body in order to bind the astral
and mental together and to override the natural magneti attration
between your astral and physial bodies. +his part takes e"tended
pratie and an be #uite disorienting at first. $t an also be #uite
frightening at a deep! pre4rational level beause one you sueed at
transferring your breathing to your astra4mental body0 your physial
body essentially slows way! way down! your breathing eases and
your heart slows to almost impereptible levels. 5ur physial bodies
reogni6e this state as an A$ am dyingB threat and self4preservation
instints naturally assert themselves. +his is in part what empowers
the magneti attration between our physial and astral bodies. $t is
only through will and understanding that this natural body4fear is
overome.
$n truth! the body is not atually dying here. +he heart does
170
still beat oasionally and some blood does still irulate and absorb
o"ygen from the lungs whih! beause they are ompletely rela"ed!
remain open to the subtle flow of fresh air. +his o"ygen4rih blood
does still reah the brain and the brain does remain eletrially at4
ive! though at a severely redued rate. )o as long as the two ords or
matries remain intat and feed the ;lements and Akasha to the
physial body! the physial body an remain viable in this state for a
surprisingly long time! depending mostly upon how physially fit the
body is in the first plae.
&y taking ommand of! and responsibility for! making your as4
tral body breathe! your mental body keeps your astral body from re4
turning automatially to your physial body. )o! #uite logially! to
separate your astral from your mental body! you simply stop your as4
tra4mental breathing. +his loosens the binding between mental and
astral and allows the magneti attration between physial and astral
to reassert itself. Eour astral body is then drawn bak by your phys4
ial shell and physial breathing resumes automatially. 5ne your
physial breathing has restarted! you may then reenter your astra4
physial body and reintegrate your three bodies.
+his e"erise of separation and transferene of the breathing
has to be pratied over and over and over! until you have mastered it
perfetly and are able to separate and reintegrate very #uikly and
easily. 5nly then may you go on to atual wandering.
*p until this point your fous has been riveted to your physi4
al body and mastering the transferal of your breathing. &ut now!
having mastered that part! you must turn your fous away from your
physial shell and begin e"amining your surroundings. +ake one
step away from your physial shell and spend a few moments e"peri4
ening the resistane! and then step bak. @ith eah new e"erise!
take one additional step away until you an easily move around your
home. +hen venture outdoors being ever mindful of not going too
far all at one.
At first! it will be very diffiult to move even a step away from
your physial body due to the natural attrative fore between your
physial and astral bodies. $tDs like trying to move through thik
mud or against a very strong wind. &ut by moving Cust a step further
away with eah suessive e"erise you will slowly break free from
this influene and eventually! you will be able to venture as far away
as you wish without e"periening the slightest resistane.
+o travel great distanes with your astral body! you make use
of the mental plane /aw of Attration and Cust like with mental wan4
dering! imagine you are at your destination and you will instantly be
171
in the loation you desire. (owever! this works only when you have
finally broken free of the magneti attration between your astral and
physial bodies.
As a sensorial e"periene! astral wandering is like an ampli4
fied physial adventure. Eou e"periene physial4like sensations that
partake of a muh greater emotional signifiane. $t is also like an
amplified mental adventure in that every pereption of essential
meaning is lothed in emotional signifiane. ;verything takes on a
luminous beauty that is rarely e"periened through physial intera4
tion or mental wandering.
Astral wandering is so enCoyable and pleasing to the emotions
that! as &ardon noted! every magiian will inevitably reah a mo4
ment when they are relutant to return to their physial body and
their mundane e"istene. +his is a very transformative and important
moment in a magiianDs spiritual evolution. $t plaes everything into
a onte"t of hoie. -oes one hoose to embrae life and return to
the physial body or notM +o be or not to be is one of those ultimate
#uestions! noM And with astral wandering this #uestion is the entral
AtestB! so to speak.
5ne you have beome profiient at the mehanis of astral
wandering! you should give your wanderings an altruisti purpose
beyond mere e"ploration and use them as opportunities to help oth4
ers.
@hen you have reahed this point with your astral wandering!
have hosen life and are ompletely omfortable in your astral body!
it is then time to begin the work of transforming your astra4mental
body by impregnating it with the four -ivine or *niversal #ualities.
Although &ardon wasnDt lear on this fat and didnDt state it
e"pliitly! these AmeditationsB as he alled them! on the four #ualities
must be undertaken w&ile t&e astra*mental 'ody is separate from t&e
p&ysical 'ody. $n other words! during astral wandering.
+hese are not normal meditations in the sense of their being
purely mental e"plorations. $nstead! these are to be estati astral
e"perienes of the four #ualities. +hey begin with an intelletual
onsideration and building of the #ualities within your awareness.
+his! as e"peted! reates a strong resonane within the mental realm
and you are drawn together with the factual #uality in this way! but
the fat that you are bringing your astral body with you! so to speak!
means that your e"periene of the fatual #uality is also astral. Eour
whole astral body beomes imbued with the #uality and eventually
this transforms and purifies your astral and mental bodies remaking
them into vessels suitable to truly house and e"press these *niversal
172
#ualities in their fullness. $n effet! you beome an intentional and
onsious astra4mental manifestation of the four *niversal #ualities.
+his takes onsiderable time to aomplish. (ow long or how
#uikly depends upon your level of spiritual maturity at the outset.
No matter how long it takes! this transformation of your astra4mental
body must be ompleted prior to beginning the work of )tep +en.
@hat &ardon wrote about the four -ivine #ualities laks in
depth and there is a minor onflit between his list in )tep Nine and
what he listed in )tep +en. Clearly he assumed! and rightly so! that
anybody who has sinerely pursued and mastered all the work up to
this point will not need any sort of elaboration. $n the present on4
te"t however! of my giving ommenting about this )tep! it seems ap4
propriate to take a few minutes to desribe the four #ualities in #ues4
tion! or at least relate some of my own understanding of them to
you. +o that end! $ will read from an artile $ wrote in 2008 titled!
ADimensions of t&e Di,ine3 #&e Four Di,ine Principles !-amined.(

The Uni-era$ .#a$ity of "ire: Omnipotence

+his doesn't simply mean that the -ivine is all powerful and
therefore apable of doing anything $t wishes. $nstead! it means that
the -ivine enompasses all power and all fore. +his power is infin4
ite in terms of #uantity and #uality. $n other words! there is not a
single erg of energy that is not a part of the -ivine and there is not a
single #uantum of willing that is not an aspet of the -ivine @ill.
@hen we as individuals enat our personal will! we are making use
of the -ivine @ill. @hen our )un shines! it is radiating an energy
whih is -ivine in nature. @hen an eletron spins within an atom it
does so beause it is moved by a -ivine energy. @hen a thought
forms within our minds! it is beause there is a -ivine @ill whih
empowers its formation.
Another way of looking at this is that everything that ours!
every ation and every manifestation of energy or fore whatsoever!
is a manifestation of the -ivine @ill. $n the temporal realm! we of4
ten see and e"periene the ation of fores whih we find hard to
pereive as having a -ivine soure or purpose! let alone a -ivine
permission! sine they seem so ounter4produtive and so opposite to
our oneptuali6ation of -ivine. @e plead with the -ivine to hange
this or that irumstane or pray that the -ivine will defend us from
this or that irumstane! yet all the while we are asking the -ivine
to ounter $ts own )elf! $ts own @ill. @hen the irumstane is de4
feated or hanged to our satisfation! we think that the -ivine has
177
answered our prayer! yet we remain ignorant of the fat that the ori4
ginal irumstane was itself a -ivine At of mery.
+he energy that powers our e"istene as individual beings is
wholly -ivine. @e are eah a spark of the -ivine energy and we
eah employ that same -ivine energy in all of our thoughts! words
and deeds. +he #uestion is whether or not we use the -ivine energy
with respet and reverene for its -ivine soure.
-o we think thoughts! speak words and at in ways that honor
the -ivine origin of the energy we are using for our thinking! speak4
ing and atingM ,ost often not. (ermetis however! affords us the
opportunity to do so in a disiplined and onsistent manner. +he
keys to respetfully wielding the -ivine energy are self4knowledge!
self4e"ploration and self4perfetion. $n other words! the path to
power lies inward and is one of self4transformation 44 one of trans4
forming the self so that it harmoni6es with the -ivine )elf.
@hen all power is reogni6ed as -ivine in origin! one then has
the opportunity to let it flow through one's own individual self as -i4
vine energy instead of manipulating it and reshaping it into a person4
ali6ed energy! fit only to meet one's self4entered wants and desires.
+his releases the fullest potential of -ivine energy sine it is then al4
lowed to flow unhindered into material manifestation.
%rom the eternal! non4se#uential perspetive! the only sort of
power that the -ivine $t)elf wields is the infinite will to be! to e"ist.
All other types =#uantities and #ualities> of will are e"pressions of
that -ivine @ill to &e.

The Uni-era$ .#a$ity of Air: Omnicience

+his doesn't simply mean that the -ivine knows everything.
Rather! it means that the -ivine Awareness is infinite. All awareness
is enompassed by the -ivine Awareness. +here is not any type
=#uantity and #uality> of awareness that is not an aspet of the -ivine
Awareness.
+he -ivine diretly and immediately =i.e.! in eah moment>
e"perienes the infinite number of disrete #uantas of awareness that
ompose the temporal infinity. $n other words! it is the -ivine
Awareness whih is aware through us and through every thing that
e"ists. %urthermore! the -ivine Awareness is eternal! whih means
that the -ivine is simultaneously and non4se#uentially aware as the
infinite number of disrete awareness's whih manifest throughout
the entire infinite passage of time and se#uene.
+his is the (ermeti aphorism that 1A// is ,ind or Aware4
178
ness L Consiousness1. +his is ehoed in Pabbalah where we find
the /etter Aleph! whih is the ,other /etter of Air! spoken of as the
1plan of the <rimordial1. All of whih is to say that the -ivine
Awareness represents a universally sustaining ontinuity! the inherent
nature of whih results in this speifi manifestation as we know it.
+he inherent nature of -ivine Awareness manifests within the
se#uential realm as 1/egality1. $n other words! it is the template to
whih all materia must invariably adhere. +he -ivine Awareness
serves as the matri" that gives form to all fore or power. $t is the
Oreat -iretor and the Oreat Creator of eah and every moment.
;nompassed within the infinite Awareness of the -ivine are
the infinite number of individuali6ed #uantas of awareness that popu4
late the realm of se#uene. ;ah e"perienes itself as disrete! yet
eah is onneted to the -ivine Awareness by virtue of its self4
awareness. $n other words! awareness is the ommon denominator
whih binds together the whole of reation. $t is what we share in
ommon with other human beings! animals! plants! roks! louds and
all other things that fill the temporal realm. $t is what binds us all to4
gether as -ivine in nature.
&y virtue of this onnetion with all other things! we an
therefore ommuniate with all other things at the level of pure
awareness. @hen we fous e"lusively within our own pure aware4
ness! we an then diretly pereive the essential meaning of any oth4
er thing. A thing's essential meaning is nothing other than its indi4
viduali6ed #uanta of awareness 44 its partiular! uni#ue manifestation
of the infinite -ivine Awareness. +he awareness or essential mean4
ing resident within eah thing is what gives it form 44 it is what
auses the physial! astral and mental materia to oalese into that
speifi form. @ithout the presene of that spark of -ivine Aware4
ness! the form would not oalese and there would be no e"istene
for that thing.

The Uni-era$ .#a$ity of )ater: A$$ &o-e

+his doesn't Cust mean that the -ivine is a 1good guy1 who
loves us all in spite of our short omings! someone we an all on
when we get in a fi"! et. $nstead! there is a very deep! mystial sig4
nifiane with infinite onse#uenes implied here.
+his is the <rovidene aspet of the -ivine whih provides
everything that is involved in the eternal reation and sustenane of
all that e"ists. @e think of this in terms of love only beause we
oneive a ertain separation between us and the -ivine! so it feels
17:
like a gift of love. $n truth however! we are enompassed within the
-ivine so this is really an aspet of how the -ivine naturally sustains
$t)elf. $t is not a gift given to us! but rather an impersonal fat of -i4
vine nature. All of our needs! and the needs of everything! are etern4
ally and perfetly met beause that is an inherent part of -ivine &;4
ing.
At a personal! human level! this means that every thing that
happens in our lives is an aspet and manifestation of the -ivine
/ove. @e also all it karma! whih is nothing other than the -ivine
setting before us! in the absolute best manner possible! the lessons
we need to learn in order to evolve.
-ivine <rovidene provides us with e"atly what we need! e"4
atly when we need it. $t never plaes before us something we don't
need. ;ven the vilest of irumstanes are! from the -ivine per4
spetive! neessary. %urthermore! they are presented aording to
the *niversal /egality! whih means that the form in whih they are
presented is the only form in whih they ould! in that moment! be
presented to us.
+he onse#uenes of this astound the mind if one ontem4
plates them deeply enough . . .
$ would like you to piture yourself sitting in a meadow of
spring grasses. +he air feels lean and refreshing. +he sun's rays
aress you gently with their warmth. ;verywhere you ga6e you see
the beauty of spring time. Now imagine that every thing surrounding
you is onsious and aware. $magine that the air you breathe is
aware! that it loves you and intentionally sustains you. $magine that
the sun's rays are aware and are onsiously and intentionally e"4
pressing their love for you by sustaining your body and soul with
their gentle aresses. $magine that the water you drink! the food you
eat and the earth below your feet are all there to e"press their love by
sustaining your every need. Now imagine that all the people you
know are! likewise! e"pressions of this -ivine /ove whih sustains
you! albeit in less material ways. Now imagine that every irum4
stane of your life is also an e"pression of the -ivine /ove! eternally
sustaining you.
+he only time any thing feels like it is not a manifestation of
the -ivine <rovidential /ove! is when we do not reogni6e it as suh
and therefore do not harmoni6e with it. $t's when we ourselves are
not onsiously aware of our own role as manifestations of the -i4
vine /ove and do not harmoni6e our own thoughts! words and deeds
with that -ivine /oving! that we beome blinded to the eternal and
infinite manifestation of the -ivine /ove all around us.
179
&ut as reatures of the temporal realm whih wield our human
free will! it is our prerogative to hoose whether or not we on4
siously harmoni6e with the -ivine /ove and therefore aid its e"4
pression! instead of hindering it. @hen we hoose to not harmoni6e!
we beome blind to the fat that a diffiult irumstane is in fat an
e"pression of the -ivine /ove designed speifially to advane our
personal evolution. +his hoie breeds diffiulty! strife and the e"4
periene of suffering.
5n the other hand! when we do reogni6e that every irum4
stane is an e"pression of the -ivine /ove and begin to onsiously
partiipate in the -ivine /ove through our thoughts! words and
deeds! then strife and suffering disappear. @e then beome eager to
fae any hallenge that onfronts us beause we reogni6e the value
we will derive from not resisting it and from intentionally learning
from it. $n this way! we let the -ivine love us and love through us.

The Uni-era$ .#a$ity of Earth: Omnipreence

5mnipresene means more than Cust being every where. $t
also means being every when! every who! what and why. $n other
words! this is not Cust a spatial and temporal aspet of the -ivine. $n4
stead! it is physial! astral! mental and Akashi =i.e.! eternal>. Anoth4
er term for omnipresene is immanene! whih omes from the /atin
meaning 1to stay within its own plae1. +he -ivine is indwelling 44
$t fills $ts own )elf.
5mnipresene also implies infinite duration or eternity.
;ternity is a diffiult onept to grasp intelletually. ,ost often we
think of it as 1a really! really long time1 or as an infinite se#uene of
moments! all strung together in a row strething infinitely in all dir4
etions. &ut this is only how eternity appears to a se#uentiali6ed hu4
man mind! whih knows only the perspetive of e"istene within the
temporal realm. 5ur only point of referene is that of living in time
and spae! so we naturally think in those terms. *nfortunately! it is
this habitual thinking based upon appearanes that prevents us from
aurately oneiving of eternity.
+he -ivine is not immanent se#uentially. +hat is to say! the
-ivine is immanent at this very moment throughout all that e"ists
right now0 plus! the -ivine is immanent throughout the whole infin4
ite span of time and all the infinite number of 1nows1 that have and
will our. A%D! the -ivine maintains this awareness uniformly
throughout all of time and spae. A%D! the -ivine Awareness e"per4
ienes all the parts of the whole and all the moments of time! all at
173
one or simultaneously. $n other words! the -ivine e"periene of its
own immanene is non4se#uential. +he -ivine is eternally e"perien4
ing the first moment! the final moment and every moment in
between! right 1now1.
+he eternal realm is not separate from the temporal 44 it is in4
tegral to the temporal. +he eternal is immanent and its duration is in4
finite. ;very single form however! e"ists only for a limited amount
of time before it disintegrates and the immanent fore whih holds it
together is released. +he yli transition of an immanent fore be4
ing ontained within form and released from form and then on4
tained in form anew! is also eternal. $n other words! individual forms
themselves are not eternal but the se#uential proess of immanent
fore inhabiting a variety of forms is eternal.
+hus throughout the whole infinite span of time4spae! the -i4
vine Awareness assumes an infinite variety of temporary forms! eah
of whih is uni#ue. 5r rather! the -ivine e"perienes an infinite
temporal duration through a simultaneous! non4se#uential e"istene
as an infinitude of se#uentiali6ed temporary forms.
@hen we are foused e"lusively within our mundane aware4
ness! we have no ogni6ane of our eternal essene. @e e"periene
life as a short and rather haoti string of moments0 with a beginning!
middle and end to eah moment and to the whole string itself. 5n
the other hand! when we fous upon our pure awareness 44 that part
of us whih is infinite and eternal 44 we begin to reali6e that there is
reason! purpose and order to every thing. &ut this -ivine order is re4
ogni6able only when we step out of our slavery to the minutia of
time and view e"istene from an eternal perspetive.
)ine the -ivine is infinite in its duration and is immanent
within all things throughout all time! there e"ists an eternal ;#uilibri4
um wherein all fores e"ist in perfet balane. (owever! this perfet
;#uilibrium e"ists only as an aspet of the eternal realm. @ithin the
temporal! se#uential realm! eah moment is imperfet and does not
manifest a perfet ;#uilibrium. $nstead of ;#uilibrium! the temporal
realm e"ists as a state of ontinuous hange in whih balane is
gained and then lost! re4gained and re4lost! over and over! ad infin4
itum.
+he ,ystery whih onnets the temporal imperfetion with
the eternal <erfetion is that an infinite number of imperfet mo4
ments are manifest throughout the infinite stream of time4spae and
that infinite number add together to form the <erfetion of eternity.
$t is the immanene of that -ivine <erfetion whih auses the tem4
poral imperfetion to be in a onstant state of evolution toward per4
17?
fetion.
&y tending to our own path toward personal perfetion and
;#uilibrium! we onsiously partiipate in that -ivine evolutionary
fore whih moves the whole *niverse toward the holisti <erfetion
of eternity. @hen we do this! we find that the -ivine diretly sup4
ports us along our path and the -ivine immanene shines forth
learly through us.

P'(SICA&

+he physial setion of )tep Nine is divided into three basi
partsI %irst is healing with the %luids0 seond is the loading of magi4
al tools suh as amulets and talismans with the %luids and other ener4
gies0 and! third is the reation and deployment of a so alled! A!lec*
tro*agnetic 8olt( into the Akasha.
$n regard to healing with the %luids! you will at this stage have
no need whatsoever for books on anatomy and diseases! nor lists of
orrespondenes between organs and %luids. All of this information
is immediately aessible through use of your own astral and mental
senses. Eou will see! feel and know what is wrong and how to heal it
without referene to any e"ternal resoure. +here will be no guess4
ing and no unertainty.
$ have nothing really to add to what &ardon wrote in regard to
the loading of magial tools with the %luids! ;lements! et. (is e"4
planations are ertainly suffiient to spark your reative imagination2
About the third part however! ;letro4,agneti Kolting! $ do
have a ouple of omments. %irst! this is the highest form of what
$Dll all Amanual magiB! the magi performed with oneDs own hands!
so to speak. $tDs on par with Anon4manualB types of magi suh as
Pabbalisti utterane! the work of &ardonDs third book! A#&e "ey to
t&e #rue $ua''ala&(! and higher forms of working with essential
meaning that would have been the subCet of &ardonDs planned
fourth book! A#&e Golden Boo) of 1isdom(. +hus its pratie ar4
ries with it a gra,e and deep responsi'ility. +his is not something
one plays at or attempts to use for anything but the most serious and
sinere matters.
,y final omment has to do with generating the large #uantit4
ies of the %luids neessary to reate Kolt that will be truly effetive
within the Akasha. &ardon speified that it must be at least 2 meters
or 9 feet in diameter and reating this large an aumulation inre4
mentally as &ardon suggested! an take an enormous amount of ef4
17.
fort and time. 5n the other hand! if you employ the tehni#ue $ de4
sribed in )tep ;ight of onneting with the %luids on the mental
plane first and then drawing them down from the mental plane and
into the physial plane! you will find that reating the si6e neessary
for a Kolt is made easier and muh #uiker. @ith pratie! it be4
omes simple to set up a continuous flow of the %luid and thus attain
a diameter of one meter in Cust a few seonds time.
180
STEP TEN

MENTA&

+he mental setion is divided into three basi parts. %irst is
the mental e"ploration of the four ;lemental realms and onse#uent
interation with the beings that inhabit them0 seond! is the seeking
out of a diret! fae4to4fae interation with your Ouardian Oenius0
and third! is the mental e"ploration of the planetary 6ones or spheres
and onse#uent interation with the beings that e"ist there.
@ithin the astral and physial realms! the four ;lements are
found only in ombination and it is thus impossible to wander re4
gions and enounter intelligenes or beings omposed of only a
single ;lement within these realms. %or suh an enounter with the
pristine! solitary ;lements we must enter the mental realm.
+he ;lemental realms to be e"plored in this )tep orrespond to
our planet earth0 whih is to say they represent the ations of the ;le4
ments in regard to our normal physial earth. +hese ;lemental
realms are omposed of Cust that portion of the ;lements involved in
sustaining our planet earth. +he ;arth ;lement realm ontains all of
the ;arth ;lement within our planet earth0 +he @ater ;lement realm!
all of the @ater ;lement within our planet0 the Air ;lement realm! all
the Air ;lement0 and the %ire ;lement realm! all the %ire ;lement in4
volved with our planet.
Eour normal mental body is omposed of all four ;lements in
ombination and this fat makes it unsuitable to enter into the realms
of the solitary ;lements. %or e"ample! the ;arth! @ater and Air in
your normal mental body would be reCeted by the %ire ;lement
realm and you would be unable to gain aess. )o! in order to trans4
fer your mental body into an ;lemental realm! you must first fill it
with the ;lement and! in effet! merge your awareness with the solit4
ary ;lement. Eou aess the ;lemental realm by entering it as the
pure ;lement.
)ine these ;lemental realms onern our planet earth and not
the osmos as a whole! when transferring your mental body into the
realm of the ;arth ;lement you will sink down below the surfae of
the physial earth itself. /ikewise! when transferring your mental
body into the realm of the @ater ;lement! you will sink down into a
physial body of water suh as a lake or an oean. +o enter the realm
of the Air ;lement! you will rise up into the atmosphere and to enter
the realm of the %ire ;lement! you will transfer your awareness into a
volano or thermal vent! et.
181
5f ourse! these loations lead to the ;lemental realms only
when you have merged with the ;lement. %or e"ample! if you were
to sink your normal mental body! whih is omposed of all four ;le4
ments in ombination! into an oean you would not enter the realm
of the @ater !lement. $nstead! you would simply enter the mental
realm of the oean itself whih! like yourself is naturally omposed
of all four ;lements in ombination. 5nly when your mental body
has 'ecome the @ater !lement through and through will submerging
into the oean lead you to the realm of the pristine! solitary @ater
;lement.
As we know! the ;lements are *niversal <riniples0 however!
what we enounter here in the ;lemental realms are only the ways in
whih those <riniples manifest in the work of sustaining our planet
earth. @ithin our planet! eah ;lement manifests in speifi ways
and with speifi purposes or tasks! and when we mental wander an
;lemental realm we will enounter embodiments of these purposes.
*nderlying eah purpose is an intelligent will! whih in the ;lement4
al realm takes form as a so alled Abeing of the ;lementB. ;ah dis4
rete #uantum of intelligent will ondenses the pristine ;lement into
a speifi form! a being with speifi traits and harateristis of ap4
pearane that onform to its ;lement.
+hus in the realm of the ;arth ;lement we pereive beings of
a ompat! solid form with a relatively short stature and dark attire.
+hey tend to move slowly and deliberately and always appear to be
busy at work on some ;arth4related task. +hey are apable of great
seriousness and of great heer e#ually. +heir inherent intelligene
manifests as a light whih illuminates their immediate surroundings.
+his is often desribed as a lamp or similar light soure that the be4
ing arries with it. +he intensity and larity of this illumination is re4
lated to the #uantity and #uality of the intelligene whih forms the
partiular being. )ine the ;arth <riniple arises out of the intera4
tion of the %ire! Air and @ater <riniples! the beings of the ;arth ;le4
ment share more in ommon with us #uadrapolar human beings than
the beings of the other ;lements do. +he realm of the ;arth ;lement
is thus the easiest to get to know and the beings of this realm are the
easiest to make friends with very #uikly.
$n the realm of the @ater ;lement we pereive beings with
very fluid and supple! somewhat elongated bodies. +heir movement
is undulating and rhythmi! similar to the way in whih a dolphin
glides through the oean waters. As beings of the @ater ;lement
their main feature though is their magneti attrativeness! the
strength of whih is a diret refletion of the #uality of their inform4
182
ing intelligene. +he higher the intelligene0 the stronger is the be4
ingDs fore of attration. @e pereive the magneti attration e"erted
by a being of the @ater ;lement in whatever symbols our subon4
siousness finds most appropriate or desriptive of AattrativenessB.
%or many! it is pereived in the symboli form of physial beauty!
whih is of ourse a ompletely subCetive valuation based solely
upon personal likes and dislikes. +hus a very highly plaed intelli4
gene of this realm might be so e"traordinarily attrative that if any
imbalanes e"ist in your psyhe! you might begin to e"periene
se"ual or even romanti feelings for them. $n other words! your as4
tra4mental ;#uilibrium of the ;lements and %luids is especially im4
portant in regard to wandering the realm of the @ater ;lement.
$n the realm of the Air ;lement we pereive transluent! al4
most transparent in some ases! beings of great deliay and pretti4
ness. +hey seem nearly insubstantial and their si6e is #uite small in
omparison to our normal human form. +he features of their bodies
are very olorful and inredibly detailed as if eah was omposed of
an infinite number of distint partiles. +hey hardly ever seem to
stay still for anything more than the briefest of moments. +he higher
their resident intelligene0 the more ephemeral the being appears and
the prettier its form. +his means that the highest beings of the Air
realm are the most diffiult to pereive and therefore re#uire the a4
umulation of a large body of e"periene within the realm of the Air
;lement before they are enountered.
$n the realm of the %ire ;lement we pereive beings that look
like individual flames! predominantly red! orange and yellow in ol4
oration. +hese beings never stop their movement whih is also like
the flikering of a fireDs flames! seemingly random and lightening
fast. &ut even though these beings e"hibit a onstant! rapid move4
ment! this doesnDt mean that they are moving from one plae to an4
other0 rather! their motion is anhored to a entral still point of radi4
ant energy or fire. All their intensity of motion is foused around and
radiates from this still point! whih itself may move from plae to
plae as slowly or #uikly as it needs. +heir degree or #uality of in4
telligene is manifest through the power of their radiation and the
#uality or olor of light that is emanated. +he highest beings of the
%ire realm possess a truly massive radiation of energy that manifests
with a nearly white4hot light.
&ardon suggested that you give your mental body the shape
and si6e of a typial being of the ;lemental realm you wish to e"4
plore and then fill it with the ;lement. %or e"ample! he suggested
that you use your magi mirror to see what a being of the ;arth ;le4
187
ment looks like and use that image as the template for shaping your
mental body. $n my e"periene however! this is less appropriate or
advantageous than starting with a spherial shape and then letting the
ombination of the ;lement and your own awareness determine the
ultimate shape. @hen you inhabit the ;lement filled sphere with
your awareness! it will automatially take on the most appropriate
shape and will thus be a genuine e"pression of your intelligene
within the ;lemental realm. +he result is that who you really are is
immediately refleted by your shape! si6e and features upon entering
the ;lemental realm. %or e"ample! your form within the realm of the
;arth ;lement might possess a very bright light in omparison to the
image you saw in your magi mirror. +he advantage here is that the
beings of the ;lement will immediately reogni6e your true )elf and
thus afford you greater hospitality.
-uring your enounters with the beings of the ;lemental
realms you may aess whatever information you may desire in re4
gard to the mental! astral and physial planes of our planet earth. &ut
this work is meant to be about more than Cust the a#uisition of in4
formation0 it is also about your gi,ing something of yourself to the
;lemental realms instead of Cust taking from them. @ith eah en4
ounter you have an opportunity to give the gift of friendship! of
kindness and of light.
&y AlightB $ donDt mean some vague new4age feel4good lap
trap0 instead $ mean the speifi light of )elf4Awareness. +he beings
of the solitary! pristine ;lements do not possess our human #uadra4
polar type of self4awareness so when they enounter you! they e"per4
iene your self4awareness as a blessing! a bringing of light into their
omparatively dark e"istene. Gust your presene alone serves an up4
lifting effet upon them but when you intentionally ause your
awareness to radiate as a gift that you give to them! then they are el4
evated even higher.
$t is this attitude of unselfishly giving for the sake of giving
that leads you to enounters with the highest beings of the ;lemental
realms. $f! on the other hand! all you do is take! you will never have
the good fortune to befriend these higher beings.
,ental wandering of the ;lemental realms begins with the
realm of the ;arth ;lement. 5ne the ;arth realm has been thor4
oughly e"plored and you have made friends with higher beings! you
then begin wandering the realm of the @ater ;lement. +hen you e"4
plore the realm of the Air ;lement and finally! the realm of the %ire
;lement. 5nly when all four of the ;lemental realms have been
thoroughly e"plored and you have beome a#uainted with the high4
188
er beings of eah realm are you ready to travel to higher spheres bey4
ond our planet earth.
%or these Courneys to higher planes beyond the earth you will
need to a guide! not Cust any guide but your guide. Eour guide for
this upward Courney through the higher spheres must be able to lead
you all the way to the )aturn )phere. No lesser guide would do.
+his guide! of ourse! is your Ouardian Oenius! the agent of your
Oreater )elf. Eour Oreater )elf =i.e.! your eternal mental body or
spirit of whih your temporal mental body is Cust one of many pro4
Cetions> e"ists within the )aturn sphere! or &inah of the Pabbalisti
+ree of /ife. )o only your own Ouardian Oenius as agent of your
Greater +elf is apable of truly guiding you where you need to go.
Eour first e"tra4planetary task then is to make diret! fae4to4
fae ontat with your Ouardian Oenius on the mental plane. )ine
we are not onerned here with the mental plane of planet earth and
are instead seeking a meeting on a higher aspet of the mental plane!
we must rise up with our mental body beyond the earth. @e do not
load our mental body with an ;lement or in any way alter its appear4
ane0 instead we simply rise up! up! up and all the while all out to
our Ouardian Oenius re#uesting a fae4to4fae meeting. ;ventually
your Ouide will appear.
+his is an utterly uni#ue and individual e"periene so there is
no benefit in my trying to desribe suh an enounter. )uffie it to
say that it is a signifiant and utterly transformative enounter2
%rom that moment on! your Ouide will lead you home! step by
step to the eternal embrae of your Oreater )elf. Along the way! you
will mentally wander the spheres of the ,oon! ,erury! Kenus! )un!
,ars! and Gupiter0 or in Pabbalisti terms! the sephirot of Eesod!
(od! Net6ah! +iphareth! Oeburah and Oedulah! in suessive order!
before rossing the abyss and reahing )aturn! &inah.
5ne you have onneted with your Ouide! the tehni#ue for
traveling to the higher planes will be made lear to you by your
Ouide! however in the onte"t of this ommentary itDs worth noting
that the method is #uite simple. &ardon desribed it as Aascending
straig&t as a dart from t&e eart&/ concentrating on t&e sp&ere &e
wis&es to ,isit/ and according to &is will/ 'eing attracted 'y t&e
sp&ere.( $n other words! we employ the mental plane /aw of Attra4
tion and fill our awareness wholly with the essential meaning of the
sphere we wish to e"plore.
%or wandering the spheres of the ,oon! ,erury! Kenus! )un!
,ars and Gupiter! we use our solitary mental body! the onCoined Air
and %ire regions of our awareness. +o go 'eyond Gupiter however
18:
and reah )aturn whih lies aross the abyss between the se#uential
realm and the non4se#uential realm of eternity! we must shed the Air
region of our mental body and Courney with only the %ire region! our
entral spark of )elf. 5nly the %ire region of the temporal mental
body is apable of e"periening the non4se#uential nature of the
eternal realm.

ASTRA&

@hen it ame to writing this part of the ommentary and spe4
ifially to writing anything new about the subCet of merging with
+he 5ne )elf! $ was stumped. After re4reading my original om4
mentary on this setion $ reali6ed that $Dd already written all $ ould
possibly say of any value! so $ have deided to simply repeat the
words $ wrote almost a deade agoI
+he astral e"erises of )tep Nine ulminated in the impregna4
tion of the astral body with the four divine attributes. @ith )tep +en!
this proess is taken further and a diret link between the magiian
and deity is established.
@hile &ardon desribes the basi (ermeti approah to this
subCet well! he really gives the passive reader no idea of its ultimate
impliations. (is e"planation may suffie for the serious student! but
for the passive reader! it is perhaps too simplisti.
+o begin with! $ should larify some of the terms $ will be us4
ing. $ do not like the term 1Ood1 with a apital 'O'. +o me it seems
too involved in religious oneptions and when it is used it generally
brings a very speifi religious image of deity to the reader. $n order
to avoid this! $ will be using the term 1*nity1 to designate the ulti4
mate! All enompassing deity! instead of 'Ood'.
$ will use the term 1god1 or 1gods1 =with a small 'g'> to desig4
nate the familiar religious onept=s> of deity. %or e"ample! when re4
ferring to the pantheon of lesser! more limited deities! suh as the
Oreo4Roman or Pabbalisti deities! $ will say 1the gods1. $ feel it is
important to differentiate between these two levels or forms of deity
as eah presents a different sort of work for the magiian.
$t is also! in this onte"t! important to differentiate between the
1ommunion1 with deity and the 1merging1 with deity. @ith om4
munion! there remains a separation between the onsiousness of the
magiian and the deity itself. +his is a form of fae4to4fae ommu4
niation. @ith merging however! there e"ists an at4one4ness between
the magiian's onsiousness and that of the deity. (ere! the magi4
189
ian e"perienes no separateness from the hosen deity and in fat!
the magiian funtions as the deity0 or rather! the magiian and the
deity beome one and funtion as one.
&ardon is not very lear in his desription as to what level of
deity he is speaking of where. +he magiian an ommune or merge
with the lesser gods from below =i.e.! +($) side of> the veil of the
Abyss. +hese forms of deity are se#uentiali6ed and are thus some4
what limited in their sope when ompared to the *nity. +hese are
the deities that &ardon refers to when he speaks about ommuniat4
ing with the various gods or deities.
@hile the *nity an be ommuniated with! on a fae4to4fae
basis! below the veil of the Abyss! it is only when one has rossed
the Abyss and entered the non4se#uential realm that the *nity an be
merged with. 5ne this merging with the *nity has ourred! the
initiate is also instantly merged with all of the lesser gods.
@here onfusion arises in what &ardon presents is that the
four divine attributes apply more orretly to the *nity than they do
to the lesser gods. &ut this onfusion dissipates when the reader on4
siders the previous mental e"erises of this )tep. +herein! the stu4
dent was direted to rise along the planes. -uring that rise up to the
edge of the Abyss! the magiian will be able to work with the lesser
gods at both a ommuniative and a merging level! and with the
*nity! only on a basis of ommunion. 5ne the initiate reahes
through the veil to the essential )aturn! then there is a merging with
the *nity.
+he ommunion with deity is similar to prayer! e"ept that
here there is a diret and immediate! real time =so to speak> reply.
@hile prayer ours in an upward! from4below4to4above diretion!
the atual ommunion with deity ours at a more e#ual level! be4
ause the magiian is impregnating their own form with the same at4
tributes as the hosen deity.
+he merging with deity! however! is a different matter. (ere!
the magiian's onsiousness must be skillfully brought into a state
whih e"atly mathes that of the hosen deity. &elow the Abyss!
the deity will! as &ardon states! meet the initiate half4way. +his is
part of the normal funtion of the lesser gods 44 they mediate
between the *nity and the human level of onsiousness.
+he merging with the *nity however! annot our below the
Abyss. $t is not so muh that the *nity will not meet the initiate
half4way =the *nity permeates All things! after all>0 rather! it's that
the magiian's onsiousness is not apable of enompassing the
*nity until sheLhe has passed into the non4se#uential realm. 5nly
183
the mental body or spirit of the initiate is apable of this Courney.
;ven though the ultimate reali6ation of the *nity ours at a
purely mental level! &ardon plaes these e"erises under the astral or
soul heading. +he reason for this is beause his tehni#ue begins at
that level. +he building of an image of deity and the impregnation of
that image with the four divine attributes is an astral work. +his
pratie eventually leads the student to manipulating the four attrib4
utes or #ualities! independent of form or image. At that point! it be4
omes a purely mental operation and it is this transition to the mental
realm that enables the initiate to oneptuali6e the *nity in its other4
wise formless state.
$ must aution you at this point that due to the finite nature of
words! it is impossible for me to aurately desribe either the *nity
or the e"periene of merging with the *nity. Non4se#uential e"peri4
enes simply don't fit into suh se#uentiali6ed things as words2 Con4
se#uently! eah thing $ say in this regard will be only partially true
and will onvey things in a se#uential manner that belies the essen4
tial non4se#uentiali6ed reality of the *nity.
&ut even in saying this $ have implied things that are inaur4
ate. Case in point is when $ say that the *nity is non4se#uential. +he
deeper mystery is that the *nity enompasses both the se#uential and
the non4se#uential realms! simultaneously. @hen $ say it is non4se4
#uential! $ am referring more to how the *nity appears to our se4
#uentiali6ed human onsiousness and not to its essential nature. 5f4
ten! how we attempt to desribe the indesribable involves pointing
more to the differenes between these things and 1normal1 things!
than it does to their similarities. +he greatest problem with this is
that pointing out only differenes seems to limit our understanding of
the essential *nity of &eing. $n the hopes of avoiding that obfusa4
tion! $ will try to point out as many similarities as $ an in what fol4
lows.
+he first thing $ should say in terms of desribing the merging
with the *nity! pertains to the sense of self that the magiian e"peri4
enes. +he self4awareness of the *nity is often desribed as an 1$
am1 state! but what is often overlooked is the fat that this deifi
sense of self4identity is of the same #uality as that e"periened by a
normal human being. +he only differene is in #uantity as the *nity
enompasses every thing that has e"istene and the individual human
enompasses only a minute portion of that infinite e"panse. $t is! in
fat! this ontinuum of alikeness that the magiian follows in the as4
ent or e"pansion of the #uantity of onsiousness. $n simplisti
terms! the magiian stands firmly rooted in the #uality of self4aware4
18?
ness and e"pands the #uantity of that awareness until it enompasses
the *nity of All &eing.
+he impliations of this in pratie are that the magiian! one
merged with the *nity! e"perienes the entire universe as if it were in
fat a part of their own self. +here is no part of the infinite universe
of whih the *nity is not aware.
+his brings us to the four attributes of deity! whih $ think will
serve as a good foundation for further desribing the ramifiations of
merging with the *nity. <lease note that the four attributes listed in
)tep +en vary slightly from those listed in )tep Nine. $t is the )tep
+en list that $ will onern myself with here! though it pays to om4
pare the two on your own.
+he four attributes are 44
1> 5mnipotene =All powerfulness>I +his is assoiated with
the ;lement %ire. +he sort of omnipotene e"periened by the *nity!
and by one merged with the *nity! is not akin to the popular onep4
tuali6ation of a god 1up there1 who points down at us mere mortals
and! poof2! things hange aording to 1his1 will. +he *nity's omni4
potene works from the inside4out of e,ery thing! all at one. +here
is no splitting of onsiousness at the level of the *nity proper 44 the
splitting of onsiousness is only a manifestation of the *nity.
@ithin the *nity! there is also no willing akin to human will4
ing. $nstead! the *nity e"ists all at one! as a unified whole! and
what we think of as divine will is merely the *nity being what it nat4
urally is. @hen initiates speak about merging with the divine will
and say things like 1let +hy will be my will1! an inorret impression
is given that the individual will is somehow transplanted by a higher
will. +his is not the ase. +he individual will is transformed by the
e"periene of merging! not replaed. Again! an initiate follows the
ontinuum of similarity as they rise to the divine. +he thread of sim4
ilarity here has to do with the fat that the human will is an aspet or
manifestation of the divine will. And one again! the differene is a
matter of #uantity not of #uality.
+he omnipotene of the lesser gods is more limited that of the
*nity. &eause they e"ist below the Abyss! they are finite! se#uen4
tiali6ed reatures. +hus they are of limited! speifi use to the magi4
ian. %or e"ample! in modern eremonial magi! one must arefully
hoose the appropriate 1god form1 for the task at hand. &ut if one
an merge with the *nity! then nothing is impossible.
&ut having said that! $ should note that the magiian apable
of merging with the *nity will not be willing petty things nor things
that violate the universal lawfulness. Eou must keep in mind that
18.
this transformation touhes the individual adept at ;K;RE level of
his or her being.
2> 5mnisiene =All knowing>I +his is assoiated with the
;lement Air. +he root essene of the *nity 44 the stuff of whih it is
omposed 44 is onsiousness. ;very thing that e"ists =mentally! as4
trally and physially> is a manifestation of this onsiousness. +he
onsiousness of the *nity is self4aware within all of its parts or
manifestations! simultaneously and fully. $n other words! the *nity
knows e,ery thing! from the inside4out. +his is not Cust the knowing
of an e"ternal observer0 rather! it is the knowing of a partiipant.
$ wish for you to arefully onsider the impliations of this for
the magiian who merges with the *nity. +ruly! any thing the magi4
ian wishes to know or e"plore is made instantly available. &ut this
knowing will be from the inside4out in a most intimate manner. $t is
similar in #uality to the sort of knowing we e"periene in our daily
lives as we pass through a speifi event. +he differene is! as usual!
in the #uantity of the knowing. %or e"ample! we all know how to tie
our shoes beause we have e"periened it numerous times! but in re4
lation to the *nity we are like a small hild who has never tied a
shoe and our understanding of this mysterious art omes from the de4
sriptions of our parents. $n other words! the *nity knows e,ery
thing from the inside4out and the normal human knows only a relat4
ively few things from this perspetive.
$ must say that the oneptuali6ation of this sort of all know4
ing is #uite different from the atual e"periene. +he magiian who
merges with the *nity is not only a'le to know everything0 sheLhe
does know everything w&ile in t&e merged state. %ew magiians!
however! hoose to bring this knowledge bak into their normal on4
siousness used for daily life. Pnowing too muh tends to take all
the fun out of life 44 there is no longer any surprise.
7> All4/ove or ,erifulness =-ivine benevolene>I +his is as4
soiated with the ;lement @ater. <lease note that in )tep Nine!
&ardon assoiates $mmortality with @ater.
+he divine ,ery is similar in #uality to human love! e"ept
that in the human manifestation of love we tend to diret it at speifi
persons! ideas and things. +hus our human love is more limited than
the divine love and it is a proCetion from ourselves to something e"4
ternal =self4love aside>. +he deifi love of the *nity omes from a
broader perspetive that inludes e,ery thing and it works from with4
in eah thing. $t is without bias and is shared e#ually with All that
e"ists.
$t is ommon for us to wonder how the unpleasant aspets and
1:0
events of life an e"ist in a universe permeated by a &enevolent
deity. +he answer to this lies within the #uantity aspet of the divine
benevolene or ,ery. +he *nity permeates the whole of the infin4
ite universe all at one and ompletely! thus it has an eternal per4
spetive from whih every event is seen as onforming to the univer4
sal lawfulness of things. $n other words! from the eternal perspetive
of the *nity! benevolene is an underurrent in All events! even the
most unpleasant ones.
)uffering e"ists for a reason. $t teahes us lessons that we
have not been able to otherwise learn through more pleasant means.
)o at the ore of eah unpleasant situation lies the divine benevol4
ene that knows this is the way in whih we must learn 44 it is the
root lesson that holds the benevolene! the manifestation of events is
itself seondary. +he only way sometimes! to pereive the divine be4
nevolene behind unsavory events is to broaden one's perspetive to
inlude lifetimes instead of single moments.
An adept who has merged with this divine ,erifulness may
at times seem very stern! but this should not be mistaken for a lak of
aring. At its root is the awareness of a muh broader perspetive on
things than the ordinary human onsiousness is able to ahieve.
)uh an adept will feel a deep love and onern for all
reatures and will manifest their loving kindness willfully and in the
most appropriate manner befitting the oasion.
8> $mmortality =+he same as 5mnipresene in this ase>I +his
is assoiated with the ;lement ;arth. $n )tep Nine! &ardon lists 5m4
nipresene here! but if you think about it! this is essentially the same
as $mmortality in that the *nity is an immanent thing and thus it e"4
ists throughout the whole of spae4time. +he divine $mmortality is
not the same thing as what we onsider when we think about the im4
mortality of a human form. +heoretially! human immortality =if
suh a thing were to e"ist> is stritly a moment4to4moment matter of
prolonged duration. $n other words! the immortal human would pass
through time moment4by4moment. @hile the #uality of this is simil4
ar to divine $mmortality! the #uantity is #uite different. +he $mmor4
tality of the *nity ours at an eternal level 44 the moment4by4mo4
ment duration is only a manifestation of the eternal $mmortality.
&ut! and here's a big but! nothing that is either astral or physi4
al in its nature is eternal or immortal. +rue $mmortality e"ists only at
the level of the eternal! non4se#uential realm.
$ ompare the $mmortality of the *nity with its $mmanene
and say that they are the same thing beause the *nity's $mmortality
is eternal. $t has no beginning and no ending and there is no 'who'!
1:1
'what'! 'why'! 'where' or 'when' that does not partake of the *nity.
+he onnetion between these two may be easiest to pereive when
you onsider the spae4time ontinuum. %rom the eternal perspet4
ive! the whole infinite span of spae4time is pereived as one single
present moment or as a grand! infinite 1Now1. &ut! sine the *nity
is $mmortal and eternal! this perspetive is not Cust a from4afar sort of
e"periene0 instead! it is e"periened simultaneously from the inside4
out 44 from the perspetive of eah thing involved with the minute
details of the physial manifestation of spae4time! to the most eph4
emeral and omprehensive e"periene of spae4time.
@hile the feeling or #uality of $mmanene is similar to what
the student e"periened in )tep )i" with the pratie of being aware
of their mental body within their astral and physial bodies! there is a
differene in terms of #uantity. %or the *nity! there is no separate4
ness 44 there is no immediate sense of being wit&in a body. $nstead!
the *nity ompletely fills the embodiments of its $mmanene. +he
entire infinity of the manifest universe $) the *nity 44 it is not the
mere shell whih houses the *nity. +here is no separation between
the 1body1 of the *nity and the *nity itself. @hen we look at a rok
or a leaf or through an eletron mirosope at a single moleule! we
are looking diretly at the *nity. @hen we look at eah other or
within our own selves! we are looking at the *nity.
$ will now lose my omments upon the merging with the
*nity with one final note. +his pertains to the proess the adept must
undergo in order to integrate the e"periene of merging into their
daily lives. ,any fail to suessfully re4ross the Abyss and return
to their normal funtioning onsiousness. $ presume you are aware
of the many tales of mystis who have returned from an espeially
deep e"periene only to beome raving lunatis. (ere is where pre4
paration and a proper training ome into play for the (ermeti magi4
ian.
$n many ways! the integration into the normal day4to4day on4
siousness of an e"periene of the non4se#uential eternal realm is an
even more diffiult task than the ahieving of suh an e"periene.
+he e"periene of *nity is so foreign to our normal level of self4
awareness that it! in effet! doesn't fit! in its entirety! within the on4
fines of normal human onsiousness. +hus it is of vital importane
that the adept have a thorough working knowledge of their mehan4
isms of pereption. ;ssentially! the adept must translate and interpret
the non4se#uential e"periene into terms understandable to the nor4
mal! se#uentiali6ed onsiousness. 5nly in this way an suh an e"4
periene be integrated at a normal funtional level.
1:2
*pon the return to normal waking onsiousness! the adept
will be ine"orably transformed. )o deep and pervasive a transforma4
tion re#uires a reassessment and a readCustment of the adept's person4
ality and individuality akin the )tep 5ne and +wo work with the soul
mirrors! but on a muh broader level.
+he adept will not be able to retain full onsiousness of the
infinite details enountered in the merging e"periene one heLshe
has returned to a normal state of awareness. +hese details =the full4
ness of the e"periene> must be ompressed in the memory and be
made available so the adept an draw upon them at any moment de4
sired. &ut to e"periene the fullness of a merging e"periene! the ad4
ept must be within the non4se#uential realm and be funtioning with
their higher mind. +his dihotomy of being so lose! yet so far! from
*nity! an at first be very disorienting even for the most advaned
adept. 5ne again! the training of the previous nine )teps is essential
for suess in this matter.
%urthermore! the adept must balane the transformational e"4
periene of *nity with their mundane lives in suh a way that their
internal hanges are not laid bare for all to see. +his may sound odd
and you might ask 1whyMB +he reasons for this are not esoteri0
rather! they are e"tremely pratial and are due to the irumstanes
of our present loation along the ontinuum of spae4time. $n other
words! onsidering the present state of affairs! it behooves the adept
to not reveal their ahievements beause if they were to do so! they
would be inundated by people demanding their wisdom or presenting
themselves for the satisfation of other needs. +here have been! and
there will again be! times when the adept an safely reveal them4
selves openly! but now is not one of those times. As a onse#uene!
there are many adepts who have ahieved *nity but keep this a well
hidden seret.
As $ mentioned earlier! &ardon has the student work with the
four attributes from the outset of these )tep +en astral e"erises 44
even though they apply more stritly to the *nity than to the lesser
god forms and even though it is the lesser gods that the student en4
ounters first. +he reason for this is that these four attributes will
eventually lead the student to awareness of the *nity. @hile work4
ing with the lesser gods! the student must employ the four attributes
in an uneven ratio appropriate to the nature of the hosen god form.
@orking with these varieties or flavors of godhood e"pands the ad4
ept's onsiousness and prepares it for union with the *nity.
$ hope that by this point you have beome well aware of the
importane of eah )tep of $$(. $f any single )tep has been over4
1:7
looked! the ultimate goal of this Oreat @ork will remain unattain4
able. $ also hope that you see how the whole ourse omes together
at the end and reates a omplete iruit.

P'(SICA&

$ will not be ommenting on the physial setion sine itDs a
self4e"planatory listing of various advaned magial tehni#ues.
1:8
New Second Edition
Correpondence E!cerpt
@ritten between 2001 and 2003
1::
1:9
T'EOR(

T'E E&EMENTS

On the E$ement
09 )eptember 2008

DD #&ereEs somet&ing IEm not clear a'out. If you draw a lot of
one element to yourself/ donEt you some&ow create an im'alance of it
somew&ere elseF 1&ere does it come fromF Is it an infinite supplyF
GG
+he ;lements are .ualities and therefore annot be depleted
through their aumulation. $n other words! you are not aumulating
a physially #uantitative substane. $nstead! you are aumulating a
#uality whose effects are #uantifiable. +his is why an aumulation
of 7 inhalations of an ;lement will produe a smaller #uantifiable ef4
fet than one of 70 inhalations.
DD $uantity applies only to manifestation ;t&ings li)e matter
and energy< and elemental force is clearly prior to manifestation/ as
is any metap&ysical principle3 as suc& it is not .uantitati,e/ and can*
not 'e depleted. GG
$ think the point of onfusion here is that when a magiian a4
umulates the .uality of an ;lement! sLhe thereby produes a .uanti*
fia'le effect. +ake for e"ample the first e"erises with the ;lements
in )tep +hree. +he first step is to reatively imagine the .ualities of
the ;lement as if those #ualities filled the entire universe surround4
ing you. +he seond step is to begin inhaling these #ualities into your
body so that you e"periene their very #uantifiable effet upon your
body. $t is the aumulated .uality of the ;lement that diretly pro4
dues the e"periential .uantity of an aumulation. +his .uantity
does not ome into e"istene until the .uality of the ;lement has
been aumulated.
DD #o me t&e answer mig&t 'e closer to somet&ing along t&e
lines of t&e accumulation of an element is 'ut a dislocation of it from
one area to anot&er. GG
No. $t is the transformation of a #uality into a #uantity! or of a
priniple into a material effet. Consiousness has the power to ause
suh a transformation of a priniple into a manifest effet by fous4
ing itself intensively upon the #uality within whatever realm of dens4
ity =mental! astral andLor physial> and thereby aumulating the
#uality to suh a degree that the materia of that realm is affeted by
1:3
it. +his effet! one generated! is transferable through proCetion and
an be indued separate from one's own self through the transferene
of onsiousness.
DD Are t&e elements .uantifia'le on t&e mental and astral
planesF GG
@ithin the se.uential realm =i.e.! in the physial! astral and the
se#uential aspets of the mental realm>! only the effects of the ;le4
mental #ualitiesL<riniples are #uantifiable. $t is only in the non4se4
#uential realm of eternity that the ;lemental <riniples themselves
an be truly #uantified in the sense that therein lays the root of their
essential meanings.
The E$ement */ Phyic
12 November 2002
DD It seems to me t&at t&e ancients saw t&e elements as fire/
air/ water and eart& mainly due to an incomplete understanding of
p&ysics. 0et/ Franz BardonEs system is so tied into t&ese H elements.
Can someone e-plain t&isF GG
$t ertainly appears that way from our modern perspetive
whih is so saturated with the philosophy of the physial sienes!
but the anients held a different understanding and a different philo4
sophy. $t's really inorret to say that the anients held an 1inom4
plete1 understanding of the universe or to assume that modern <hys4
is holds a 1omplete1 one 44 eah perspetive is simply different.
;ah uses a different set of symbols to desribe the same essential
thing 44 our universe. @hat distinguishes the ;lemental model is that
it enompasses more than Cust the p&ysical aspet of the universe0
whereas <hysis fous Cust upon the physial universe. +herefore! it
is more t&an <hysis and an't really be ompared diretly with
<hysis. ,uh of <hysis an be e"plained from a (ermeti per4
spetive! using (ermeti symbols! but very little of (ermetis an
=as yet> be e"plained from a <hysis perspetive! using the symbols
of <hysis.
+he reason for this is beause the ;lements are not physially
measurable things. <hysis deals with the physial materia that nat4
urally ad&eres to t&e !lements! so in this sense! <hysis studies the
effects of the ;lements. (ermetis! on the other hand! studies the ac*
tion of the ;lements AN- the effects of them. +his is why $ said that
the (ermeti <hilosophy is more t&an physis.
+hey also differ in methodology. <hysis uses physial tools to
e"plore the universe! whereas the (ermeti uses their own self 44
1:?
their own physial! astral and mental bodies 44 as the tools of e"plor4
ation. +his plaes the e"ploration into an entirely different onte"t
and in t&at onte"t! the symbols of ;lements! %luids! <riniples! et.!
make perfet sense.
Meditation on the E$ementa$ Re%ion
2. )eptember 2008

$ am often asked for some sort of written te"t that better e"4
plains the ;lements and my answer is always that reading about the
;lements is not the best way to atually learn about them. +he best
way to learn about the ;lements is through meditation and diret
work with the ;lements.
+he (ermeti mind4set whih views the universe as being the
result of an interation between ;lemental fores was derived from
diret! personal internal and e"ternal observation. +he most basi
starting plae for suh observation and self4eduation regarding the
;lements is one's own self. %or e"ample! in &ardon's IInitiation Into
HermeticsI! the student begins their introdution to the ;lements
through the observation of their own harater and the subse#uent
assignment of eah harater trait to an ;lement. &ut that is not the
only plae within ourselves where we an observe the #ualities of the
;lements 44 we an also learn about them through the observation of
our physial bodies and this is what $ propose in the meditation that
follows.

/ie down on your bak ne"t to a wall! with a ouple of pillows
behind your torso and head. +he ideal position for this meditation is
to have your torso elevated at a 70 degree angle and your head at 904
3: degrees. +his assures a slight ompression of the abdomen! an el4
evation of the heart above the legs and an elevation of the head
above the heart. Oet omfortable in this position and rest your
hands! one atop the other! over your lower abdomen.
&eome aware of your head region and gently desend into
your hest region! then your abdominal region and end in your leg
region. Rela" all the musles in your leg region starting from your
feet and working your way up to your pelvis. $nlude your buttoks
and sphinter musle in this rela"ation.
Now spread your awareness throughout your entire leg region
and onsider the ways in whih your leg region manifests the #ualit4
ies of the ;arth ;lement.
%eel the inertia and still almness of the entire region. )pend a
1:.
few moments meditating upon the fat that this region remains inert
until movement is onsiously willed! sending an eletri signal from
the %ire region of your body to ativate the musles of the ;arth re4
gion. ,editate upon this region's utter passivity without that impulse
from the brain. +here is no motion within this region e"ept for what
reverberates through it's uppermost layer! from the @ater region
above where the rhythmi motion of the breath originates0 and what
reverberates through the veins! from the Air region above where the
heart's rhythm originates the pumping of blood. No motion origin4
ates within the ;arth region! yet those higher motions from the %ire!
Air and @ater regions are what sustain the leg region and animate it.
Now shift your awareness to your abdominal region and
deeply rela" the musles of your abdomen and lower bak. Now
spread your awareness throughout your entire abdominal region and
enompass the area from your hips up to! and inluding! your dia4
phragm musle. As before! onsider the ways in whih your abdom4
inal region manifests the #ualities of the @ater ;lement.
%eel the fluidity of all the organs of the @ater region as they
proess the food and drink you have onsumed and as they purify the
blood that pumps through your veins. %ous upon the slow and regu4
lar rhythm of the diaphragm musle's ontration and rela"ation!
ontration and rela"ation! over and over in a seemingly endless
yle. $t is like the gentle ebb and flow at the oean's edge on a alm
day! ausing the breath to ome in and go out! ome in and go out!
over and over. )ense how this steady rhythm impats all the organs
of the @ater region! moving them bak and forth like seaweed
aught in a wave's urrent.
/oated Cust below your sternum and above your navel lies the
solar ple"us of nerves whih ontrol most of the funtions of the @a4
ter region. +his 1little brain1 keeps the intestines ontrating and re4
la"ing as they should! keeps the diaphragm musle ontrating and
rela"ing as it should! keeps your kidneys and liver funtioning and so
on. Notie how all these funtions arry on without out onsious
=i.e.! 1big brain1> intervention. @e an take onsious ontrol of
some of these funtions but our ontrol is always temporary and soon
enough! the 1little brain1 takes bak ontrol lest we die. A good e"4
ample is our ontrol over the diaphragm musle 44 we an stop our
breath but only for so long before we are fored to breathe. @hile
respiration =i.e.! the atual e"hange of o"ygen with the blood> o4
urs within the Air region! it is ontrolled by the @ater region.
+he @ater region is responsible for the absorption of nutrients
and the e"pulsion of to"ins. $t auses the breath through whih we
190
absorb nutrients and e"pel to"ins0 and! it auses the funtioning of
the organs that absorb the nutrients from our food and drink and that
e"pel to"ins through regurgitation! defeation and urination.
@hile the 1little brain1 has a high degree of autonomy and the
organs of the @ater region are responsible for muh of the susten4
ane of our bodies! it is nonetheless dependent upon the heart beat of
the Air region and the organs of the %ire region whih serve as the
seat of our onsious awareness. @ithout the animating fore of
onsiousness awareness and the pumping heart! the 1little brain1
dies and the organs of the @ater region ease to funtion. Eet it is
the @ater region whih sustains the body and keeps it fit for on4
siousness to inhabit . . . one annot e"ist without the other.
Now shift your awareness to your hest region and deeply re4
la" the musles of your hest! shoulders and upper bak. Now
spread your awareness throughout your entire hest region and en4
ompass the area from your diaphragm up to! and inluding! your
shoulders. As before! onsider the ways in whih your hest region
manifests the #ualities of the Air ;lement.
%eel the e"pansion of your entire hest avity with the intake
of breath fored by the e"pansion of your diaphragm. $t is as if you
are unfurling your wings and taking flight. $t lifts your entire being!
making it feel as light as air with the influ" of o"ygen to your blood.
And then! with the deflation of your lungs fored by the ontration
of your diaphragm! your body is momentarily foused upon the e"4
halation of arbon dio"ide and! perhaps! upon e"pressing the distilla4
tion of your thoughts through speaking or singing.
+he Air region lives with the same rhythm of the breath im4
posed by the @ater region! but with the addition of a seond rhythm
imposed by the %ire region 44 that of the heart beat. +his is a muh
faster rhythm than that imposed by the @ater region. $t is here in the
Air region that these two rhythms meet to serve their single purpose
44 o"ygenation of the blood. %ed by the lungs and powered by the
heart! your life's blood is pumped to and from every orner of your
body.
$t is in servie to your life blood that your heart and diaphragm
interat and influene eah other. %or e"ample when your heart beat
inreases and you need a greater supply of o"ygen to feed its faster
rate of blood flow! your breathing inreases0 you an slow your heart
rate intentionally by slowing your breath rate0 et. $n other words!
the two rhythms of %ire and @ater are interdependent and together!
they reate a third! more omple" rhythm within the Air region.
Now shift your awareness to your head region and deeply re4
191
la" the musles of your nek! fae and ranium. Now spread your
awareness throughout your entire head region and enompass the
area from your shoulders up to the top of your head. As before! on4
sider the ways in whih your head region manifests the #ualities of
the %ire ;lement.
(erein lays the most omple" organ of your body 44 your
brain. +his highly speiali6ed organ translates your onsiousness
awareness into eletrial and hemial signals that are apable of
ommuniating with your entire body and whih allow you to om4
muniate and interat with the e"ternal world. Eour brain is a plae
of easeless eletrial and hemial ativity. +he input of every at4
ive nerve in your body gets routed through your brain and your brain
pereives and then interprets all of that input.
All of the sensory organs are loated within the %ire region e"4
ept one 44 your sense of touh! whih organ =the nerves> is spread
throughout your entire body. Nonetheless all pereption through the
senses and all interpretation of those pereptions ours within the
%ire region.
+he %ire region is also the enter of e"pression. $t is here that
the signals originate whih move your hands and feet! fle" your fa4
ial musles! form your mouth into words and synhroni6e your
breathing in the servie of speeh. $t is here that your onsiousness
translates itself into thoughts and words and feelings and auses
them to be e"pressed.
+he organs through whih we physially feed ourselves
=mouth and nose> and through whih we astra4mentally feed
ourselves =eyes! ears! sinuses! and tongue> are also loated in the %ire
region! while those systems through whih we normally e"rete =ur4
inary and bowels> are loated in the @ater region.
+he %ire region is the plae where your onsiousness integ4
rates with physial e"istene. %rom here! your onsiousness e"4
tends its will upon the Air! @ater and ;arth regions and! through
them! upon your e"ternal environment.
Now e"pand your awareness to enompass all four ;lemental
regions simultaneously. )pend several moments meditating upon the
interation of eah region with eah of the other regions. 5bserve
and e"periene their interdependene.
+his meditation an also be e"panded and applied to the ;le4
mental regions of astral body and temporal mental body. %or more
information in this regard! $ reommend the first three /essons of the
1)elf4(ealing Arhaeous1 audio series.
192
0ARMA 1 CAUSE AND E""ECT

Redemption2 the Dicip$ine of 0arma
12 November 2001

DD 1ould you mind penning a few words on w&at you mean
'y Jredeeming( )arma as opposed to paying 'ac) K suffering t&e
conse.uences/ etcF I &a,e a feeling t&is is a ,ery important point.
Could you gi,e an e-ampleF GG
+o re4deem a thing is to restore to it its original value or! to
give it a new value. +his is the proper ation in regards to karma! as
opposed to AsufferingB! Awallowing inB or Apaying bakB.
Parma is best desribed by the Oolden RuleI A-o unto others
as you would have others do unto you.B +he part thatDs usually left
out isI A%or surely! what you do unto others will! in the end! be done
unto you.B +his e"presses the fat that we live in a reiproal uni4
verse wherein ausation reates an effet that ultimately returns to its
soure.
$n pratial terms! this means that every one of our ations has
onse#uene! either positive or negative! depending upon the nature
of our ation and its relationship to the environment in whih it o4
urs. @hen our ation is motivated by negativity or when it is inap4
propriate! a negative effet ensues. @hen this negative effet returns
to us! we all it negative karma. Conversely! when our ation is mo4
tivated by positivity and is appropriate! a positive effet ensues! and
when this positive effet returns to us! we all it positive karma.
At its root! karma has one purposeI to teah us a lesson. @hat
resolves karma is the learning of the lesson it seeks to teah us. @ith
negative karma! this lesson is to never repeat the negative ausal a4
tion. @ith positive karma! the lesson is a bit different0 namely! that
we must multiply positivity.
Negative karma is not redeemed when all we do is suffer its
effets. $t is only redeemed when we have ompletely integrated the
lesson it arries for us. %or e"ample! when $ was young and foolish! $
heated on my lover. +his ausation resulted in the ending of that re4
lationship and in my entering into another relationship wherein my
lover heated on me. +his negative karma taught me e"atly how
painful it is to be heated upon. 5ne $ integrated that lesson and
learned to never! never heat on another person! $ was released from
relationships in whih heating was a fator. Now! $ would never
heat on another person and $ do not attrat people who would heat
197
on me. 5ut of this negative e"periene! a positive result was
ahieved! and this is the aim of karma. $n this way! $ returned the ori4
ginal positive value to my negative karma and $ gave to it a new
valueQ$ re4deemed it.
)imilarly! positive karma is not redeemed by merely basking
in its glow. +o redeem positive karma we must pass our good fortune
on to others and in this way multiply the positivity we reeive. @hen
we treat our positive karma in a self4entered way! it demeans it and
drains it of value. &ut when we instead! spread our good fortune out4
ward and share it with others! it then ats as a positive ausation
anew and within the lives of others. %or e"ample! when $ was young
and foolish! $ was allowed! due to an aumulation of positive
karma! to penetrate a ways into the ,ystery. $ basked and reveled
alone in my disoveries and in the end they amounted to littleQ$
drained their value away through my selfishness. ;ventually $
learned to share my good fortune instead of hoarding it all for my4
self. $n time my good fortune multiplied as $ repeatedly shared it! and
now $ share it freely and my penetration into the ,ystery ontinu4
ously grows. $n this way! $ inrease the value of my positive karmaQ
$ re4deem it.
+he key to the redemption of karma is our disovery of its es4
sential lesson. @hen we e"periene either negative or positive karm4
i effets! we must look within for its root ausation. @e must seek
out the ausal at and understand why this at aused this effet.
%rom this dynami we must learn what it is about our ations that we
must hange =in the ase of negative karma> or inrease =in the ase
of positive karma>. 5therwise! our karma will aumulate and repeat
itself until we do make these disoveries. Parma is neither punish4
ment nor rewardQit is our most persistent teaher and task4master.
+he greatest guide in this Courney of disovery is our on4
siene. $t alone will tell us where we have erred and where we have
e"elled.
$ said previously that in order to be free from the wheel of
)amsara =reinarnation>! the adept must redeem karma the instant
that it is reated. At the moment of the adeptDs physial death! all per4
sonal karma must have been redeemed or reinarnation will ensue.
+hus for the adept! the redemption of karma is a ontinuous disip4
line. As eah negative effet is aused! its root lesson is immediately
sought out and integrated0 and as eah positive effet is aused! its
positivity is passed outward and multiplied throughout the lives of
others.
$t is important to note that it is the elimination of all aumu4
198
lated personal karmaQnegative and positiveQthat frees the indi4
vidual from )amsara. Negative karma aumulates until we learn its
lesson and hange our behavior! but positive karma aumulates
when we hold onto it and do not pass it freely on. +hus the adept
gives freely and without reservation! ating as a conduit for positiv4
ity! not as a soure. +his is a subtle and important distintion between
being a onduit and a soure 44 when you are a soure of positivity!
you aumulate positive karma! but when you are merely a onduit!
you do not aumulate Q you re4deem.
As inarnate beings we inur not only personal karma! but also
group karma =i.e.! family! nation! speies! et.>. <ersonal karma we
an redeem on our own! but group karma must be redeemed by the
entire group. +hus! the redemption of group karma re#uires more
time. As we redeem our own personal karma! we are doing our part
in the redemption of our group karma. &ut we an never alone re4
deem the entirety of the group karma. All we an do is our part and
atively promote the groupDs awareness that it has karma that re4
#uires redemption. +his is where the multipliation of positivity
enters in. As we multiply positivity! it helps redeem the group karma!
or at least! brings the group one small step further toward its redemp4
tion.
@hen we redeem our own personal karma! we! in effet! re4
move ourselves from partiipating in the inreasing of the groupDs
negative karmaQwe therefore diminish the rate of aumulation. &ut
we will still e"periene the effet of our group karma at a personal
level! Cust as all the other members of our group e"periene it. %or
e"ample! an instane of group vs. personal karma would be the de4
strution of our planetary environment. At a personal level! we an
hange our habits so that they are not destrutive and we an pro4
mote the knowledge that our ations are destroying our planet! yet
still we all e"periene the negative effets our speies has wrought
upon our environment. *ntil we learn! en mass! that our ations are
destrutive and then hange our ations! we will all suffer.
Another e"ample of where personal and group karma interset
is war. @e an individually live in peae and manifest love! but until
we! as a whole people! learn to live in peae and manifest love! war
will remain.
@hen we redeem our own part of our group karma! we re4
move ourselves from many of the group onse#uenes0 or rather! we
hange our relationship to those group onse#uenes and e"periene
them in a more positive way. %or e"ample! when we live in peae
and manifest love in our lives! we are less likely to find ourselves in
19:
ontentious! violent situations0 or when we do! we deal with the on4
tention from a plae of peae and love.
@hether karma has a personal or group ausation! it must be
redeemed at a personal level. *ltimately! group karma is redeemed
the moment all members of the group redeem their own personal
parts in the group karma.
Parma is not an onus or burden! nor is it a debt owed. Parma
is our greatest opportunity for spiritual growth0 if approahed or4
retly! Parma is our surest! most trustworthy! friend. $tDs our on4
siene turned outward for us to see. $tDs the voie of our (oly
Ouardian Angel! whispering its message of love. All we need do is
listen! trust and follow.

On the Nat#re of 0arma
22 )eptember 200:

As human beings we possess Afree willB! or more aurately
Afreedom of hoieB. @e have! at all times! an absolute personal
power to hoose between this or that ation! thought! emotion! et.
And as Nature shows us learly! for every ation there is an e#ual re4
ation0 or in this ase! for every hoie taken there is an e#ual on4
se#uene. And to the same degree that we are responsible for hoos4
ing! we are e#ually responsible for the onse#uenes of our hoies.
+here are no hoies taken without onse#uenes for whih we are
personally responsible.
+he *niverse in whih we live e"ists solely for the purpose of
our personal growth and maturation. As we weave our web of
hoies! the *niverse reflets the natural onse#uenes of our
hoies bak to us. +his is what we all AkarmaB. Parma is the
primary e"pression of the -ivine <riniple of /ove within the human
e"periene. $t is the -ivine looking after us and making sure that we
are always presented with the best opportunities to make the orret
hoies and thereby evolve AspirituallyB.
+he onse#uenes inherent to eah one of our hoies affet
the *niverse and the *niverse responds to this ausation by adCust4
ing and adapting itself to our hoies. $t adapts to our hoies by re4
fleting their onse#uenes bak into our lives in whatever way will
best serve for us to learn a better! more holisti way of being and of
hoosing. +he only AmotivationB for this reiproation between us
and the *niverse is -ivine /ove. +here is no anger! no A$Dm punish4
ing you for being a bad boyB! and so on! involved whatsoever.
Nor is there any A$Dm rewarding you beause you were a good
199
boyB. All of our hoies have onse#uenes to whih the *niverse
must adapt itself! regardless of whether they were positive or negat4
ive hoies. And sine we do not attain an absolute <erfetion as hu4
man beings! even our most positive hoies produe onse#uenes
that ontain lessons for still further growth. *ltimately! there is
neither AgoodB nor AbadB karmaQthere is only NParmaD.
+he ausal agent of the *niverseDs reiproal reation to our
hoies is often =in oultism> referred to as the A/ords of ParmaB!
said to reside within the =(ermeti> )aturn Hone or =Pabbalisti> &i4
nah. +his is really a poor symboli6ation of the obCetive truth in that
it tends to keep us separate from these so alled A/ords of ParmaB. $t
implies that they are ontinuously looking down upon us and Cudging
our every ation! thought! et. *nfortunately! this ouldnDt be further
from the truth2
+he obCetive truth =as opposed to the subCetive! symboli
truth> is that the ausal agent of our karma is our own )elf! Cust a
higher level of )elf than our inarnate mundane self. @e eah are in4
timately onneted to our own A/ord of ParmaB! so to speak2
+he sole ausal agent of our personal karmaQthe one who ad4
Custs our universe so that it always leads us forward in our evolution
Qis what $ all our AOreater )elfB.
5ur Oreater )elf is our eternal mental body whih has no be4
ginning and no ending and whih e"ists at the Pabbalisti level of
&inah =)aturn Hone>! within the eternal realm. $t is our Oreater )elf
whih proCets our own $ndividual )elf =among ountless others> into
the temporal realm. +his proCetion of )elf into the temporal realm
also serves to reate and sustain the substane of the temporal realm.
+hus it is our own Oreater )elf! with whom we possess the most in4
timate relationship! whih adCusts the *niverse within whih we e"4
ist! to always meet our deepest and truest needs =not neessarily our
AwantsB>.
)o instead of being about punishment and reward! Parma is all
about /ove. $t seems negative at times to our e"periene but this is
only beause we are! in that moment! resisting what our Oreater )elf
has set before us. $f! on the other hand! we are able to reogni6e that
e,ery thing! thought! emotion! irumstane! obCet! friend! lover!
et.! the *niverse blesses us with! is there only to lead us forward in
the best way possible for us in that momentQthen there is neither
good nor bad karma! but only /ove. And when we live with this per4
spetive on Parma! we evolve rapidly beause we are then taking ad4
vantage of the absolute best opportunity! ustom designed Cust for us
in that moment! and are working hand4in4hand with the -ivine in4
193
stead of resisting its @ill.
$n other words! Parma is a preious! preious OiftQnot a bur4
den or debt.

P'(SICA&2 ASTRA& AND MENTA& P&ANE S

A *ery Modern .#etion A3o#t Atra$ Pro4ection5
09 Gune 2002
DD A .uestion posed itself to me during my meditation t&e
ot&er nig&t. I realize t&at it is impossi'le for someone to astrally pro*
2ect t&emsel,es past t&e zone girdling t&e eart&. +o w&at would &ap*
pen if you were p&ysically on t&e moon and astrally pro2ected from
t&ereF If we were li,ing on anot&er planet/ would t&is mean t&at
t&ere would 'e different sets of spirits t&at would &a,e effects on usF
If we colonized anot&er planet would we &a,e anot&er e.ui,alent of
a zone*girdling t&ingyF 1ould t&is &a,e implications on t&e loca*
tions of our re*incarnations GG
+he planetary planes or spheres have nothing to do with the
physial planets themselves. +he onnetion is purely symboli and
<hilosophial. +his is true even of the 6one girdling the ;arth.
+hese planes! inluding the 6one! eah represent levels or
densities of onsiousness. )ine we have dressed these levels in hu4
man symbols! they seem speifi to our solar system and our home
planet! but they are not. +he fat that they do seem this way is due to
the nature of human onsiousness and not to the levels themselves.
+he reason we dress them in human symbols is beause we
e"periene these uni,ersal fores in a human! ;arth4bound onte"t.
Nonetheless! they are uni,ersal fores.
+hat means that what we all the 6one girdling the ;arth is
really a 6one of a speifi level of onsiousness =the astral> that sur4
rounds physial matter! All physial matter. +he entities that inhabit
this level of onsiousness manifest within our ;arth environment in
speifi ways0 so this! being that it is our only referene! is how we
desribe and symboli6e these otherwise universal fores. +hus we
define entities belonging to the degrees of the 6odia =relevant only
to ;arth> and assign them very ;arth foused duties! powers! et. &ut
again! these ;arth4oriented symbols e"press uni,ersal fores as they
are pereived through the human eye.
)o! to answer your #uestionsI
$f we lived on planet T! irling the distant star E! we would
19?
have a slightly different set of symbols to desribe these universal
fores! but they would still be the same universal fores that we were
dealing with and trying to desribe in terms relevant to our human
e"periene of planet T. +he 6one e"ists in a separate! non4physial
dimension! so to speak! in whih physial loation is irrelevant. $n a
manner of speaking! this dimension intersets with every point in
physial spae! simultaneously. @hen human onsiousness rises
into this 6one! it is not rising into a physial plae. ;ven though plan4
et T is millions of light years away as the row flies! the 6one gird4
ling planet T and the 6one girdling planet ;arth! are the e"at same
6one! the e"at same astral 1plae1. +herefore! if $ were to rise from
planet T into the 6one! $ would be rising into the same astral 1plae1
as $ would if $ were to rise from ;arth! into the 6one. $t is the self4
same 6one and it surrounds all physial matter. 5f ourse on planet
T! we wouldn't be alling the 1higher1 planes! ,oon! ,erury!
Kenus! )ol! et. @e would use desriptors that were more relevant to
planet T. Nonetheless! eah set of desriptors would desribe the
same universal fores and planes.
,y rising from the ;arth 6one to the ,oon 6one would take
me to the same 1plae1 as rising from the planet T 6one to the ne"t
highest 1)atellite A1 6one.
)imilarly if one were physially standing on our own physial
,oon! one would still rise wit& t&eir consciousness into the 6one.
+his 6one surrounds all physial things. +his means that it is not the
,oon plane =a mental density of onsiousness that has nothing to
do with the physial ,oon> that surrounds the physial ,oon0 in4
stead! it is what we ;arthlings all the 16one girdling the ;arth1 that
surrounds the p&ysical ,oon.
Eour #uestion about whether you'd die if you tried to rise from
the ,oon was interesting. @hat $ draw from it is a #uestion whether
or not trying to rise into a mental plane! with the astral body! would
be harmful. EesM $f that was indeed the essene of your #uestion!
then the answer is no! it would not be harmful for the simple reason
that it's not even possible. +he astral body is too dense to enter into
the purely mental level. $t annot be fored and one annot aident4
ally take a wrong turn and end up there! et. $t's simply impossible. A
good physial analogy is straining a pot of lasagna noodles through a
olander. +he water passes through with ease! but the pasta won't fit
through the small holes. +he same applies to the inability of physial
matter to penetrate into the astral realm.
@hat e"ites me so muh about your #uestions is their mod4
ernity. +he fat that we now do think in these terms of the genuine
19.
onse#uenes of living on other planets! presents us with an even
greater need to understand the differene between our human! ;arth4
based symbols and the universal fores they represent. @e must al4
ways remain aware of the fat that our symbols only represent 44 they
are not the universal fores themselves. @e must always look be4
neath the dressing of symbol and seek out the thing being symbol4
i6ed.
&i%ht 66 "$#id 7 E$ement:
Their decent from Menta$ to Atra$ to Phyica$ manifetation/
%ebruary! 2002
DD I &a,e 'een re*reading "#$ and saw a point related to
&ealing t&at I t&in) is also mentioned in IIH. Bardon mentions t&at a
damaged organ can 'e 'roug&t 'ac) to &ealt& 'y using w&ite lig&t
and t&e imagination/ 'y t&in)ing wit& con,iction t&at t&e organ is
completely restored 'ac) to normal &ealt&. HC1 do t&e lig&t and
t&e imagination com'ine to effect a &ealingF 1&at process is fol*
lowed from a &ermetic point of ,iewF GG
<hysial materia adheres to an astral matri" whih in turn ad4
heres to a mental matri". A strong onvition impats the mental
matri" and auses it to resonate in aord with the magial desire for
health. +he /ight ats to enfore this resonation and arry it down4
ward through the degrees of density into the astral matri"! and ulti4
mately! into the physial materia. @ithout the empowerment offered
by the /ight substane! the mental impetus will take #uite a bit of
time to truly transform the astral matri" and may not ever transform
the physial materia.
As the astral matri" is transformed! the physial materia adher4
ing to it will also transform. +he ells of the human body are ease4
lessly dying off and being reborn. @ith eah yle of new ells! those
newly formed ells pattern themselves upon the astral matri" as it e"4
ists in that moment. $f the astral matri" of an organ has been trans4
formed from a diseased state! into a healthy state! then the new ells
will manifest health instead of disease. ;ventually! the organ will be
renewed.
(ow #uikly this transformation ours depends on several
fators! suh as the power of the magial onvition! the faility with
/ight work! and how thoroughly the patient has dealt with the karmi
lessons that disease implies! to name a few.
DD How is t&e lig&t t&at you are spea)ing of &ere related to
ordinary lig&t from a candle or lampF 1&at differences and similar*
130
ities does it &a,eF GG
;very physial thing has an underlying astral matri"! om4
posed of the four ;lements. <hysial matter adheres to this matri"
and displays speifi harateristis analogous to eah ;lement.
+hese are the harateristis that we know the ;lements by 44 that we
symboli6e them with. &ut these are Cust the refletions of the astral
;lements as they are e"pressed by the physial materia in the proess
of adhesion. +hey are not the ;lements themselves. +he ;lements are
non4physial <hilosophial <riniples.
;ah type of materia e"presses the ;lemental harateristis
differently. %or e"ample! a mineral e"presses %ire one way! a plant
another way! and an animal still differently. +o see the ;lement with4
in the physial harateristi! you have to first understand the peuli4
arities of the adhering materia. +he harateristis of the materia
sym'olize the ;lements to whih the materia adheres 44 the ;lements
do not symboli6e the harateristis of the materia.
)o! in referene to the /ight! the andle's flame would be a re4
fletion of the astral %ire whih in turn! is a refletion of the higher
/ight. $n other words! the harateristis of a physial flame! through
the proess of physial materia adhering to an astral matri"! reflet
the astral %ire ;lement0 and the harateristis of the astral %ire ;le4
ment! through the proess of astral materia adhering to a mental mat4
ri"! reflet the reative /ight.
DD 1&en you say t&at t&e p&ysical materia e-presses t&e ele*
mentEs c&aracteristics differently/ do you mean t&at t&ey/ li)e fluid
condensers/ accept or a'sor' certain elements more readily t&an
ot&ers depending on t&e uni.ueness of t&e materiaF And t&is is w&at
gi,es t&e sym'olic representation or analogy of t&e pure elementsF
GG
$t's the other way around. 5nly ertain types of materia are
apable of adhering to the %ire ;lement or to the @ater! et. )o when
the astral matri" has a preponderane of %ire! for e"ample! then the
materia that adheres to this astral matri" will be predominantly the
sort that naturally adheres to the %ire ;lement.
5nly when it omes to the magial use of a %luid or ;lemental
ondenser! is the ourse of nature reversed and we use the properties
inherent in the materia in order to hold our aumulation. $n other
words! we hoose a materia that naturally adheres to %ire when we
want to reate a ondenser for the %ire ;lement.
131
T'E STRUCTURE O" SE&"

On The Str#ct#re of Se$f
2. April 2002
DD 1&y t&en are new spirits createdF GG
+he span of time is infinite and in order to fill that infinite
span! there must be infinite variety. +his infinite variety annot fit
into a single temporal moment all at one so it must be spread
throughout the infinite passage of time4spae. )o $ndividuali6ed spir4
its ome and go 44 they are temporal. (owever! there are higher!
more inlusive levels of spirit that are eternal. $t is from this eternal
root that the temporal! $ndividuali6ed spirits spring forth. $ all this
level of )elf the 1Oreater )elf1. $t is subordinate =i.e.! not as all4in4
lusive> to the *nity. +hese Oreater )elves are eternal. +his means
that they have no temporal beginning or ending. 5nly the $ndividual4
i6ed spirits =mental bodies> that spring forth from them have begin4
ning and end.
DD %ow IEm confused/ I t&oug&t t&e mental 'ody or spirit was
eternalF GG
$ think the onfusion lies solely in words. +he most diffiult
one is 1individuality1. At every level of &;ing! there is the e"peri4
ene of individuality! even the *nity e"perienes this sense of indi4
viduality. (owever! only some forms of individuality are eternal.
+he physial and the astral individuality are temporal and only the
mental individuality is eternal. (owever! the 1$ndividual )elf1! or4
responding to +iphareth is temporal. +his $ndividual )elf is primarily
a mental body but it is a transitional phase whih only e"ists in rela4
tion to inarnation into physiality.
+he Oreater )elf =orresponding to &inah> is the truly eternal
mental body. $n order for the Oreater )elf to inarnate into the tem4
poral realm! it must split itself =as an eternal and therefore infinite
thing! it annot fit its entirety into the physial present moment all at
one>. $t therefore splits its wholeness into $ndividual )elves and pro4
Cets these into the upper =mental> reahes of the temporal realm.
+he $ndividuali6ed mental body is what atually inarnates into
physiality.
+he $ndividual )elf or temporal mental body is ,ery long
lived! but it is still temporal. 5ne it self4reali6es as its Oreater )elf!
it retreats into the Oreater )elf and stops inarnating into physiality.
$t does not die! per se! but it does lose its oherene. $n this sense! the
132
$ndividual )elf attains *nity sine the Oreater )elf is inseparable
from *nity.
$t is the non4eternal $ndividual )elf mental body that rises after
astra4physial death to the 1spiritual planes1 =the various planetary
spheres> where it resides until reinarnation. +his is repeated over
and over =a se#uential! non4eternal proess> until it is purified suffi4
iently and self4reali6es. +hese planetary spheres are a =mental> part
of the se#uentiali6ed temporal realm.
DD I assume t&at t&e incarnated self is t&e one we are aware
for t&e time 'eing in t&e p&ysical planeF GG
;ah $ndividual )elf proCets a single inarnation at a time.
+his is the self we are normally aware of while inarnate. (owever!
through the proess of self4reali6ation! we raise our onsious aware4
ness to! first the $ndividual )elf =+iphareth>! and then by degrees to
the Oreater )elf =&inah>. At the level of Oreater )elf! we beome dir4
etly onsious of the other $ndividual )elves proCeted by our
Oreater )elf. @hile e"periening the Oreater level of our awareness!
we are ogni6ant of all these proCeted $ndividual )elves simultan4
eously and that beomes the definition of our sense of individuality.
$n other words! eah step 1up1 opens us to a more inlusive sense of
self.
DD Between incarnations/ t&ere will 'e multiple copies of
IselfI in t&e temporal mentalKspiritual plane. Presuma'ly t&oug& we
are only aware of one of t&ese instances as our present IawarenessI
or IconsciousnessI at any one time * ot&erwise we &a,e multiple
IawarenessesI concurrently/ w&ic& would 'e most confusingF But
w&at determines w&ic& awareness or consciousness we are aware of
at any moment in time of 'eingF GG
As it desends! onsiousness splits itself over and over! in4
reasing its diversity. @ith initiation or self4reali6ation! we are fol4
lowing that splitting in reverse and in effet reuniting this split on4
siousness. At the level of physial orporeality! onsiousness e"ists
in its most speifi! smallest! least enompassing form. As we rise
1upwards1! we integrate onsiousness. +he first level is that of the
$ndividual )elf and here we unite all of our $ndividual inarnations
throughout the stream of time. +his is the first level of re4unifiation
of )elf.
+he ne"t signifiant level is the Oreater )elf whih enom4
passes a nearly infinite number of $ndividual )elves! eah of whih
enompasses a very large number of personal inarnations. +his is
the seond level of re4unifiation.
+he third signifiant level is *nity. +he *nity enompasses all
137
of the infinite number of Oreater )elves and all of their proCeted $n4
dividuals! with all of their inarnated personas.
)o! when a person dies and their astral body disintegrates! they
are released to the mental level orresponding to their $ndividual
)elf! not their Oreater )elf. )ine the $ndividual )elf proCets only
one persona at a time! the awareness e"periened is solely that of the
$ndividual )elf. +here are no 1multiple opies1 as you suggest.
+he $ndividual )elf inludes the memories and e"perienes of
all the past inarnations and it is this inlusive aspet of self that then
AplansB the ne"t inarnation.
@hen in the ourse of inarnating! the personal self self4real4
i6es as the $ndividual )elf! it is the same as dying and reahing the
mental level of the $ndividual )elf! but without the loss of the per4
sonal self. +hen! the personal and $ndividual levels of )elf beome
united. $t is only this unified persona4$ndividuality that is apable of
self4reali6ing as the Oreater )elf.
@hen the persona4$ndividuality unites with awareness of its
Oreater )elf! this indiates the temporal end of the neessity for in4
arnation of t&at particular Indi,idual +elf. +his $ndividual )elf is
then either blended with the Oreater! adding its onsiousness to the
Oreater whole0 or it is preserved by the Oreater in order to serve a
speifi purpose.
DD Is attaining Igreater selfI t&e same as attaining IDi,ine
6nityIF Cr is it one step remo,edF GG
@hen an $ndividual )elf self4reali6es as its Oreater )elf! it is
simultaneously at one with the *nity. +his is so beause the Oreater
)elf is an eternal &;ing and therefore fully onsious of the *nity at
all times. +here is! in fat! no separation =no se#uene> between the
*nity and the Oreater )elf e"ept from the perspetive of those of us
looking 1upwards1 from 1below1.
.#etion Re%ardin% the ,reater Se$-e
12 April 2008

DD First/ you &a,e said t&at t&e Greater +el,es pro2ect and
condense t&eir awarenesses into Indi,idual +el,es/ w&o in&a'it t&e
time*space realm w&ic& results from t&e pro2ection process. I assume
t&at e,ery Greater performs &is pro2ection J'y &imself(. GG
@ell! yes and no! itDs not #uite that simple. ;ah Oreater )elf
is responsible! so to speak! for the $ndividuals that it proCets and
eah of the proCeted $ndividuals is an aspet of a speifi Oreater
)elf. (owever! the Oreaters e"ist in the non4se#uential eternal realm.
138
+his means that even though their proCetions e"periene separate4
ness! the Oreaters themselves =in addition to e"periening separate4
ness through their $ndividual proCetions>! e"periene togetherness!
ommonality and an integrated awareness that is infinite and whih
inludes the *nityLPether. +o say that the Oreaters are Cust one thing
or Cust one level of awareness is to underestimate how infinitely en4
ompassing their awareness truly is.
DD +o/ if eac& Greater +elf performs &is pro2ection indi,idu*
ally/ and eac& pro2ection results in t&e creation of a time*space uni*
,erse/ &ow come t&e time*space realm all t&e Indi,idual +el,es des*
cend into is t&e same one ;t&e one all of us currently in&a'it<F GG
All of the infinite number of proCetions by all of the infinite
number of Oreater )elves tog ether auses one time4spae universe.
As $ said! all of the Oreaters are Cust as interonneted as they are
disrete. +heir @ork is a olletive or group work.
On the 8Mytic Death8
08 August 2007
DD 0ou wrote a w&ile ago t&at t&e student doesnEt lose &is ego
as t&e result of t&e Bardon practice/ I#&ere is no 5loss of identity in
t&is process. #&ere is only t&e transformation of identity.I How does
t&at concur wit& w&at Bardon states in IIH/ ICnly w&en &e ,oluntar*
ily surrenders &is indi,iduality and 'ecomes one/ will &e ,oluntarily
enter in to a dissolution w&ic& in mystical terminology/ is depicted
as t&e mystic deat&(F GG
+here is no loss in this dissolution of the $ndividual )elf. $t is
instead! the *ltimate +ransformation of identity! an e-pansion from
the $ndividual to that of *nity with All.
/et me e"plain &ardon's terms a bit. <erhaps that will help you
see what $ mean more learlyI
1$ndividuality1 here refers to the temporal mental body or $n4
dividual )elf attributed to +iphareth. +he $ndividual )elf is a proCe4
tion into the stream of time from the Oreater )elf =the eternal mental
body> attributed to &inah =the AHoneB of )aturn>. +he personal or
physial self is the time4space inarnation of the $ndividual )elf or
temporal mental body.
*pon physial death! the personal self beomes re4absorbed
into the $ndividual )elf. $t 1dissolves1! so to speak! into the $ndividu4
al )elf.
@hen an $ndividual )elf has evolved suffiiently and therefore
reahes the natural end of its yle of inarnations! it will either ,ol*
13:
untarily merge with the Oreater )elf from whih it springs or it will
,oluntarily retain its $ndividuali6ed struture and serve as a temporal
agent of the Oreater )elf! undertaking any tasks re#uired within the
temporal realm.
@hat &ardon desribed above is the voluntary merging of the
$ndividual with Oreater )elf. +he Oreater )elf! due to its position in
the eternal realm! is our personal onnetion with 1Ood1 or +he
*nity! as $ prefer.
@hen this dissolution of the $ndividuality struture ours!
that #uantum of the Oreater )elf is reabsorbed and withdrawn from
the temporal realm. +here is no loss of awareness here 44 only an in4
finite e-pansion of it.
DD If I passed t&is point of merging into t&e consciousness of
t&e Di,ine god&ead/ would I &a,e sufficient ego left to e,en care
a'out t&e tri,ialities ;per&aps a poor word/ a 'etter word 'eing Ide*
tailsI< of t&e past rungs on t&e tree of lifeF GG
$f you did not possess this #uality of aring in suffiient #uant4
ity! then you would not be apable of suh a merging in the first
plae. +he integration of /oving Pindness must preede the merging
sine without this level of aring! it is not possible to simultaneously
manifest all four divine #ualities.
Pat6&ife Memorie and the Indi-id#a$ Se$f
70 Gune 2008

DD I do &a,e a .uestion regarding an indi,iduals e-perience
o,er multiple li,es. Does an indi,idual J+elf( retain its uni.ue set of
e-periences ;i.e. memories and associated "arma< from one incarn*
ation to t&e ne-tF GG
Ees! an $ndividual )elf is the se#uential or temporal mental
body wherein the lifetimeDs memory of time4spae e"periene is re4
tained. An $ndividual )elf AremembersB e,ery moment of eac& of its
inarnations! e"ept that these AmemoriesB e"ist within an ever
broadening e"periene of a single present moment. %urthermore! the
$ndividual )elf is the true foal point of all the Parma generated dur4
ing inarnation! whih is how Parmi responsibilities pass from one
inarnation to the ne"t.
DD In an earlier t&read you stated t&at t&e incarnating spirit
after deat& goes to t&e astral plane. #&eir astral 'ody e,entually dis*
integrates and t&e mental 'ody e,entually merges wit& t&e Greater ;I
&ope I got t&at rig&t<. 1&at do you mean 'y e,entuallyF How long is
e,entuallyF Does a self &a,e to merge wit& t&e Greater prior to in*
139
carnating againF GG
*pon physial death! the fous of the astra4mental awareness
is shifted to the astral realm. 5ver a span of astral4time! the persona
works out all the unresolved emotional issues left over from the im4
mediately previous inarnation. +his is the dis4integration of the as4
tral body and it takes as long as it takes! depending upon numerous
fators uni#ue to the persona. @hen that proess is omplete! the
awareness of the solitary mental body or $ndividual )elf is shifted to
the mental realm. +he level or A6oneB to whih the $ndividual )elf
shifts orresponds to the $ndividualDs level of spiritual maturity.
$tDs at this point that the $ndividual )elf beomes onsiously
aware of its Oreater )elf. @hen $ spoke of AmergingB! it was not an
irrevoable merging0 but rather more akin to a onferene or fae4to4
fae meeting. +his interation between $ndividual )elf and its Oreat4
er )elf ours within the mental A6oneB where the $ndividual )elf
resides! as opposed to within the eternal realm where the Oreater )elf
resides.
)ine this meeting involves the eternal and the temporal as4
pets of self! it does not involve any spae4time duration. $n other
words! from our physial perspetive! this meeting takes no time
whatsoeverQeven though the e"periene itself an seem very pro4
longed or lengthy.
+his interation between Oreater and $ndividual ours before
eah inarnation. $t isnDt until the $ndividual )elf attains to the level
of &inahL)aturn while inarnate that the opportunity to merge irre*
,oca'ly with the Oreater )elf arises. +he attainment of &inah while
inarnate means that after the astral disintegration! the $ndividual
)elf automatially rises to the )aturn 6one. +his means that the $ndi4
vidual )elf and its Oreater )elf have beome as one. 5nly then is an
irrevoable merging even possible.
DD Does a Jforgetfulness( always occur 'etween incarna*
tionsF Cr does a more e,ol,ed mental 'ody remem'er more t&an a
less e,ol,ed oneF GG
As a person evolves over lifetimes! the memories beome
easier to retrieve0 or rather! to re4onnet with at the level of the
mundane awareness. And eventually! it is possible to intentionally in4
arnate without losing oneDs onnetion to those past4life memories.
$n any ase! by raising oneDs onsious awareness to the level of the
$ndividual )elf! it is possible to re4onnet with all of those past lives
in the most intimate manner.
DD Gi,en t&at trauma/ tragedy/ ,ery painful deat& and crim*
inal 'e&a,iour will no dou't feature if one goes 'ac) far enoug&/
133
&ow does one integrate t&ese memories into oneself &armoniouslyF I
&a,e no dou't elemental e.uili'rium plays a crucial role/ 'ut as one
progresses/ does one learn additional tec&ni.ues t&at aide t&is pro*
cessF GG
@ell! as you state! the ;lemental ;#uilibrium is the ruial
fator. +he other thing is the awareness that these are past ations
that one annot hange but must aept as being part of oneDs history.
$n a sense! this is no different than aepting the present self during
the soul mirror work.

A 'ermetic Perpecti-e #pon the 8So#$ Mate8 Phenomenon
And Other M#$ti6Incarnationa$ Re$ationhip
71 5tober 200:

@hile the term 1soul mate1 is ommonly used to desribe
#uite a broad spetrum of human relationships! from a (ermeti per4
spetive it refers to a very speifi and relatively unommon phe4
nomenon. $t means far more than Cust an unommon intensity of hu4
man love or an unommon degree of rapport. $t is! in fat! the most
intimate and longest term sort of relationship that an e"ist between
two human beings.
+his sort of intertwining of lives ours at the $ndividual level
of )elf and begins the moment that a single human Oreater )elf ori4
ginally proCets two $ndividual )elves into the same moment of time4
spae. *sually! when a human Oreater )elf =our ;ternal ,ental
&ody> reates or proCets a #uantum of $t)elf into the temporal
realm! it proCets only one #uanta of $t)elf into a single temporal mo4
ment 44 thus an $ndividual )elf is 1born1 and begins its yle of in4
arnations into the material realm.
)uh an $ndividual )elf =a temporal mental body>! one pro4
Ceted into the stream of time4spae! repeatedly desends into the as4
tral and then material realms in order to inarnate physially.
+hroughout the inarnations of suh an $ndividual! many human
loves and relationships will develop that span many lifetimes! but
none of them would #ualify as a true 1soul mate1! regardless of their
intensity or signifiane.
A true 1soul mate1 phenomenon ours only when a human
Oreater )elf proCetsLreates two new $ndividual )elves =temporal
mental bodies> intoLat the same moment of time4spae. @hen this
ours! the two $ndividual )elves are ine"orably entwined for the re4
mainder of their e"istenes. $n other words! they will inarnate to4
gether throughout their entire e"istene! eah time diretly affeting
13?
eah other's lives and development in one way or another. As these
$ndividual )elves progress throughout their span of time4spae to4
gether! they will progressively weave themselves together and! upon
the mental plane! will appear to be embraing eah other like two
snakes entwined.
+his entwinement ontinues until either one of the two $ndi4
vidual )elves reahes the temporal end of their yle of inarnations
and permanently re4merges their #uanta of temporal mental Aware4
ness with their Oreater )elf =;ternal ,ental &ody>. 5ften! both $ndi4
vidual )elf 1soul mates1 will reah maturity simultaneously! but not
always. @hen the two do not reah their maturity simultaneously!
the one $ndividual who does reah it first may hoose to preserve
their $ndividuality astra4mentally! in order to diretly affet their
1soul mate1 from that realm and thus ontinue to aid in their 1mates1
development.
-uring eah inarnation as a human being! the $ndividual
)elves will form some sort of relationship. Common relationships
for 1soul mates1 are parent4hild! siblings! mentor4student! 1best1
friends and! most potent of all! lovers or life4partners. ;ah of these
relationships is highly harged in terms of karmi signifiane and
pertains diretly to the developing maturity of the $ndividual )elves
involved.
+he essene of the 1soul mate1 phenomenon is that it is a very
powerful and foused manifestation of the *niversal %ore =or <rin4
iple> of All4/ove at the personal =time4spae4matter> level of e"ist4
ene. +he two $ndividual )elves are repeatedly giving birth to eah
other! loving eah other and teahing eah other! over and over and
over! throughout the whole of their e"istenes. 5ver time! their in4
arnations beome! in many respets! like astra4mental mirror images
of eah other! so lose is their harmoni6ation.
&ut Cust beause the two are 1soul mates1 this is no guarantee
that these relationships will all be 1perfet1! 1easy1 or filled with
1happy endings1. I> Nor does it guarantee that either or both of the
inarnate persons will even be aware that they are true 1soul mates1.
*ltimately! it doesn't matter whether or not an awareness of this rela4
tionship e"ists at the personal level during inarnation.
+o my mind! there are two main reasons why it doesn't mat4
terI Number one! all of our relationships with others should be
treated as if they were with our 1soul mate1 =i.e.! enated with siner4
ity! honesty! respet and love>. I> And of perhaps e#ual importane
is number two! it is hard to know for ertain that so4and4so is your
1soul mate1. 04>
13.
+here are really only two ways to know for ertain! both of
whih rely upon diret personal pereption and both of whih are
prone to self4delusion and the influene of an emotional desire for an
affirmative result.
5ne method is to regain onsious awareness of your past in4
arnations to the degree that you an willfully review them and! in
effet! 1remember1 them. +his is done by first fousing and seating
your onsious awareness within the $ndividual =or +iphareth> level
of your own )elf Awareness. R$n the language of the )elf4(ealing
ArhaeousI within the 1solitary mental body1! or 1%ire and Air re4
gions of the temporal mental body1.S +hen let your Awareness e"4
pand slightly with the %ire until you an pereive your own $ndividu4
al )elf as if from slightly 1above1. $f you see that your $ndividual
)elf is entwined with another $ndividual )elf and has been entwined
sine their mutual point of temporal origin! then this is an indiation
of a 1soul mate1 relationship with another $ndividual )elf.
(owever! you must verify whether or not this is a self4delu4
sional proCetion of an emotionally rooted desire to be in suh a rela4
tionship with another $ndividual or person. 5f ourse! if you have
truly been able to fous your awareness within your $ndividual )elf
then there will be no emotional motivations involved! but therein lies
the test 44 have you truly foused your awarenessMMM A seond test
is whether or not you an make the entwining $ndividual disappear
from your pereption. $f you an hange the initial pereption then
odds are! it was not a reliable pereption. &ut here again! there is a
great possibility of self4delusion 44 an you onvine yourself that
you an't hange the 1pereption1 if you have a deep seated emotion4
al desire for your 1pereption1 to be an aurate oneM
)o! assuming that your pereption is that your $ndividual )elf
is entwined with another $ndividual )elf and that you have verified
this pereption to your satisfation for the moment! you must then
look loser and see where you both inarnate together. <roCet your
awareness 1down1 and 1into1 several of those inarnations and you
will ome to 1reogni6e1 your 1soul mate1 as they have been in those
past lifetimes. Eou will see that even though their personalities are
slightly different in eah ase! there is a reogni6able essene shining
through eah fae.
+hen! using your mundane awareness =in its holisti sense of
being an intentional ombination of all the levels of )elf4Awareness
available>! 1san1 the people in your life for this essene that you've
pereived as belonging to your 1soul mate1. A &$O aution here is
that your mundane awareness naturally inludes your emotional
1?0
body and all of its perhaps subonsious motivations2
+he only other reliable =yet e#ually unreliable and e#ually sus4
eptible to self4delusion> method that $ am aware of relies upon the
diret pereption of a speifi physial energeti that develops
between two inarnate 1soul mates1 when they are both within lose
spatial pro"imity of eah other. $t is not unommon for true 1soul
mates1 to e"periene this physial energy without reali6ing what it
is. And it is even more ommon for only one of the pair =the one
more naturally sensitive or the one with trained senses> to pereive
it. +his energeti an beome very additive! to the degree that one
literally raves the other's presene and feels temporarily 1down1
when the physial distane beomes too great. +his physial ener4
geti feeds both parties and is aused by the astral and mental ener4
getis that are likewise aused when two 1soul mates1 ome within
lose physial pro"imity of eah other. +his is a physial on4
se#uene of the powerful and foused manifestation of the *niversal
%ore of All4/ove at the personal =time4spae4matter> level of e"ist4
ene.
$t is atually very diffiult =for me! at least> to aurately de4
sribe the physial sensation of this energeti sine suh pereptions
are so intimately subCetive. $n general terms though! it feels very
physially pleasing! eletri and sparkly and as if it ould sustain it4
self forever. I> $ hate to say it! but it really is the sort of thing that
one reogni6es only when it is e"periened. *sually! if there's any
doubt at the moment of e"periene then odds are that you pereive
something else. $t is easy to misinterpret very strong emotions
andLor se"ual desire as being this speifi energeti! so beware.
+here seems to be a limited spatial radius within whih this
physial effet is felt. *nless its radius is onsiously e"tended by
one or both parties! it seems to be naturally limited to around .
meters. +his 1natural1 distane seems to inrease substantially when
two 1soul mates1 remain within visual range of eah other! and of
ourse! it an be e"tended as far as desired through onsious effort.
As $ said earlier! this physial energeti that forms when two
true 1soul mates1 are in lose physial pro"imity of eah other! is
aused by a similar energy dynami that forms at the astral and men4
tal levels! only when the two are in lose physial pro"imity. Al4
though there is always a mental level energy dynami in play
between two 1soul mates1! this dynami hanges substantially and is
greatly amplified when the two parties are in lose physial pro"im4
ity. At the mental level! this is seen as a radiant brilliane whose hue
depends upon the maturity of the two 1soul mates1 44 it is a mutual
1?1
radiane. +his radiation auses an e"itement of the astral materia
surrounding the two 1soul mates1 whih #uikly beomes very olor4
ful and ative with motion =usually irular>.
)o! if you feel that you pereive the physial energeti of a
1soul mate1 with another person! you an further investigate it at the
astral and mental levels. &ut as before! this is all #uite open to self4
delusion and truly re#uires a very high degree of self4honesty.
*ltimately! it doesn't matter whether or not some one is your
1soul mate1. +hat is! until one or both of the $ndividual )elves nears
end of their yle of inarnations. +hen! it beomes #uite important!
but by then there is ertainty. +he reason it beomes vitally import4
ant at that point has to do with the final resolution of the mutual
karma between the two $ndividual )elves. +his karma must! at that
point! be onsiously and intentionally resolved and this an take
several lifetimes to aomplish.
1)oul mates1 are blessed with the opportunity to develop a de4
gree of intimay unreali6ed in the maCority of human4to4human rela4
tionships. )uh intimay may be used by both parties to speed their
individual andLor mutual maturation proess and thus attain final
/iberation more #uikly than 1average1. And even when this e"4
traordinary degree of intimay is not ahieved! the relationship that
still e"ists between the two 1soul mates1 will 1stir1 and 1#uiken1 the
karma =i.e.! it will shorten the temporal lag between ation and on4
se#uene> of eah to suh a degree that their evolution is still sped
beyond the 1average1 pae. +his effet is inreased e"ponentially
when the two parties are in lose physial pro"imity of eah other
due to the physial4astral4mental energeti that arises in suh a ir4
umstane.
+he 1soul mate1 relationship also presents a speial burden to
both parties beause of the high degree of emotional and mental in4
timay it produes. +he attahment at these levels is so signifiant
that when it is severed by life irumstanes! a very deep emotional
and mental loss is e"periened by both parties and this loss an ause
a debilitating sadness. $t is not unommon for a 1soul mate1 to 1die
of a broken heart1 after their 1mate1 has physially died0 espeially if
the two were lovers or if they were manifesting a parent4hild rela4
tionship and the hild 1mate1 died first. Additionally! emotional in4
Curies that arise during their relationships will be felt more deeply
and more painfully by both parties than in 1average1 human relation4
ships. 5n the other hand! as their astral and mental harmony in4
reases over time! they are both better e#uipped to resolve any differ4
enes that arise and mend any inCuries that result.
1?2
5ut of the urrently inarnate human population of the earth!
appro"imately 10 perent of us are paired with a true 1soul mate1.
+his fat is #uite remarkable onsidering that the atual overall in4
idene of this phenomenon between human $ndividual )elves =in4
arnate and disarnate> ours less than 1 perent of the time. &ut
while this phenomenon is relatively rare between humans! it is #uite
ommon among other types of $ndividual )elves and! in fat! many
types of Oreater )elves reateLproCet by this manner e"lusively
=e.g.! the Oreater's who are responsible for mineral life forms>. $n
other words! many types of Oreater )elves normally proCet large
#uantities of +hem)elves into the same moment of time4spae0 but
with speifially human Oreater )elves! this rarely ours and when
it does our! it involves only two $ndividual )elves at a time.
Conversely! there are three other multi4inarnational relation4
ships that ommonly arise between humans but whih are unom4
mon between other types of $ndividual )elves =and in many ases ab4
solutely do not our between some types of $ndividual )elves>. +he
most ommon multi4inarnational relationships arise from interper4
sonal karma. %or e"ample! a person kills another person and due to
the karmi onse#uenes of their ation! they will inarnate re4
peatedly with that other person until suh time as the karmi issue is
finally resolved between them. @hile this is an e"treme and negat4
ive e"ample! the instigation of this sort of multi4inarnational rela4
tionship an be anything whih develops a karmi issue =positive
andLor negative> between people that is not resolved within the life4
time during whih it ours. +hese relationships an span anywhere
from Cust one following inarnation together! to thousands of inarn4
ations together.
+he seond4most ommon multi4inarnational relationship
that arises between humans is rooted at the level of their respetive
=and separate> Oreater )elves. @ithin the eternal realm! Oreater
)elves e"periene affinity with other Oreater )elves. +o the mental
eye! this is indiated by their 1pro"imity1 to eah other 44 Oreaters
who appear 1lose together1! appear so beause they are similar in
essential nature and e"periene an 1affinity1 with eah other. +heir
ommonality draws them together! so to speak! and this is e"pressed
through their proCeted $ndividual )elves. +hus! $ndividual )elves
who are proCetions of Oreaters who share affinity in this way! will
often inarnate together and manifest some sort of mundane affinity
as well. +hese relationships are invariably supportive and often span
hundreds of inarnations! if not the entire temporal e"istenes of the
$ndividuals involved.
1?7
+he third4most ommon multi4inarnational relationship is
that shared by $ndividual )elves proCeted by the same Oreater )elf
=but into different moments of time4spae>. $n many ways! this is
similar to a 1soul mate1 relationship but is not as intense! nor as
karmially signifiant. )imilar to the 1soul mate1 phenomenon! suh
persons will share an e"traordinary ommonality whih an =and
usually does> result in a deeply transformative relationship.
%or the 1average1 person it is not very ommon to meet anoth4
er inarnate proCetion of their own Oreater )elf! fae4to4fae. $n4
stead! they are more likely enountered as influenes from afar! suh
as an author whose writing really inspires you! or as a person whose
life aomplishments really inspire you and resonate with you.
(owever! as the $ndividual )elf matures and moves loser to its final
/iberation! fae4to4fae enounters beome more and more ommon
with eah suessive inarnation until at the end of an $ndividual's
inarnational yle! their lifetime is literally filled with enounters
and relationships with others who share the same Oreater )elf.
Reogni6ing another proCetion of your own Oreater )elf is
easy if you shift and e"pand the fous of your personal awareness so
that you! in essene! beome your own Oreater )elf. %rom this per4
spetive! all the $ndividual )elves proCeted by your Oreater )elf are
1visible1! so it is Cust a matter then of investigating whih of them are
inarnate at the same time as you are and whether or not the person
in #uestion is among their number. $t is also #uite possible to simply
reogni6e your own Oreater )elf manifest within another person! but
this again presupposes a deep familiarity with the Oreater )elf level
of your own awareness.
%ae4to4fae enounters with other inarnations of your own
Oreater )elf are marked by a physial! astral and mental energeti
similar to that generated by true 1soul mates1! but in this ase it is
muh! muh less intense. )ine these enounters do not arry with
them the degree of intensity of 1soul mates1! they tend to be less
emotional and more intelletual! and generally filled with an easy
openness.
@hile eah of these multi4inarnational relationships are! in
essene! speifi manifestations of the *niversal %ore of All4/ove
at a personal level! the 1soul mate1 phenomenon is the most powerful
and signifiant of them all. @hen it ours! it indiates a mutual ne4
essity to learn the proper way to e"periene! manifest and e"emplify
the *niversal %ore of All4/ove at a personal level speifially. As
the two 1soul mates1 mature through their yle of inarnations to4
gether! they forever help one another in the fulfillment of this over4
1?8
riding neessity.

A)ARENESS

Concio#ne and the Brain
71 Guly 200:

DD Is consciousness a product of t&e 'rain or is t&e 'rain a
product of consciousnessF GG
+he physial brain is the physial medium or organ whih hu4
man4type onsiousness re#uires in order to be able to diretly inter4
at with and diretly e"periene the p&ysical realm. Consiousness
or awareness e"ists with or without the physial brain and is in no
way its produt nor is it in any way dependent upon the physial
brain for its e"istene. (owever! if human4type onsiousness wishes
to diretly e"periene or interat with the physial realm it must do
so through a physial brain.
DD ost of my own e-perience supports t&e t&eory t&at its all
up to neurons and 'rain c&emistry. y own e-perience of oneness
and e-panded consciousness/ and 'eing god and 'eyond life and
deat&/ w&ere induced 'y drugs/ so is enlig&tenment a c&ange in
'rain c&emistryF GG
No. Artifiially altering your brain hemistry only produes an
effet upon your perceptual faulties that produes a very! very poor
imitation of AenlightenmentB. +rue AenlightenmentB is the transform4
ation of onsiousness itself! not of the brain hemistry. +his trans4
formation of onsiousness itself permanently alters the way in
whih onsiousness integrates with the physial brain and the lar4
ity with whih onsiousness is able to fully e"press itself through
the limitations imposed by the physial brain.
DD And if t&e 'rain is damaged or t&e c&emistry c&ange 'y
alco&ol or sic)ness/ is t&e enlig&tenment lost t&enF GG
$f the structure of the physial brain is damaged! then on4
siousness is unable to e"periene and interat with the physial
realm in a AnormalB way. +he AenlightenmentB would not be AlostB
but its ability to e"press itself within the physial realm would in4
deed be altered or hampered. +emporarily hanging the brain hem4
istry with alohol or other drugs does not in any way affet true Aen4
lightenmentB.

1?:
'ow Doe Phyica$ Perception Affect the Atra$ and Menta$
Bodie9
07 %ebruary 2008

DD I t&in) I understand t&e 'asic description of &ow an idea
mo,es from t&e mental 'ody/ t&en is Jstrengt&ened( as it passes
t&roug& t&e astral 'ody 'ased on t&e emotional state of a person/
t&en is manifested 'y t&e p&ysical 'ody/ 'ut &ow does it wor) going
t&e ot&er wayF As in/ w&at &appens w&en somet&ing is e-perienced
wit& t&e p&ysical sensesF Does it directly interact wit& t&e mental
'ody to create an idea of w&at is 'eing e-perienced/ or is t&e astral
'ody some&ow in,ol,edF If so/ &owF GG
$t is our mental body that pereives. @hih is to say! our con*
scious awareness pereives. @e pereive essential meaning with the
%ire region of our mental body0 ideas with the Air region of our men4
tal body0 emotions with the @ater region of our mental body =astral
body>0 and! p&ysical sensations with the ;arth region of our mental
body =physial body>.
@hen our onsious awareness is foused within the ;arth re4
gion! then the %ire! Air and @ater regions of our mental body simul4
taneously pereive physial sensation! emotion! idea and essential
meaning. (owever! at the level of our mundane awareness we are
usually onsious of Cust the physial sensation. Nonetheless! it is
our mental body whih is doing the pereiving.
+here is an infinitesimal time lag between the mental bodyDs
pereption of the essential meaning whih underlies the physial sen4
sation and the physial brainDs final proessing of that information.
+he pereption of the essential meaning simultaneously enompasses
the Air region pereption of that essential meaning at the level of
ideas! but there is again an infinitesimal time lag between that and
the physial brainDs proessing of those ideas.
+he physial brain breaks down and digests the pereptions of
the %ire and Air regions 'efore they reah the surfae awareness. <art
of that digestion proess enompasses the pereption of the essential
meaning and ideas with the @ater region of the mental bodyQthe as4
tral body and the emotions. +his astralLemotional pereption plays a
very signifiant role in the physial brainDs proessing of the physial
sensation and indeed! is the main fator in the brainDs final produt or
response to the pereption.
All of this happens very! very #uikly and some parts =the %ire
and Air aspets of pereption> happen outside of time =i.e.! they are
simultaneous to the e"periene of the atual physial sensation>. $t
1?9
happens so #uikly in fat! that very few humans ever reali6e the se4
#uene of events. $tDs only through very deeply introspetive medita4
tion! akin to an advaned form of the )tep 5ne observation e"erise!
that the time lag and se#uene of pereption an be pereived.

On the Atra$ 8Si%ht8
12 August 2002

DD I was wondering a'out t&e actual mec&anism of astral
sig&t/ &ow does t&e 'rain interpret itF 1&en I see my 'edroom
t&roug& my closed eyes it appears clearer t&an wit& p&ysical eye*
sig&t/ more s&arply in focus * e,en t&e perip&eral ,ision/ w&ic& wit&
normal sig&t is 'lurred * and more intensely coloured. +ince t&ey are
not actual eyes t&at are seeing/ w&at sensory apparatus of t&e astral
'ody is collecting t&e lig&t wa,es to 'e imprinted on t&e 'rain and
HC1 for goodness sa)eF Is it e,en lig&t wa,es t&at are 'eing per*
cei,edF GG
+he intensity that you're e"periening is atually the mental
omponent within the astral sensation. +he mental omponent is
more notieable with the astral sensoria than it is with the physial
sensoria. +his is what makes the astral sensoria feel so different and
e"iting.
+he astral vision is not dependent upon physial light =e.g.!
you an see learly in a dark room>. @hat your astral eyes pereive
is the underlying emotional signifiane generated by the essential
meaning =the mental omponent> radiated by all the things in view.
(ene the 1feeling1 that more than Cust visual detail is being per4
eived. ;ah thing ommuniates its essential meaning at a mental
level and with your astral sensoria you pereive this mental ommu4
niation more diretly and without the distrations of the physial
sensoria! brain! et.
@e e"periene all of this normally within our physial senses
but seldom notie these subtle layers of pereption.
+he physial brain is habituated to integrating the mental per4
eptions with the astral and physial sensations! so when we pereive
things at the astral level! the brain will automatically translate these
pereptions into physial sensations. R&ardon makes use of this in his
;lemental aumulation e"erises by consciously tying the astral
pereption of the ;lement to the physial sensation.S +his e"plains
why your astral vision is so physial in nature. +he mental ompon4
ent of your astral pereption is reogni6ed by the brain and the brain
responds as it would if light were triggering your opti nerve! et.
1?3
The Scientific */ the 'ermetic Undertandin% of Emotion
13 ,arh 2008

DD Im trying to understand &ow t&e current scientific t&eory
of emotions relates to t&e Hermetic t&eory of emotions. In t&e sci*
entific t&eory/ emotions are c&emical in nature. #&ey are said to res*
ult from t&e transmission of c&emical neurotransmitters from a
single neuron to eit&er a single ad2acent neuron or to a group of
near'y neurons. #&is is supported 'y t&e fact t&at people can 'e
made to feel a ,ariety of emotions suc& as 2oy and sadness 'y in2ect*
ing t&ese neurotransmitters into t&e 'rain. In addition to t&e neuro*
transmitters/ w&ic& &a,e specific s&ort term effects/ t&ere are also
neuro*modulators and neuro*&ormones w&ic& &a,e longer/ more
generalized effects on moods rat&er t&en indi,idual emotions. Im
curious &ow t&is would relate to t&e more su'tle description of t&e
astral 'ody/ especially since I assume t&at it is possi'le for t&e men*
tal 'ody to percei,e t&e same emotions t&at t&e p&ysical neuro*c&em*
icals can produce w&en one is not connected to t&e p&ysical 'ody/
eit&er 'ecause of p&ysical deat& or conscious separation. I also as*
sume t&at t&e astral 'ody is a'le to affect t&e production of t&ese
c&emicals in t&e p&ysical 'ody/ w&ic& I &a,e a &ard time ma)ing
sense of. GG
%rom the (ermeti perspetive! the physial body is the result
of the astra4mental body. $n other words! all of the physiologial
funtions are aused by the astra4mental body. %or e"ample! the pro4
dution of neurotransmitters! modulators and hormones is aused by
emotions and thoughts whih our within the astra4mental body of
the individual. Neurotransmitters! et.! are not the causes of emotions
Qthey are the physial results of emotions.
Oranted! by artifiially introduing ertain hemials! one an
either indue or suppress ertain emotional manifestations! but suh
ations do not alter the source of emotions and one the hemials
have been purged by the body! the same dynami returns.
+he #uestion that this sientifi model doesnDt address is
A@hat soure of intelligene or onsiousness auses the body to
reate neurotransmitters! modulators and hormonesMB

)hy are emotion referred to a i$$o%ica$9
10 April 2008

DD In your description of %etzac& in t&e L# meditation pro*
2ect/ you descri'e it as Jt&e realm w&erein t&e uni,ersal emotional
1??
arc&etypes intersect wit& personal e-pression. #&is intersection is
pre*rational. It &appens at an immediate/ spontaneous/ illogical/ e-*
periential le,el.( I can see &ow logically analyzing an emotion can
ne,er come close to re*creating it/ and I )now &ow different people
can respond to t&e same en,ironment wit& different emotions 'e*
cause of t&e c&aracteristics of t&eir psyc&e/ 'ut t&e mec&anisms
causing t&e emotions seem .uite logical and consistent. GG
Eou may be able to rationali6e about emotions! and often to
good end! but the immediate e-perience of emotion does not involve
the rational intellet. +he rational intellet an! after the diret e-per*
ience of emotion! analy6e and respond to the emotion but it annot
e"periene the emotion! it annot feel the emotion. @hat it an do is
understand the emotion! respond to the emotion and ditate the e"4
pression of the emotion. &ut again! in the immediate! diret e-peri*
ence of emotion! ration plays no part.
E!ercie in Menta$ Dicip$ine of the Emotion
1? -eember 2007

5ne important issue whih &ardon didn't speak about diretly
in $$( is the neessity for ontrol and disipline of the emotions. Al4
though suh emotional disipline is a diret result of both the mental
disipline and the soul mirror work! it is still worthy of speifi at4
tention sine so many budding magiians fall prey to their own ha4
bitual emotional reations. ;motional disipline is also an important
part of attaining the astral ;#uilibrium of the ;lements that! if ig4
nored! an lead to years of frustration.
@hile the e-periencing of our emotions must not be sup4
pressed! they must still be e"amined and understood! and their e-*
pression must be within our onsious ontrol. Gust as an initiate's
thinking must be reshaped into a useful tool! so too must our emo4
tions be transformed from knee4Cerk reations! into onsious hoies
of e"pression.
As with the transformation of the thinking proesses! this
transformation of the emotional proesses begins with detahment
and observation. (ere then are series of e"erises whih will lead
from observation! through to disipline and ultimately! to the on4
sious use of emotion as a means of lear )elf4e"pression.
;"erise U1I
Choose a piee of musi that is very sentimental and whih
you know an stir up a strong emotional response within you. <lay it
1?.
through one and let its sentiment play with your emotions. Gust go
with its emotional flow. Abandon yourself to it and really get into the
emotions it makes you feel.
Now play it a seond time and! as before! go with its flow.
After a few moments! step bak from that flow of emotions and sep4
arate yourself from them. 5bserve them e"atly as you observed the
mind's hatter in the first mental e"erise of )tep 5ne. /isten to the
remainder of the piee of musi from this detahed perspetive and
observe how your emotional body is being manipulated by the mu4
si.
Now play it a third time and resist involvement with the senti4
ment of the musi. Refuse to involve yourself in the emotions that
result from the musi's manipulation of your emotional body.
@ith a fourth playing of the musial piee! alternate between
giving in to the e"periene of the piee's sentiment and stepping bak
from involvement. @ork at gaining that power of hoie to partiip4
ate or not! as you wish.
Now hoose other! e#ually sentimental piees of musi and
pratie your ability to engage and disengage at will. As you're pra4
tiing that ability! take areful note of the ways in whih this meh4
anism works. @hat sort of input results in what sort of emotional res4
ultM @hyM @hat parts of you are involved in that proessM ;t.
;"erise U2I
Repeat e"erise U1 but this time! with a piee of musi that
gets your foot tapping and your body daning! something that stimu4
lates and heers you. As before! work to gain that power of hoie to
partiipate or not! and e"amine the workings of this mehanism as
well.
;"erise U7I
Now repeat the same e"erise! with the same aims! but this
time! view a beautiful painting or piture that moves you deeply.
Also view images that disturb you. As always! work to gain the
power of hoie to partiipate or not in the emotions that images eli4
it and e"amine the mehanism.
;"erise U8I
Now apply the same e"erise to poetry and to stories that
move you! both favorably and unfavorably. Oain that power of
hoie and e"amine the mehanism by whih ideas affet your emo4
tional body.
1.0
;"erise U:I
Now wath a movie or television program that you know will
stir deep emotions with its strong sentiment. ;"erise your power of
hoie and e"amine the mehanism by whih images and sound and
ideas affet you when they are ombined.
;"erise U9I
Now e"tend this e"erise to your everyday enounters and the
emotions that they generate. Oain that preious power of hoie and
e"amine very losely the mehanism by whih live interation af4
fets your emotional body.
;"erise U3I
+his e"erise is a departure from the first si". (ere you must
create an emotion within yourself. +his is really an e"tension of the
)tep +wo sensory onentration e"erise! e"ept here! the feeling
one reates is emotional instead of tatile. <ratie this in private
meditation until you an invoke any emotion you wish! at will.
;"erise U?I
Now put these abilities into ation and make your emotional
e"pressions onsious ats of will. -uring your everyday enounters!
first note the emotion as it naturally arises. &efore you e"press it! e"4
amine it and see if it e"ists as you would hoose to e"press yourself.
$f it does math your true will! then onsiously and willfully e"press
it as it is. $f! on the other hand! it does not math your true will! then
modify it and e"press an emotion that does.
DD I &a,e trou'le distinguis&ing 'etween detac&ment and re*
pression/ especially w&en it comes to emotional tones. 1&at is t&e
difference 'etween resist in,ol,ement/ refuse to participate and re*
pressionF GG
Repression is when you deny the e-istence of an emotion that
you are nonetheless e"periening. Repression is done out of fear and
denial. @hat $ suggest here however! does not deny the emotion that
is e"periened. $nstead! it honors the emotion and then shifts the
awareness to a position of detahment for the purpose of truly om4
ing to know the essene of the emotion. <lease note that in my previ4
ous post! $ arefully distinguished between the e-perience of an emo4
tion and the e-pression of emotion. $t's the immediate partiipation in
the e"periene of the emotion that one detahes from and e"amines
the mehanism of.
1.1
@ith repression! you deny the emotion itself and separate
yourself from it without ever oming to understand it. $n this sense it
still ontrols you Cust as muh as if you had let it sweep you away.
&ut if you do as $'ve suggested then you ome to understand the
emotions that arise within you. +his enables you to e-press them
consciously and intentionally! with the full awareness of what aused
them to arise and what aspets of yourself are manifest through
them.
DD 1&at is one supposed to do wit& emotional difficulties
rising t&roug& self*crafting wor)F #&ey seem to 'e reactions/ a sense
of IIIness/ an old*self w&o resists c&ange. GG
@ell! e"amine them! learn from them and transform them.
(ere is an e"ample where emotional disipline is essential 44 without
it! these emotional reations will delay your progress! but with it!
these emotional reations an move you forward even more rapidly
beause they hold within themselves the key to your advanement.
$nternal resistane atually points the way to where we must tread.
)hat I the Definition of a :Tho#%ht;9
09 November 2007

DD 1&at is t&e definition of Jt&oug&t(F GG
+o understand the definition of a NthoughtD! one must first un4
derstand the definition of an NideaD. An NideaD is a finite #uantity of
infinite essential meaning as pereived by a mental body. A NthoughtD
on the other hand! is what a mind does with the pereived NideaD. An
NideaD! even though it is a finite thing! holds within itself the potential
for a ountless number of NthoughtsD as the mind proesses it. +his
NthoughtD proessing by the mind! is a matter of personali6ing an oth4
erwise impersonal NideaD. +he personali6ation is aomplished by
AlothingB! if you will! the NideaD in ountless reations and evalu4
ations. +hus the mind reogni6es a swarm of different perspetives
upon the original NideaD that it pereived.
+he mindDs hatter is primarily omposed of emotional re4
sponses to the thoughts the mind generates to lothe an NideaD. +his is
a very dense and busy aspet of the mind whih taps very diretly
into the subonsious.
@hen one detahes from partiipation in the mindDs hatter!
that busy4ness fades to reveal the underlying NthoughtsD and the
thinking proess itself. $t is within this onte"t that one4pointedness
ours. And within the emptiness of mind! one diretly pereives the
NideasD that underlie NthoughtD.
1.2
BEin%2 Concio#ne and Se$f6Awarene
1? %eb 2002

DD 1&at is t&e difference 'etween 5consciousness and
5awarenessF GG
At first! we are barely aware of )elf. $t doesnDt even enter into
our daily lives as something of pratial importane. &ut eventually
we do beome aware that there is this whole other layer of e"istene!
both inner and outer! that we all )elf. +his is the first stage of )elf4
awareness. $t is mostly investigative and )elf is still a separate entity.
;ventually we beome conscious of )elf. &y NonsiousD =as opposed
to NawareD> $ mean that we ome to a point where we know )elf well
enough that we begin to partiipate in )elfhood. @e &; )elf! if
youDll e"use my poor use of ;bonis.
+his! at least in my book! is the essential distintion between
onsiousness and awareness. Consiousness is partiipatory and im4
manent0 whereas! awareness is a self4other dynami.
&;ing is onsiousness of $nfinite )elf
On the Occ#$t Anatomy of Minera$2 P$ant and Anima$
0? November 2007

DD Do plants/ o'2ects and animals &a,e astral feelings in t&e
same way as &umans doF GG
@hile every physial thing has an astral body! the struture of
the astral body itself and its relationship to the mental and physial
bodies! is different in eah of the three ategories you list. +he astral
body of the average human for e"ample! is very omple" and ap4
able of a broad range of e"periene and e"pression. +he astral bodies
of most other animals are not #uite as omple" and not apable of the
same degree of e"pression and e"periene as the human. An animal
does e"periene emotion as they interat with their environment but
it is signifiantly different than human emotion. +he astral bodies of
plants! while #uite omple"! do not e"periene AemotionB! per se.
+hey do interat with their environment and e"periene an astral re4
ation! but these reations are very simple =unlike AemotionsB> and
are neessitated by nature as opposed to hoie. 5bCets! in general
=unless they are infused with an astral harge through magi! wor4
ship! et.>! possess very rudimentary astral bodies and while they are
apable of storing emotionalLastral energies! they are inapable of e"4
periening emotions or of emotional e"pression.
DD Do plants/ o'2ects and animals &a,e t&oug&ts in t&e same
1.7
way as &umans doF GG
%or physial things! thinking re#uires a physial brain so only
animals and insets are apable of thinking. (owever! every thing
e"ists within an oean of ideas! so to speak. +he temporal mental
body of every thing attrats ideas! ingests and e"presses ideas! but
not all temporal mental bodies are apable of interpreting! omparing
and hoosing from the ideas that surround them. An obCet for e"4
ample! e"presses at least one idea by its very nature but is inapable
of doing anything other than purely e"pressing the idea=s>. $t does
not filter those ideas or think about how it might want to e"press
those ideas. A plant! sine it has a more omple" temporal mental
body! e"perienes and e"presses ideas! but again! it is not apable
thinking =i.e.! interpreting! omparing and hoosing>0 whereas anim4
als! whih have rather omple" mental bodies and brains! are indeed
apable of thinking. )ome speies =suh as humans! ;lephants!
@hales and -olphins! to name a few> have very! very omple" men4
tal bodies with brains to math and are apable of profound thinking.
$n general! insets are apable of thinking but it is probably the most
rudimentary type of thinking! e"ept when it omes to hive4 or
group4minded insets. )ome of the most omple" inset group4minds
are apable of profound thinking.
DD Do t&ey &a,e an immortal spirit in t&e same way &umans
doF GG
Ees. ;very thing has an eternal mental body. 5r rather! every
thing is an e"pression of an eternal mental body L immortal spirit L
Oreater )elf.
DD But t&ere still is one )ingdom missing3 t&e mineral ;and
metallic< )ingdom in special. #&is part of our matter cannot 'e clas*
sified as 'eing only a part of Jo'2ects( in general. GG
$n relation to the original #uestion whih was about thinking
and feeling! the mineral kingdom does belong to the ategory of Aob4
CetsB! espeially when ompared to animate life forms suh as plants
and animals. (owever! $ understand your Alhemistial viewpoint of
their signifiane2 Gust beause something is not apable of thinking
or emotional feeling! doesnDt mean it laks signifiane2
DD From my point of ,iew * as you )now an Alc&emical one *
one can find t&e purest e-pressions of mental and astral energies in
minerals and metals. Per&aps t&at was t&e deeper reason w&y true
alc&emy primarily was concentrated on t&e so called mineral )ing*
dom more t&an on t&e plant or animal )ingdom/ &uman &imself in*
cluded. #&e alc&emists always said t&at t&e strongest energies are
enclosed in t&e mineral )ingdom. 1&o learns to release t&ese ener*
1.8
gies from t&is )ingdom will &a,e muc& more energy at &is disposal
t&an &e e,er can concentrate in products deri,ed from plants or an*
imals. GG
+he pure minerals and espeially the pure metals e"press!
through their forms! a single essential meaning or root idea more
learly than any other physial substane. +he larity with whih
they e"press their essential meaning is what generates their powerQ
the essential energy you seek.
<ower is a produt of the larity with whih a form =be it
physial! astral or mental form> e"presses its =Akashi> essential
meaning. +he metals e"press their essential meaning with great lar4
ity at eah level 44 28k Oold being an e"ample of perfet larity in
whih even the physial form is a perfetly lear e"pression of the
essential meaning. A human on the other hand! generally presents a
very muddy e"pression at the physial level and of a ompound es4
sential meaning instead of a single essential meaning.
&ut at eah level! that essential meaning is bound up in the
form =be it mental! astral or physial>. %orm is the medium of e"pres4
sion. At the mental level! where form is at its most rarefied state! es4
sential meaning is a radiant thing and oneDs mental body an easily
pereive and absorb the power of its radiant larity. At the astral
level! the larity with whih an astral form e"presses its essential
meaning beomes an important fator in oneDs ability to pereive and
absorb its essential meaning. At the astral level! the essential mean4
ing has usually been muddied and ompounded by its passage
through the astral materia. (owever! with 28k Oold for e"ample!
whih possesses a physial purity and larity of e"pression! the astral
e"pression is Cust as pure and radiant as the mental e"pression.
DD It seems t&at we are All Cne down to t&e le,el of
C&o)ma&/ 'ut w&at a'out at t&e Bina&/ #ip&aret&/ and 0esod =e,els
of 'eingF +ay for e-ample wit& animals* does eac& animal &a,e a
uni.ue Personal self/ Indi,idual self and Greater self/ or is t&ere a
group self at one or more of t&ese le,els/ li)e a 5group dog greater
self F It seems to me t&at eac& animal &as a uni.ue personality/ 'ut
do t&ey eac& &a,e a uni.ue indi,idual self t&at reincarnates as wellF
GG
,ost individual animals do have a uni#ue $ndividual )elf that
inarnates as one single personal self at a time. (owever! not all an4
imals are the same in this regard. %or e"ample! there are ertain fish
speies that possess a AhiveB mind and eah AhiveB represents a
single $ndividual )elf and a single personal self! even though this is
manifest in a series of simultaneous physial bodies. )uh a AhiveB
1.:
$ndividual might inarnate for several enturies duration while on4
stantly renewing the bodies whih ompose its inarnate AhiveB.
All things are part of a Oreater )elf at the level of &inah. @ith
some animal speies! all the $ndividual )elves and their personal in4
arnations belong to a single! speies4wide Oreater )elf. &ut the
more omple" animal speies represent several uni#ue Oreater
)elves.
DD And w&at a'out plants and mineralsF Is t&ere only one
eternal tree/ or one eternal tree for eac& species/ or for eac& treeF
GG
<lants make for an espeially interesting study. %or some spe4
ies of plants there is only a single uni#ue! speies4wide Oreater )elf.
%or other speies there are several Oreater )elves! eah representing
a speifi variety within the speies. )ome plant speies! for e"ample
the foresting trees! manifest many! many Oreater )elves! eah of
whih might inarnate as a speifi group or forest of trees. +here
an even be several $ndividual )elves omposing a really omple"
forest. Oenerally! eah $ndividual )elf will inarnate as several sim4
ultaneous personal selves! thus prolonging the temporal duration of a
single inarnation for several thousands of years =as in the ase of
Redwoods>.
,inerals! on the other hand! have a very simple oult ana4
tomy =whih is one reason why they are so useful in Alhemy>. ;ah
speifi! uni#ue mineral has a single uni#ue Oreater )elf at the level
of &inah. ;ah Oreater )elf manifests a single! uni#ue $ndividual
)elf or temporal mental body. And while eah of these $ndividual
)elves manifests only a single astral body =of ,ery long temporal
duration>! it will have ountless physial representations whih either
e"ist in ombination with other minerals! or e"ist in their =physially>
pure state amid other minerals.
DD #&ese &ig&er le,els of consciousness must 'e .uite fluid if
t&ere can 'e se,eral 5'eings manifesting t&roug& one place or or*
ganism ;li)e a local deity and a more uni,ersal one li)e ot&er
!art&< GG
Consiousness is infinite and it ApoolsB or AolletsB or Asolid4
ifiesB at an infinite number of levels. $t is really the se#uentiali6ed
onsiousness of the observer that splits this unbroken! infinite on4
tinuum into speifi! defined and finite levels. +hus itDs Cust a matter
of AwhereB =i.e.! at whih point along that infinite ontinuum> one
looks or rests their vision! if you will. $f one fouses upon the planet
as a whole! then one sees ,other ;arth! but if one narrows the fous
to a speifi loation upon the earth! then one sees the )pirit of a
1.9
,ountain! for e"ample.
TRUT'

S#34ecti-e and O34ecti-e Perception
0? ,arh 2002

%rom a (ermeti perspetive! we do indeed e"ist in relation to
an obCetive reality. Normal human pereption however! is a subCeti4
fying proess and it is only in this sense that we Areate our own
realityB or live in a subCetive universe of our own making.
+here are several levels of this subCetive human universe e"4
isting between the poles of the human olletive and the human indi4
vidual. $t has mental! astral and physial density. As a whole! it is a
feature of the obCetive reality but it is a ,ery small! finite part of this
obCetive whole.
+he human brain4bound mind is not apable of pereiving the
infinite obCetive reality all at one. +herefore our mehanisms of
pereption interpret this infinite wholeness by reduing it to finite in4
rements that are proessed se#uentially and related to and through
the filter of the small human self. $n other words! normal human per4
eption is a su'2ectifying proess of interpretation! not one of diret
obCetive pereption.
Normal human pereption plaes us slightly out of temporal
syn with the obCetive reality. +he amount of this disrepany is the
time re#uired for us to take a finite snapshot of the obCetive infinity!
interpret that snapshot! and then integrate it into the se#uene of past
snapshots. -uring the phase of interpretation! we subCetify our per4
eption and it is here that pereption beomes more about the per4
eiver than the obCet of pereption. +his is where emotional reation
omes into play.
+he result is that we treat our subCetive pereption as an ob4
Cetive thing0 hene our onfusion as to what is really real.
@ith $$( however! we are taught a different form of perep4
tion that is not AnormalB in human terms. +his is obCetive pereption
of the obCetive reality.
+he first step in attaining obCetive pereption is to learn to
identify the subCetifying mehanisms of normal human pereption
within our own selves and then look for the underlying obCetive bits
that initiate our subCetifiation. $n $$( this is ahieved with the early
work of the soul mirrors! the mental disipline and the work with the
1.3
senses. +his work slowly teahes us how to identify those fators of
normal pereption responsible for subCetifiation =i.e.! responsible
for reduing the infinite into se#uential finitisms>. 5ne we are able
to identify these aspets of ourselves we an then filter them out and
begin to pereive the obCetive ues upon whih our subCetifiation
is initially based. $n essene! itDs a matter of beoming so familiar
with our own internal proesses that we an then see what underlies
them.
%or e"ample! if you know that you are looking through a red
filter! you an eventually figure out that a green obCet looks blak
when viewed through a red filter. 5bviously then! what appears
blak may in fat be green when you remove the filter and look at
the thing itself.
&y knowing the ins and outs of our own subCetifying filter!
we bring ourselves loser to diretly pereiving the obCetive reality.
&ut this is like looking through a dark glass sine many other things
an! to use my analogy! reate the appearane of blak through a red
filter. +he only way to diretly pereive the obCetive universe is to
remove our filter of subCetifiation entirely. (owever! this re#uires
more than Cust the normal brain4bound human mind.
)etting aside our subCetifying filter is the point of the Center
of +tillness editation and of the middle work of $$( =suh as the
transferene of onsiousness> 44 teahing one how to set aside the
sensory input! and the input of the emotions and the mindDs hatter!
sine these are at the root of our mehanisms of subCetive perep4
tion. +his reveals the raw mental body itself whih is the only part of
=human> self apable of pereiving infinity diretly.
@hen the filter is removed! an entirely different universe is re4
vealedQthis is the obCetive universe. +o pereive obCetively! you
must 'ecome the obCet of pereption! whih is to say! you must
ome into absolute syn with the obCetive reality.
+his is e"tremely rare for the modern human! but not at all
rare for the non4human beings that surround us. ,y favorite e"ample
of a being that pereives obCetively is a blade of grass. $ts body
turns in perfet syn with the sunDs rays. $t doesnDt need time to real4
i6e that the sun is atually striking it! nor does it need time to deide
whether or not to turn. $t e"ists in perfet syn with the obCetive uni4
verse and has no bubble of subCetivity that separates it from its ob4
Cetive surroundings.
+his is the degree of pereption that the work of $$( eventu4
ally builds into the magiian.
$tDs important to onsider this in relation to interpreting the
1.?
meaning of the later )teps of $$( and to interpreting the life of
someone like %ran6 &ardon. $n fat! itDs an important fator in the in4
terpretation of many things written by those who have gained the
faulty of obCetive pereption.
+he early work of $$( is designed to inform you! through dir4
et e"periene! of your own mehanisms of pereption. +hese are
primarily emotionally driven reations to obCetive events that we
enounter. +he most important part of this proess of self4disovery
is the )tep 5ne soul mirror work where you pik apart and define
your own emotionally rooted personality. +his is the first step in
identifying your own subCetifying filter through whih you normally
pereive e,ery thing.
+he )tep +wo work of harater transformation fores you to
learn that you an set aside your emotionally driven! habitual rea4
tions and look at things more obCetively. +his is the seond step to4
ward obCetive pereption in that it teahes you how your subCetify4
ing filter alters the appearane of things and that you do have some
ontrol over it.
+he )tep +wo work with the senses informs you of the nature
of the sensory input and of its ontrol. +he )tep +hree work with the
senses then teahes you their reative use. And so on. +hroughout the
ourse of the )teps! the faulty of obCetive pereption is built piee
by piee.
&y the time you reah )tep ;ight and begin the work of men4
tal wandering! this faulty is well established. $t is even more so
when you begin the )tep Nine work of astral wandering. $n &ardonDs
system these e"perienes our entirely within the onte"t of fully
onsious! obCetive pereption.
T'E DIRECT PERCEPTION O" ESSENTIA& MEANIN,

An E!ercie in the Direct Perception of Eentia$ Meanin%
0: ,ay 2007

!,ery form is a manifest e"pression of an essential meaning.
$n other words! form ommuniates something of signifiane to our
pereptual faulties. @e always pereive essential meaning every
time we pereive a form of any kind! be it mental! astral or physial.
5rdinarily! this pereption is an unonsious e"periene and on4
se#uently! we are seldom aware of the fat that we pereive this es4
sential meaning. Eet it informs our every pereption in signifiant
ways.
1..
As an e"periment to demonstrate my point! $ set out several
small plasti figures in front of a ouple of my A(ermeti KisitorsB
one day. +hese were toy ariatures of different dinosaurs! a Ood64
illa! Ping Pong! the (unhbak of Notre -ame! and so on. ;ah one
of them e"pressed a uni#ue and easily identifiable ApersonalityB. %or
e"ample! the little Ping Pong figure e"pressed a very gregarious per4
sonality! while the (unhbak e"pressed a hurt innoene.
;ah one of these figures ommuniated something about it4
self through the details of its partiular form. +his NsomethingD is its
essential meaning. +he voie! so to speak! of that essential meaning
is the formDs personalityQi.e.! its emotional tone.
+he personality of eah one of these figures is ,ery easy to
pereive! and beause it AspeaksB so loudly! itDs also fairly simple to
diretly pereive the underlying essential meaning that their person4
ality ommuniates.
(aving opened their awareness of this level of their own per4
eptual faulties! $ asked my Kisitors to e"amine the forms of the
other obCets in the room and try to pereive their personalities and
underlying essential meanings. ,ost of the other things in my living
room =where we were seated at the time> donDt AspeakB themselves
as loudly as the plasti figures do! until you get into the groove of
this level of pereption. &ut one you do get the grasp of it! e,ery
form is e"pressive of an inner! essential meaning.
+his little e"periment was #uite a suess2 $ reommend this
e"periment2 $tDs an e"ellent method for e"erising the whole of
oneDs pereptual faulties.
The Ma%ic of Eentia$ Meanin%
0: ,ay 2007

!,ery form e"presses its essential meaning. +his holds true for
those forms we reate with our imagination as well. @hen we visual4
i6e a gold bo"! for e"ample! the form we have reated possesses its
own essential meaning! e"pressed through a pereivable personality
=or Aemotional toneB>! all of whih is inherent to its form. +he essen4
tial meaning! in this ase! omes from us! the reators of this image.
$t is our own will whih establishes the essential meaning of Agold
bo"B and it is our own mind from whih the visual details are harves4
ted whih! in turn! adhere to this essential meaning and result in the
visual form of the gold bo".
(erein lays an important mehanism of nature whih magi
takes full advantage of. NamelyI w&en an essential meaning is cre*
200
ated/ it ser,es as a causation w&ic& will ta)e form. +he density that
the form will reah depends upon the fore of will whih empowers
the reation of essential meaning. %or e"ample! given suffiient
power of will! the reation of the essential meaning inherent to Ngold
bo"D! will result in an astral4density image whih we an see with our
mindDs eye.
Nature herself takes are of adorning the essential meaning
with appropriate astral materia! drawing it as $ said! from our own
mindDs storehouse of images and emotional signifiane. $tDs not
something we an fore or diret with the rational intellet alone.
%ature direts the proess! not us! and if we try to impose an ingredi4
ent that doesnDt fit with the essential meaning! Nature reCets it for
us.
+he same holds true for bringing an astral form into a physial
density. Nature adorns the astral form with physial materia appro4
priate to the formDs essential meaning. $n other words! physial form
is the result of essential meaning! not the other way around. $f you al4
ter the essential meaning! then the form hanges apae0 but if you al4
ter the physial form alone! you do not thereby hange the essential
meaningQall you do then is e"press it less learly.
$n eah of these natural transitions! from mental to astral4dens4
ity and from astral to physial4density! the magiian has the oppor4
tunity to aid Nature and to speed NatureDs work by supplying a ready
soure of the raw materials that Nature works with. %or e"ample! one
an aumulate the ;arth ;lement =whih ontains %ire! Air and @a4
ter by nature> into an astral4density visuali6ation! thus providing the
raw materials it will need to gain physial density. Nature herself
will see to it that what is needed is drawn from this soure of raw
materials! all the magiian does is supply the resoureQsLhe leaves
to Nature that whih is NatureDs domain and doesnDt try to miro4
manage proesses so omple" that only Nature an manage them.
: ,OD ; AND OT'ER CONCEPTIONS O" :DEIT(;

In the Ima%e of ,6d9
11 ,arh 2002

DD Bardon states t&at God made man in &is own image. I un*
derstand t&e meaning of t&at completely * I t&in). But does t&at im*
ply t&at &umans are t&e superior p&ysical race in t&e 6ni,erseF GG
(ere is my *nderstanding of this! but $ must warn you that it
201
lies in ontrast to most popular belief and in some small! superfiial
way! is ontrary to &ardonDs statement.
+he modern oneption of this idea stems from the Oenesis 1
reation story. +o my mind! it has been totally misunderstood.
<rimarily this has to do with the taking of highly symboli state4
ments as literal things instead of the symbols they are. +here is also
the additional fator of translationQ(ebrew does not translate well
into other languages. Attendant to the idea that humans alone are
made in the image of -eity! is the idea of Adominion overB! also de4
rived from a misunderstanding of Oenesis 1.
$n short =and believe me! $ an be ,ery long4winded on this
topi> the (ebrew term translated as AmanB! in the onte"t of Oenes4
is 1! refers to orporeal life of all kinds. +he things that AmanB =or4
poreal life> is to have preedene or superiority over =this does not
imply a right to use> are the astral and mental realms! and the ;le4
ments that ompose all three realms. +he referenes to Abeast! fowl!
fishes! trees! et.B in Oenesis 1! are atually referenes to the &eings
of the ;lementsQi.e.! the astral ;lements.
Corporeal life =i.e.! e,ery physial thing> is said to be Amade in
the image of ;lohimB beause it is omposed of a mental! astral and
material body that surrounds an Akashi root. $n other words! e,ery
physial thing reflets the struture of the @hole.
@e humans are! in general! very self4important reatures and it
omforts us to think that we are speial. +his however! is +he Oreat
/ie! a delusion that blinds us to the greater reality of the *nity of all
things. @e are not speial0 we are only uni#ue! Cust like every other
thing that e"ists. &ut in our desire to be speial! we reate onepts
of -eity that are made in our image as a way of Custifying or validat4
ing our speialness.

On :Satan;
09 -eember 2002

DD Cn a forum w&ere I moderate religion/ I got into a nasty
dispute a'out t&e e-istence of +atan as a real and o,erarc&ing
source of e,il on !art&. !,en t&oug& I am Cat&olic/ I ne,er could
accept somet&ing li)e +atan. I &a,e always t&oug&t of it as a cognit*
i,e tool 'y w&ic& people rationalize t&eir own mista)es. GG
%or the most part youDre orret! the onept of )atan is a tool
used by organi6ed religion to distane the individual from the power
to hange themselves. &y attributing oneDs own negativity to an e"4
ternal god4like being! it enables a denial of personal responsibility
202
and disempowers oneDs ability to hange. +his leaves the individual
dependent upon the religious hierarhy.
+he onept also presents a subtle shism to the psyhe of the
believer. %or e"ample! how an an all4powerful and perfet god be
in ontention with an e#ually powerful imperfet devilM +his essen4
tial dualism simply doesnDt fit with a mono theism and this onfuses
the psyhe at an unonsious level! again inreasing both the sense
of self4powerlessness and dependene upon the religious hierarhy.
(owever! )atan does e"ist. &eause this onept has been be4
lieved and! in essene! worshiped for suh a long period! it has been
given both mental and astral density by humanity. $n effet! it has be4
ome the representative of =anthropomorphi6ation of> all the negativ4
ity resident within the human group4mind. $n other words! humanity
reates its own devil! out of its own self and alls it NotherD. +his is
the greatest shism of all within the human group4mind.

ASCETICISM AND SE+UA&IT(

'omoe!#a$ity and a 'ermetic Path
07 Guly 2002
DD Is &omose-uality an !lemental im'alanceF GG
$t is only we humans who divide se"uality into hetero4! homo4
and bi4. +his has nothing to do with se"uality itself sine all speies
that e"press se"uality! naturally e"press all three of these human4
defined types. )e"uality is se"uality! period! and its sub4type is not a
matter of differing ;lemental balanes.
)e"uality is an aspet of the mental body. As the mental body
inarnates! it seeks out a life irumstane that best e"presses its
nature and whih will lead to the learning of the lessons needed dur4
ing that inarnation. $t is fundamental and not a matter of mundane
hoie that arises during the inarnation itself. @ith the human be4
ing! eah type of se"uality brings a speifi set of life lessons be4
ause we are soial reatures who live within the onte"t of speifi
ulture. $n human ulture! a homose"ual faes a very different e"per4
iene than a heterose"ual.
)e"ual orientation is not an issue of ;lemental balane. @here
;lemental balane omes into play is in the individual's response to!
and enatment of! their se"uality! whether that be hetero4! homo4 or
bise"uality. +his is the arena of onern so far as the impat of se"ual
orientation upon the (ermeti path.
207
A heterose"ual person is no more or less suited to spirituality
and (ermetis than a homose"ual and vise versa.
DD Can a Homose-ual person ad,ance in t&e pat& to perfec*
tion or is t&at somet&ing t&ey &a,e to o,ercomeF GG
(omose"uality! like hetero4 and bise"uality! is not something
to be overome. +he path of self4perfeting is built upon being your
true self as ompletely and as learly as possible. )ine se"uality and
se"ual orientation are fundamental #ualities that an individual pos4
sesses! striving for perfetion would neessarily inlude manifesting
one's se"uality in a self4defined positive way. +his is true regardless
of one's se"ual orientation! and the speifi type of se"ual orientation
makes this proess no harder or easier than another. $n other words!
homose"uality itself presents no uni#ue barriers to following a spir4
itual path. A bi4 or homose"ual individual faes the same basi issues
of positivi6ing their se"ual e"pression as does a heterose"ual indi4
vidual.
TIME

E!pandin% Perception of the NO)
09 Guly 2002

DD IEm attempting to e-pand my perception of %C1 'y using
t&e commonality of t&e I.ualityI of t&e e,ent ;all t&e actions in*
,ol,ed t&at ma)e up a teet&*cleaning e,ent< * to ac&ie,e t&e I.uant*
ityI ;e-periencing t&e e,ent as a w&ole wit&out 'eing directly in*
,ol,ed mentally wit& t&e se.uential enacting of eac& moment or de*
tail<. GG
$ suggest that in meditation you e"plore the Now itself. @hat
defines NowM (ow long =duration> is NowM @hat differentiates Now
from past and futureM
$n your tooth brushing e"ample $ see that you are trying to en4
ompass a larger #uantity of the se.uential present4moments and are
onsidering that a greater Now. $n the temporal sense! where Now is
pereived as the 1present moment1 =i.e.! a se#uential thing> this
seems relevant. (owever! the Now and the present4moment are not
e"atly the same thing. +he present4moment is our normal e"peri4
ene of the Now! but it is a se#uential e"periene of a non4se#uential!
eternal and infinite thing.
)imply put! the Now itself! is infinite. $t enompasses the
whole temporal se#uene of present4moments! not Cust a few of them
208
or a million of them. Nonetheless! as se#uentiali6ed reatures! we
must approah this eternal e"periene of the true Now inrementally
and! as you propose! inrease how many present4moments we an
enompass within a single Now of our onsious awareness.
+herein lays the key 44 our onsious awareness. +he present4
moment itself is defined by our own se#uential awareness of the tem4
poral manifestation of Now. @hen our awareness is heightened =fo4
used> we naturally remain onsious of the ommonality between
several present4moments in a row and thus have the e"periene that
you desribe of time seeming to shorten and ompress. &ut it is only
the physial tempo of time that seems to ompress sine our aware4
ness of events is atually greater. $n other words! even our e"periene
of the physial speed of time's passage is dependent upon our aware4
ness.
5ddly! what really takes you deeper into this enompassing
more of the temporal Now! is to fous yourself down into the infin*
itely finite present4moment. +his is the doorway to the infinite Now.
@ith your tooth brushing e"ample! instead of fousing upon
the thread of intention! you would fous solely upon the present4mo4
ment and let go of the se.uential process of brushing your teeth. $n
fat! let go of e,ery thing other than e"atly what you are doing in
the immediate moment.

On the .#etion of "ree )i$$ in the Tempora$ and Eterna$
Conte!t
0. November 2007

DD I &a,e long 'een under t&e impression t&at t&ere is no free
will at any point as e,ery action underta)en is a perfect representa*
tion of e,ery circumstance t&at &as lead to t&e present le,el of con*
sciousness/ t&us any action K reaction t&at occurs in t&e p&ysical is/
'y definition/ t&e only action t&at could &a,e ta)en place4 any ot&er
response K action K w&ate,er is p&ysically impossi'le to &appen. +o
t&e .uestion is/ to w&at e-tent is t&ere genuine free willF GG
%or the se#uentiali6ed mind! the apparent onflit of free will
is the most diffiult aspet of the eternal perspetive to integrate.
+he fat that what is! is as it should and must be! applies only
to what is 44 i.e.! to what e-ists. %rom an eternal perspetive e,ery
thing e"ists and the whole infinite span of time =i.e.! the se#uential
realm> e"ists as a wholeQwithin an infinitely enompassing Now.
)o in the eternal realm! itDs a fait aompli and there is no free will
=in the mundane sense>.
20:
(owever! in the se.uential realm the only thing that e-ists is
the present moment of the se#uene. $n the se#uential realm! the past
doesnDt e"ist! nor does the future e"ist. +he only thing that e"ists in
the se#uential realm is a finite now. )ine future does not yet e"ist! it
is reated by what transpires within the finite now. %ree will is our
ability to deide right now how we will at and it is these temporal
deisions that reate the future0 or rather! when we make a hoie!
we hange the now and move it forward through the se#uene.
@ithin the temporal present moment we do have free will. $n
fat! everywhere within the se#uential realm we have free will.
An important aspet of integrating the eternal perspetive =or
rather! the eternal e"periene> into the se#uential layers of onsious
awareness is learning how to hold these opposite perspetives simul4
taneously. 5ne must be able to funtion within the temporal realm
and onsiously e"erise their free will! while simultaneously re4
maining aware of the eternal perspetive. And vise versa! while in
the eternal perspetive! one must also be ogni6ant of oneDs temporal
e"istene and e"periene. R+his deepens the eternal e"periene sine
its essene is that of partiipation =immanene> and not that of separ4
ation.S
+his means that the enatment of oneDs temporal free will and
the intentional reation of the future =i.e.! ontinual re4reation of the
now> are essential parts of true AasendaneB. +his is what brings the
eternal into the temporal and Aheals the riftB.
+he essene of free will is the power to hoose. +his power
stems from Chokmah =@isdom> and is an essential part of the se4
#uential realm. $t is not an AillusionB as many stateQit is a <rimordi4
al /aw.
DD Also/ does t&e e-tent of potential free will differ depending
on t&e le,el of an initiateF GG
No. 5neDs freedom to will is infinite. @hat does differ is oneDs
ability to manifest their will. +his has primarily to do with the fat
that the proess of initiation brings the individual into ever greater
harmony with the -ivine. +he petty will is transformed into the -i4
vine @ill. *ltimately! none of oneDs willings onflit with the -ivine
@ill and there is then a diret and immediate manifestation of oneDs
free will. &ut you must understand that the $nfinite -ivine @ill
manifests t&roug& the finite free will as it is e"erised an infinite
number of times throughout an infinite number of temporal present
moments.
,any e#uate this with greater freedom! but this is not so.
DD I am aware t&at t&is argument ;i.e./ t&ere is no free will<
209
can 'e used as t&e perfect cop*out for anyt&ing/ 'ut I t&in) its also a
necessary realisation for ascendance. GG
+o my mind! itDs the easy way out. $t absolves one from all re4
sponsibility for their ations and for the future. $f that were the *lti4
mate Ooal! then why bother.
+his attitudeLassumption is also indiative of dis4;#uilibrium
of the ;lements in the temporal mental body! with roots in the astral
personality struture. $t reflets a harater need to be absolved of! or
to avoid! personal responsibility. 5ften! this is very subtleQso subtle
that it doesnDt make itself known to the initiateDs onsiousness until
the work of integrating the eternal e"periene is begun.
MISCE&&ANEOUS SUB<ECTS

Definin% 'ermeticim
22 )eptember 2002

DD Please define Hermeticism for a 'eginner. GG
$t may sound a simple #uestion! but to answer it is not sine
the term A(ermetisB means so many things to so many different
people. +he best $ an do for you is try to e"press what (ermetis!
speifially &ardonDs (ermetis! means to me.
+here are several features of the (ermeti p&ilosop&y that are
defining. (ere are a fewI
1> +he philosophy of the %our ;lements! plus the Akasha0 and
of the two %luids =;letri and ,agneti>.
2> +he philosophy of the %our RealmsI Akashi! ,ental! Astral
and <hysial.
7> +he philosophy of the three bodiesI ,ental! Astral and
<hysial.
8> +he philosophy onerning the ausal relationship between
onsiousness and time4spae.
:> +he philosophy onerning the struture of )elf whih de4
lares that all things e"ist as part of the divine *nity of )elf.
9> +he philosophy that all things are alive and! in their own
way! onsious.
3> +he philosophy that not only are humans capa'le of om4
muning with the divine! but that this is our birthrightQour true Anor4
malB state of being.
?> +he philosophy that delares Aknow thy selfB as being the
first step toward knowledge of +he 5ne )elf.
203
+here are also features of the (ermeti practice that are defin4
ing and here are a few of those that are speifi to &ardonDs (ermet4
isI
1> $ntrospetion and e"amination of the immediate! personal
self. +his is done within the onte"t of the %our ;lements and the
three bodies. $n )tep 5ne of $$(! this is seen in the work of the two
halves of the soul mirror and in the mental e"erises. +hrough all of
these! you ome to know yourselfQwhat you manifest urrently and
the mehanis of how you manifest it.
2> )elf4transformation. +his is also aomplished using the
onte"t of the %our ;lements and three bodies. +his is the longest!
most arduous task sine there are so many layers of )elf to be trans4
formed. +he first stage is the transformation of the personality as wit4
nessed by )teps +wo through %our of $$(. +his entails the omplete
transformation of the astral body! hene all those e"erises that de4
velop the magial abilities. +he seond and far longer stage is the
transformation of the $ndividual )elf =i.e.! the temporal mental body>!
as seen in )teps %ive through ;ight of $$(. +he third and final stage
of )elf4transformation is perhaps the most hallenging0 namely! the
onsious integration of the Oreater )elf =i.e.! the eternal mental
body> into the $ndividual and personal levels of )elf.
7> +ransformation of the e"ternal world. ;ven though this is
thought of as being onurrent with the task of )elf4transformation! it
is seondary to it and is atually part of the proess of )elf4trans4
formation. @hen the )elf4transformation reahes the ompletion of
its third stage and the eternal mental body is onsiously manifest at
the level of personality! there is suddenly no Ae"ternalB world Q the
formerly Ae"ternalB world is then e"periened as a part of )elf. At
that point Atransformation of the e"ternal worldB is +elf4transforma4
tion.
8> <ersonal e"perimentation and diret personal e"periene.
+he pratial work of (ermetis materiali6es the intelletual om4
prehension. $t also provides the fertile ground from whih the intel4
let may grow still higher.
:> A sharp intellet. (ermetis hones the mind to a ra6or
sharpness.
9> +he guide of ;#uilibrium. ;very bit of the work of (ermet4
is is done to augment and reate balane within the levels of )elf.
+he first goal is the attainment of an astral ;#uilibrium of the ;le4
ments within the personal self. 5ne ahieved! the goal then be4
omes a mental ;#uilibrium of the ;lements within the $ndividual
)elf. All of this leads one to the Abyss between the temporal and
20?
eternal realms! the rossing of whih re#uires an absolute and stead4
fast ;#uilibrium.
3> )elf4diretion! or onsious ontrol of the self. +he (ermet4
i training teahes the student how to make onsious use of natureDs
own fores. +his pertains to the natural fores that operate within
ourselves and those that operate e"ternal to us. %or e"ample! )tep
5ne of $$( teahes the student the nature of their mind and trains
them in the art of how to ontrol it. $t also teahes the student the
nature of their own personality =soul mirror work> whih is t&e ru4
ial ingredient to the art of suessful self4transformation. %urther4
more! it teahes a rudimentary way in whih the student an make
onsious use of the laws of nature to effet e"ternal hange =the
;uharisti magi of air! food and water>. $n order to grow in the
ability to effet e"ternal hanges! the student must learn the ability to
ontrol their own self. )elf4ontrol =i.e.! the ability to define oneDs
own responses to e"ternal and internal stimuli! instead of those stim4
uli being the determining fator> is an essential ingredient to attain4
ing an ;lemental ;#uilibrium.
?> A respetful and worshipful attitude. At the heart of the (er4
meti philosophy and pratie there lies a devotion to the divine
*nity of )elf! A+he AllB. +his manifests as a sort of moral ode that
emphasi6es loving kindness toward others and servie to humanity.
+his is the beating mystial heart that powers (ermeti magi. ;ven
so! this spirit of respetful worship manifests itself in a multitude of
forms! but it is the nature of (ermetis that its pratie breeds uni#ue
$ndividuals.

II' and 0#nda$ini
2. Ganuary 2008
DD Does BardonEs system raise t&e "undalini in t&e initiate
and if so at w&at stage. GG
$t's not a matter of raising the kundalini. $t's a matter of the
kundalini rising of its own accord as a natural onse#uene of the ini4
tiate's mago4mystial advanement. @hen initiation is 'alanced! the
hakras unfold and the kundalini rises without any ill effets. +his is
beause in a balaned (ermeti initiation! the kundalini and the
hakra system are not fored. $n fat! they are not foused upon at
all.
+he hakras are refletive of the initiate's inner state of matur4
ity. +hey flower of t&eir own accord when the initiate reahes the
stage of maturity to whih they orrespond. +he kundalini fore of
20.
its own accord naturally rises to fill the flowering hakra. @hen this
natural proess is left to its own wisdom! instead of being interfered
with and fored before its time! there are no ill effets. $nstead! it is
empowering and immediately arries the initiate forward.
$ll effets on the other hand! are e"periened 'ecause the indi4
vidual has not reahed the stage of maturity whih naturally unfolds
the hakras and the kundalini. $n suh a ase! the kundalini meets
resistane in the form of 1impurities1 =i.e.! a lak of maturity> and! as
is its nature when faed with this sort of resistane! the kundalini
burns away at the impurities and at the surrounding area in the indi4
vidual's emotional energy struture. %rom an (ermeti perspetive
this is ultimately destrutive beause! even if the energetic manifest*
ation of those bloking impurities are effetively burned away! the
level of maturity remains relatively unhanged and those energetic
impurities inevitably re4manifest.
+here are very omple" eastern methods by whih one an
safely work wit& the kundalini! but! ontrary to what most westerners
surmise! they involve intensive fous upon one's level of maturity
and its growth. $n other words! these methods involve a great deal
more than Cust trying to move the kundalini. Really! they are about
using the kundalini =very arefully and preisely> to enourage one's
maturation 44 the goal being maturation and not the mere movement
of the kundalini.
&ardon's system sidesteps all of these issues by fousing upon
developing the initiate's mago4mystial maturity diretly. $n &ardon's
system! the kundalini is left in nature's hands and its rate of rising is
left to nature's wisdom based upon the initiate's own rate of matura4
tion
@hen someone is suffering the disomforting onse#uenes of
having fored their hakras open and their kundalini to rise unnatur4
ally! the remedy is to fous upon the work of harater transforma4
tion. 5nly in this way is the individual's level of maturity raised to
par with their unnaturally elevated or ative kundalini.
Predator2 Ener%y *ampire and Atra$ Irritation
09 Guly 2002
+here are several ways to view AnegativeB astral entities. 5ne
popular way is to set them up as ombatants 44 predatory entities that
e"ist outside of one's own self and whih seek to parasiti6e you and
draw you down. +he great problem with this way of looking at this
dynami is that it plaes you as the vitim and gives your 1attaker1
210
the advantage. @ith this dynami in plae! it is impossible to per4
manently rid oneself of these pests and one ends up e"pending all
their energy in battle instead of in forwarding their own personal
evolution. $n other words! to ombat them! you e"pend your energy
defensively! if not offensively as some have suggested! and you nev4
er seem to have #uite enough energy sine there's always a bigger!
more powerful predator around the ne"t orner.
+here is however! another way of looking at this dynami that
will rid you of these pests and whih will forward your own personal
evolution instead of diverting it. And that is to always look within to
the 1plae1 in your own psyhe that these entities 1attak1. $n point
of fat! an entity an have no influene over you unless you give per4
mission in one form or another. ,ost often this permission is given
at a subonsious level that we're not normally aware of0 hene the
need to look within.
$tDs apparent that the vast maCority! if not all! of these entities
are generated by oneDs own psyhe. +hus it is doubly important to
look within.
$t is impossible to permanently rid oneself of a part of one's
own psyhe through the use of the defensive tehni#ues that many
have desribed. ;ven if you magially sever the link between you
and it! and dissolve the image of it that your psyhe has reated! it
will spring anew sine the basi environment whih reated it has not
been hanged =i.e.! your own psyhe>. +he only method that works
for this kind of self4reated pest is the soul mirror =or similar> work
of self4transformation of the personality. +his work diretly ad4
dresses the une"plored psyhe and transforms it into a known thing.
$t plaes you into a relationship of true powerfulness in regard to
your own psyhe and its automati! subonsious reations.
+he work of self4transformation is not a 1@ar in (eaven1 sort
of thing. $t's not a battle. $nstead! it's transformation. +ransformation
re#uires first finding a ommon ground with the thing to be trans4
formed. $t means aepting a thing for what it is! not what we'd like
it to be or what it appears to be! et.
+hese entities are not foes and they are not a threat. %or those
involved with the work of $$(! they are often manifestations of your
own psyhe generated =by your psyhe> as a natural response to the
work of self4e"amination. $t's as if your own psyhe is saying to your
onsious mind! 1(ey! look here2 +his needs work21 $n truth! this is a
manifestation of your inner or 1(igher1 guidane whih is meant to
help you in the work of self4transformation. $f aepted on this basis!
then the e"periene presents an invaluable opportunity to work dir4
211
etly with the wisdom of your own guide and fous your attention on
the parts of yourself that need the most attention.
$f instead of reating with fear and revulsion by pushing these
entities away! you were to sit down with them and truly get to know
them! you would learn something very valuable about the ways in
whih we sabotage ourselves. +here is almost always some degree of
internal resistane to self4hange! Cust as there is to any hange. ,a4
gi training also tends to stir the internal pot! so to speak! and all
sorts of stuff bubbles to the surfae. &ut this is as it should be and if
true magial progress is desired then eah thing that rises to the sur4
fae must be faed head4on and transformed =not 1destroyed1! but
transformed>.
DD #&ey attempt to pre,ent your awareness of t&em. #&ey at*
tempt to pacify youKturn you into a dum' animal. #&ey will attempt
to come 'etween you and t&e di,ine. #&ey so muc& do not want to 'e
disco,ered t&at t&ey will try to tric) you into 'elie,ing t&ey do not
e-ist. !.g. lea,ing you for some time so you t&in) you imagined t&em/
or encouraging you into a magical pat& t&at may 'e wrong for you
so you t&in) youEre ma)ing progress w&en youEre actually going in
t&e wrong direction. GG
@hat you desribe here are the natural mehanisms of the hu4
man psyhe in ation! espeially when parts of the psyhe are under
attak by other parts of the psyhe and a shism develops. $n other
words! the more you try to separate yourself from a part of your
psyhe and deny that it is a part of yourself! the more manipulative it
beomes.
DD #&ey are ugly and ungainly if you meet t&em on t&e astral.
GG
Ees! the astral is the realm of symbol and these parts of the
psyhe 44 espeially when we are afraid of them and are denying that
they are a part of self 44 translate symbolially as horrifi! ugly! 1evil1
reatures. (owever! their appearane says more about how we feel
about them than it does about their own true nature.
DD #&e )inds t&at are inconse.uential astral leec&es/ 'y t&e
a'o,e/ coupled wit& cleansingKlig&tKregular 'anis&ingsKgood astral
&ygiene. #&ey are li)e 'acteria t&at one pic)s up from not was&ing
and from coming into contact wit& dirty peopleKplaces. GG
$f! through the work of self4transformation of the psyhe! you
afford them no plae to attah themselves! then they are never a nuis4
ane. And if you are pestered by suh things! they an teah you
nearly as muh about yourself =i.e.! where you need to work on your4
self> as the self4generated reations of your own psyhe. +he 1trik1
212
isn't to gain ever greater power to fight them with0 instead! it's to so
transform yourself that they have no interest in you. +hen you an
o4e"ist peaefully with them instead of endlessly doing battle.

217
T'E STEPS

STEP ONE 7 MISCE&&ANEOUS

Reco%ni=in% Emotiona$ Reitance to Pro%re
13 -eember 2007
VV As Bardon attests/ t&e early morning is one of t&e 'est
times/ and especially t&e most con,enient time to practice. +ome
people seem to &a,e no pro'lems wa)ing up 'rig&t and early and 'e*
ing distur'ingly c&eerful/ unfortunately/ I donEt seem to 'e one of
t&ese people. 1it&out t&e aid of an alarm cloc) I slept until M3A@ t&is
morning * &ardly early. Getting up a couple of &ours earlier is li)e
torture/ and t&e cold s&ower is almost unt&in)a'le now its winter. I
donEt t&in) itEs a soul mirror issue/ it seems p&ysical. Am I t&e only
one w&o &as t&is pro'lemF WW
Atually! $'d say that this is a soul mirror issue having speifi4
ally to do with will power and the level of your ommitment. $niti4
ation is not a matter of taking the easiest way out simply beause
something important is hard at first. $nitiation is about hanging
yourself and about standing up to the hallenges that naturally arise
in the pursuit of self4transformation. +he omplaint of 1$t's too hard1
must be reCeted as being insuffiient Custifiation! as well as insuffi4
ient e"planation.
%or truly! when you think about it! if you really wanted to do
your e"erises early in the morning! you'd find a way. Eou would ad4
Cust your habits to aommodate an earlier rising. $t's as simple as
that. $t's not something you're p&ysically inapable of doing 44 it's
something you're emotionally unwilling to do.
As for the old shower! this is also not a matter of your being
p&ysically inapable of doing it. $f you do it as &ardon suggested
with the brushing and then the brisk toweling off afterward! you do
not end up hilled. @hat prevents you from doing it is again! an
emotional unwillingness.
5ne aspet of these early e"erises whih fous upon physial
habits is that they bring the student into a onfrontation with this
very issue of emotional unwillingness and thereby develop the stu4
dent's fore of will and self4disipline. *ltimately! this issue of
breaking through emotional resistane is the very least of the hal4
lenges the student will inevitably fae along the path of initiation.

218
The "ati%#e Repone
09 ,arh 2008
VV +ince I &a,e started practicing BardonEs e-ercises I feel
more tired during t&e day t&an 'efore. Has any'ody &ad t&e same
e-perienceF Do you )now any IenergizingI e-ercises t&at could &elp
me cope wit& t&e fatigueF WW
At the beginning! fatigue is usually due to either a physial or
an emotional ause. +he most ommon physial ause =related to be4
ginning the $$( e"erises> is lak of sleep2 $nstead of shuffling our
life around and omitting something less important! many folks will
take time away from their sleep time. %or e"ample! getting up an
hour earlier than before but not going to bed an hour earlier to om4
pensate. A proper amount of sleep is important in the physial body's
regulation of energy.
$f that's not the ause! then the most likely ulprit is emotional
blokage of some sort. +iredness is primarily an emotional state. %or
e"ample! you an feel tired but then something e"iting happens and
you're suddenly energi6ed. And onversely! you an feel full of en4
ergy and then something depressing happens and you're suddenly e"4
hausted.
,ost emotional blokages and feelings of tiredness arise =in
relation to beginning $$(> beause of the )oul ,irror and harater
transformation work of )teps 5ne through +hree. -uring the period
of onstruting your )oul ,irror lists! you should take very good
are of yourself! physially and emotionally. $ntrospetion of this
sort and of this depth is bound to stir up all sorts of stuff! muh of
whih you won't even be aware of at first.
5ne 1trik1 to avoiding this emotional fatigue is to apply the
1thought ontrol1 e"erise tehni#ue of detac&ment and o'ser,ation!
instead of involvement in eah of the items you unover through in4
trospetion. $ntrospetion is very muh akin to that first mental e"er4
ise of )tep 5ne in whih you are merely 1taking stok1 of what is.
Eou're simultaneously detahing yourself from what you are ob4
serving. $n other words! you're not interating wit& what you're ob4
serving. @hen you apply this to introspetion! you'll find it muh
less emotionally disruptive and therefore! muh less physially tir4
ing. $t also makes it easier to penetrate muh deeper into your psyhe
and Isweep out t&e dar) cornersI as &ardon put it.
21:
STEP ONE 7 MENTA&

Tho#%ht 8Contro$89
2. Gune 2002
)everal months ago! a Oerman visitor and $ were omparing
the Oerman $$( with the ;nglish translations. 5f speial interest was
what he had to say about the ;nglish phrase 1thought ontrol1 as the
title of the first mental e"erise in )tep 5ne. Aording to him! this is
only one of the possible translations of the Oerman word and a poor
one at that.
+he problem with the word 1ontrol1 is that we ;nglish speak4
ers usually take it to mean 1the e"erise of restraint or diretion over1
our thoughts! but this is learly not what &ardon is advising with this
e"erise. ,y visitor pointed out that the seondary meaning of the
word is loser to the Oerman original. +hat seondary meaning is 1a
standard of omparison1! as in a 1ontrol subCet1 within a sientifi
e"periment.
)o! what &ardon was really intending! and whih the standard
;nglish translation seems to obsure! is that with this first e"er4
ise! the student is merely taking stok of what normally transpires in
the human mind. $n other words! passively observing the mahina4
tions of the mind! without involvement! in order to understand the
territory itself. +his provides the 'ontrol' or standard! whih is an
essential prere#uisite to the work of altering how the mind funtions.

M#t )e Remem3er O#r Tho#%ht
D#rin% the 8Tho#%ht Contro$8 E!ercie9
0. Ganuary 2007
VV I started t&e It&oug&t controlKwitnessingKmonitoringI e-er*
cise/ and I &a,e a new .uestion3 #al)ing a'out t&e t&oug&ts/ FB
writes t&at3
* Io'ser,e your train of t&oug&t for fi,e minutes/ and ma)e an
attempt to remem'er t&ese t&oug&tsI ;p. NN<.
* Iit will 'e difficult for &im ;O t&e student< to remem'er all of
t&emI ;p. NP<.
Does t&is mean t&at I not only &a,e to o'ser,e t&e t&oug&ts
going t&roug& my mind ;and remem'er t&em immediately after t&ey
arose</ 'ut t&at I &a,e to remem'er all of t&em at t&e end of t&e N*P*
L minutes of t&e duration of t&e e-ercise F WW
219
No. (ere again! the Ruggeberg edition gives a very different
take on &ardon's words.
@here ,erkur has Io'ser,e your train of t&oug&t for fi,e
minutes/ and ma)e an attempt to remem'er t&ese t&oug&tsI! Rugge4
berg has Io'ser,e t&e train of your t&oug&ts for fi,e minutes trying
to retain it.I +he word 1retain1 refers to not losing t&e train of
t&oug&ts! as is seen in a follow4up statementI I#&e main point is not
to forget yourself/ not to lose t&e train of t&oug&ts/ 'ut to pursue it
attenti,ely.I
+he seond paragraph that you #uote from is not an indiation
that the student is to memori6e what thoughts transpired during the
observation =that would not be a passi,e approah to one's
thoughts2>. Rather! this paragraph is pointing out that the mind will
#uiet itself when you passively observe it and withdraw your parti4
ipation. +his leads to fewer and fewer thoughts and at the end of ob4
serving a peaeful mind! the few thoughts that did arise will be mem4
orable! without even trying to memori6e them. )o this paragraph is
Cust pointing out the ontrast between how busy the mind is at the
outset and how #uiet it beomes with pratie.
+here is a differene between being aware of your thoughts
and memorizing your thoughts. @hen you attentively observe what
transpires in your mind! you will! by the end of the e"erise! have
witnessed what sorts of thoughts arose and with what fre#ueny and
intensity they arose. And like observing anything! what you have ob4
served remains as a memory! of its own aord and not beause you
have intentionally memorized it. At the end of the e"erise! it's not
what speifi thoughts arose in what speifi order that's important0
it's the overall nature of the thoughts that's important and this re4
#uires no memori6ation.

More on Tho#%ht :Contro$;
09 %ebruary 2003

DD As I e-ercise/ t&is inner dialog always relates e,eryt&ing I
do to t&e ne-t memory wit& t&e same conte-t. #&is inner dialog &as
t&e nature t&at I can percei,e it 'ut not 'e aware of t&in)ing. GG
Ees! this is the unintentional awareness in ation. $t's not e"4
atly 1thinking1 in the normal sense of the word! sine 1thinking1 is
an ation pursued by the intentional awareness! not the unintention4
al. @ith the unintentional awareness! this is a passive reation in4
stead of ative thinking.
DD%ormally I can differentiate 'etween intentional and unin*
213
tentional 'ut t&is seems to 'e a state w&ere 'ot& 'ecome intertwined.
But it is also more unintentional t&an t&at it is intentional4 may'e t&e
w&ole t&ing is unintentionalF I am confused. GG
+his e"erise divides the intentional awareness from the unin4
tentional awareness. $t is with your intentional awareness that you
are passively observing the ativity of your unintentional awareness.
+he moment you begin to partiipate with and atively partake in the
reationary ation of your unintentional awareness then you have lost
the #uality of intentionality of awareness and have abandoned your
awareness to the unintentional.
DD Bardon suggests t&at t&e student 2ust o'ser,e &is t&oug&ts
during >@ minutes/ wit&out getting in,ol,ed. If t&e student does not
get in,ol,ed wit& a certain t&oug&t ;2ust o'ser,e it arising/ and t&en
going away</ 'ut does feel t&e emotions t&at t&is t&oug&t generates/
t&an &e is getting in,ol,ed/ rig&tF #&e correct approac& would 'e to
detac& completely/ wit&out getting in,ol,e wit& t&e t&oug&ts/ and
wit& any emotion generated 'y t&em/ rig&tF GG
1%eeling1 emotions is how we observe emotions! Cust as men4
tally reogni6ing a thought is how we observe a thought's e"istene.
+his is different than involving yourself with a thought or emotion.
$nvolvement with a thought entails pursuing the thought and letting
the thought influene and e"ite our thinking. /ikewise! involve4
ment with an observed emotion entails delving deeply into the e-*
perience of the emotion and letting that e"periene influene and e"4
ite your emotional state. -etahment in both ases means reogni64
ing eah as it arises and then immediately letting it go as we retreat
from involvement with it.

*a$idatin% Interna$ Anwer
02 %ebruary 2008
VV I would 'e t&an)ful if some'ody could gi,e me a ,alidation
of at least some of t&e answers I got/ 'ecause t&ey are .uite specific
in nature and imply elements of t&eory ;suc& as t&e meaning of
#ip&aret&< I donEt &a,e yet. WW
Assuming that you're not looking for an interpretation or val4
idation from me! $ do have a few pointers for you to onsider.
U1> )ine this one4pointed meditation is ourring within your
own mind! all the symbols and answers you get also ome from with4
in your own mind. +his means that in order to understand their
meaning! all you need to do is probe further wit&in. $t's not a matter
of reading up on what +iphareth means. $nstead! it's a matter of fur4
21?
ther investigating what +iphareth already means to you.
U2> +his form of meditation is an Art. +he artistry involved is
one of opening and losing! e"panding and restriting! your fous.
%or e"ample! with the #uestion of +iphareth =or when anything
omes up that you feel you don't understand fully> you will need to
open your fous a bit and see where 1+ipharethLsun1 leads you. /et it
take you on a ride for a while by opening your fous to whatever
arises in your awareness. +hen begin restriting your fous again to
those things that seem most relevant and important.
U7> After you've spent some time wrestling with the #uestion!
spend some more time resting with the #uestion. &y this $ mean Cust
rest with the #uestion in your mind without trying to find the answer.
/et it Cust sit there as a #uestion. )leep on it and then after a day or
so! wrestle with it again. -uring the period of resting with the #ues4
tion! your subonsious mind will be working away on the #uestion
without any onsious interferene.

The 0ey to Menta$ Dicip$ine
21 ,arh 200:
+he key is not to 1#uiet the mind10 but rather! to ignore the un4
derlying mental hatter. $gnore it and distane yourself from it by fo4
using your attention upon something of your hoosing. /et the men4
tal hatter ontinue on its own in t&e 'ac)ground without any parti4
ipation on your part.
ental discipline is a'out focusing your attention w&ere you
want it to 'e focused. $f you are foused solely upon the obCetive of
#uieting your mind then you are in fat foused upon the dis4#uiet
and are feeding its ontinuation. )o fous instead upon something
other than that ever4present dis4#uiet.

On the "irt Part of the Second Step One Menta$ E!ercie
02 April 200:
DD IEm wor)ing on t&e first t&oug&t discipline e-ercise. ItEs a
'it o,erw&elming to me. I can disengage pretty well from my
t&oug&ts w&en I sit down to meditate wit& t&e t&oug&t control/ 'ut
t&en w&en I 2ump 'ac) into t&e fray in my daily life/ it seems t&at I
2ust get o,errun. Any attempt to ma)e my t&oug&ts run only along
certain lines 'ac)fires and ma)es me e,en more unfocused. Force
and tension seem to 'e my &a'itual ways of getting myself in line/
'ut t&ose only go so far. I )eep &earing t&at t&e mind s&ould 'e
21.
coa-ed/ not forced/ and t&at focusing s&ould ultimately 'e done
wit&out tension4 'ut I donEt &a,e a clear sense of &ow to get t&ere.
Any tipsF GG
+ake the task inrementally. %or e"ample! begin with a om4
mitment to fous yourself e"lusively upon the task at hand for five
minutes. 5ne you've mastered the ability for a five minute streth!
begin inreasing the duration of your fous. +ry this with a variety of
ativities throughout your daily routine. &y approahing it in this
way! you are not overwhelmed by the prospet beause you are deal4
ing with a manageable amount of time at t&e outset! instead of trying
to immediately deal with the prospet of hours at a streth. ;ventu4
ally! you will find it an easy matter to fous your attention at will and
for as long as you desire.
DD I actually &a,e t&e a'ility to concentrate intensely for long
periods of time/ 'ut 'y using strong force or self*compulsion t&at I
&ardly feel until I 'ring my attention 'ac) to my 'ody ;and feel t&e
tension and pain<. I am guessing t&at t&is form of concentration isnEt
,ery &ealt&y. GG
+his e"erise is not about 1intense1 onentration. A good e"4
ample of the goal state is when you're foused upon doing something
you enCoy. )uh onentration is a natural by4produt of your interest
in what you're doing and re#uires no fore. +he key for you might be
found in this fator of interest vs. resistane. $f you are resistant to
what you're doing then fousing your whole awareness upon it takes
fore. <erhaps heking in on your resistane level and disarming it
will help.
DD I can 'e aware of myself &a,ing distracting t&oug&ts w&ile
dri,ing/ 'ut IEm not sure &ow to get t&ose t&oug&ts out of my mind
e-cept 'y force/ w&ic& seems self*defeating. 1&at am I missingF GG
+his e"erise is not about fighting against the distrating
thoughts 44 it's about fousing upon the intended thoughts and a4
tions. $n other words! eah time you do find yourself wandering from
your fous! gently bring your fous bak to its intended target. +his
is far different than fighting against intruding thoughts and trying to
suppress them.
On the Emptine of Mind E!ercie
10 Guly 2002
DD 1&en practicing silent mind/ I am a little confused as to
w&at Bardon &imself meant/ and also/ w&at is desira'le regarding
practicing &is system/ ta)ing t&e long term ,iew/ today. #o my under*
220
standing/ a truly silent mind is one w&ic& &as attained literally +a*
mad&i/ i.e./ gone 'eyond duality of self and ot&er/ and t&us/ can sit/
in true silence and stillness. From my Budd&ist 'ac)ground/ t&is
seems to me to 'e EtrueE silent mind. Howe,er/ is t&is w&at Bardon
meantFF GG
@hat you are e"amining with the emptiness e"erise is the
)elf. At first! you see only the small self of the personal mind! but as
time goes by and your pratie deepens! higher! more inlusive levels
of )elf reveal themselves within the onte"t of your emptiness. *lti4
mately! this leads to the reali6ation of the *nitary )elf 44 +he 5ne
)elf 44 pure &;ing. &ut all that &ardon demanded with )tep 5ne was
that you take the very first step upon that long path and learn how to
simply empty your mind of all thoughts. +he rest of the Courney to4
ward )elf! he leaves up to you to pursue.
Continuous pursuit of the emptiness of mind is essential to the
entire work of $$(. ;ah future )tep assumes that you've reahed a
ertain stage in the deepening of your emptiness =and thus your og4
ni6ane of )elf> that would be the natural result of your having on4
tinued in your work with the emptiness up to that point. +hus for e"4
ample! the ability to transfer your onsiousness in )tep %our re4
#uires a ertain understanding of )elf to ahieve! and this under4
standing is the diret result of having pratied the emptiness of
mind throughout the previous three )teps. &ut if you've negleted the
emptiness of mind! then the genuine transferene of onsiousness is
,ery diffiult to ahieve. /ikewise! if you haven't learned to empty
your mind of all thoughts! then the )tep +wo sensory onentration
e"erises are ,ery diffiult to master.

Remem3erin% )hat Tranpire D#rin% the Emptine of Mind
State
09 Ganuary 2007
DD I &a,e a .uestion for +tep >/ emptiness of mind. 1&ile do*
ing t&is/ t&ere are times w&en I will forget my conscious self. But I
am awa)e 'ecause I am sitting straig&t up4 using t&e p&ysical e-er*
cise of +tep ?/ w&ile doing t&is e-ercise. And t&ings 2ust go 'lan). Is
t&is correctF GG
Ees! so long as you are still aware. $t's fairly ommon! at this
stage! that you don't remem'er what transpires beyond thought =i.e.!
you forget>! but you should remain aware during the emptiness. $n
time! you will find that the emptiness is really #uite full 44 the only
thing it is 1empty1 of is thought.
221
As $ e"plain =and demonstrate> in /esson +hree of the 1)elf4
(ealing Arhaeous1 audio series! the emptiness of mind state is the
%ire region of the mental body. @hen you fous your awareness e"4
lusively in this region through pratie of the emptiness of mind!
there is a diret pereption of essential meaning whih ours bey4
ond thought! idea! word! feeling! et. $t is pre4ognitive! so in order
to beome aware of what you pereive in that state! you must are4
fully return to a ognitive state. $n the Arhaeous! $ reommend that
you enter the emptiness from a one4pointedness state and then return
to one*pointedness immediately after your emptiness. &y entering
from one4pointedness! you take your point of fous into the empti4
ness and it sets the stage! so to speak! for the diret pereptions with4
in emptiness. +hen! when you return to one4pointedness and e"amine
your point of fous anew! the pre4ognitive diret pereptions from
the emptiness take shape as thoughts! ideas and words. &y doing this!
you begin to build a bridge of ontinuous awareness between think4
ing ognition and the pre4ognitive diret pereption of essential
meaning found in the emptiness.
Deepenin% EOM: Enco#nterin% the Different &ayer of Mind
0: ,ay 2007
DD I &a,e 'een practicing Iemptiness of mindI for a'out N
wee)s now. Cn a good day/ my mind stays free of all 'ut t&e most
fleeting t&oug&ts for minutes at a time. =ately &owe,er I &a,e started
to e-perience somet&ing new. As my mind empties of t&oug&ts and
;more or less stays t&at way< I &a,e started to feel strong emotions
;mostly 2oy<. I can/ wit& some effort/ put t&at out of my mind too ***
'ut s&ould IF Is t&is emotion a distraction in t&e sense Bardon means
it or is it C" to simply let t&is feeling flow t&roug& me w&ile I prac*
tice !CF GG
)orry! but you an't have a true emptiness of mind when you're
e"periening strong emotions. +hese are indeed 1distrations1 in re4
gard to the ;5, e"erise. (owever! that doesn't mean they are
without value. $ suggest that the ne"t time this ours0 you shift
gears! e"it your ;5, and enter into a one4pointedness with these
emotions as your fous. ;"plore them through one4pointedness but
not through ;5,.
@hen pursued over time! the ;5, e"erise will reveal differ4
ent layers of the mind. +he first layer that's mastered is the level of
thoughts in )tep 5ne! but there are other layers as well! suh as that
of pure emotions whih you've Cust enountered. $f you also treat this
222
layer as a 1distration1 and learn to ignore it in the same way you
have learned to ignore thoughts! then your ;5, pratie will reah
an even deeper state.

More on Emptine1*acancy of Mind
01 )eptember 2003
DD 1it& my focus on 8C/ t&e t&oug&ts only occur w&en ne*
cessary/ mainly from outside of myself/ and alt&oug& it may 'e unre*
lated/ it seems to amplify sync&ronicity/ i.e. lots of coincidences oc*
cur. GG
As $ e"plained in my )elf4(ealing Arhaeous audio /essons!
Ko, ours when your awareness is foused e"lusively within the
%ire region of your temporal mental body0 when your awareness is
foused e"lusively upon perception. &y e"lusively! $ mean that you
have e"luded thinking =the Air region of the temporal mental body>!
feeling =the @ater region of the temporal mental body>! and physial
sensing =the ;arth region of the temporal mental body> from your
onsious awareness and are foused only upon perception without
these additional layers of interpretation.
@hen this ours! your onsious awareness is in absolute
syn with the obCetive universe! with the N5@. $t is the temporal
state of &;ing without -5ing.
DD 1&at is t&e difference 'etween t&oug&t and no*t&oug&t/
i.e. &ow are t&ey relatedF GG
&oth are aspets of awareness! one pereptual and one inter4
pretive. +hinking is the purview of the Air region of the temporal
mental body and pereiving is the purview of the %ire region. +hink4
ing is the first stage of interpreting! personali6ing and proessing the
pereptions of the %ire region. @ithout thinking! these pereptions
annot be integrated into the personality or day4to4day awareness.
DD Is t&ere a met&od ;or somet&ing li)e t&at< t&at &elps to
ta)e t&e step from Ifaint t&oug&ts arising t&at mostly donEt seem to
'e my t&oug&tsI to Ino t&oug&ts appearing at allIF GG
+he 'rain 'ound mind! or surfae awareness! never atually
stops thinking while the body is alive. +he point of ;5, is to intro4
due you to the rest of ,ind whih is not bound by the physial
brain and onse#uently! is not limited to thinking. )o ;5, re#uires
that you completely ignore the surfae awareness and the thoughts
that onstantly pass through it. +o do this! you must willfully turn
your attention away from thoughts and thinking! and fous upon the
silene itself. $n other words! apply the tehni#ue of one4pointedness
227
to the silence instead of thoughts.
DD If I do t&e !o*!-ercise I will eit&er concentrate on my
'reat&ing or force myself to 'e .uiet. GG
+his e"erise must use the intentional awareness with your in4
tention aimed s#uarely at the goal of an empty mind. %ousing on
the 'reat& does not aomplish this =and was not anywhere sugges4
ted by &ardon>. @hen fousing on your breathing! your intention is
not foused upon ahieving an empty mind. $t does #uiet the mind
but! ultimately! does not aomplish the goal of an empty mind.
DD But if I do t&is )ind of concentrating Qon my 'reat&ingR I
will come to a feeling of 'eing completely filled up wit& emptiness. I
t&in) not&ing. #&ere are no t&oug&ts. For me it always seemed to 'e
and felt li)e !mptinessK8acancy of ind. GG
%ousing on the breath an be used as an entry into an empti4
ness of mind state but this is only due to the fat that it an have a
#uieting affet upon the surfae awareness. $t ahieves this effet by
di,erting the intentional awareness in muh the same way that fous4
ing upon any 1mindless1 task an. (ermeti pratie however =or at
least &ardonian pratie>! is not rooted in di,erting the mind. $n4
stead! it is rooted in directly addressing the mind and intentionally
using the mind's natural abilities as one wills. +he ultimate goal in
referene to emptiness of mind is to be able to enter into an empty
state at will on a moment's notie! without any preliminaries suh as
fousing on the breathing.
$f you do use a breathing fous to enter an empty mind state
=or rather! to empty your surfae mind of thoughts> then $ suggest
that one your mind #uiets down! shift your fous away from your
breathing and fi" it immovably upon the silence of emptiness. A true
empty mind state is muh deeper than what is ahieved when one's
fous remains upon the breath =or any other ativityLobCetLet.>.

&oo>in% Bac> on My Own E!perience of the Step One Menta$
E!ercie
2. August 2007
DD >. 1&at were your first e-periences as a 'eginner a'out
t&e mindF A'out controlling itF #&e difficultiesF GG
@hen $ first sat down and attempted the first mental e"erise
of )tep 5ne! it seemed impossible. ,y mind was so ative and en4
tirely out of my ontrol! or so it seemed. +he first hurdle for me was
to believe that $ atually did have ontrol over it2 $ remember being
very frustrated at first. $t wasn't until $ stopped fighting my mind
228
=fighting it took a lot of energy for 6ero result> and #uit trying to
arm4wrestle it down by sheer fore of will! that my frustration passed
and the e"itement began.
DD ?. 1&at impro,ements did you notice/ and &ow did t&ey
come a'outF GG
+he first improvement was that my struggle taught me not to
struggle. 5ne $'d Cumped that hurdle and was able to passi,ely ob4
serve the ativities of my mind $ learned many things about the
nature of my brain4bound onsiousness. Number one was that it
ended up being a pretty #uiet plae one $ had disengaged and
stopped partiipating in its ativity. Number two was that the
thoughts that did arise in that relative #uiet were signifiant thoughts.
+hey arose and dissipated on their own and from observing this! $
reali6ed that it was those seed thoughts that my surfae onsious4
ness turned into all that mess of randomness that typified my mind
before. &ut those slow thoughts within the #uiet were #uite different
than what my surfae onsiousness reated out of them! so different
that the surfae haos was unreogni6able as having any essential
signifiane.
$t was my suess with the first e"erise that enabled my su4
ess with the seond. )peifially! it was learning the ability to de4
tah my ative awareness from partiipating in the surfae on4
siousness.
DD A. How do you define concentration or Ione*pointed*
nessIF 1&at t&oug&ts are e-cludedF And &ow did you e-perience
t&isF GG
+he seond e"erise is about learning how to fous your atten4
tion and how to keep it foused for a length of time. +his an really
only be done effetively within the onte"t of a #uiet mind.
+his e"erise was very easy for me one $ had attained a relat4
ive #uiet of mind. $nstead of fousing upon one of the seed thoughts
that arise in the #uiet mind! $ put one of my own invention into that
environment and foused on it. At first this didn't work beause one
$ foused on this new! foreign thought! my brain4bound surfae
awareness took over and began partiipating in the seed thoughts that
were arising in the bakground and all hell would break loose2 $t
was like trying to read while the +K's blaring. <art of your mind is
still listening to the +K.
(ow $ overame that was by ignoring it. After a while! even
that bakground noise turned to #uietness and $ was able to fous my
w&ole attention on my reated thought form.
+here are no hard and fast rules about what to e"lude and
22:
what to inlude. +hose are intuitive! self4direted hoies. At first $
stuk only to those thoughts that had a learly diret relevane to my
hosen idea! and ignored =i.e.! didn't partiipate in> those thoughts
that had no lear relevane. /ater! $ e"perimented with opening those
parameters. %rom that e"periene! $ learned whih layers of assoi4
ation are worth pursuing and whih aren't.
+hen $ e"perimented with fousing my attention upon the seed
thoughts that naturally arose in the #uietness. +hese were very fertile
ground for e"ploration2
As soon as $ got the hang of the e"erise! it was no problem to
maintain my fous for as long as $ desired or as was needed.
DD H. How did and &ow do you e-perience Iemptiness of
mindIF GG
+his e"erise is an e"tension! in some respets! of the first e"4
erise! but it takes the well honed ability to fous your mind and
keep it foused! to ahieve a true emptiness. +he hurdle for me was
in letting go of those seed thoughts that arise in the #uiet mind when
$ wasn't fousing it on anything else. $ ould let go of them easily if $
foused on a reated idea! but with this e"erise there is no reated
idea to fous that attention upon. ;ven though in the first e"erise! $
had learned how to detah from partiipating in them! $ disovered
that it was a different matter to not even pereive them arising. +his
took a different sort of fous and a good amount of will power for me
to ahieve complete silene of t&oug&t. $ found that this state re4
#uired that $ fous 2ust upon pereption of what is! and willfully ig4
nore all thought proesses of any kind. $t was also here that $ learned
the value of setting aside the input from all of the physial senses be4
forehand. +his eventually led to my omposing the ICenter of +till*
ness editationI.
$t took me about a month of steady effort to finally ahieve a
true emptiness of mind. After that! time beame less and less of an is4
sue and within another month $ ould hold the emptiness for as long
as $ desired.
+he emptiness itself is very diffiult to desribe with any su4
intness. $t is infinite. At first it was absolutely dark and $ felt om4
pletely alone. &ut this hanged with time and $ now e"periene it as
filled with brightness. +his brightness ontains an infinite amount of
information that supersedes 1thinking1. +hinking omes after its per4
eption within the emptiness and is part of how $ integrate it into my
mundane onsiousness. $ts perception however! re#uires the om4
plete absene of t&in)ing.
DD N. Ha,ing controlled t&e mind/ &ow does it ma)e you feel
229
in daily lifeF 1&at are t&e 'enefitsF GG
)elf4determined! self4direted! self4onsious. $t has turned my
life into a onsious and intentional at! instead of being pushed
about! willy4nilly by events! thoughts! and emotions. $ am able to use
my mind. $ an fous it at any moment! regardless of what transpires
around me. $ an enter into an emptiness of mind at any moment $
hoose! again regardless of my surroundings. ,y mind is my friend
and we get along well.
DD P. How does t&is ma)e t&e sensory e-ercises of +tep ?
easierF GG
+he mental e"erises of )tep 5ne are what make the sensory
onentration e"erises possible. +hese )tep +wo e"erises re#uire
that you be able to lear your mind of all else and be able to fous
your attention upon 2ust the e"erise at hand. $t also re#uires that you
know! e"perientially! how your mind works and what to e"pet of it.

On Uin% Meditation M#ic
23 Guly 2002
DD 0esterday/ I came to a conclusion t&at w&ile IEm listening
to meditation music/ my mind clears more easily and it is muc& easi*
er to do t&e e-ercise. But if I stop t&e music/ t&en all t&ose t&oug&ts
come in/ ,oices and I 2ust cannot concentrate. Could t&is 'e a 'arri*
er in t&e future/ if I for now )eep listening to music/ or s&ould I 2ust
turn t&e music off and do it t&e &arder wayF GG
+he fat that listening to musi makes onentration easier for
you indiates that the part of your mind that otherwise distrats you
is preoupied with the musi and thus doesn't distrat you. +he
problem with ontinuing in this way is that there will always be a
part of your mind over whih you have no ontrol due to the fat that
you're avoiding a onfrontation with it. &ut if you turn off the musi
and tough it out! you will eventually gain ontrol over your w&ole
mind instead of Cust part of it. $ reommend that you turn the musi
off during your $$( e"erises and onfront your whole mind.

223
STEP ONE 7 ASTRA&

So#$ Mirror Tip
22 ,ay 2002
DD I would appreciate anyoneEs feed'ac) on w&ic& element
lust would 'elong toF GG
+his would be impossible for anyone but you to say! if your
#uestion is in relation to your soul mirror. $n that onte"t! 1lust1 is
too broad a ategory for someone else to say whih ;lement within
you it pertains to. +hese really are the sort of disernments we must
make for ourselves! based upon our own personal manifestation of
eah harater trait.
$n general however! lust is assoiated with the ;lement %ire in
that it usually manifests as a passionate fore. &ut lust an be @atery!
Airy and even ;arthy too.
@hat ;lement does your instint tell you to assoiateM @ith
the soul mirror work! this is usually the best guide for assigning your
harater traits to the ;lements.
@ith the seond of the many soul mirrors that $'ve ereted over
the years! $ deided to try an e"periment. +he proess of assigning
the traits to the ;lements in my first mirror was arduous! so $ deided
to approah it differently. +his time $ Cust assigned them as my im4
mediate gut instint told me! without those hours of pondering and
indeision. $ wrote these assignments down =it took all of : minutes>
and set them aside. A few days later! $ piked up my list of unas4
signed traits again and began the proess of pu66ling eah assign4
ment out the hard way that $ had during my first mirror. +his list
=whih took a ouple of days> was a bit different than my :4minute
instintive list. $ employed the labor intensive list for my work of
harater transformation and as usual $ ended up hanging some of
my ;lemental assignments. $n the end! my labor intensive assign4
ments ended up evolving into a loser math to my :4minute list than
to my original labor intensive list2 $n other words! my instintual list
was ultimately more aurate than the list $ had sweated over. $t
wasn't perfet! but it was better2
Oranted! $ had! by that time! a greater understanding of the
;lements than when $ did my first mirror! but even so! this may be as
good a plae to start as any. 5ne you've developed your instintual
assignments to the ;lements! go bak and e"amine them rationally.
And then of ourse! as you work with them and begin the proess of
22?
self4hange! you will understand their ;lemental assignments muh
better. +his! ultimately! is where your ;lemental assignments reeive
their final refinement 44 in the proess of self4hange.

More So#$ Mirror .#etion
22 Ganuary 2007
DD I started t&e first step and already &a,e pro'lems to come
to a &undred items in t&e soul mirror. I am stuc) somew&ere at M@. I
c&ec)ed almost my w&ole past 'ut its always t&e same words coming
up. I always write down t&e word ;li)e greediness or w&ate,er< and
a little note a'out w&ic& conte-t. But now I am running out of ad2ect*
i,es ;words li)e greedy/ &ateful/ and angry<. Cr am I supposed to
write down situationsF GG
5ne hundred items is a number to aim for! it's not an atual
minimum re#uirement. )o if .0 are what you an ome up with!
then that's what you've got . . . for now. As time goes by! you an al4
ways add to your list as you reali6e more items.
Nonetheless! it's wise to break down inlusive labels like
greedy! hateful! angry! and so on. ;ah one of these an manifest in a
variety of ways and arise in response to #uite a number of different
stimuli. )o $ suggest that you e"amine these broad labels and try to
break them apart a bit.
+he great advantage to be had in doing that deonstruting be4
omes apparent when you begin the )tep +wo work of harater
transformation. $t is very diffiult! if not impossible! to transform
something as broad as 'anger'! for e"ample. &ut if you break it down
into more speifi types of anger then you an grab hold of one type
at a time and transform it. &y transforming one type at a time! you
an ultimately transform 'anger'.
+he relationship between your harater traits and the ;le4
ments annot be pereived with the rational intellet alone. +his is
why &ardon suggests that the student meditate deeply upon eah of
the ;lements and upon the harater traits. ,editation taps into more
t&an Cust the rational intellet and reveals an understanding of the
;lements unattainable by Cust thinking. $ suggest that you apply the
)tep 5ne mental tehni#ues of one4pointedness and emptiness of
mind meditation to delve deeper into the ;lements instead of fous4
ing Cust upon lists of harater trait and ;lement assoiations.
DD I t&in) t&e strong emotions full of energy 'elong to Fire
'ecause of t&e pro2ecti,e or electrical energy t&ey contain. Anger is
often depicted wit& lig&tning 'olts/ red rays/ etc. Confidence is seen
22.
in cartoons wit& a puffed*up c&est/ or li)e determination/ wit& a cer*
tain set to t&e 2aw*line. All t&ese e-amples depict some form of en*
ergy e-penditure to me/ and so 'elong to Fire. Feelings li)e s&yness
are felt inwardly * drawn t&ere magnetically/ and so 'elong to 1ater
and emotions. At least t&atEs &ow I see it. GG
$n general! you've got the right idea. +he problem though! is
that the items you've listed are the results of harater traits. Anger!
for e"ample! is a %iery symptom or effect! it is not a root trait. @ith
the )oul ,irror work! you must find the root itself. +he root of anger
mig&t be %iery in nature but it an also be Airy or @atery or ;arthy.
+his is why $ say that these broad terms must be broken down situ4
ationally and e"amined until you've reogni6ed their root ause.
+he ;lemental attribution of your own harater traits is a
,ery personal matter! so lists of orrespondenes only serve a limited
usefulness in this regard. @hat e"ists as a %iery trait for one person
may well be @atery for you! so even if you do find your trait in a list!
you must still e"amine it and deide for yourself whih ;lement it
truly belongs to for you.
$t's inevitable that at +tep Cne you will make some errors in
your attributions beause! at this stage! your omprehension of the
;lements is fairly under4developed. &ut that hanges as you progress
and deepen your work with the ;lements. Eour understanding im4
proves and so you later re4assign your harater traits as needed.
Eour )tep 5ne )oul ,irror should be as good as you are apable of
doing! but it is also an evolving work that you add items to as you
disover them and ross items off as you transform them! et. $t does
not need to be perfect.
,y ounsel is that you do your absolute best at this point!
based upon your urrent understanding of the ;lements. Aept its
imperfetion and promise yourself that you will make orretions to
it as your understanding deepens. )triving for absolute perfetion in
these attributions! at this stage! often leads to folks spending months
and months on this phase of the work alone and getting themselves
so frustrated that they #uit mid4stream.
DD Ha,ing ;wit&out too muc& difficulty< finis&ed my negati,e
soul mirror a little w&ile ago/ I decided today to mo,e on to t&e pos*
iti,e soul mirror. 1&en I sat down to write some positi,e traits I
.uic)ly came to a realization a'out myself and my self*image. I eas*
ily came up wit& 2ust s&ort of ?@@ traits for my negati,e soul mirror/
yet I am struggling to get L@ for t&e positi,e mirror. #&is is some*
t&ing w&ic& is .uite re,ealing for me and &as meant t&at wor)ing on
my positi,e soul mirror &as actually 'een somew&at more upsetting
270
t&an wor)ing on my negati,e one. GG
@hat you've reounted is a ommon e"periene. $ think this
stems from our modern ulture in whih it's more aeptable to be
self4ritial than it is to be self4praising! so we hardly ever take the
opportunity to analy6e our positive #ualities. @hen we're suddenly
faed with having to do so! we draw a blank and struggle to see the
good amidst all the bad. <art of this is beause we're so ingrained to
shun self4praise0 but the thing is! the positive soul analysis is not
about self4praise! boasting or egotism 44 it's about taking &onest stok
of the good parts of our own self. +his re#uires Cust as radial a de4
gree of self4honesty as does the analysis of our negative traits2 +he
soul mirror is not an e"erise in self4depreation! false humility or
self4debasing. $t's an e"erise in &onest self4e"amination and analys4
is.
5ften! when it omes to the positive traits! a person who has
done a very thorough Cob of the breaking down the negative traits in
almost mirosopi detail! will suddenly be listing very broad terms
like 1kindness1 or 1Coy1! and forget ompletely about the need to be
speifi. +he result is a very lop4sided view of themselves as an
overly negative reature0 whereas! in reality! this is seldom the ase
with someone who is apable of having so deeply penetrated their
negative side.
)ome will think that the negative mirror is the most important!
but this is only partially true. Oranted! the fous of the harater
transformation work is upon the transformation of the negative traits!
but the positive traits are essential to that proess. +hey are our al4
lies! so to speak! in that they point the way to suess. )o! ferreting
out as many as you an! proves most benefiial during the work of
harater transformation.

)hy Ai%n the So#$ Mirror Trait to the E$ement9
08 August 2008
DD IE,e ne,er .uite understood w&y we do t&is. GG
+here are two primary reasons for this. Number one is that it
plaes you into a different relationship with the items you've listed. $t
gives you a bit more separation from how personal these items are by
intelletuali6ing them as you analy6e whih ;lement! their degree of
ourrene! et. +his grants you a bit more power over them and
helps enable your transformation of them.
)eondly! the pratie invites you to onsider the way in whih
the ;lements manifest wit&in you. +his is an important preursor to
271
understanding how the ;lements manifest e-ternally. @hen you an
personally identify how an ;lement feels inside of yourself! then you
an more readily reogni6e it e"ternally. And when you an manipu4
late the ;lements internally in this way =of harater transformation>!
then you an more readily manipulate them e-ternally.

STEP ONE 7 P'(SICA&

E#charitic Ma%ic Mice$$any
2: Guly 2002
$t's very ommon when you begin to work with the ;uharisti
magi! to pus& the idea into the substane in an almost physial way.
,any will hold their breath and grunt or strain their musles in some
way! furrow their brow! et.! all in an effort to physially and ener4
getially force the idea into the substane. +his is a waste of energy.
+his )tep 5ne and +wo work of impregnation with an idea is
done entirely with the mind. @hat you're doing is plaing your idea
into the Akasha resident within the substane and the only thing that
has power in the Akasha is the mind or mental body.
)o! it's far more produtive to e"pend that energy mentally in4
stead of physially. <hysial movements might support your mental
proess and help you fous your mind! but the power of the ;uhar4
isti magi resides solely with the mind. *ltimately! the ;uharist re4
#uires only a brief! very foused thought.
+he )tep 5ne magi of breath! food and water 44 the ;uhar4
isti magis 44 are probably t&e most misunderstood e"erises of )tep
5ne. &ardon did a fairly poor Cob of learly e"pressing himself in
that setion so it takes reading it with a fine toothed omb to get at
the true essene of the ;uharisti magi =;,>.
+he ;, is solely about the Akasha4mind onnetion. $t is not
an e"erise in the aumulation or proCetion of astra4physial en4
ergy.
+he Akasha is resident within every physial thing and it is
this resident Akasha within the substane that one impresses their
thoughts upon. +he Akasha within the air we breath =not the Air ;le4
ment> is the root ause of that air. @hen we impregnate this Akasha
with our ideation! we are effetively adding our ideation to the root
ausation. @hen we then inhale the air thus impregnated! we are
also inhaling its resident Akasha that arries the impression of our
ideation. +his #uantum of air4Akasha then merges with the Akasha
272
resident in our own ells as the blood irulates and transfers the
ideation into our own ells via the Akasha. As the root ausation of
matter! the ideation we have impressed upon the Akasha! weaves it4
self into the mental! astral and eventually! the physial matri" whih
surrounds the Akasha.
+he ;, is a ompletely mental e"erise. +he only thing you
use is your mind. %irst you mentally formulate your ideation and
then you transfer your ideation into the substane with your mind
alone. +his takes no e"ertion of energy. All it takes is mental will
and the attitude of omplete self4assurane. Eou must know! without
a doubt! that your idea has been transferred to the Akasha resident in
the substane.
@hen you ingest the impregnated substane you must again
have no doubt that it is invading every aspet of your being. $t will!
by simple ourse of nature! do this in any event! whether you parti4
ipate onsiously or not.
$ find that it is fre#uently very diffiult to onvine folks of the
simpliity of the ;,! but it really is a very simple e"erise. ,ostly!
it's a matter of stepping out of your own way and stop making it so
diffiult. Gust let your mind do the work.
+he ;, is losely related to auto4suggestion.
DD !0! BA#HI%G3 I canEt figure out &ow t&is one is wor)ing
anymore. I t&oug&t t&at 1ater agic was mostly 'ased on using t&e
magnetic properties of 1ater/ 'ut if IEm not using magnetism isnEt
t&at a 'it outside t&e spirit in w&ic& t&is section &as 'een written
;1ater agic<F I donEt feel li)e t&is one &as 'een intended to 'e
c&arged t&roug& A)as&a/ am I wrongF GG
$t is a onfusing matter! so don't feel alone2 $n this setion!
&ardon talks about the magneti properties of old water and uses
the term 1magneti6ing1 but he does not e"plain &ow to Amagneti6eB
the old water. All he talks about doing in )tep 5ne is impregnating
substanes with an ideation via the resident Akasha. As a on4
se#uene of the fat that old water is naturally magneti! your
ideation will also inhabit the physial moleules of the old water
very strongly! ever so slightly hanging their physial struture. +his
makes for a stronger! more diretly effetive! harge of your mental
ideation than if you were to use warm water or another substane.
(owever! this 1magneti6ation1 is aomplished by the water itself!
not by you. Eou are not instruted to employ any sort of energy oth4
er than your ideation whih is attahed to the resident Akasha of the
water.
+o truly magneti6e a thing re#uires the aumulation and pro4
277
Cetion of the ,agneti %luid and this is not what &ardon was sug4
gesting here.
@hy &ardon phrased these things in this onfusing manner
here and why he mentions the magneti eye bath for the development
of lairvoyane =whih doesn't ome until muh later in $$(> are both
mysteries to me. $,5! this is a very poorly written setion sine it
seems to onfuse the hek out of most everybody.
+he only way $ made my own way through this part way bak
when was to take that setion apart! word by word. @hen broken
down in this way and analy6ed intensively! it beame apparent that
&ardon did not intend for the student to be manipulating the ,agnet4
i %luid =i.e.! 1magneti6ing1> at this stage.

The 8Mytery of Breathin%8
23 %ebruary 2007
DD Bardon/ in IIH t&e ystery of Breat&ing &eading ;?@@>
edition p. PA< says I1&en you transfer a t&oug&t/ idea/ or concept/
w&et&er a'stract or concrete into t&e air you are a'out to in&ale/ t&e
A)as&a principle of t&at particular air will accept t&at t&oug&t or
idea and pass it on to t&e air su'stance t&oug& t&e electric and mag*
netic fluids.I GG
$n other words! the Akasha resident within all material sub4
stanes is suseptible to mental impress. $t will take on an idea that is
proCeted into it and then e"press that ideation via the ;letri and
,agneti %luids and their ;lements. As the %luids pass the ideation
to the ;lements! the ideation is integrated into the material realm
=1air substane1>. +his was &ardon's point in his assignation of o"y4
gen to %ire! nitrogen to @ater! et.! in that these are the avenues by
whih the ideation passes into materiality via the ;lements.
DD Furt&er/ &e says ;p. PH< I#&e electromagnetic fluid
c&arged wit& t&e idea or concept will lead t&e electromagnetic air
tinged wit& t&e idea out of t&e 'loodstream/ t&roug& t&e astral matri-
to t&e astral 'ody and reflect it from t&ere t&roug& t&e mental matri-
to t&e immortal spirit.I GG
And here! he is saying that there is also an 1upward1 effet of
this sort of magi whih is arried out by the 1eletro4magneti air1.
+his is the primary effet of the magi of breath 44 its effetiveness
upon the astral and mental levels of the individual =as opposed to the
magi of food whose effetiveness is primarily oriented to the phys4
ial>
(is phrase 1eletro4magneti air1 is a referene to the Air ;le4
278
ment and its %luidi harge not t&e Iair su'stanceI or material air. $n
other words! he's saying that the Akasha has passed the ideation on to
the %luids and ;lements and now the Air !lement is passing this
ideation on to the astral and mental bodies via the %luid it ontains.
DD Interestingly t&oug&/ &e descri'es t&e idea ascending to
t&e immortal sprint/ w&ereas I t&oug&t it s&ould 'e descending into
material world...F He says t&at idea is reflected from astral
#H:C6GH mental and immortal * implying t&at astral le,el em*
ploys ;controls< t&e ot&er le,els in action. GG
/et's take a loser look at what he saidI I#&e electromagnetic
fluid c&arged wit& t&e idea or concept will lead t&e electromagnetic
air tinged wit& t&e idea out of t&e 'loodstream/ t&roug& t&e astral
matri- to t&e astral 'ody and reflect it from t&ere t&roug& t&e mental
matri- to t&e immortal spirit.I
/et me translateI +he electro*magnetic Fluid =whih &ardon
asribes to the Air ;lement> holds the ideation passed to it by the
Akasha. +he eletro4magneti %luid leads the Air !lement along with
the ideation! out of the p&ysical bloodstream and arries the
;lementXideation through the astral matri" =whih onnets the
physial and astral bodies>! ommuniating your ideation to your as4
tral body. After penetrating your astral body! the electro*magnetic
Fluid arries your ideation still further! through the mental matri"
=whih onnets your astral and mental bodies> and ommuniates
your ideation to your mental body =1immortal spirit1>.
+he astral is intermediate between physial and mental. $t is
influenced by both and influences both! but it does not
1ontrol1 either.
Ener%etic and Uef#$ne of the Co$d Shower1Rine
11 Ganuary 2007
DD C',iously wit& t&e cold s&ower/ t&e energy mo,ement
wit&in t&e 'ody is w&atEs important. 1ill t&is 'e discussed in later
+teps or can * or rat&er will you e-plain w&y now/ in Hermetic
termsF GG
&ardon doesn't disuss this energy movement that results from
the warm4old4warm se#uene. $n fat! he says very little about its
benefits other than that it's refreshing.
$ts effet is similar to the body brushing in that it's deto"ifying
and simultaneously stimulates the movement of energy throughout
the nerves. @hile the body brushing deto"ifies the skin itself =and
stimulates the lymphati system>! the warm4old4warm deto"ifies
27:
one's ore physial energy by bringing it to the surfae of the skin.
As the ore energy passes from ore to e"tremity! it arries energeti
impurities with it and releases them through the skin where they are
removed by the magneti properties of the old water. +he follow4up
warming =with towel or water> has the effet of halting the e"terior4
i6ation and allows the ore energy to return to ore.
+his effet is! of ourse! amplified when you make it a con*
scious at. $n other words! you onsiously partiipate in the natural
movement of energy outwards from ore and onsiously use this
movement to rid yourself of any negativity or other energeti to"ins.
$t an be very helpful in the self4transformation of one's harater as
you an attah negative harater traits very easily to this ore en4
ergy.

'ow I :Materin%; An E!ercie Defined9
28 Guly 2003

DD Bardon e-plains t&e e-ercises in detail/ 'ut &e doesnt say
w&at &e means 'y ImasteringI an e-ercise fully. GG
@hile this is a ommon omplaint! it holds no water. &elow
are &ardon's e"at words =taken from the Ruggeberg edition> whih
learly define the standards of 1mastery1 for eah e"erise in the first
two )teps. $ opied this far and no further only beause $ got tired of
transribing! but the same larity is seen throughout the )teps. All
one has to do is arefully read what he wrote.
Step One
,entalI
a> +hought Control 44 #&is e-ercise of controlling t&oug&ts
&as to 'e underta)en in t&e morning and at nig&t. It is to 'e
e-tended eac& day 'y one minute to allow t&e own train of t&oug&ts
to 'e pursued and controlled wit&out t&e slig&test digression for a
time of >@ minutes at least after a wee)s training.
b> -isipline of +houghts =mindfulness> 44 #&is e-ercise
s&ould 'e )ept for a lifetime/ 'ecause it is s&arpening t&e mind and
strengt&ening t&e consciousness and t&e memory. Ha,ing o'tained a
certain s)ill in t&is e-ercise/ you may turn to t&e following one.
> -isipline of +houghts =one4pointedness> 44 0ou must man*
age to concentrate on one single t&oug&t and follow it for >@ minutes
at least.
d> Kaany of ,ind 44 #&e purpose of t&is e-ercise will 'e at*
tained if you succeed in remaining in t&is state for a full >@ minutes
279
wit&out losing your self*control or e,en falling asleep.
AstralI
a> $ntrospetion =negative traits> 44 If you do not succeed/
wit&in a wee)/ in disco,ering all your faults/ spend anot&er wee) on
t&ese in.uiries until you &a,e definitely esta'lis&ed your list of of*
fenses.
b> Assignment of %aults to ;lements 44 =one wee) ma-imum>
> -ividing %aults into +hree Oroups 44 In t&e following wee)
you will meditate on eac& single ru'ric di,iding it into t&ree groups.
d> $ntrospetion =positive traits> 44 =one to two wee)s>
e> Assignment of <ositive +raits to ;lements 44 =one wee)
ma-imum>
f> -ividing <ositive +raits into +hree Oroups 44 =one wee)>.
<hysialI
a> ,orning regimen of body brushing! bathing and e"erise 44
#&is procedure oug&t to 'ecome a daily routine and 'e )ept for life*
time.
b> ,ystery of &reathing 44 In any case/ you s&ould not pro*
ceed to t&e imagination of anot&er desire different 'efore t&e c&osen
one &as not 'een completely accomplis&ed. In a pupil endowed wit&
talents of a &ig& order/ success will manifest itself/ at t&e earliest/
after se,en days/ all depending on t&e degree of imagination and
aptitude. +ome one/ for t&e realization of &is desires will need
wee)s/ e,en mont&s/ 'ecause t&e )ind of desires will also play an im*
portant role.
> Consious Reeption of %ood 44 It is most ad,antageous to
foster t&e same desire in 'reat&ing as well as in eating to a,oid any
opposite ,i'rations or emanations in your 'ody.
d> +he ,agi of @ater 44 see note above.
#&e time limit for t&e completion of t&ese e-ercises is fi-ed
from a fortnig&t ;two wee)s< up to one mont& and is meant for
people of a,erage aptitudes. #&ose w&o &a,e already practiced con*
centrating and meditating s&ould get along wit& t&is space of time.
+uc& as are not yet e-perienced at all/ will/ of course/ &a,e to e-tend
t&eir training period/ success depending c&iefly on t&e indi,iduality
of t&e pupil. For t&e practice/ it would 'e useless for &im to pass
from one step to t&e ne-t/ wit&out &a,ing completed t&e foregoing
one/ in suc& a way/ t&at &e is well up to it.
273
Step Two
,entalI
a> Kisual Conentration =eyes losed> 44 #&e purpose of t&e
e-ercise is accomplis&ed/ if you can &old on to one o'2ect/ wit&out
any interruption/ for fi,e minutes.
b> Kisual Conentration =eyes open> 44 fi,e minutes wit&out
t&e least incident.
> Auditory Conentration 44 fi,e minutes.
d> )ensory Conentration 44 &old on to t&is feeling for/ at
least/ fi,e minutes/ wit&out t&e slig&test ,isual or auditory imagina*
tion. If you &a,e ac.uired t&e faculty of concentration in suc& a de*
gree as to 'e a'le to produce any sensation you li)e/ and &old it fast/
you may pass on to t&e ne-t e-ercise.
e> 5lfatory Conentration 44 !-ercise t&is )ind of concentra*
tion until you will 'e a'le to/ imaginarily/ 'ring a'out any scent
Rwithout allowing any pitorial image to emergeS/ at will/ and )eep it
for fi,e minutes/ at least.
f> +aste onentration 44 If &e &as succeeded in producing any
sensation of t&e taste c&osen and &olding on to it for/ at least/ fi,e
minutes/ t&e purpose of t&is e-ercise is fulfilled.
AstralI
Charater +ransformation 44 #&e purpose of t&is step is t&e
'alancing of t&e elements in t&e soul. #&e sc&olar oug&t/ t&erefore/
to endea,our .uic)ly and surely to get rid of t&ose passions w&ic&
most &inder &im from 'eing successful in t&e magic art. 6nder no
circumstances s&ould &e start wit& e-ercises 'elonging to t&e steps
a&ead/ 'efore 'eing a'solutely possessed wit& t&e e-ercises of t&e
second step and &a,ing 'oo)ed a sweeping success especially in 'al*
ancing t&e elements/ too. #&e refinement of c&aracter s&ould 'e as*
pired after/ during t&e entire course/ 'ut as early as on t&is le,el/
faults rapidly gaining ground and 'ad .ualities &andicapping de,el*
opment in a &ig&er order/ oug&t to 'e eradicated.

<hysialI
a> Consious <ore4&reathing 44 If you &a,e succeeded in e-*
&aling and in&aling/ t&roug& your lungs and your w&ole 'ody/ t&is
e-ercise is completed.
b> Consious <osition of the &ody 44 If you &a,e managed to
sit/ at least/ for &alf an &our .uietly/ comforta'ly and wit&out any
trou'le/ t&is e-ercise will 'e finis&ed.
> &ody Control in ;very4-ay /ife 44 daily practice.
27?
DD In my opinion we must try to delimitate wit& a'solute pre*
cision w&at do we mean 'y ImasteringI an e-ercise of IIH. I put &ere
t&ree possi'le options/ 'ut I really dont )now w&at is t&e correct3
>< #&at you &a,e t&e inner certainty t&at you can do t&e e-er*
cise successfully 'ecause sometimes you &a,e got it.
?< #&at most of t&e days you try it/ you get it.
A< #&at A=1A0+ you try it/ you get it ;wit& t&e logical e-clu*
sion of t&ose particular days of ,ery depressed mood ;i.e. t&e loss of
a friend/ t&e 'rea) up of an affecti,e relations&ip/ etc<. #&en/ options
> and ? could 'e interpreted as ImasteringI an e-ercise or notF GG
No. 5nly your 1third option1 #ualifies. $f one is serious about
(ermeti initiation then it must be pursued with rigor and the onvi4
tion to not Cust ahieve the 1bare minimum1. +his is why &ardon
most often used the phrase Iat leastI when stating his time minim4
ums. 1At least five minutes1 means 1$'ll aim for at least 10 minutes1
to the truly serious student2 ;ven at the young age of 19! -r. Pumar
embodied this spirit when! after only minor instrution! he ahieved
70 minutes of empty mind within 70 days of pratie. (e didn't
make e"uses about how hard it was or omplain about how unlear
his instrutions were. $nstead! he set himself to ahieve a goal and
let nothing get in his way. (e thought for himself and figured it out.
+hat is the 1(ermeti spirit1 whih assures suess2

STEP T)O 7 MISCE&&ANEOUS

Contin#ation of Pre-io# Step? E!ercie9
70 April 2003

DD Do you mean I can .uit doing t&e pre,ious e-ercises as
long as I deepen 8o and )eep doing t&e new onesF I can see/ for
e-ample/ &ow t&e step A superimposes on step ? ;'ot& concentration
and energy manipulation are 2ust ta)en one step furt&er< 'ut after
t&at/ will Itransference of consciousnessI ;to say one< )eep all t&e
sensory concentration s)ills in s&apeF GG
Ees! eah )tep builds upon the e"erises of the previous )teps
and e"pands the basi tehni#ues you've already learned =assuming
you have indeed 1mastered1 eah by fulfilling the re#uirements
&ardon stated>. %or e"ample! the multi4sensorial e"erises of )tep
+hree sharpen and strengthen the tehni#ues you learned =mastered>
during the )tep +wo sensory onentration e"erises. +hus there is
no need to ontinue with the )tep +wo single4sense e"erises one
27.
you've begun work with )tep +hree. %urthermore! the sensory work
is a form of the )tep 5ne one4pointedness mental e"erise! so it is
not neessary to ontinue that as an e-ercise. $n other words! what is
an e-ercise in one )tep will beome an applied tec&ni.ue that you
use in subse#uent )teps.
+he one e"eption is the Ko, 1e"erise1. +his should be on4
tinued for the rest of your life! so to speak. (owever! it should be4
ome a 1pratie1! not Cust an 1e"erise1. $n other words! let your e"4
periene of Ko, e"pand instead of keeping it as a rigid 110 minutes
uninterrupted1 e-ercise.
$ also enourage you to read the entire te"t of $$( straight
through =at least one>. +his will give you a better understanding of
how eah )tep depends upon what is 1mastered1 in the previous
)teps and how eah )tep furthers what you have learned in the previ4
ous )teps.

STEP T)O 7 MENTA&

Dancin% *i#a$i=ation5
07 Ganuary 2007
VV 1&en performing t&e +tep ? eyes*closed ,isualisations/ my
c&osen o'2ect refuses * in flagrant disrespect of my t&reats/ curses
and implorings * to remain still7 y o'2ect spins/ 2umps/ dances/
mutates...... and does e,eryt&ing 'ut sit still7 ;Curiously/ t&is doesnEt
&appen w&en t&e same e-ercise is performed wit& eyes open.< For
t&e >L mont&s or so t&at IE,e 'een wor)ing t&roug& IIH/ t&is &as
'een a continual c&allenge. WW
$ get the impression from your desriptions that you are not in
ontrol of these visuali6ations and this onerns me somewhat. +he
idea here is that you reate these visuali6ations by an at of will.
+hese are not something that should 1ome to you1! they are things
that you reate. As suh! you are the one to determine whether or not
they move or stand still. At no point should you be in the position of
having to fight to ontrol them. $t's important that the images a magi4
ian reates remain within their ontrol at all times.
,y suggestions are as followsI
U1> $f your visuali6ation takes on a will of its own! dismiss it
immediately and start over with re4reating a willed image.
U2> )ine this doesn't our when you work with your eyes
open =an indiation that you are more foused and willful when your
280
eyes are open>! try starting with your eyes open and then take that
stable image into your losed eyes.

Step Two Senory Concentration E!ercie 6 Part "o#r
17 5tober thru 08 November 2002
DD IEll tell you w&ere I am at wit& t&e ,isualization. I &a,e
&ad two successes and I donEt )now to w&at I can attri'ute t&em to.
#&ey were 'ot& Iflas&es.I I &a,e tried to get some again and &a,e
gi,en up and may'e t&atEs my pro'lem. =ig&ting may &a,e &ad
somet&ing to do wit& it and t&ey were reflecti,e o'2ects 'ut* I am
gra''ing at straws. GG
$ think the most ommon blok to the sensory onentration
e"erises and the visuali6ation in partiular! is that folks e"pet that
their visuali6ation needs to be seen with the physial eyes! Cust as if it
were a real obCet. &ut this is not the ase. +he )tep +wo sensory
onentration e"erises are meant to train the mindEs eye! ear! nose!
tongue! et.! not their physial ounterparts.
@ith )tep +wo! you are to see the imagined obCet with your
mindEs eye lear as day! but you will not see it with your physial
eyes. +he ondensation of an imagination so that it ahieves a phys4
ially pereptible degree of density omes later in the training and is
not a re#uirement of )tep +wo.
+he reason these e"erises begin with the eyes losed is be4
ause it's generally easier to ignore the input of the physial eyes
when they are losed. +his lays bare the mindEs eye! whih is the sub4
Cet of these e"erises. 5ne this separation between the mind's eye
and the physial sight is ahieved with the eyes losed! the eyes are
opened and you train again to reate this same separation w&ile t&e
input from t&e p&ysical eyes is present. $n other words! by working
with the eyes opened! you are strengthening the separation between
your mind's eye and your physial sight 44 you are not trying to
strengthen the physial visibility of your imagined obCet.
<lease remember that these are e"erises from the mental
training setion. +heir purpose is to train your reative mental senses.
DD I &ad interpreted IplasticallyI to mean 2ust t&at* not wit&
t&e mindEs eye. GG
$ know. $ think we all do at first. $ sure did and $ was stuk on
that e"erise for the longest time =so it seemed> until $ took a loser
look at the onte"t. $t made no sense in the onte"t of a mental e"er4
ise from )tep +wo! that &ardon would intend a p&ysically palpable
imagination. 5ne $ reali6ed that! $ srutini6ed the book again and
281
disovered that he hadn't meant 1plasti1 =or at least the original
translator didn't mean it> in the sense of something hard and opa#ue
like a piee of plasti. $nstead! he meant it in the sense of 1apable of
being molded like lay1 or 1produed by molding1. +he mold4er in
this ase! is the mind. $n t&at onte"t of the meaning of 1plasti1! the
)tep +wo sensory onentration e"erises fit perfetly into the pro4
gression of the mental training revealed in the ten )teps. $f 1plasti1
had been intended otherwise =in the 'piee of plasti' sense>! its plae4
ment at +tep #wo would have produed a ,ery imbalaned progres4
sion overall.
$f you an look at this page and! with your mindEs eye! see a
penil floating in front of the page! then you have sueeded in a
plasti visuali6ation with your eyes open. Now try to hold that visu4
ali6ation for ten minutes2 )eriously! Cust keep it in front of your
mindEs eye for ten minutes. $t really is that 1easy1 and sort of fun
when you get the hang of it.
Eour mental visuali6ation will not be seen with your physial
eyes at this stage =)tep +wo>. +hat is not the point of these sensory
e"erises. +he point is to separate out your mental senses and learn
to develop and ontrol them independent of your physial senses.
Eou must develop your reativity with them to suh an e"tent that
your reations seem Cust like the 1real1 thing to your mind. $f one of
these reations isn't real to your mind first! it has no hope of beom4
ing an astral or physial reality.
+herefore! )tep +wo 'egins the development of the reative!
plasti imagination with the mental senses. /ikewise! the )tep +wo
astral and physial e"erises begin the development of the astral and
physial abilities that will ompound with the mental abilities and
eventually lead to your being able to reate physially palpable ima4
ginations.
+he sensory onentration e"erises are a form of one pointed4
ness. &ut now! instead of being asked to perform the one pointedness
as a means of investigation and the gaining of knowledge as you
were in )tep 5ne! you are being asked to apply it in a reative man4
ner as well. $nstead of spending your will on stilling your mind and
keeping it on point! you are now fousing your will t&roug& the one
pointedness and releasing it to reate a mental image! sound! et.! of
your hoosing.
$nherent to this proess of isolating Cust one sense at a time
and using it creati,ely! the student will naturally learn about the emo4
tional omponent of eah sensory pereption and the impat that
eah mental sense has upon the astral and physial bodies. +his fur4
282
ther defines the pure mental body to the student and helps them dis4
ern between their three bodies =mental! astral and physial>! thus
building upon what was begun in )tep 5ne in terms of defining the
mental body through mental disipline and introspetion.
A pattern of development that is seen throughout the whole of
&ardon's work is that the student must develop their ability to reate
at the mental level first. +his is then developed to an astral density
and then eventually to a material density. $f the ability to reate upon
the mental plane is not mastered! there is no possibility of onsist4
ently reating upon the material plane.
DD %ow in t&e case of plastic ,isualization/ &ow do I )now
w&en I &a,e perfected t&e e-erciseF I am tempted to put in ? years
and get it rig&t. #wo years per sense is only >@ years and t&is would
gi,e me a roc) solid foundation for future wor)7 GG
$ am urious as to what value you pereive in being able to see
your mental imaginings with your physial eyesM @hat advantage
would this provide e#ual to spending two years on this one e"erise
from )tep +woM 5ver4riding your physial vision in this way =though
mental disipline> has no bearing upon making a mental reation into
a physially solid thing. +riking your brain into thinking that a men4
tal reation is in fat a physial thing is not what gives it physial
density. Nor does it sharpen any of your senses! mental! astral or
physial. $t has no pratial appliation.
-o you understand that in order to make a mental reation vis4
ible to your own eyes in this way! all you are doing is triking your
brainM +his is akin to the hild's game of overing the eyes and think4
ing that you're therefore invisible to everyone else.
Ahieving the ability to trik your brain in this way will not
give you 1a rok solid foundation for future work1. (owever! train4
ing your mental senses to the degree $'ve indiated will. +his is the
degree re.uired in )tep +wo in order to pass on to future )teps whih
will hone this ability into other! more advaned abilities. )tep +wo
doesn't demand those more advaned abilities of you now. +hey are
to be developed by different e"erises than the )tep +wo mental
sensory onentrations.
&ardon designed the three setions of eah )tep so that they
take about the same amount of time for the student to ahieve.
Clearly! the mental setion of )tep +wo is not intended to take years
and years to aomplish when the astral and physial setions take
only months. $f that had been the ase then &ardon would have been
violating his essential premise of a balaned development.
DD Is it a matter of Jenfolding( t&e mental creations wit& t&e
287
p&ysical perceptions instead of Jsuperimposing( one upon t&e ot&*
erF GG
Ees2 +wo separate yet interwoven! simultaneous pereptions 44
one pereived by the mind's eye and one by the physial eyes 44 with
the primary fous upon the mental image. +his beomes even more
apparent when it omes to working with the other senses. %or e"4
ample! you 1enfold1 the sound of a bell ringing with the ambient
sounds of your surroundings. Eou hear the bell with your mind's ear
and the ambient noise with your physial ears! simultaneously! but
your fous is upon the imagined bell.
DD In t&e same way t&at Franz recommends loo)ing at a
c&osen o'2ect 'efore ,isualising it in t&e mindEs eye/ is it appropriate
to do t&e same wit& t&e ot&er sensory o'2ectsF For e-ample/ to p&ys*
ically feel E&eatE for a few moments 'efore 'eginning t&e sentience
e-ercise/ and t&en to re*e-perience p&ysical &eat once itEs faded from
memoryF GG
Ees2 (ave a rose at hand or a bowl of salt or a small bell! and
so on. And also! as you go about your day! you an 1harvest1 sensory
e"perienes for your e"erises. %or e"ample! look arefully at some
obCet that attrats you in passing and try to absorb =hene! 1harvest1>
all of its details. +hen use what you've harvested later in your visual4
i6ation e"erise. -oing similar harvestings with eah of your senses
will sharpen their pereptive faulty physially! astrally and mentally!
all at the same time. +his is beause you are using them consciously!
willfully and fully. ,i"ing this intensely percepti,e e"erise of har4
vesting the sensory impressions! with the intensely creati,e use of
the senses in the $$( e"erise! is ,ery advantageous.

*i#a$i=ation @A
21 April 200?

Reent work with real4time imaging of the brain has estab4
lished 1sientifially1 something that has been known to (ermetis
for ages. @hen we look at a thing! our visual orte" responds and
speifi synapses fire within the brain whih initiates a hain rea4
tion of hemial messengers throughout the body. 1&en we remem*
'er t&e t&ing we 2ust loo)ed at/ t&e ,isual corte- responds in t&e e-*
act same way! followed by the same initiation of hemial messen4
gers throughout the body! et. +here is no differene to the brain
between pereiving the thing and remembering the thing.
+he )tep +wo e"erises with the senses are rooted in this fat.
@e 'egin by remembering the obCetLsoundLtasteLet. we have Cust
288
pereived! but then we depart from the 1normal1 by fousing our
awareness e"lusively and e"tendedly upon this
imageLsoundLflavorLet. that we have brought forth in our memory.
+his prolongs and amplifies the firing of the brain's synapses! aus4
ing the memory to beome something more than Cust a fleeting im4
ageLsoundLtasteLet.
5ne we are able to prolong the remembered imageLsoundLfla4
vorLet.! we an then manipulate its appearane as if it were made of
lay or some other easily hanged substane =i.e.! use our 1plasti1
imagination>. $n other words! we take intentional! onsious ontrol
of the imageLsoundLflavorLet. and therefore determine its nature in4
dependent of our memory.
Eou see! this is really ,ery simple2 $t is merely an intention4
ally foused prolonging of something we do all the time. And as
with many things in (ermetis! its pure simpliity and familiarity are
what makes it so diffiult to oneptuali6e aurately 44 we always
seem to want it to be more omple" than it is. An important #uestion
to ask oneself in this regard is 1@hy do $ want things to be
omple"M1

Step Two: O$factory E!ercie
20 %ebruary 2007
VV 1&ile ,isual concentration is easy to understand/ since its
medium is constant input/ I &a,e pro'lems figuring out &ow I am go*
ing to perform t&e olfactory e-ercises. +ince smell is dependent upon
in&alation t&roug& t&e nose/ wouldnEt it 'e ,ery difficult to simulate
a constant concentration on smellF WW
+he trik for me at least! was to fous my attention in the sens4
ory organ itself. %or e"ample with the visuali6ation e"erises! your
fous is primarily within your visual faulty! so with the other e"er4
ises your fous will primarily be in your auditory faulty during the
hearing e"erises! your olfatory faulty during your smell e"erises!
et.
Choose an odor to begin with. )pend a few moments smelling
it intensively! paying very lose attention to the effet that it has
upon your sinuses and your olfatory apparatus. Note where in your
sinuses it affets you and how this effet is felt! et. +hen try to rep4
liate this effet with your imagination alone. At first you will be
tempted to inhale through your nose as you repliate the sensations
with your imagination. +his however! beomes unneessary with a
bit more pratie and as you fous more ompletely upon the sensa4
28:
tion within your olfatory itself. ;ventually you will be able to on4
tinuously maintain the imagined odor independent of your breath.

E$ementa$ Correpondence Between the Step Two
Senory Concentration E!ercie and the So#$ Mirror
19 August 2007
DD I was wondering w&at t&e elemental correspondences are
to t&e sensesF GG
%or the )tep +wo sensory onentration e"erises! the ;le4
mental orrespondenes areI
)ight Y %ire
(earing Y @ater
%eeling Y Akasha
)mell Y Air
+aste Y ;arth
As always! sight is assoiated with %ire beauseI 1> )ight de4
pends upon light. 2> -iffiulties with this e"erise point to imbal4
anes in the %ire region of the astral body.
(earing is assoiated with @ater beauseI 1> +he physial per4
eption of sound depends upon waves striking your ear drum. +his
re#uires rhythm and fre#ueny. 2> )ound diretly affets the emo4
tional body. 7> -iffiulties with this e"erise point to imbalanes in
the @ater region of the astral body.
%eeling is assoiated with Akasha beauseI 1> +he pereption
and interpretation of feeling is the most omple" of all the senses and
an e"ite memory4responses from eah of the other senses. As one
works with isolating eah sense! there is almost always a feeling as4
soiated with whatever it is you are trying to reate with that sense.
2> +he pereption of a feeling diretly affets all three bodies. 7> -if4
fiulties with this e"erise indiate a global imbalane and as one
transforms the most important negative traits =no matter whih ;le4
ment they pertain to>! this e"erise beomes easier.
)mell is assoiated with Air ;lement beauseI 1> )melling re4
#uires inhalation of a #uantum of atmosphere ontaining the mo4
leules whih the olfatory system then interprets. $t relies only on
the medium of air0 whereas hearing an our through water or even
solid obCets. 2> <ereption of an aroma diretly affets the mental
body =that's one reason for using inense in ritual>. 7> -iffiulties
with this e"erise point to imbalanes in the Air region of the astral
body.
And finally! taste is assoiated with the ;arth ;lement be4
289
auseI 1> +asting something re#uires the introdution of li#uid or sol4
id matter into the mouth and its absorption by the tongue. 2> <erep4
tion of taste diretly affets the physial body and! like the sense of
feelingLAkasha! isolating the sense of taste will e"ite memory4re4
sponses from all of the other senses =espeially that of smellLAir>. 7>
-iffiulties with this e"erise point to imbalanes in the ;arth region
of the astral body.

STEP T)O 7 ASTRA&

On E$ementa$ EB#i$i3ri#m
20 -eember 2001
+he ;lemental ;#uilibrium is a dynami state of ative and
onstant awareness of self. Nothing within the self transpires without
full onsious awareness. ;ah thought is evaluated as it ours.
;ah emotion is evaluated as it ours. And the only hange that o4
urs in reation to thoughts! emotions or events! ours with one's
full onsious awareness. $n other words! the balaned individual is
not thrown about willy4nilly by events or intruding thoughts.
+his is why it is alled 1e#uilibrium1. $t is the solid founda4
tion0 the ground of self upon whih the initiate stands and meets life.
Gust like in +ai Chi! if you stand in balane! then you an shift with
e"ternal pressures without being toppled over or moved against your
will.
+he ;lemental ;#uilibrium is not so muh a disipline as it is
a c&oice. $ c&oose to remain grounded in myself. $n order to remain
grounded $ have to ontinuously e"press my truest nature as learly
as possible. $n order to know my own true nature! $ must remain on4
tinuously aware of self. And this does not limit me sine )elf is limit4
less.
&y fousing inward! we find the $nfinite.
And by fousing inward we find the guide that replaes ultur4
al ditates or even thinking 44 our onsiene. +his is what should
guide us to! and guide us during the maintenane of! our ;lemental
;#uilibrium! not what we are brought up to think is right or what
someone else tells us is right.
5ur onsiene is the voie of our 1(oly Ouardian Angel1!
speaking to us in every moment of our e"istene. $t never misleads.
$t is the larity of )elf! flowing into us! seeking e"pression. All we
need do is trust it and obey it.
283
DD If we resist or gi,e too muc& t&oug&t to t&e Ee,ilE or un*
desired .uality/ t&en w&at we end up doing is feeding it ;energy< and
getting into a Etug of warE wit& it w&ic& only strengt&ens it. GG
Ees. +his is espeially important in the work with the soul mir4
rors. Nothing must be resisted other than our inlination toward the
habit of subonsiously formed responses that no longer serve us.
+hese do take some resistane! but the type of resistane they take is
one of ignoring them and turning the mind towards the positive! af4
firming! onsious alternative. Again! it's like in +ai ChiI %rom enter
we meet the e"ternal fore and we diret its motion instead of letting
it diret ours.
1Center1 ours at the e"at spatial middle of any w&ole form.
$f we leave parts of our selves out of the form! then we annot
ahieve 1enter1 beause we have not enompassed a w&ole thing.
;ah negative serves a positive root. @ithin the personality!
what makes a harater trait 1negative1 is the fat that the form was
developed without our onsious partiipation. ,ost often! the most
bothersome negative traits stem from hildhood! when our under4
standing of our selves and of the universe was poor and thus our re4
sponses tended to take negative =inappropriate! inharmonious> forms.
@hen we push away or resist the negative manifestation! we
then have no basis upon whih to know its positive root. +he only
way to unlok the positive ore is to aept the negative form and
onsiously hange it so that it more clearly and accurately e"4
presses the positi,e root. And the only substane in our universe that
ats as a solvent to negativity is love.
Eou might rightly ask! 1&ut how an $ love this awful part of
myselfM1 @ell! you don't neessarily have to always like a thing that
you love. Certainly this is one of the bigger lessons of intimate rela4
tionships2 @hen you don't like something about someone you love!
you help them to hange and beome more likable. And sine you
already love them! you speak to them lovingly and tell them your
thoughts in a way that nourishes them instead of demeaning them. )o
why not apply the same tati with one's own selfM $'ll tell you! it
works like a harm2
DD I t&in) you &a,e clarified Ie.uili'riumI 'ut you &a,e
'arely touc&ed on IelementalI. How do t&e ,arious elements come
into Iim'alanceI in t&e first placeF GG
5f onern here are the astra4mental ;lements. As suh! their
balane is influened by our emotions and our thoughts. At birth we
possess an essential ;#uilibrium based upon our speifi maturity of
spirit. $n other words! the astral ;lements reflet preisely the mental
28?
influ" of our own $ndividual )elf. +his is represented in Astrology by
the natal hart of the e"at moment we emerge from the womb. +his
is the balane we begin with and modify throughout our inarnation.
As we grow and our emotional being takes onrete form! our
natal ;lemental balane evolves. +he pressures of ulture upon the
nasent psyhe bend it toward imbalane by their very nature. +hese
influenes develop un4onsious habits of reation within the nasent
psyhe! whih eventually result in an imbalaned personality. +his is
merely a matter of taking the path of least resistane as we learn to
adapt to our environment.
$nitiation seeks to redress this un4onsiously formed imbal4
ane through a proess whereby all those un4onsiously formed
habits of reation are transformed into onsious hoies. RAt first!
this seems to inrease the imbalane! but this is only an illusion gen4
erated by our beoming aware! for the first time! of the differene
between a onsious hoie and an un4onsiously formed habit. $t
puts the un4onsious habit into sharp relief and makes it appear
greater than it did before.S

STEP T)O 7 P'(SICA&

Pore Breathin% and RawnC 8Inha$ation of Bea#ty8 E!ercie
0: 5tober 2002
DD I &ad an interesting pore 'reat&ing e-perience. Cne time
w&en I was doing concentration e-ercises I could actually feel my
'ody 'reat&ing 2ust li)e Bardon says in IIH. #&ere was no ,isualiz*
ing in,ol,ed. It felt li)e energy was 'eing suc)ed into my 'ody ,ia
t&e pores and going out w&en I was e-&aling 'reat&. GG
+hat e"periene is the goal of the )tep +wo pore breathing. $n
other words! that's how it's supposed to feel all the time.
(ow this feels 44 not how it looks or how you think it should
look 44 is t&e most important key to mastering the pore breathing and
the Kital ;nergy. $f you fous Cust on the visuali6ation aspet of pore
breathing and of working with the K;! then the e"periene will re4
main predominantly mental. (owever! when your main point of fo4
us is the feel 1 sensation of pore breathing and of the K;! then it be4
omes an astral and physial e"periene! supported 'y your mental
visuali6ation. 5ne you get the feel of it! it beomes very easy and
very effetive.
DD #&is leads me to 'elie,e t&at our 'odies act t&is way re*
28.
gardless of w&et&er we are conscious of it or not. Doing concentra*
tion e-ercises 2ust 'rings it to t&e forefront of your mind. GG
+hat's orret0 however the unonsious pore breathing that
the body does of its own primitive volition! is no where near as
powerful as conscious K intentional pore breathing. (ermeti magi
is essentially the conscious use of nature's own methods. $t's that
fator of conscious use that makes them 1magial1 and empowers
them in ways that nature! when left to her own devies! does not gen4
erally ahieve.
5n its own! your body inhales many things through its pores0
everything from the hemial onstituents of the air to the thoughts
and emotions of others. All of whih eventually affet the whole of
youI physial! astral and mental. )ome things it inhales beause it
needs them for its sustenane! but there are other things it inhales
that are to"i. +his is one way in whih we are intimately onneted
to our environment.
Conscious magial pore breathing on the other hand! is very
speifi and disiplined. A speifi idea or energy is inhaled in a dis4
iplined manner. Conversely! speifi mental and astral to"ins are e"4
haled in a disiplined manner. All of this is done consciously and
with great fous! taking advantage of the body's own unonsious e"4
pertise in the matter. +his is like taking sunlight and turning it into a
laser beam 44 it e"ponentially inreases its power.
@ith magial pore breathing! any number of good things an
be inhaled! things that nurture you at every level of your being! from
physial to *nitary. 5ne of the most nourishing things a human an
inhale through magial pore breathing is &eauty! in any of (er
forms.
(ere's an e"periment that might work very well for you.
IN'A&ATION O" BEAUT(
%ind a piture of what! to your tastes! is t&e most beautiful
painting. 5r go to your loal museum. At any rate have this physial
image in front of your physial eyes =no visuali6ation re#uired>.
Juiet yourself and think bak briefly on the e"periene of pore
breathing that you desribed above. Remember how it felt to inhale
with your whole body.
Now fous your attention upon the image of &eauty before
your physial eyes. Feel its &eauty. %ous your attention upon what
it is that makes this image beautiful in your eyes and feel those
things. @hen you feel the &eauty of the image! inhale the feeling!
2:0
through your pores to the very ore of your being. %ill yourself up
with this feeling of &eauty. +ry to repliate the feeling of true pore
breathing that you desribed. /et feeling rule the whole e"periment 44
let go of all attempts at visuali6ation or rationali6ation of any kind
and Cust feel.
@hen you've had your fill! ground yourself by feeling a on4
netion between yourself and the earth beneath your feet! running
down your spine deep into the soil like a tap root. /et any e"ess en4
ergy flow downward into the earth =&eauty is always a blessing to
the earth>. +hen resume your normal waking onsiousness.
After you reah this state of &;ing what you eat! so to speak!
it is then possible to e"hale &eauty and in this way affet your sur4
roundings. Eou an! in fat! ontinuously inhale and e"hale the
&eautified universe and reate a resonant relationship between your4
self and your surroundings. $t is also possible! using this tehni#ue!
to affet the temporal bubble that surrounds your onsiousness. $n
essene! this &eautifies the immediate future and disperses any 1res4
istane1 in your path. $t an also be easily turned into a sensory or4
gan! so to speak! by whih you an san the temporal bubble.
On the Bardon 8Aana8 of Step Two
21 -eember 2002
DD I &a,e noticed t&at t&e er)ur translation ma)es a point
of saying t&at t&e )nees must 'e touc&ing/ w&ile t&e older transla*
tion;s< seem to only say t&ey s&ould 'e e,en. I &a,e not&ing 'ut
strain in my muscles w&en I )eep my )nees toget&er. Does any'ody
&a,e insig&t into r. BardonEs true intentions/ )nees toget&er or
apartF GG
+he knees do not need to be touhing. (owever! they do need
to remain fairly lose together =2471> in order for your spine to re4
main eret. @hen your spine is straight and your knees are bent at .0
degrees! your knees will naturally be at the proper distane from
eah other for your body. +his position must be rela"ed! not one
where you're straining to keep your knees touhing. &ardon's state4
ment about binding your feet is only if your knees keep spreading far
apart. +his usually ours beause your spine is no longer eret! so
binding the ankles will help teah your body to keep an eret spine
automatially by foring the knees loser together. $t may also help!
in the beginning! to sit on a hair that's deep enough to support you
to at least mid4thigh and has a very straight bak. +he thigh support
will help keep your knees together! if they tend to spread! and the
2:1
straight bak an be used to train yourself to the sensation of an eret
spine. @hen you an rela"! fully supported by the hair bottom and
bak! then move forward a few inhes and master the position
without bak and thigh support.

STEP T'REE 7 MENTA&

Senory Concentration: Remem3erin% -/ Creatin%
12 ,ay 2007
DD Any tips on maintaining a Istep into itI type multi*sense
,isualization for t&e full B minutesF I can maintain an unfamiliar
scene muc& easier t&an a familiar one. GG
+he multi4sense sene is a omposite of single4sense reations.
)ort of like in printing a olor image omposed of four olor om4
ponents =yan! magenta! yellow and blak>. +he 1trik1 is to layer
eah single4sense reation! one at a time! until your sene is om4
plete. %or e"ample! begin by reating the visual omponent! then add
the auditory omponent! then the smell omponent! then the tatile
omponent! and so on! until your multi4sense sene is fully formed.
5ne the sene is omplete! it beomes a simple matter of maintain4
ing a one4pointedness of mind.
+he fat that you an maintain an unfamiliar sene longer than
a familiar sene is! $ imagine! a fairly ommon e"periene. $t was
ertainly my own e"periene at first until $ analy6ed the situation and
reali6ed that! with the familiar sene! $ was relying upon my memory
instead of using my creati,e imagination to onstrut the sene.
@hen $ shifted from reliane upon memory to atually reating the
sene from the ground up! so to speak! it was no different from my
work with unfamiliar senes.
STEP "I*E 7 ASTRA&

The Importance of Ditin%#ihin% Between )hat Bardon
E!pect and )hat 'e Say I Poi3$e
23 August 2008
DD Bot& editions ma)e it clear t&at t&e +tep 8 trainee needs to
master t&e condensation of t&e elements to t&e degree of p&ysical
tangi'ility * i.e. a'le to 'e o'ser,ed 'y a non*initiate. GG
@ell! that's not e"atly true. /et me throw a few #uotes from
2:2
the Ruggeberg edition =whih! in my opinion! is the best! least biased
;nglish translation> into the mi" here.
IIt is not a'solutely necessary/ in t&is step Ri.e.! )tep :S/ to
'ring a'out suc& an amount of p&ysical warmt& t&at it can 'e meas*
ured wit& a t&ermometer. But supposing a magician ta)es a )een in*
terest in wor)ing in t&is more spectacular way/ &e can specialise
&imself in t&is pro'lem wit& t&e &elp of t&ese instructions. #&e genu*
ine magician &owe,er/ will not 'e satisfied wit& suc& insignificant
p&enomenon/ and rat&er prefer to furt&er &is own de,elopment/ 'e*
cause &e is firmly con,inced t&at &e an o'tain muc& more/ as time
goes 'y.I =p. 110>
$n other words! pursuing the aumulation and proCetion of an
;lement to suh a degree! t&roug& t&e +tep Fi,e e-ercise! is contrary
to t&e magicianEs furt&er de,elopment. $n fat! suh a desire at t&is
stage may well point to a harater imbalane.
IAll t&e time &e oug&t to feel t&e specific property of t&e ele*
ment &e is wor)ing wit& .uite distinctly4 &e s&ould 'e a'le to induce
e,en a layman or ignorant people to see and feel t&e element in
.uestion.I =p.118>
Notie how he says 1should be able to1 and not 1must do1. $n
other words! the a'ility and the magiian's onfidene are what mat4
ters here! not the fatual demonstration. Nonetheless! if one has
mastered the e"erises up to that point! the ability to ondense any
;lement to suh a degree that another person an be induced to sense
it! will be a natural result.
DD Bardon did on occasion discuss ,arious a'ilities t&at a
one*sided/ un'alanced regimen of e-ercises would de,elop. How*
e,er/ &is manner of writing is different in t&is section. :at&er t&an
descri'ing possi'ilities/ &eEs gi,ing instructions as to &ow a student
can test t&eir le,el of mastery. GG
+his setion about lighting a wik is important but not as a test
of one's magial abilities. Rather! it is a test of one's harater devel4
opment beause it asks again the #uestion of w&y one is pursuing ini4
tiation. &y e"posing what can be aomplished 44 at a point in the
training when to aomplish suh a 1spetaular1 phenomenon
would mean a diversion from the furtherane of their true develop4
ment 44 the student is faed with a hoieI do $ spend my time pursu4
ing 1insignifiant phenomenon1 or do $ further my developmentM $f
the harater of the student needs the sort of gratifiation derived
from lighting a wik magially with the %ire ;lement! then at this
point they will surely be diverted from forward progress while they
spend the ne"t several years perfeting their aumulation of the %ire
2:7
;lement. $f! on the other hand! they do not have that need within
their harater! they will move forward and master future e"erises
whih make suh a feat look truly silly.
As &ardon wrote immediately after e"plaining the triks with
the lighting of wiks and otton balls 44 I#&e genuine magician will
not waste &is time wit& suc& dallying"#
DD I remem'er Bill istele mentioning somew&ere t&at &e
failed to master t&e 'asic condensation e-ercises to t&e degree t&at
Bardon e-pected of &is students. As a conse.uence/ Bill &as for many
years continued to return to t&e 'asic e-ercises to try to master t&em
to t&e e-tent t&at Bardon intended/ 'ut wit& greater o'stacles in
place t&an if &eEd tried to master t&em fully t&e first time round. GG
+hroughout $$(! the student will enounter points where a4
urately understanding what &ardon truly e-pected! is ritial to their
forward progress. @hat &ardon e-pected is fre#uently different than
what &ardon mentioned as possi'le. $ think the first instane where
this ours is in )tep +wo with the sensory onentration e"erises.
,any folks get aught up in trying to ondense their visuali6ation to
suh a degree that they appear before the p&ysical eyes as ordinary
obCets would. *nfortunately! this is not what &ardon e-pected of the
+tep #wo student. /ikewise! &ardon did not e-pect that the +tep Fi,e
student would be able to light a flame with the %ire ;lement! free6e
water with the @ater ;lement! levitate obCets with the Air ;lement!
et.
@hen one misunderstands the differene between what is e"4
peted and what is possible! and therefore pursues the possible in4
stead of mastering the e"peted! they are reating an imbalane. %or
e"ample! in order to ondense the %ire ;lement to suh a degree as to
sueed in the otton ball e"periment! one would have to fous e"4
lusively upon the e"erises of ondensing the %ire ;lement for a
long time. )uh an e"tended time of working with that one e"erise
with the %ire ;lement will invariably indue a state of physial! as4
tral and mental dis4e#uilibrium. 5n the other hand! if one were to
master what is e-pected in )tep %ive and progress through the )teps!
they will! in less time t&an it would ta)e pursuing t&e +tep Fi,e tec&*
ni.ue! gain the ability to cause a condensation of the %ire ;lement
suffiient to ignite an alohol soaked otton swab =if they desire to>.
DD It seems oneEs c&aracter is tested a< 'ecause t&e ,ery de*
sire to do t&e EmiracleE indicates a pro'lem * per&aps impatience/ GG
No! it's not a matter of impatiene in suh as ase. Rather! it
has to do with an egotistial need to show off and impress others
whih! of ourse! speaks of a deeper lak of self4worth. +his need is
2:8
one of the most detrimental to magial advanement. Remember the
1<illar of )ilene1 . . .
DD DoesnEt one continuously outstrip oneEs pre,ious a'ilities
and t&us render w&at was ,ery difficult pre,iously e-tremely easyF
GG
Ees! but some things must be mastered first in order to be a'le
to master the ne"t 1higher1 tehni#ue. %or e"ample! one must master
the ;lements before the Akasha and %luids0 otherwise! working with
the Akasha and %luids would be fruitless.
DD 1&at I t&in) now is t&at w&en detailed instructions are
gi,en/ it is a sign t&at one must certainly do t&e wor) * e,en t&oug&
later it mig&t seem insignificant. But w&en Bardon mentions little ef*
fects suc& as t&ese as an aside/ and gi,es no specific furt&er instruc*
tions/ it is 'etter to ignore t&e aside e-cept as a curiosity/ not to 'e
pursued. Is t&is rig&tF GG
Not e"atly. %or e"ample! he gave very lear instrutions on4
erning the lighting of the otton swab. (owever! it was not presen4
ted in the form of an e"erise and this an often serve as a lue. $n
most every ase! he does say something like 1but the true magiian
will not waste their time1. Aside from onsidering these 1lues1!
what $ reommend above all else is that you meditate! very deeply
about these issues when they arise. %rom almost the first page!
&ardon repeatedly advises the student to meditate! meditate! medit4
ate! and muh of the book was written assuming that the student will
atually meditate about every #uestion that arises for them.

STEP "I*E 7 P'(SICA&

Step "i-e: Rea$ */ Ima%ined Comm#nication
11 ,arh 2008
DD It is only during +tep IS and a'o,e t&at t&e practitioner
can e,o)e true e-ternal intelligences and not 2ust t&e contents of &is
psyc&e * 'earing t&is in mind/ &ow come t&e passi,e communications
of +tep 8 wit& oneEs HGA and t&e deceased is real and not 2ust
'roug&t out of t&e psyc&eF GG
Number one! the )tep %ive tehni#ue is passi,e ommunia4
tion0 whereas! ;voation is an acti,e form of ommuniation. +he
)tep %ive work is not e,ocation. $nstead! it is passively making the
medium of ommuniation available for the use of the entity you
wish to ommuniate with.
2::
)eondly! with the )tep %ive work! the subCetivity vs. ob4
Cetivity depends upon several fators! not the least of whih is how
truly one has mastered the e"erises up to that point. +he )tep %ive
e"erises will test the student's powers of disernment and this trains
the student's abilities of o'2ecti,e perception! the honing of whih are
an absolute prere#uisite to the <ratie of ,agial ;voation. $n oth4
er words! the passi,e ommuniation begins a learning urve whih
leads to the faulties neessary for <,;.
+he tehni#ue itself does not guarantee that your initial e"per4
ienes with passive ommuniation will be anything other than om4
pletely subCetive e"pressions of your own psyhe. (owever! on4
sistent practice of the tehni#ue will lead you to the ability to disern
between subCetive self4proCetion and atual ontat with an obCet4
ively separate! disrete entity that is not yourself.

STEP EI,'T 7 P'(SICA&

On "$#id Condener
11 Ganuary 2007
DD %ow/ since a fluid condenser is essentially anyt&ing t&at
attracts and contains t&e magnetic andKor electrical fluid/ is it not
safe to say t&at t&is e-tends to su'stances t&at are astral and mental
in nature as wellF Is a ,isualization a fluid condenserF A t&oug&tF A
strongly felt emotionF If so/ w&at would 'e t&e conse.uences of t&isF
How would you wor) wit& an astral or mental fluid condenserF
1ouldnEt a t&oug&tformKelemental 'e a mental or astral fluid con*
denserF GG
%luid ondensers do not themselves automatially attrat a
harge of the %luids. +hey have to be loaded with an aumulation
by the magiian. +he one e"eption to this rule is the <hilosopher's
)tone. @hat distinguishes a %luid condenser from any other thing
whih naturally is omposed of the %luids and ;lements is the fat
that a ondenser is apable of &olding an aumulation. Non4on4
densers will immediately radiate an aumulation and are not ap4
able of holding on to the aumulation one harged.
Eou are orret in your idea of astral and mental ondensers. A
physial %luid ondenser immediately effets all three realms simul4
taneously and must be reated within the physial realm! out of phys4
ial materia0 an astral ondenser! effets the astral and mental realms
simultaneously and must be reated within the astral realm! out of as4
2:9
tral materia0 and a mental ondenser! effets only the mental realm
immediately and! likewise! must be reated within the mental realm!
out of mental materia. +he proess of reating astral and mental on4
densers re#uires a faility with eah of these realms and the diret
manipulation of their respetive materia. %or e"ample! in order to
reate an astral ondenser you would need to diretly shape the astral
materia itself! be able to finali6e its form =i.e.! give it stable
duration>! and then load it with an appropriate aumulation of %lu4
idsL;lements. All of these tasks would need to be arried out within
the astral realm.
DD 1&at is t&e difference 'etween a fluid condenser and a
su'stance t&at is naturally composed of t&e fluids and elementsF
Also/ isnEt pretty muc& e,eryt&ing composed of t&e fluids and ele*
mentsF GG
!,ery thing is omposed of the %luids and their ;lements. )o!
in this sense! form itself is a sort of %luid com'iner. +his is different
from a %luid condenser in that the ondenser an &old onto an addi4
tional aumulation of the %luids! separate from the %luids whih
ompose its form. Another thing that distinguishes a ondenser from
other forms is that holding onto a really! really intense aumulation
will not harm the ondenser itself.
DD +o t&en t&e &uman 'ody would itself 'e a fluid condenser
in and of itself/ correctF After all/ t&roug& t&e numerous e-ercises in
IIH/ Bardon &as t&e student drawing in and accumulating t&e ele*
ments/ fluids and lig&ts wit&in t&e self. GG
+he human being an be transformed into a %luid ondenser!
but without this work of self4transformation! the human body is not!
stritly speaking! a natural ondenser. %or e"ample! when you load
another person with an aumulation of a %luidL;lement! it will! with
time! dissipate. +he body does not automatically hold the aumula4
tion. <lus! the body an be easily damaged by too intense an au4
mulation being present for too long a time.
&y following the &ardon training you are transforming your4
self in the ways neessary for you to beome a %luidL;lement on4
denser whih will automatially &old an aumulated harge for as
long as desired! without harm. $n ertain irumstanes this is a use4
ful ability sine it frees the onsiousness from the labor of rehar4
ging an aumulation during an overly4long ritual. &ut then again!
it's a minor advantage sine the same effet an be aomplished in
other ways =suh as loading a separate ondenser>.
DD Howe,er/ at t&e same time/ I do 'elie,e Bardon writes t&at
you s&ould gradually increase t&e accumulated c&arge wit&in t&e
2:3
'ody so not to o,erload t&e 'ody li)e a capacitor or a circuit 'rea)*
er. In w&ic& case t&e intrinsic a'ility for t&e 'ody to retain an accu*
mulated c&arge can 'e c&anged wit& practice. GG
Ees. +his is part of the transformation proess that enables
your bodies to atually hold an aumulation without damage and
without the need for onstant replenishment. $t's very muh akin to
what an Alhemist does to the materia at ertain stages! wherein a
proess is repeated over and over until the materia reahes a ertain
fluidity. +he struture of the materia is fatually altered and this
leads to new harateristis and apaities! et.
DD I mig&t 'e totally off 'ase &ere/ 'ut isnEt t&at t&e procedure
wit&in t&e first few steps of #&e "ey to #rue $ua''ala&F #&is mig&t
account for t&e c&anges t&at &appen w&en one wor)s wit& t&ose e-*
ercises. GG
+he preparatory )teps of P+J are a ontinuation of the afore4
mentioned proess of transformation of the materia! but at a higher
pith! so to speak. $n order for the P+J transformations to have the
orret effet upon the individual! the prere#uisite transformations
=)teps 5ne through ;ight of $$(> must already have taken firm hold.
$n other words! the preparatory )teps of P+J only work =properly>
upon a suffiiently prepared materia. 5nly after the materia has been
transform again by the P+J preparatory work! is one able to then
spea) Pabbalistially.
Pabbalisti speeh itself however! is more than a ondenser.
$t's more akin to a <hilosopher's )tone in that it automatically au4
mulates! ombines and sets into motion! the %luids! without the need
for loading by the magiian. Pabbalisti speeh is a reative at that
instantly gives form to the raw! undifferentiated %luidsL;lements.
"$#id Condener and the 8Inf$#ence Thro#%h the E$ement8
TechniB#e
2. ,ay 2007
DD Bardon s&owed a way to use t&e elements wit& fluid con*
denser. A fluid condenser of t&e Air ;impregnated wit& a wis&< could
acti,ate t&e element Air. ItEs t&e same for t&e elements !art& and 1a*
ter. GG
$n these speifi operations Rsee pages 1.141.8 of the Rugge4
berg edition and pages 2804287 of the ,erkur editionS! the %luid
Condenser is seondary to the methodology employed =i.e.! ombus4
tion! evaporation! mi"ture and deomposition>. $n other words! these
natural processes are the agents of the ;lements and the %luid Con4
2:?
densers themselves merely support or add to the result.
$n fat! &ardon even stated that aumulating the ;lements
was optional and yet this is something one would normally do to em4
power =i.e.! fill> a Condenser.
DD y pro'lem comes wit& t&e Fire element. Here/ Bardon
said any )ind of condenser can 'e used to acti,ate t&e Fire element.
GG
(ere! it is beause the natural proess of ombustion will
override any ;lemental influenes arried by an unharged Condens4
er. Combustion is the physial orollary of the %ire ;lement at its
most powerful 44 absolutely nothing an stand in its way.
DD If a condenser is full of t&e 1ater !lement/ does it ma)e
any sense to use it wit& t&e Fire elementF According to w&at Bardon
wrote/ I would say yes/ 'ut it seems )ind of strange to me. GG
No! it would not make any sense. (owever! in the praties
&ardon desribed in the setion you referene! the %luid Condensers
have not already been harged =i.e.! filled with an aumulation of
the ;lements or %luids>. $n other words! he didn't suggest using a
c&arged %luid ondenser for the %ire work. +herefore! there wouldn't
be any onflit of opposites suh as would result when trying to im4
press an aumulation of %ire upon an already harged @ater Con4
denser.
DD I guess itEs not necessary to load t&ese condensers wit&
!lements for t&e single reason t&ey are already full of elemental en*
ergy. All plants IcontainI an element. For e-ample/ garlic contains
t&e Fire element intensi,ely ;t&e Fire of mars<. 1ater itself is a )ind
of condenser. +o/ w&en you ma)e a fluid condenser using water and
garlic/ you &a,e already water impregnated wit& t&e Fire element.
+o t&en w&y s&ould I load it wit& more FireF I guess itEs already sat*
urated wit& Fire. %o need to increase it. GG
+he point of a condenser is that it is apable of holding a on4
densed aumulation of an ;lementL%luid. +o #uote &ardon =Rugge4
berg ;nglish edition! p.1.8>I
AAny o'2ect can 'e influenced 'y any fluid/ regardless of 'eing
loaded electrically/ magnetically/ wit& elements or a)as&a t&roug&
t&e aid of t&e imagination and t&e will. But according to t&e laws of
analogy/ and 'y e-perience/ it &as 'een found out t&at not eac& o'*
2ect and not eac& )ind of li.uid is suita'le to retain an accumulated
power for a long time or to accumulate it at all. +imilar to t&e fact/
t&at electricity/ magnetism and &eat do &a,e good and 'ad conduct*
ors/ t&e &ig&er powers offer t&e same 'ipolar aspect. Good conduct*
ors own an enormous accumulati,e capacity/ 'ecause t&e powers
2:.
concentrated in t&em are stored up and can 'e &eld 'ac) at will. In
t&e &ermetic science suc& accumulators are called Efluid condens*
ersE.I
$n other words! while the materials suitable for use as %luid
Condensers do indeed e"press an affinity for their orresponding
;lement or %luid! they do not already possess an accumulation of
said ;lementL%luid. +his means that an unharged ondenser pos4
sesses only the ;lements and %luids that make up its physial om4
ponents. +his amount of ;lementsL%luids is not strong enough for
magial work.
A ondenser is only a vessel into whih the magiian must a4
umulate an ;lement or %luid. $t is the aumulation within the on4
denser that makes it a 1magial1 substane as opposed to a normal
physial substane.
+ake for e"ample your hypothetial garli water. +he garli
does indeed e"press a relative predominane of the %ire ;lement0
however! its primary onstituent is the ;arth ;lement =as is true of all
physial things>. )o too with the waterI it does e"press a relative pre4
dominane of the @ater ;lement but its primary onstituent is ;arth.
@hen you mi" these two together you end up with an ;arth that is
strong in both %ire and @ater. +his is not strong enough or potent
enough for magial work with the ;lements and %luids. $t's not until
you load this condenser with the ;lements and %luids that it beomes
strong enough for magial work. $t's only when loaded with an au4
mulation that it beomes notieably stronger than ommon physial
matter.
5ne reason why &ardon put these e"erisesLtehni#ues at )tep
;ight was beause )tep ;ight is also the )tep in whih the student
learns to 1master the %luids1. *ntil that point! the student hasn't
learned how to aumulate and ondense the %luids. )o really! the
work with aumulating the Fluids into Fluid Condensers belongs to
)tep ;ight. (owever! the student who has mastered the )tep %ive
work with the ;lements is ertainly apable of making good use of
the %luid Condensers by way of aumulating the ;lements into
them. &ut unless the student is apable of aumulating at least the
;lements into a Condenser! %luid Condensers are of little use.
290
A BARDON
COMPANION
%irst ;dition +e"t
291
292
PRE"ACE TO T'E "IRST EDITION
5n a few oasions! $ have been asked to write some sort of
student's guide to %ran6 &ardon's 1$nitiation $nto (ermetis1. ;ah
time! $ responded with something like 1$ an't think of anything to
add.1 And for years $'ve held this opinion! but my e"perienes
partiipating in an $nternet e4board disussion group about &ardon's
works has led me to reonsider that sentiment. )o! when $ was asked
to rewrite the %ran6 &ardon %AJ that appeared on a popular website!
$ onsented to write a few things onerning the first four )teps of
$$(. /ittle did $ know at the outset that $'d find all kinds of things to
say2 @ord Cunkie that $ am! $ ended up writing no less than 73 full
pages of ommentary and answers to ommonly asked #uestions.
;ven at that! hundreds more pages ould be written.
,aking things understood! presenting onepts in suh a way
that it is easy for the reader to grasp them! is the responsibility of the
writer. &ut the writer's responsibility stops there 44 it is up to the
reader to do the understanding itself. And itDs the reader who doesn't
#uite grasp the author's meaning thatDs the one responsible for trying
to figure it out. +hat is indeed the failing of a written thing 44 there is
no hane for dialogue and for putting all your #uestions to the
author for larifiation. Conse#uently! many written things remain
misunderstood by many! or at least only partially understood.
$n the ase of %ran6 &ardon's books! this is ompounded by
the fat that as he wrote them! he plaed himself in the perspetive of
the student who is atually involved with the labor of the material he
desribes. %or instane! when he desribes the e"erises of )tep %ive
in $$(! he is saying things that only a student who has done the labor
of the )tep 5ne! +wo! +hree and %our e"erises! will understand.
+hus! the student who is in the middle of )tep +wo! or the student
who is reading $$( for the first time and hasn't even begun the work!
will understand what &ardon wrote regarding )tep %ive! less
ompletely than someone who has ompleted the )tep %our work.
+his was ertainly the ase for me and as $ progressed through
the )teps. $ was repeatedly surprised to find that $ had previously
misunderstood things in the mere reading of the te"t that now made
perfet sense beause $ had done the work leading up to that point in
the path. $t was within this thought that $ found a reason for writing
my ommentaries.
$ firmly believe that anyone who has progressed through $$(
up to the start of )tep %ive! has no need for outside advie. +he
297
student of )tep %ive will have mastered the most rudimentary
tehni#ues upon whih the remainder of the ourse is onstruted.
<lus! the student will have learned the ability to pu66le out their
#uestions on their own and will have! by neessity! honed this skill to
a ra6or sharpness. At this point! $$( beomes muh easier for the
student.
+his stage! typified by the student's ability to ask their
#uestions internally and seek out answers through their own
e"perimentation! is a neessary part of the path of initiation. As you
trod the path of initiation! the responsibility for your progress falls
more and more into your own hands. $n#uisitiveness and
inventiveness are both important allies of the student of magi and
there are ertain passages where that is all you will have at your
disposal to work with.
$ have tried to find a balane between giving this fat its due
respet and trying my best to steer away from giving enouragement
to those who wish to leap farther than they are truly prepared to step.
,y ompromise has been to do two things in regard to $$(I %irst! $
have limited my detailed ommentary and pratial suggestions to
the 1+heory1 setion and the e"erises of )teps 5ne through %our.
)eond! $ have written a ommentary on )teps %ive through
+en whih outlines some of the points where &ardon's way of writing
from the student's immediate perspetive interferes with the
understanding of the unprepared reader. $ will not offer my pratial
advie for these later )teps other than in personal orrespondene or
onversation with pratiing students of those partiular )teps. +he
same holds true for &ardon's seond and third books! the 1<ratie of
,agial ;voation1 and 1+he Pey to the +rue Juabbalah.1 $ should
add here! that $ don't e"pet $'ll ever be asked suh #uestions anyway.
;veryone that $ know that has reahed these stages in their initiation
does not need to ask the advie of another person! onse#uently they
don't ask.
All of my internal rationale aside! $ do have onern that those
who read $$( or who look ahead to the )teps to ome! will get the
wrong piture of what it all really means. At many plaes in $$(!
&ardon has to resort to metaphors that an only be understood if you
already know what all went into the metaphor in the first plae. $t is
diffiult for the reader to make the subtle onnetions between what
is learned in one )tep and what is then applied in a new way in the
ne"t.
,y onern is espeially sharp when it omes to &ardon's
<,; and P+J. All too often $ have enountered students who pik
298
up <,; and want to )+AR+ with evoation while totally
overlooking what &ardon says =repeatedly> about having to first
reah the end of the )tep ;ight of $$( =or its e#uivalent by other
means> before beginning the work of <,; or P+J. $t is easy to
think from the mere reading of these two books that it is really
possible to ignore &ardon's stated prere#uisite! but the reality is an
entirely different matter and &ardon's admonition is ompletely
aurate. +his sort of misunderstanding of <,; is! in my opinion!
due to a lak of bakground in genuine magi and the onse#uent
inability to truly understand the deeper signifiane of what is being
said. +his is inesapably natural and what $ have said is meant only
as a statement of fat that must be dealt with openly and not as a
ritiism.
%or this reason above all others! $ will attempt! through my
own ommentary! to help the reader at least beome aware of the
plaes where this is an important addition to their understanding of
the author's deeper meaning. @hether or not my omments atually
add to your understanding is out of my hands 44 all $ an promise is
that $ will try my best.
$ would ask that as you read my omments! you do so with this
thought in mindI +he only true teaher is e"periene. ;ven though a
thousand sages will spend a billion words trying to e"plain the
,ysteries! you will not truly understand their full impliations until
you yourself have penetrated what lies beyond the veil. &ut never let
this dissuade you from doing your damnedest to penetrate this veil 44
it is only gossamer! as they say. +he further you penetrate! the
deeper your understanding will grow0 and the deeper your
understanding! the deeper into the ,ysteries will you penetrate.
(old your onlusions with loose hands so that you may always be
able to re4form them. Always remain willing to deepen your
understanding 44 the main barrier to this is holding on too tightly to
our onlusions. Adopt your own onlusions not those of another.
+his is espeially true onsidering that all $ an offer you here are my
own onlusions and yours might be far different than mine. +he
best $ hope for is that reading about a few of my onlusions will
inspire you to #uestion and e"pand your own onlusions.
,y best to you2
Rawn Clark
2002
29:
299
Part One
Introd#ctory Materia$
D"irt EditionE
293
29?
"RANF BARDON DGHIH TO GHAJE
'i &ife2 )or>2 and &e%acy
Eou might ask! 1who was %ran6 &ardonM1 %or those who are
not familiar with his work! suffie it to say that &ardon is onsidered
to be one of the most important adepts of our age. Aording to
&ardon himself! he was direted by -ivine <rovidene to reveal to
humanity the meaning behind the first four maCor arana of the +arot.
@hile he fulfilled his mission! only his revelation of three of the
+arot ards were published and the fourth has been lost due to the
twists of fate. +he first ard! the ,agiian! was revealed in
1$nitiation $nto (ermetis1 =$$(>0 the seond ard! the (igh <riestess!
was revealed in 1+he <ratie of ,agial ;voation1 =<,;>0 and!
the third ard! the ;mpress! was revealed in 1+he Pey to the +rue
Juabbalah1 =P+J>. 5nly a small fragment of his revelation of the
fourth ard! the ;mperor! remains and is found as an appendi" to the
book 1%rabato1! titled 1+he Oolden &ook of @isdom1.
@ith some oult writers! we are left with nearly every detail
of their personal lives! while with others! we know no more than
their pen names. +he situation with &ardon lies somewhere between
these two e"tremes. @hile we have! through the grae of -ivine
<rovidene! aess to all of his published works! we an find only a
small few details left over from his personal life.
@hat we do know is that he was born in C6ehoslovakia in
1.0. and that he died in 1.:?. (e was the first of 17 hildren and an
only son. Aording to legend! his spirit inhabited the body of young
%ran6 at the age of 19! in answer to the prayers of his father! Kitor!
for the guidane of a personal teaher.
-uring his young adult years! %ran6 worked as a stage
performer under the name 1%rabato1. (is performanes were
reportedly of a uni#ue nature in that he displayed and e"plained the
oult praties so ommon in that day. Aording to all reports! he
was one of the few suh performers who was not a harlatan.
$n his early thirties! beause of his interest in the oult! he
was imprisoned in a onentration amp by the Na6is. (e survived
three and a half years in the onentration amp but little is know
publily about his time there other than its obvious horror. At some
point after that! he beame well known as a teaher of (ermetis and
worked suessfully at a healing pratie based upon those same
priniples.
$t was during this period of his life that he wrote the three
29.
books we now know him by.
Aording to legend! it was his healing pratie! ombined
with the books he was direted by -ivine <rovidene to write! that
inurred the wrath of the ommunist government of C6ehoslovakia
whih followed the war! and in the late 1.:0's he was again
imprisoned. $t was in prison that he apparently died.
(e left behind a wife =,arie>! a daughter =also named ,arie>!
a son =/umir>! and a group of diret disiples. And! he left us three
very important books in the annals of oult literatureI $$(! <,;!
and P+J.
$t is impossible to truly know the inner life of an adept suh as
%ran6 &ardon! but we an disern ertain things from his life! from
the testimony of those who knew him! and from his writings. @hat
stands out learly for me is that &ardon's ommitment to (ermetis
was not about how great and powerful a guy he was. +his sets him
apart from many of his ontemporaries and no where will you find
braggartly statements about him other than from his disiples.
As evined from what he wrote and what is known of his life!
he was a humble! sinere and honorable man of great
aomplishment. (e was able to write down for all the rest of the
world to see! a plainly spoken outline of the path of (ermeti ,agi.
Never before! and not sine! has so omprehensive and so lear a
guide been presented to the general publi. Eet he managed to do
this without touting himself as 1+he ,agus of the Age1! et.
At the same time! &ardon was a very (*,AN being. (e
smoked heavily and e"periened many diffiulties with his health
and life irumstanes. $ think it was perhaps these very e"perienes
that enabled him to devise a path that was so aessible to the
ommon man or woman. @hile his path demands that the student
work to ennoble their harater! he never resorts to Cudging the
student's harater himself 44 that task he leaves up the student.
Nothing onrete is known about who &ardon's orporeal
teahers were or from where he learned (ermeti ,agi and
Pabbalah. A good amount of speulation has passed under that
bridge but the fat of the matter is that this #uestion is relatively
irrelevant. Certainly parallels e"ist between &ardon's system and
other important systems of pratie throughout the world! but where
&ardon's ideas originated has no real bearing upon the fat that his
system has been proven to work.
Nevertheless! the #uestion often arises as to what &ardon's
1(ermetis1 have to do with lassial hermetiism. @hile his
hermetis do derive from the body of writings known as the 1Corpus
230
(ermetia1 =i.e.! those anient writings attributed to 1(ermes +he
+hrie Oreatest1>! it takes a deep understanding of this work to see
the similarities. +he similarities are easier to detet with the later
hermeti writings found in soures suh as the 1Pybalion1 by +hree
$nitiates! the 1;merald +ablet of (ermes1! the 1)even (ermeti
/etters1 by Oeorg /omer! and the oult hermetis of his day. +o
&ardon! hermetiism is the siene of oultism! based upon the
teahings of the legendary figure known simply as (ermes.
@ith his book <,;! the parallels between what he writes and
the standard works on )olomoni magi! are very obvious. Eet even
here! &ardon offers the student more than most authors. +he same is
true of his book P+J. ,any modern students of Pabbalah don't
even reogni6e P+J as Pabbalah! but in truth! &ardon's approah
reahes bak to a more original form of Pabbalisti pratie. $n this
ase! the 1even more1 that he gives the aspiring student is a universal
Pabbalah that is amenable to ANE language and therefore does not
re#uire the learning of biblial (ebrew.
<erhaps the greatest gift of &ardon's writing style is that he
e"plains things in a very pratial manner and does so without all the
flowery language so prevalent in oultism. $t is obvious from the
outset! that the reader has found an author who speaks from long and
deep e"periene instead of off the top of his head. +he depth of his
e"periene is often diffiult for the reader to grasp! for he speaks!
from beginning to end! from the perspetive of someone who has
done every stith of the work for himself! and in this way he
naturally onveys the onept that all he desribes is obtainable! even
easy.
&ardon wrote for both the ommon reader =one not really
interested in hermetis other than as an intelletual oddity> and for
the serious student of hermeti magi. ;ven someone who has had
no previous e"periene with oultism an begin the work of $$(!
sine this work begins with the rudiments of initiation and gradually
develops the student's magial abilities. ,ost who begin the work of
$$( however! have had some oult training! but this is a two4edged
sword! as it were! for often! the e"periened oultist will find that
they must unlearn some of what they have learned from other
soures.
5f the many diret students that &ardon left behind! two are of
speial note. +he first was his seretary! 5tti Kotavova! who was
responsible for the book 1%rabato1 and for seeing to it that his
writings remained aessible. @hile $ have some problems with
1%rabato1 it is well worth reading if approahed as a 1Hanoni14like
231
oult novel. $ find it hard to believe that &ardon would have said
some of the things about himself that were said in 1%rabato1. +o me!
it seems that ,s. Kotavova's own love for her teaher amplified parts
of &ardon's life out of proportion to their nitty4gritty reality. As $
said! it is impossible to truly understand the inner life of so great an
adept. Aording to the reord! &ardon submitted to ,s. Kotavova
an outline of that period of his life overed in 1%rabato1 and left it up
to her to flesh it out into a book. $'m ertain that ,s. Kotavova did
her best =others assure us that ,s. K. loved the truth> but $'m e#ually
ertain that some parts of 1%rabato1 desribe events with too
symboli a language. @hile $ admire her work! $ do not reommend
trusting it as an aurate biography of %ran6 &ardon. At best! it does
a good Cob of giving the reader the flavor of the man and an idea of
the depth of his ommitment.
Another diret student of note is the late -r. ,. Pumar. (e
relayed several tales of &ardon and was ever helpful to students of
(ermeti ,agi.
+here are many other personages of note! but the one
remaining that $ wish to mention is -ieter Ruggeberg. ,r.
Ruggeberg has spent several deades of sinere effort and e"pense to
see to it that &ardon's books have remained available to the modern
reader. (e has also helped guide sinere students and has helped to
keep the evolution of the publi response to &ardon's work on the
right trak.
+oday! we are blessed with the opportunity to purhase
&ardon's works in print and to enounter others with the same
interest through the $nternet. @e owe this fat to the efforts of not
only &ardon! Kotavova! Ruggeberg! and now the folks at ,erkur
<ublishing! but also to ountless other modern4day magiians. %olks
like -aren! <aul Allen! Ralf ,ulberg! +im )ott! and @illiam
,istele! to name Cust a few! are helping to inrease this legay.
+here are si" books related to %ran6 &ardon. +he first three
are the books that he wroteI $$(! <,;! and P+J.
+he ne"t three books were written about him by others. +he
first and most famous of these is the pseudo4biography titled
1%rabato +he ,agiian1. +he seond is a ompilation of notes from
the arhives of his personal disiples! known as 1Juestions and
Answers1. And the last is known as 1)ouvenirs of %ran6 &ardon1!
written ollaboratively by his son! /umir! and one of his disiples!
-r. ,. Pumar.
232
I$ITIATI%$ I$T% HE&METICS
3y "ran= Bardon
+he first book by %ran6 &ardon to be published was 1$nitiation
$nto (ermetis1! known in the original Oerman edition as 1-er @eg
6um @ahren Adepten1. $t appeared in 1.:9! appro"imately two
years before &ardon's death.
+his book forms the foundation upon whih <,; and P+J
were later written and it outlines the basi training neessary for one
to beome an (ermeti magiian. $t is omposed of a fairly
enigmati4in4spots setion on 1+heory1! followed by a series of
e"erises and pratial work divided into ten 1)teps1.
@ithin eah of the ten )teps! you will find three types of
e"erisesI ,entalL)pirit! AstralL)oul! and <hysial. +he e"erises of
eah ategory are designed to ompliment the e"erises of the other
two ategori6es in eah )tep! thus the student performs the urrent
mental! astral and physial e"erise during eah period of work or
meditation. +his assures the student of a balaned advanement 44
and balane or e#uilibrium is a very important thing in (ermeti
magi.
;ah e"erise is presented in very pratial terms. At times
however! &ardon is not altogether lear as to e"atly what he means.
$ believe that this is on purpose 44 it is the responsibility of every
student to pu66le some things out for themselves. +his is in fat! a
vital omponent of any path of self4reali6ation and empowerment!
and believe you me! the ourse of $$('s ten )teps will hone your
inventiveness and in#uisitiveness to a ra6or sharpness.
5nly the AstralL)oul e"erises of )tep 5ne are presented with
time limits =appro"imately three months>. +he reasons for this are
speifi =i.e.! it doesn't pay to dawdle over this partiular part of the
work> as are &ardon's reasons for not setting time limits to guide the
student through the rest of the e"erises. +he reason that there are no
time limits set for the remaining e"erises and )teps is that eah
student progresses at their own uni#ue pae 44 there is no standard
length of time it takes one to make it through the entire ten )teps. $t
does not matter how many deades or lifetimes it takes you to
omplete this work. +he only thing that matters in regard to $$( is
that you master eah )tep ompletely! regardless of how long it takes
you to do so.
+he work of (ermeti ,agi an fit in with any of your other
philosophial interests. $n and of itself! it holds no religious dotrine
237
yet is amenable to almost any. +hroughout $$(! <,; and P+J this
is left up to the student him or her self. $n fat! many things in this
ourse are left up to the student and that is as it should be.
+o give you a better idea of the path outlined by &ardon in
$$(! $ offer you a reshuffling of the +able of Contents. *nlike the
standard table of ontents whih lists the e"erises by )tep and
groups the three ategori6es of work together in eah )tep! $ have
adopted a different se#uene and listed the e"erises by ategory
=i.e.! ,ental! Astral and <hysial>! leaving the )tep designations as
seondary. $ believe that this better reveals how the e"erises of eah
)tep link together by ategory and form a ontinuum of growth or
advanement.
Eet we should not ignore the fat that the e"erises of eah
ategory within a )tep! when pursued in unison! at to reate a
balaned level of ahievement by the end of that )tep's work.
Nonetheless! $ think by e"amining this reshuffled table of ontents!
you will broaden your vision of what this ombining of elements
produes. $t may well help you pinpoint the goal of all the work
involved with the mastery of (ermetis.
MENTA& KMA,ICA& SC'OO&IN, O" T'E SPIRITL
)tep 5neI
Z ,ental -isipline 44
1> 5bservane of thoughts.
2> 5ne4pointedness of thought.
7> ;mptiness of mind.
)tep +woI
Z Auto4suggestion.
Z )ingle4sense onentration.
)tep +hreeI
Z ,ulti4sense onentration.
Z ;"ternal proCetion of images.
Z @rap4around proCetion of images.
)tep %ourI
Z +ransferene of onsiousness 44
1> $nto inanimate obCets and plants.
2> $nto animate animals! insets! et.
7> $nto other humans.
)tep %iveI
Z )pae ,agi =i.e.! 1-epth <oint1 onentration>.
)tep )i"I
Z ,editation on your own spirit.
238
Z &eoming onsious of the senses in the spirit.
)tep )evenI
Z Analysis of the spirit in regards to the pratie.
)tep ;ightI
Z <reparation for mental travel.
Z +he pratie of mental travel 44
1> $n a room.
2> %or short distanes.
7> Kisiting a#uaintanes! relatives! et.
)tep NineI
Z +he pratie of lairvoyane through magi mirrors 44
1> Kiewing through time and spae.
2> (aving an effet from afar through the magi mirror.
7> Karious proCetion ativities through the magi mirror.
)tep +enI
Z +he asent of the spirit to higher planes.
ASTRA& KMA,ICA& SC'OO&IN, O" T'E SOU&L
)tep 5neI
Z $ntrospetion or self4analysis.
Z <reparation of the positive and negative soul mirrors in
regards to the ;lements.
)tep +woI
Z Astral or magial e#uilibrium regarding the ;lements!
transformation or ennobling of the harater.
)tep +hreeI
Z ;lement &reathingI $nhaling the ;lements into the whole
body.
)tep %ourI
Z ;lemental Aumulation 44
1> $n the entire body.
2> $n the individual parts and organs of the body.
Z ;stablishing the harmony of the ;lements in the
appropriate regions of the body.
)tep %iveI
Z ;lement proCetion outwardly 44
1> +hrough the whole body.
2> +hrough the hands and fingers.
7> @ithout first passing through your body.
)tep )i"I
Z <reparation to master the Akasha priniple.
Z Consious alling forth of states of trane by means of the
23:
Akasha.
Z ,astering the ;lements from the Akasha priniple through
an individual ritual.
)tep )evenI
Z +he development of the astral senses =lairvoyane!
lairaudiene and lairsentiene> with the aid of the ;lements and the
%luid ondensers.
)tep ;ightI
Z +he Oreat Now and higher self4analysis.
Z ,astery of the ;letri and ,agneti %luids 44
1> Control of the ;letri and ,agneti %luids 4 $ndutive
,ethod.
2> Control of the ;letri and ,agneti %luids 4 -edutive
,ethod.
)tep NineI
Z Consious separation of the astral body from the physial
body =i.e.! Astral @andering>.
Z +he impregnation of the astral body with the four divine
attributes.
)tep +enI
Z Consious ommunion with your personal god.
Z Communiation with deities! et.
P'(SICA& KMA,ICA& SC'OO&IN, O" T'E P'(SICA& BOD( L
)tep 5neI
Z Adapting to a normal and sensible lifestyle as a matter of
habit.
Z ,orning e"erises.
Z Consious breathing.
Z Consious eating.
Z +he magi of water.
)tep +woI
Z Consious pore breathing.
Z Consious body posture.
Z &ody ontrol in every day life.
)tep +hreeI
Z /ung and pore breathing of the vital energy in the whole
body.
Z /ung and pore breathing in the individual parts and organs
of the body.
Z $mpregnation of a room with the vital energy or an idea.
239
)tep %ourI
Z Rituals and their pratial appliation 44
1> Oestures.
2> &ody postures.
7> %inger positions.
)tep %iveI
Z <reparation for passive ommuniation with the invisible 44
1> Release =e"teriori6ation> of one's own hand.
2> <reparation of the fingers with the help of the pendulum!
penil! planhette! et.
Z <ratie of passive ommuniation 44
1> @ith one's own guardian spirit or angel.
2> @ith departed human beings and other beings.
)tep )i"I
Z Consious reation of entities 44
1> ;lementals.
2> /arvae.
7> )hemata.
8> <hantoms.
)tep )evenI
Z +he reation of ;lementaries =by four different methods>.
Z ,agial animation of pitures.
)tep ;ightI
Z ,agial influene through the ;lements.
Z %luid =;letri and ,agneti> Condensers 44
1> )imple =single4%luid> ondensers.
2> Compound =multi4%luid> ondensers.
7> %luid ondensers for magi mirrors.
8> <reparation of a magi mirror with the help of a %luid
ondenser.
)tep NineI
Z +reatment of the sik through the ;letro,agneti %luid.
Z +he magi of loading talismans! amulets and preious
stones.
Z +he reali6ation of a wish through ;letro,agneti spheres
in the Akasha =i.e.! 1Kolting1>.
)tep +enI
Z Karious methods of a#uiring magial apabilities 44
1> )uggestion.
2> +elepathy.
7> (ypnosis.
8> ,ass hypnosis.
233
:> ,ind reading.
9> <syhometry.
3> $nfluening the memory.
?> @orking in the Akasha.
.> Room impregnation from a distane.
10> ,essages through the air.
11> ;"teriori6ation of only part of the astra4mental body to
aomplish ertain tasks.
12> ,agial invisibility.
17> Advaned praties with the four ;lements.
18> /evitation phenomena.
1:> Natural phenomena.
19> <ower over life and death.
THE P&ACTICE %' MA(ICA) E*%CATI%$
3y "ran= Bardon
&ardon's seond book! 1+he <ratie of ,agial ;voation1!
also appeared in 1.:9! shortly after the release of his first book! $$(.
@hile many books have been written about the subCet of magial
evoation! none ompare with <,;. &ooks suh as 1+he Oreater
and /esser Peys of )olomon1! 1Abramelin the ,age1 and 1+he Ars
Notoria1! to name a few! provide only a small number of details as to
the tools re#uired! the ritual orations! and the spirits to be evoked! but
say nothing of the theory! preparation and details so neessary to
genuine suess in this interesting art.
<,; does not stand alone 44 it is designed as an e"tension of
the work begin in $$(. $n the introdution to <,; and in several
plaes throughout the te"t! &ardon warns that the student should
approah the work of evoation only after having progressed through
)tep ;ight of $$( =or an e#uivalent initiation>. All too often students
have been lured by the glamour and romane of evoation into taking
up this work before they are properly prepared to do so! and this! as
&ardon repeatedly warns! results only in very dubious and possibly
harmful e"perienes.
@ithout the proper training it is virtually impossible to
understand the deeper signifiane of evoation. Oenerally! the
unprepared student will think evoation to be fairly fantastial or
stritly symboli. )ome believe that the anient art of evoation is
merely a primitive form of psyhotherapy and for the uninitiated
novie who steps into the pratie unprepared! this is all that it will
23?
be. +he reason for this is that without the prere#uisite magial
training! the pratitioner will evoke nothing more than images from
their own psyhe! instead of entities that have atual e"istene
independent of the human psyhe.
5ne key to the genuine pratie of magial evoation is the
ability learned in )tep ;ight of $$( known as 1mental wandering1.
+he first step in any evoation is for the magiian to establish a
mental ontat with the entity to be evoked through mental
wandering into their respetive sphere.
Another key to genuine evoation is the magial ability to
work onsiously within all three realms =mental! astral and
physial> simultaneously. +his alone is what transforms mere
oratory and theatrial movement into genuinely magial ats.
+he primary motivation for undertaking evoation is the
e"ploration of the universe and the e"pansion of the magiian's
onsiousness. $t is not about gaining e"traordinary powers over
other people and events. +hrough evoation! the student may
e"plore the other realms or spheres of e"istene =this is often alled
1rising through the planes1> and may be able to learn of many things
diretly from the beings whih inhabit these realms. %urthermore!
some of these entities may be onvined to arry out the magiian's
will and perform tasks that would otherwise take the magiian's
e"tended attention to aomplish.
&ardon divides <,; into three setionsI ,agi =theory and
pratie>! (ierarhy =an e"pose upon the hierarhy of planes>! and
$llustrations =a grimoire of sigils for the various ;lemental and
planetary beings>.
$n the first setion! &ardon e"plains the theory behind
evoation and e"plores the rationale behind! and the making of! eah
of the lassi ritual tools. +hese instrutions surpass any suh
previously given by past authors. &ardon teahes that eah aspet of
the ritual regalia must be personali6ed and empowered aording to
the magiian's own understanding and needs. %or e"ample! in
&ardon's instrutions regarding the ,agi Cirle! he gives no
instrutions as to whih speifi sigils and words are to be insribed
therein. $nstead! he instruts the student to reate a Cirle that
learly represents the student's own understanding of the universe.
Another e"ample of &ardon's uni#ue approah is when he
e"plains that the atmosphere within the ,agi +riangle must math
the atmosphere familiar to the entity whih is to be evoked 44 a fat
unrevealed before.
$n the setion on the hierarhy of the planes! &ardon leads the
23.
student through eah of the planes in se#uene and introdues many
of the entities whih inhabit them. (ere you will find none of the
language of former works on evoation. $n the books of )olomoni
magi! the entities desribed are of a low! demoni! nature! but those
of <,; are not. +he beings listed in <,; are ones ontated by
&ardon himself and are most all willing to teah the student and aid
in their advanement. %or reasons of proteting the uninitiated
dabbler! &ardon does not provide a detailed list of beings of either
the ,ars or the )aturn spheres.
<,; ends with a grimoire of sigils for eah of the entities
listed in the setion on hierarhy. +hough this part of <,; is often
the most interesting to the passive reader! it is truly the least of
importane to the pratiing student. +he student who has atually
pursued $$( through the ?th )tep will be able to disover these things
for him or her self! as &ardon mentions in the theory and pratie
setion.
$t is interesting to note that the attitude of the pratitioner of
<,; must invoke a different sort of relationship with the evoked
entities than surmised by other books on the subCet. $n those other
traditions! the magiian is taught to be overly foreful and downright
rude in an effort to gain and maintain ontrol over the evoked entity.
+his is aomplished through all sorts of threats and e"hortations
about how the magiian is supposedly working under the aegis of
deity. ;ssentially this is rooted in the magiian's fearful and seret
knowledge that they are in fat unable to ontrol anything when left
to their own devies.
$n <,; however! the prere#uisite training insures that the
magiian is atually apable of maintaining ontrol over the entire
evoation. %or suh a magiian! there is no need of fear.
%urthermore! the magiian is taught to always be respetful! yet stern
when neessary! but never rude. Gust as with any interation with
another being! the evoker will reeive a refletion of what sheLhe
puts forth. +hus it is prudent for the one wishing to master the art of
evoation! to always be kind! respetful and honest! and to never try
to fore another being against their will. +his is how friends are
made and it will lead to your winning over the heart of the whole
universe.
+here are many! many more entities inhabiting the various
planes than are mentioned by &ardon. No grimoire an ever
ompletely list all the entities it is possible for the magiian to
enounter. @ho knows who you may meet when left to the whim of
-ivine <rovideneM Eet! the ability to go out and make ontat with
2?0
entities unknown to you =i.e.! those not listed in any grimoire> is a
more advaned faulty and it may take meeting a familiar being or
two before this beomes possible.
+he serious student will! after due preparation! find no better
guide to this anient art than that provided by &ardon. And for the
passive reader wishing to arrive at a more omplete understanding of
the mysterious pratie of magial evoation! this book will be worth
more than the reading of a hundred others.
THE KE+ T% THE T&,E ,ABBA)AH
3y "ran= Bardon
+he third and final volume in the series by &ardon is 1+he Pey
to the +rue Juabbalah1 =published in 1.:3>. At least this is the last
ompleted and published piee. A partial manusript of a fourth
book was later printed as an appendi" to 1%rabato1 and it is rumored
that there one e"isted a manusript for a fifth book onerning
Alhemy! but the latter was lost when &ardon was arrested by the
ommunist government of C6ehoslovakia.
+he spelling 1#*Abbalah1 is uni#ue but it is atually Cust as
good as any other transliteration of the original (ebrew word into
;nglish. R$! however! will use the spelling 1kabbalah1 hereafter =it's
easier to type and more automati for me>.S +his is merely a
refletion of the uni#ueness of what you will find between the overs
of this book2
$f you are e"peting to enounter yet another book on @estern
Pabbalah or one on the osmology of Gewish Pabbalah! then you
will be sorely disappointed beause &ardon's 1Juabbalah1 is not
e"atly like either. +he basi tehni#ue and its fous upon the letter4
sounds! harkens bak to an anient Gewish pratie of Pabbalah! but
the e"erises themselves are of purely @estern (ermeti origin.
&ardon's Pabbalah is not dependent upon the twenty4two
/etters of the (ebrew alephbet. $n fat! he employs the Oerman
letter4sounds throughout. +he (ebrew formulas that &ardon
e"plains are all omposed of the Oerman letter4sounds and are
appro"imations of the (ebrew. *nfortunately! neither (ebrew!
Oerman nor ;nglish sript an aommodate all the sounds it is
possible for the human mouth to reate =$ think perhaps )anskrit
omes the losest>. +hus there are many other formulas than those
that &ardon mentions. &ut this fat is irrelevant sine P+J teahes
the student the tehni#ue whih will enable them to truly speak the
2?1
universally sared and reative language of kabbalah A kabbalisti
formula does not depend upon words in the normal sense 44 its
language is formed through intent and in aordane with the flow of
Nature.
As with <,;! &ardon warns the reader that the work of
kabbalah should not be initiated until one has ompleted the first
eight )teps of $$( or has ahieved an e#ual training by other means.
$n one plae he atually states that it is even better if one has also
gained e"periene with <,;. +he training of P+J re#uires the
same sorts of abilities that <,; re#uires of the student and if these
prere#uisites are not present! then little =if any> suess will result.
Certainly someone who )+AR+) with P+J and thinks that they will
thus master the true art of reative speaking will meet with no
suess until after many deades of ardent pratie! and even then
there are no guarantees. +his art! even more so than evoation!
re#uires a high degree of development at the outset.
P+J is divided into three setions. +he first setion is titled
1+heory1 but this is not about the omple"ities of kabbalisti
osmology. $nstead! it is about the theory behind uttering reatively.
+he seond setion is titled 1<ratie 44 <reonditions1 and
serves to teah the student the tehni#ue of uttering the simple!
single4letter formulae. After a brief introdution! this setion is
divided into )teps 5ne through )even! similar to how $$( is
strutured. +he lessons begin at the beginning! as it were.
&ardon speaks of a #uadrapolar type of ation re#uired for true
kabbalisti utterane! eah pole of whih orresponds to an ;lement.
+he first ;lement! naturally! is relegated to %ire. +he student begins
with the 1pronuniation1 =this has nothing to do with physial
speeh> of the single letters within the mental sphere as a ertain
olor and shape. +he e"erises are similar to those found in $$(!
e"ept that they are infinitely more omple".
Ne"t! the student learns how to employ the seond pole!
orresponding to Air! by 1pronouning1 the single letters at a
partiular tone or note! simultaneous with their utterane as a olor
and shape.
+he third pole =@ater> of the #uadrapolar ation involves
1pronuniation1 through the invoation of a feeling or sensation
orresponding to the letter.
+hese three poles form what &ardon alls the 1three sense
onentration1 re#uired for basi kabbalisti speeh. After this!
&ardon provides a brief! onise e"pose on the meaning of the
numbers 1 through 10. +his gives a lue as to what the fourth pole
2?2
=;arth> of the #uadrapolar ation is. Namely it is the speaking of the
letters with all three types of sense onentration ative at the same
instant! and founded upon the 10 original reative ideas.
&ardon loses this setion by giving instrution in the use of
the first of four keys! in the four realms =Akasha! ,ental! Astral and
<hysial>! and how to ause effets in any of these realms or in all of
them simultaneously.
+he third and final setion of P+J is titled 1<ratie 44 +he
,agi of %ormulas1 and is dediated to the remaining three keys.
;ah key refers to the number of letters involved in eah formula.
+hus the seond key involves ombining two letters0 the third
involves three letters! and so on. +here are ten suh keys aording
to &ardon! but he gives instrutions for only the first four. At the end
of the twelfth )tep! &ardon speaks about ;lemental formulas and the
use of -ivine Names and &eings.
+here are a few speifi errors and omissions in the latter part
of P+J. $ suspet that this was intentional and intended to offer a
degree of protetion to these deep mysteries and to shield the dabbler
who would toy with them. $t also serves as a test of the student's true
abilities for it will re#uire that the student onfer with non4orporeal
entities in order to disover these errors and omissions along with
their retifiations. +his ability is a prere#uisite for the true kabbalist
and without it the student will be able to penetrate only a short way
into this ,ystery of ,ysteries.
+ruly any person who makes it through even the seond
setion and is able to speak the single4letter formulas! needs no
physial guide beyond that point. +o ahieve suh a high goal
provides the magiian with all the internal guidane neessary to
reah even higher goals.
'&ABAT% THE MA(ICIA$
3y D"ran= BardonE Otti *ota-o-a
<rior to his death in Guly of 1.:?! &ardon gave his student and
seretary! 5tti Kotavova =1.07 to 1.37>! an outline for his biography.
&ardon left it up to ,s. Kotavova to flesh out the details and turn it
into a readable book. *nfortunately for us! what resulted! while
good reading! was not a stritly aurate biography.
+he manusript of 1%rabato1 was not ompleted until after
&ardon's death and it did not see publiation until 1.3.. -ieter
Ruggeberg! the publisher! writes that is was with some trepidation
2?7
that he published 1%rabato1 under the name of %ran6 &ardon! sine it
was ,s. Kotavova who atually wrote it. &ut eventually he was
onvined to do so beause he felt that listing &ardon as the author
would give it the attention it deserved.
@hen $ read 1%rabato1! $ am reminded of /ord &ulwer4
/ytton's book 1Hanoni1. &oth share some details of the life of a man
dediated to the path of (ermeti initiation. 1%rabato1 however!
overs only a moderate span of &ardon's life =from the time he was a
stage performer till shortly before his final imprisonment>! but it is
enough to give the reader the flavor of the man and his works.
@here 1%rabato1 fails! in my opinion! is when it omes to desribing
the inner life of &ardon. Nonetheless! 1%rabato1 does give some
insight as to why &ardon wrote what he wrote.
5ver all! 1%rabato1 is worth reading 44 so long as you
remember that it is not altogether aurate. 5f speial interest to
&ardon's students are a memoriam by ,s. Kotavova =written two
months after &ardon died>! an epilogue written by ,r. Ruggeberg =in
1.3.>! and two appendies. &oth of the notes from ,s. Kotavova
and ,r. Ruggeberg! onvey some of the details of &ardon's life that
are not present in 1%rabato1.
+he first appendi" is a fragment =only part of the first three out
of ten hapters> of a manusript in4progress titled! 1+he Oolden
&ook of @isdom1. +his book was supposed to have onerned the
fourth leaf or trump ard of the +arot =the ;mperor>. +o our great
loss! there remains no omplete transript of the work! but was does
remain! is very intriguing.
+he seond appendi" is a manusript titled 1(igh ,agi1.
@hen ,r. Ruggeberg added this to a new 1.?2 edition of 1%rabato1!
he was under the impression that this was written by &ardon himself.
)ine then! the truth has ome out and we now know that this was
none other than the book 1)even (ermeti /etters1 by Oeorg /omer.
Apparently! &ardon was so impressed by this little book that he had
it translated privately =prior to writing $$(>! from the original
Oerman into C6eh! for the edifiation of his own disiples. +he
differenes between the original version of 1+he )even (ermeti
/etters1 and that provided in 1%rabato1 as 1(igh ,agi1! may well
be due to the fat that it was translated from Oerman into C6eh and
then! from C6eh into ;nglish2
,any later students of &ardon's writings were pu66led at the
differenes between what is presented in 1(igh ,agi1 and what is
presented in $$(. 1(igh ,agi1 is interesting =$ have not read 1+he
)even (ermeti /etters1> but it pales in omparison with $$(.
2?8
,ESTI%$S - A$S.E&S 3y "ran= Bardon
+his little book! first published by -ieter Ruggeberg in 1..3!
was put together by a group of &ardon's students sometime in the
early 1.:0s! prior to the publiation of &ardon's three books. @hat
lies within these pages are the notes they took down of &ardon's oral
teahings.
+hese notes were later edited by -r. Pumar along with )ilvia
and *lrih 5hm! and arranged under four setion headingsI
onerning the mental plane! the astral plane! the physial plane! and
the funtion of the akasha. +he book is presented! as it's title
suggests! in a #uestion4and4answer format! with a total of 1?:
entries.
@hile it doesn't ontain any truly startling revelations or
insights for one who has read &ardon's other books! it is nonetheless!
of great value to the student. $n J[A some of the topis whih
&ardon speaks of in other plaes are amplified and e"plained in
greater detail. $ts greatest value! as ,r. Ruggeberg states in his
forward! is as inspiration for the meditations of the student. %or
ertainly there is ample stimulus for thought within J[A's pages.
MEM%&IES %' '&A$/ BA&0%$
3y Dr/ &#mir Bardon M Dr/ M/ 0#mar
+his little book ontains reminisenes of &ardon reorded by
those who knew him. $t also ontains a few pitures relative to
&ardon's life.
2?:
2?9
Part Two
Commentary Upon
Initiation Into Hermetics
D"irt EditionE
2?3
2??
INTRODUCTION
$t is my honor to present to you some of my thoughts about the
ourse of initiation presented in %ran6 &ardon's 1$nitiation $nto
(ermetis1 =$$(>.
R$ will be employing the 1... ,erkur <ublishing edition
throughout my omments. +he differenes between this edition and
earlier editions are minor. +he only hange is that the present
;nglish translation is easier for the modern reader than the original
translation.S
@hen a student first approahes this work! #uestions
inevitably arise. @hile the best way to answer these #uestions is for
the student to meditate and onsider and ome to the answers on
their own! this seldom satisfies the beginner and many will put the
book aside out of frustration. +hese days! now that the $nternet
offers us an easy way of getting in ontat with others who have
been doing the work of $$( for many years! there is little reason for
the beginner to have their simpler #uestions beome a barrier to
progress.
+he answers to the deeper #uestions though! must still be
sought out by the student on their own. $n these matters! e"periene
is still the only reliable teaher2
+he thoughts that $ proffer here ome from my own personal
e"periene of working through the )teps in $$(. $t is up to the
student to prove or disprove what $ have written through their own
pursuit of the work. @hat $ write is only meant to e"pand upon
some of the things that %ran6 &ardon outlined! it is not meant to
supplant what &ardon wrote. (opefully! my words ombined with
the te"t of $$(! will make it easier for the student to begin the work
with greater onfidene.
$$( presents a oherent ourse of initiation. $t! unlike many
modern systems of initiation! begins at the beginning. ;ah )tep
builds upon what preedes it. +herefore! it is prudent that the student
skip nothing along the way. @hat seems simple in the beginning
will prove itself to be essential to suess in the longer run.
$nitiation is not a rae. $t matters little if it takes you 70 years
to reah the 10th )tep or if it takes only 10 years. <rogress at your
own pae =without dawdling> and pratie both patiene and
perseverane. $ have absolutely no doubt that anyone who sinerely
wants to take up this work will meet with the desired suess if they
steadfastly pursue $$(.
2?.
;ah of the 10 )teps in $$( is broken down into three
ategories of workI )pirit =,ental>! )oul =Astral> and <hysial. ;ah
of these ategories are to be pursued hand4in4hand. +his brings
about a balaned progress that is essential to true advanement in
magi. Never should the student go! for e"ample! from the )tep 5ne
physial e"erises! on to the )tep +wo physial e"erises! until the
,ental and Astral e"erises of )tep 5ne have also been mastered. $f
a ertain set of e"erises within a )tep ome easily for you and you
omplete that ategory of e"erises before you omplete the other
ategories within that )tep! then simply improve upon your
suesses while finishing up the rest of the )tep's re#uirements. +he
standard of suess &ardon lays out for all three parts of eah )tep
must be attained before progressing to the ne"t )tep.
+he work of $$( re#uires disipline and ommitment. At first
the student will need to arve out the time from their daily shedule
to aommodate the e"erises. $ advise that! if possible! the beginner
devote at least an hour first thing in the morning and an hour eah
evening before going to sleep. &ut do allow yourself oasional
e"eptions to this regimen 44 five days a week will suffie! but seven
is better. ;ventually this disipline will beome a Coy and the period
during whih it is an onus will pass #uikly.
Nonetheless! it is important to onsider this &;%5R; one
begins the work. %irst! the student should read through $$( a few
times and get a feel of e"atly what will be re#uired. $f you see no
way in whih your busy life an aommodate the time re#uired for
this sort of work! then it is best if you put off beginning the work
until suh a time as you are apable of reshaping your life. $n the
mean time! you an initiate the hanges in your life that will
eventually allow you the time for these pursuits.
&e good to yourself. $nitiation is not meant to be torture. $t is
supposed to be! if not fun! at least interesting and inspiring.
$mproving oneself an be =and in my opinion! )(5*/- be> a Coyous
pastime.
$nitiation is not a path toward great rihes nor power over
others. $f these are your goals then you will meet with no genuine
suess in the pursuit of magi. Asking yourself the #uestion of why
you are hoosing this work! is essential. $t is wise to spend a goodly
amount of time thinking about your reasons for taking on this
responsibility.
+hroughout the ourse of $$(! your intentions will be tested
over and over again. +hese mark the various 1pitfalls1 or 1blinds1
that are spoken of by those who have made progress in the work.
2.0
5nly the 1orret1 motives will arry the student through ertain
parts of the path of initiation. $f your motives are too selfish or too
egotistial! then you will run into a wall and only a reevaluation of
your motives will free you. +his is a good thing and it is not meant
as a blokage! per se. $nstead! it is a vital part of initiation that
guarantees that the student will either stay on ourse or give up the
pursuit.
$n this modern age when information is so easily aessible!
we have the habit of seeking answers from e"ternal soures. @e
have lost the habit of looking within for our answers and of trying
our damnedest to figure things out for ourselves. @hile it is easy to
aumulate a great deal of information and store it in our minds as
knowledge! it is only through e"periene that information is
transformed into understanding. +he proess of initiation is one of
e"periene! not a mere aumulation of information. +hus! it is
important to ontemplate every idea you enounter in $$( and pu66le
things out for yourself whenever possible. +his is espeially true
when it omes to the 1+heory1 setion. ,uh of what &ardon says
in this setion is a mere outline of the fats and is meant less as an
answer to all your #uestions and more as something to spur your own
meditation and ontemplation. <lease rest assured that some of the
most onfusing bits will larify themselves over time as you gather
more e"periene.
$nitiation re#uires of the student a radial self4honesty. @ath
out for kidding yourself that you have attained to something that you
have not in fat attained to. And always be ready to lovingly
ritii6e yourself.
@e eah have within us a most reliable soure of guidane.
+his is the interior voie of our individual onsiene. 5ne of the
most important lessons that $ have learned is to A/@AE) listen to
my onsiene. $t has never led me astray and $ have ome to a point
where $ N;K;R disobey its ditates. $ advise the same for you.
/isten to and follow your onsiene and your ontinued suess
will be assured2
$ wish for you the greatest suess in your path of initiation2
2.1
T'EOR(
T'E E&EMENTS
+he philosophy of ;lements is! obviously! a human onstrut.
$t is one way in whih we humans have attempted to desribe the
workings of the universe. &ut even though it is a human onstrut
this does not negate the fat that it desribes a real thing. +o my
mind! it is a desription that works well. $t gives me a tool by whih
$ an work with the atual fores that it tries to desribe. Oranted! it
is imperfet and does not e"atly math the reality of things! but then
again! an e"at math would be impossible.
+he fores that underlie the ;lements do e"ist regardless of
whether or not we try to desribe them and regardless of whether or
not humans are around to pereive them.
+here are two very important things to keep in mind when
working with the ;lements. %irst is that the ;lements are not the
same as the physial phenomena whose names they share. %or
e"ample! the ;lement %ire is not the same as the physial phenomena
of fire. +he names of the ;lements are derived through the 1law1 of
analogy. +his means that the ;lement %ire possesses many of the
harateristis of physial fire! suh as e"pansiveness! heat!
brightness! and the ability to transform what it touhes.
All to often the student falls into the trap of drawing too lose
a relationship between the ;lements and their analogous physial
phenomena. +his tends to obsure the deeper signifiane of the
;lements and should! therefore! be avoided.
)eond in importane regarding the ;lements is the fat that in
our physial realm! the ;lements never at alone. All physial things
are a ombination of the ;lements. %or e"ample! the physial
phenomena of fire is not omposed solely of the %ire ;lement.
$nstead! physial fire is omposed of all four ;lements working
together =plus the fifth 44 Akasha>. A physial thing may show a
predominane of one ;lement over the others! but it still ontains all
four.
+he ;lements e"ist in their pristine! separate sense only in the
most rarefied reahes of the astral and mental planes.
T'E E&ECTRIC AND T'E MA,NETIC "&UID S
&ardon does not write e"tensively about the ;letri and
2.2
,agneti %luids in the +heory setion of $$(. (e does! however!
speak of it in the ten )teps and in his other books! espeially P+J
and J[A. &ut in no one spot does he learly and e"haustively
define these terms.
<robably the first #uestion that arises is what does he mean by
1%luid1M &y %luid! &ardon indiates an energy or essene that
manifests motion and handles in a manner similar to water. &oth
%luids are dynami things. $$( teahes the student how to
manipulate or wield these %luids! form them into whatever shape is
desired and impregnate them with any orresponding wish.
+hese two %luids are the primal polarity and are effetive in
every plane of e"istene. +he ;letri %luid is the positive!
e"pansive pole and the ,agneti %luid is the opposite negative!
ontrative pole. As with a physial magnet! these poles annot be
separated 44 they are manifest through the ontinuum that unites
them in their eternal embrae. &oth fores are e#ual and
interdependent! and have been desribed in every ulture in one way
or another. At the highest level! these poles are e"pressed through
the two faes of +he 5ne.
+he %luids are the root of the ;lements %ire and @ater. +his is
why! in the ourse of $$(! the student looks within the %ire ;lement
for the ;letri %luid and within the @ater ;lement for the ,agneti
%luid. $t is in fat! diffiult for the student to at first differentiate
between the primary ;lements and the %luids. &ut there is a
differene 44 it's Cust diffiult to e"plain.
@ithin the %ire ;lement! the ;letri %luid is found in the
%ire's e"pansiveness! heat and light. +he ,agneti %luid is found
within the @ater's ontrativeness! old and darkness. +he ,agneti
%luid gives form to the ;letri fore and everywhere in our world!
they at in unison. +he %luids are the two primal fores and the
;lements are their e"tensions or modifiations.
;ah of the ;lements an be said to have a speifi
;letro,agneti harge. +he %ire ;lement is predominantly ;letri
and the @ater! ,agneti. +he Air represents a balane of the two
%luids =the ontinuum whih onnets these two poles> 44 the perfet
hermaphrodite! apable of aepting the influene of either %luid.
+he fourth pole of the #uadrapolar magnet! ;lemental ;arth!
represents the ombined ation of these three ;letro,agneti
harges.
+his is often diffiult for the novie to understand. $t re#uires
areful onsideration to see how! at a philosophial level! the
ombination of parts an sometimes e#ual more than the sum of its
2.7
parts. $n this ase! the amplifiation of effet ours beause the
parts whih ombine are eah dynami things. +heir dynamism
makes them interative and together! they make something new
whih does not e"ist at the level of their independent parts. +hus the
;lemental ;arth ontains not only the ;letri and ,agneti balane
of Air! but also the raw polarities of %ire and @ater. +ogether! they
work in a dynami! rhythmi and yli manner. $t is the
ombination and interation of these three dynami parts that auses
things to manifest solidity in eah of the three mediums or
substanes =,ental! Astral and <hysial>.
+he serious work with the %luids doesn't begin until the eighth
)tep of $$(! so there is little point in listing too many
orrespondenes for the %luids here. &etween now and )tep ;ight!
you'll have plenty of time to beome familiar with the %luids on your
own. $n the mean time! here are a few notes from &ardon's own
omments as relayed by his diret students in the book 1Juestions
and Answers1 44
,;N+A/ =page 28! #uestion U1.>I I#&e ;letri Fluid fills
a'stract t&oug&ts wit& pure ;letri Fluid/ warmt&/ e-pansion and
dynamics. #&e agnetic Fluid fills t&em wit& pure agnetic Fluid
and t&e opposite attri'utes. For e-ample/ t&e ;letri Fluid
e-presses itself t&roug& its attri'utes in willpower/ w&ile t&e
agnetic Fluid e-presses itself in t&e antipole of t&e will/ t&at is/ in
manifested 'elief/ an aspect of t&e producti,e uni,ersal power.I
A)+RA/ =page 83! #uestion U12>I IClair,oyance is an
;letri a'ility of t&e astral 'ody4 clairsentience and psyc&ometry
are agnetic a'ilities.I
<(E)$CA/ =page 9:! #uestion U:>I IIf we are under t&e
influence of t&e ;letri Fluid/ t&en t&e Fire !lement is more
effecti,e in us. In t&is case we feel &ot/ or we are acti,e to &ig&er
degrees/ we wor) more diligently/ and t&erefore we are internally
satiated wit& t&e Fire !lement. #&roug& t&e increased influence of
t&e agnetic Fluid we percei,e coldness4 s&ould t&e agnetic Fluid
'ecome satiated wit&in us/ elimination increases.I
=page 99! #uestion U9>I ICn t&e surface of t&e &uman 'ody/
t&e !lectroagnetic Fluid is effecti,e as radiating life*magnetism.
#&e rig&t side of t&e 'ody is ;in t&e case of a rig&t*&anded person<
t&e acti,e or !lectrical side/ w&ereas t&e left side of t&e 'ody is
passi,e or agnetic. #&e opposite is t&e case wit& a left*&anded
person.
I#&e !lectric Fluid/ t&roug& its e-pansion/ causes radiating
electrons on t&e inside of e,ery 'ody Qi.e./ p&ysical t&ingR/ w&ic& on
2.8
t&e ot&er &and are attracted 'y t&e agnetic Fluid of t&e eart&.
Q#&is e-plains Igra,ityI.R #&e !lectric Fluid is located in t&e Inner
of e,eryt&ing created/ t&erefore also in t&e center of t&e eart&/ w&ile
t&e agnetic Fluid is effecti,e on t&e surface of t&e eart& an on
e,eryt&ing created. . . #&e !lectric Fluid produces t&e acids in all
organic or inorganic 'odies or su'stances from a c&emical or
alc&emical point of ,iew/ w&ereas t&e agnetic Fluid is effecti,e in
an al)aline manner.I
Needless to say =but $'ll say it anyway>! the ;letri and
,agneti %luids are not the same thing as the physial phenomena of
eletriity and magnetism. @hile they are analogously related! they
are not the same. +he physial phenomena of eletriity and
magnetism are eah primarily aused by their orresponding %luid
but they are not purely one or the other %luid 44 they are eah
omposed of the four ;lements with a orresponding polari6ed
predominane of either %ire or @ater.
$t is impossible for me to desribe what it feels like to
aumulate and proCet the %luids. +he only way to gain this insight
is through diret e"periene! the key to whih is to take areful note!
in your daily life! of the #ualities $ desribed above and look for
them! espeially as you work with the ;lements.
T'E 8 OD 8
&ardon mentions 15d1 in passing but doesn't really e"plain
what he means by this term. $'ve heard several definitions of 5d but
from what $'ve gleaned of &ardon's definition! he is referring to the
harater of the individual or! in other words! the individual's
e"pression of their partiular ;lemental omposition.
+he 5d is primarily ;letri in nature. )imply put! it is the
energy that we eah e"press through our aumulated thoughts and
emotions. At the mental level! it is our attitude and the
#ualityL#uantity of our ideas! seen by how they influene others 44 in
other words! their emanation. $n astral terms! the 5d is our astral
harater or emotional omposition! again in its emanative phase of
influening our surroundings. As to our physial body! the 5d is the
vitality we bring to life and e"press through our ations. +hus! one
with a strong 5d is generally outwardly gregarious and ative! and
one with a weak 5d is passive and shy.
+hese three aspets of the 5d work in unison to produe the
overall 5d.
2.:
5ne plae where &ardon speaks of the 5d is in the little book
1Juestions and Answers1! under the Astral heading =page :0!
#uestion U21>. +his #uestion onerns astral healing methods and
gives an important lue as to what &ardon means by 5dI
I1e draw t&is accumulated ,ital energy directly from t&e
uni,erse and direct it into t&e astral 'ody of t&e ailing person
wit&out passing it t&roug& our own 'ody. #&roug& t&is we pre,ent
t&e wea)ening of our own ,itality and at t&e same time pre,ent t&e
mi-ing of our Cd ;c&aracter< wit& t&e Cd of t&e ailing person4
ot&erwise we can infect oursel,es wit& t&e negati,e attri'utes of t&e
patient.I
@hile &ardon speaks here only of the 5d in relation to astral
healing! the same an be said of the mental 5d in mental healing and
the physial 5d during physial healing.
T'E .UADRAPO&AR MA,NET
&ardon speaks of the Juadrapolar ,agnet throughout his
books but still! many readers have diffiulty with the basi onept!
espeially those who are not familiar with a (ermeti diagram
known as the 1Cross of ;#uated %ores1 =C;%>. +he C;% diagram is
a simplified piture of the Juadrapolar ,agnet and helps immensely
in the understanding of it. <lease take a moment to draw one for
your own study =or at least visuali6e along with my desription>.
&egin by drawing a irle with about a three inh =3.: m>
diameter. -raw a vertial line! from edge to edge! through the enter
point of the irle. +hen draw a orresponding hori6ontal line
through the enter point. +his should net a #uadrated irle! i.e.! an
e#ual4armed ross within a irle.
Now label the poles of the ross. @riting Cust outside of the
irle! put '%ire' to the right! '@ater' to the left! 'Air' on top! and
';arth' at the bottom. Gust inside the irle write the followingI
Above the %ire line! put '(ot'! and below! put '-ry'. Above the @ater
line! put '@et'! and below! put 'Cold'. +o the left of the Air line! put
'@et'! and to the right! put '(ot'. +o the left of the ;arth line! put
'Cold'! and to the right! put '-ry'. At the enter of the irle where
your two lines interset! plae a heavy dot and label it 1-epth <oint1
or 1Aethyr1.
$f you want to olori6e your C;%! you will need to again
divide your irle! this time! into eight parts. Reprodue your work
of reating the e#ual4armed ross but this time! plae it askew so that
2.9
it divides eah of the four setions e"atly in half. As you will see!
this establishes #uadrants for eah of the ;lements instead of Cust
poles for the ;lements 44 the four poles of the ;lements meet the
edge of the irle at the enter of eah ;lemental #uadrant. Color the
right4hand #uadrant a bright red for the %ire. Color the left #uadrant
a yan blue for @ater. +he top #uadrant should be bright yellow for
Air! and the bottom #uadrant should be either a deep earthy brown or
a deep olive green. RAlternately! you an use the olor assoiations
&ardon listsI Red4%ire0 blue green4@ater0 pale! bright blue4Air0 and!
dark brown! gray! or blak for ;arth.S
And now! for a final touh ! you an divide into halves =along
the vertial Air4;arth line>! the whole of the paper you are drawing
on 44 the ;letri %luid on the right and the ,agneti %luid on the
left. @ith the right4hand side of your page! you should paint the area
44 outside of the irle 44 a bright red =slightly more blue than the
olor you used for %ire>. )imilarly! paint the left side of your page
=again! outside of the irle> with a rih blue olor =not as bright or as
greenish as you used for @ater>.
Eou an! through time! add any orrespondenes you desire to
this diagram. @hat it aomplishes most admirably is to illuminate
the ways in whih the ;lements interat.
+he main reason that &ardon used the analogy of a magnet
speifially! was to emphasi6e the interation not only of the
;lements! but more importantly! of the %luids. /ike with a physial
magnet! these two opposite poles oe"ist. +hey both attrat through
their similarities and repulse eah other through their differenes.
+his is the same situation with the #uadrapolar magnet but on a
different sale.
+he #uadrapolar magnet is omposed of four poles instead of
two.. +hree of these poles =the predominantly ;letri %ire ;lement!
the predominantly ,agneti @ater ;lement! and the e#ually
balaned ;letro,agnetism of the Air ;lement> ombine and their
interation auses the ;arth ;lement.
)ome say that the ;arth ;lement is not a proper ;lement per
se! but is the interation of the three 1true1 ;lements of %ire! Air and
@ater. +his is only partially true. $t $) the interation of three
;lements! but the fat that these ;lements are dynami and therefore
interat when in ombination! results in the reation of an entirely
new fator 44 the ombination ends up e#ualing more than the sum of
its parts. $t is this uni#ue produt of the interation of %ire! Air and
@ater that we all ;arth. +hus the ;arth manifests as one of the
poles of the #uadrapolar magnet.
2.3
&y the same twists of philosophi thinking! the #uadrapolar
magnet! Cust like the ommon bi4polar magnet! is more than its poles.
$t is also the umulative interation of its poles.
At the enter of the #uadrapolar magnet lies the 1-epth <oint1
that &ardon speaks of in $$( =)tep %ive> and P+J. +his is nothing
other than the Akasha or Aethyr! from whih all else sprouts. +he
(ermeti's universe is infinite and one of the mysteries onveyed by
the #uadrapolar magnet is that this enter point ours every 'where'!
'when'! 'why'! 'what' and 'who'! within that infinity.
T'E BEIN,S O" T'E E&EMENT S
$n the on4line disussion board! the #uestion reently arose as
to whether the beings of the ;lements are metaphorial and
ontained in the <syhe! or whether they are independent entities.
+his is a ommon #uestion onsidering how muh like a fairytale the
writings about these beings sound.
+he truth of the matter is that the beings of the ;lements are!
in and of themselves! entities independent from the human psyhe.
+heir %5R,)! however! are not independent from the human
psyhe. )ound onfusingM
+he beings of the ;lements e"ist within the astral realm and as
suh they are seen to have a ertain form. +heir form is symboli as
is true of any astral form. +hus the form in whih they are pereived
varies from ulture to ulture. +he ;uropean ultures generally view
them as )alamanders! )ylphs! *ndines and Onomes! but! for
e"ample! an aboriginal Afrian ulture might pereive them dressed
in an entirely different form.
@e humans pereive astral beings differently sine we eah
proess our pereptions through different minds. &ut this does not
negate their reality as beings whih have an e"istene separate from
our individual minds. $t is only their astral %5R,) whih pertain to
the human psyhe! not their e"istene.
0ARMA 1 CAUSE AND E""ECT
$t is prudent for the student to ontemplate hard and long upon
the topi of ause and effet. +his law is a friend of the magiian as
it is the workings of this law that magiians use to raft their asent.
%or e"ample! as you work at improving your harater! you will
follow ertain praties whih will ause your negative traits to be
2.?
replaed by more positive ones. Cause and effet is why pratie
makes 1perfet1.
Eet the magiian will fae instanes where ause and effet
annot be used to advantage. A good e"ample is in the work of
healing either one's own self or another person. +here are some
illnesses whih have a deep karmi root and the magiian may find
that there is nothing that heLshe an do to improve a patient's
ondition. /ikewise! there are ertain inevitable events =hardships>
that the magiian annot divert due to the fat that they are deeply
rooted in a person's own karma. )eldom is the magiian allowed to
interfere with another's karmi debt.
$t takes a ertain amount of wisdom for the magiian to
aurately disern when sheLhe should leave a situation alone. +his
is only gained through e"periene.
P'(SICA&2 ASTRA& AND MENTA& P&ANE S
+his! like the philosophy of the ;lements! is a human onstrut
that seeks to desribe universal phenomena. $ts biggest failing! in
my opinion! is that it implies separate! learly defined realms. +he
truth of the matter however! is that the universe is a unified whole.
+here is no e"at point where the physial plane eases and the astral
plane begins. /ikewise! there is no e"at point where the astral
realm ends and the mental realm begins. 5ne graduates into the ne"t
and all three interpenetrate eah other.
@e divide the universe into these three parts simply beause it
is an easier! more onvenient way to grasp its wholeness. /ike all
suh onstruts! it is only a tool 44 it gives us the pratial ability to
manipulate universal fores.
A simple rule4of4thumb to remember is that for a physial
thing to e"ist! it must also have e"istene at the astral and at the
mental level.
+he astral realm e"ists due to the desent of the mental realm
into =or towards> the physial realm. $t is! for the most part! an
intermediary phase. +he astral substane translates rapidly into
physial manifestation and is easily manipulated by mind.
$n terms of our human being! our mental body orresponds to
our onsious awareness and it penetrates both our astral and
physial forms. @hen we pereive our mental body! its shape and
olor reflets our state of mind. $t takes on a shape similar to our
physial dimensions only when we spread our awareness evenly
throughout our physial body.
2..
5ur mental body does not feel our surroundings in a manner
similar to the pereptions of our physial senses. +he senses of the
mental body are merely analogous to the physial senses. %or
e"ample! there is a mental sense that shares some of the
harateristis of physial sight! but the mental sight reveals a far
different universe than that of physial sight.
5ur astral body orresponds to our emotional being or
personality and it penetrates our physial being. @hen we pereive
our astral body! its shape is very similar to our physial body and its
olor reflets the state of our personality and emotions.
+he senses of our astral body are very similar to those of our
physial body! yet also similar to those of our mental body. +he
astral senses mediate between those of the mental and physial
bodies.
A good way to tell the differene between an astral Courney
and a mental Courney is to gauge the degree to whih our pereptions
of our surroundings math those of normal physial pereption.
-uring an astral Courney one will be able to feel te"ture! heat and
old! et.! and will be able to hear sounds! smell odors! and taste
flavors. -uring a mental Courney however! there will be no physial4
like sensations.
5ur physial body is temporary. $t lives for a ertain amount
of time and then dissolves bak into the universe and its onstituents
disperse. 5ur astral body is also temporary yet of longer duration
than our physial body. ;ventually! it also dissolves. 5nly our
mental body or spirit is eternal. $t desends into a long suession of
temporary astral and physial forms but does not itself dissolve.
+he three bodies of the human being serve as a handy analogy
for understanding the interation of the three orresponding realms.
5ne of the advantages of &ardon's system is that it diretly relates
the three realms to the student's three bodies. $n this way! the student
learns to e"periene eah realm by first e"periening its impat upon
their personal e"periene. +he path leads from the intimately
personal to the universal.
RE&I,ION
+he #uestion of religion is often troubling for the beginning
student. 5ne is faed with deiding how to ombine one's religious
viewpoint =if the student even has a religion to whih heLshe adheres>
with that of magi. ;ah student must! of ourse! pu66le this out for
themselves.
700
+he only advie that $ an offer is that you keep an open mind.
+ruly! magi an oinide with any religion. $t has indeed taken
every form throughout the ages and an be found within every
religion know to humanity if one looks with eyes eduated in the
rudiments of magi.
+o the magiian! the most important part of religion is the
feeling of devotion that it instills in the pratitioner. -evotion!
espeially as it manifests through the at of worship! is a very
powerful fore that the magiian an employ in their proess of
spiritual asent.
ASCETICISM AND SE+UA&IT(
&ardon is very lear about what he means by asetiism.
&asially! he is speaking of self4disipline and self4ontrol. (e
always reommends a balaned approah that does not stray into
e"tremism of any kind. Nonetheless! the #uestion fre#uently arises
as to whether or not the student should abstain from all forms of se".
@hile many different systems advise abstinene from se" as a
way of attaining purity or of inreasing the will power! et.! this is
not the ase with &ardon's system. %or the magiian! it is lear that a
omplete abstinene from something so inherent and natural to
human physiology as se"! is a form of e"tremism that produes little
more than imbalane. +here may be oasions in the magiian's life
when a temporary abstinene from se"ual release is produtive! but
this is rare and only for very speifi tasks.
$n general! a healthy se"uality is a vital part of leading a
healthy! well balaned life. Not only is it an essential bodily
funtion! it is also an essential part of one's emotional well being.
,any male magiians pratie what is alled 1retention of the
seed1 and report that this is benefiial on many levels. +his is a
simple tehni#ue of putting pressure on the tubes whih arry the
semen and thereby preventing eCaulation. +his does not usually
adversely effet the male orgasm and in fat! often heightens the
energeti effet that orgasm has upon the male body.
)everal years ago! a fellow said to me that homose"uality is
due to an imbalane of the @ater ;lement and that it was something
that the magiian should overome. After a little disussion it
beame lear that his feelings about homose"uality had nothing to do
with magi! per se. (is bias was due to his upbringing and his
personal morals and was truly not founded upon the philosophy of
the ;lements.
701
$n point of fat! this aspet of se"uality has nothing to do with
one's ;lemental balane. (omo4! bi4 and hetero4se"uality are all
natural and none is more nor less healthy than another. $ should hope
that no student will fear that their speifi se"uality prevents them
from following a magial path.
+he only important parts of se"uality that effet one's spiritual
growth and advanement in magi! are how one feels about one's
own se"ual orientation and how one treats others with whom one is
having a se"ual relationship. $n other words! it is the emotional and
moral aspets of se"uality 44 those parts that the magiian an hange
and improve upon 44 that are of onern to spiritual asent.
Oetting bak to the main topi0 other forms of asetiism! suh
as starvation! self4flagellation! self4deprivation! and so on! are not
advisable. +hese praties only produe imbalane. ;#uilibrium is
ahieved through moderation and disiplined ontrol! and this is the
path reommended by %ran6 &ardon.
TIME
+ime is not a subCet that &ardon disussed in the 1+heory1
setion of $$(. Nonetheless! $ think it is of suh importane to the
student of magi that $ have hosen to say a few words about it here.
$t is diffiult to separate the obCetive reality of time from our
subCetive! human pereption of it. &oth are of onern to the
magiian.
As physial human beings we e"periene time as a thing
whih strethes behind and in front of us. +o us! time either seems to
move forward! or we seem to move forward through time. ;ither
way! we pereive time as having forward movement.
+o keep trak of this forwardness! we have onstruted
elaborate methods of measuring time's passage. @e divide time into
seonds! minutes! hours! days! weeks! months! years! et.
At the moment that $'m writing this! it is 1I10 pm! <aifi
)tandard +ime! on ,arh 7rd! 2001. +his fat has relevane to my
mundane e"istene in that it helps me plae myself into onte"t with
my sheduled routine! but as a magiian! it has little relevane to me.
$n magi! there is only one aspet of time that has true
relevane! and that is the present moment or now. +he e"eptions to
this are when the magiian needs to set a duration to a ertain
magial at =suh as when keeping a magial healing effetive till a
patient is well> or when aligning a ertain ritual with favorable
astrologial events! et.
702
+he essene of time is se#uential hange. +he number of
hanges that our within eah moment are truly infinite. +here is
no stasis 44 no moment when hange eases and everything remains
the same. +his is the ru" of what differentiates our subCetive
pereption of time from the obCetive reality of time.
As physial human beings! we are not apable of pereiving
the infinite number of hanges ourring at eah moment. All we
an do is grasp hold of a small few of the hanges at a one time. +he
mehanis of human pereption are suh that we take the e#uivalent
of a photograph of the present moment 44 altering it into a stati!
unhanging piture of events 44 and then we deode its signifiane
to us. +his happens very rapidly and we develop a hain of these
stop4ation images and from this proess we get the impression of
forward movement similar to that derived from wathing a motion
piture made up of 28 stati images per seond.
+his has the effet of putting us ever so slightly out of
temporal and emotional syn with real4time or obCetive time. $n
obCetive time! there is only one part 44 the present moment or now.
5bCetively! the Now is eternal and in a easeless state of hange. $t
has no movement 44 it simply $).
+he present moment has three omponentsI 1> $nfinite
Change. 2> $nfinite ContinuityI +his is what makes one moment so
similar to what preedes and follows it. 7> NownessI +his is the
sensation of immediay inherent to our e"periene of the present
moment.
<roessed by the human brain! the infinite present moment is
pereived as a se#uene of finite moments. +hus we feel that there
are past moments! present moments and future moments. &ut the
magiian should learly understand that at the physial level of our
e"istene! past is only a funtion of memory and future is only a
funtion of our reative imagination. Neither past nor future an
truly be said to e"ist presently.
$n seeming ontradition to this! we speak of an eternity whih
enompasses the whole of time's passage and we #uibble over
whether or not we have free will. $ say to you that there is no
ontradition! or rather! the ontraditions oe"ist #uite omfortably.
@hile the present moment is all that truly e"ists within the physial
realm where time involves itself so intimately with spae! in the most
ephemeral parts of the non4physial realm where eternity holds sway!
all of time =past! present and future! as it were> e"ists simultaneously
and wholly.
+ime is multidimensionally infinite. @hen one e"perienes
707
eternity! the whole multidimensional infinity of time is pereived as a
unified Now. %rom this perspetive! the issue of free will is
irrelevant due to the fat that infinity implies that there are enough
options to aommodate the infinite number of available ourses one
an hoose to take. $n other words! it takes free will to reate and to
follow the infinite number of hoies whih fill eternity. %rom the
magial standpoint! this is the root truth behind many of the modern
physiist's theories regarding the idea that there are an infinite
number of universes following an infinite number of time lines.
;ternity is not filled with infinite possibility0 instead! it is filled with
infinite atuality. $n other words! all possibilities are atuali6ed 44 if
they were not! then eternity would not be truly infinite.
@hat prevents us from onstantly pereiving eternity with our
normal awareness is the fat that as physial human beings we are
intimately bound up in se#uene. $n every regard! one thing follows
another. 5ne idea leads to another! one ation is followed by an
effet! et. +o pereive eternity =or any infinity in its whole! for that
matter> re#uires that one must remove one's self to a non4se#uential
perspetive. +his perspetive is so foreign to our day4to4day
e"istene that seldom do we even onsider its impliations! let alone
its possibility.
+he physial realm is ruled by both spae and time. $ must say
though! it is hard to separate spae from time for without the fator
of time! spae would not e"ist.
+he astral realm mediates between the densely se#uentiali6ed
physial realm and the non4se#uential aspet of the mental realm.
+hus the astral realm is not ompletely bound to substane and for
this reason it is said that spae does not hold sway in the astral. +his
is only partially true. %or the magiian this is espeially true when it
omes to astral Courneying and astral ommuniation with other
beings. $n other words! the well trained magiian may travel to any
physial plae through the astral realm and ommuniate with
another being regardless of where in spae they may reside. +ime
=i.e.! se#uene> however! holds a firm grip upon the astral realm and
to truly travel throughout time! the magiian must work within the
mental realm.
+he mental realm spans both the realm of se#uene =time> and
the non4se#uential realm =eternity>. @ithin the highest reahes of the
mental realm! there is no se#uene and one steps out of time! as it
were! and views things from an eternal perspetive. $n the lower
reahes of the mental realm =that of se#uential thought and physial
matter> time is a fator. 5nly at the level at whih the mental realm
708
intersets the physial realm does spae beome a fator! but this is a
small part of the overall mental realm and thus we say that neither
time nor spae restrits the mental substane.
+he student of magi will reeive a great benefit by analy6ing
the nature of human pereption and of time itself. Repeated
meditations upon this subCet! e"perimentation and reading the
available literature will all forward the student's understanding.
And don't worry! there's plenty of time . . . WgrinV
70:
STEP ONE
PRE"ACE
$n my opinion! the most important thing that differentiates
&ardon's system from most all of the other modern systems of magi
is that it begins at the beginning. +he ruial nature of these
elementary! beginning steps is all too often overlooked by other
systems and this does an ill servie to the novie.
+rue suess with magi is built upon a foundation of simple
things 44 the firmer the foundation! the farther the student will be able
to rise. $n )tep 5ne! the student will find the basis of the rest of the
ourseI ,editation! $ntrospetion and )elf4-isipline. $ annot stress
suffiiently how absolutely essential these three things are to genuine
magi.
MENTA&
@ith )tep 5ne! the 1)hooling of the )pirit1 onerns three
basi types of meditation. +he first is titled 1+hought Control1! but
this is sort of a misnomer. @hat is meant here is not diret! ative
ontrol of what thoughts arise in your mind0 rather! what is referred
to is establishing yourself as an ative observer of your thoughts.
@hen the observer4perspetive is established! the multitude of
thoughts that normally arise! will naturally slow of their own aord.
+he seond type of meditation is titled 1+hought -isipline1
and has two phases of pratie. +he first phase is enated in day4to4
day life and involves disiplining your thoughts so that they pertain
only to the task at hand. %or e"ample! if you're driving to work! you
pratie the shunning of thoughts that have nothing to do with the at
of driving. +he seond phase of the pratie is performed as a
normal meditation =i.e.! sitting with your eyes losed>. (ere! one
hooses a single thought and shuns the intrusion of all other
thoughts. $t is best! in this instane! to begin with a simple!
aptivating thought. ;ah time your mind wanders! bring it firmly
bak to the hosen thought.
+he third type of meditation is titled 1,astery of +houghts1
and involves the attainment of a vaany of mind or an absene of
thoughts. %or those unfamiliar with meditation! this is often the most
diffiult task. $t re#uires a good deal of will power and persistent
effort. @hen thoughts intrude! you must learn to willfully shun them
709
and regain your emptiness. $ assure you that this is not an impossible
task2
.MA66
1> 1&at is It&oug&t controlIF
$n the initial e"erises of )tep 5ne! &ardon desribes three
sorts of mental disipline or meditation. +he first type involves
merely observing what goes on in your mind. $n this e"erise! the
student does not blok any thoughts! sLhe merely observes what is
present. Oiven time and repeated pratie! you will notie that the
flow of thoughts naturally slows down. &ut what is really happening
is that you are re4tuning your mind to another! less luttered! level of
mentation. +his is not something that you an fore! so it does little
good at this stage to be bloking ertain thoughts while letting others
through! et.
5f onern here! is the other distrations that arise! suh as
that ar alarm that keeps going off in the distane! or the bark of the
neighbor's dog. +hese sorts of inidents an distrat your attention
from the observane of your thoughts. @hile suh ourrenes are
not within your ability to ontrol! your response to them is within
your ontrol. )o! you must learn how to #uikly dismiss these
distrations and refous your attention to the task at hand. At first
this may be diffiult! but with persistent pratie! your ability to
refous will beome so #uik and absolute that suh e"ternal events
will no longer distrat0 or rather! the distration will be so brief that it
will not interrupt your pratie.
Another sort of distration is that you will be tempted to
pursue the thoughts that arise in your mind. +he point here however!
is to distane yourself from involvement with your individual
thoughts 44 you are to be only an observer! not a partiipator. At first!
this is also very diffiult! but with persistent pratie! you will learn
how to distane yourself and observe.
No matter how diffiult this e"erise may at first be for you!
do not give up. +his is an essential preursor to the e"erises whih
follow. Eou already possess the natural! generally unonsious!
ability to do everything taught in $$( 44 all that the training does is
bring what has previously been unonsious! into the realm of a
onsious ability.
703
2> 1&at is It&oug&t disciplineI or Ione*pointednessIF
+he seond type of mental disipline or meditation desribed
in )tep 5ne! onerns the one4pointedness of mind. (ere you fous
your thoughts upon a single idea and shun all other intruding
thoughts. +his pratie eventually re4tunes the mind to a still higher
level of mentation. $f you have learned to manage e"ternal
distrations with relative ease and have reahed the state of an
observer of your #uieted mind! then all you have to do here is selet
a single thought and fous solely upon it. +he sorts of distration
you will enounter here is the intrusion of assoiated and non4
assoiated thoughts! and the habit that your mind has of involving
itself in these e"traneous thoughts.
$f we onsider the analogy of re4tuning the mind! it beomes
obvious that the mind funtions in preditable ways at eah
fre#ueny. At the fre#ueny of our normal day4to4day lives! thoughts
ome with great fre#ueny and variety! and we e"erise little ontrol
over them. At the fre#ueny of the observer! the mind ontains fewer
thoughts! but the mind itself is still also funtioning at the level of
the day4to4day. +he observer e"erise merely shifts the fous onto
another fre#ueny! it does not make the day4to4day fre#ueny
disappear altogether. +he same is true of the one4pointedness
fre#ueny 44 the observer and the day4to4day fre#uenies still e"ist!
only the mind is now tuned to a higher fre#ueny. $t's as if the
bakground noise of the other fre#uenies still e"ist but are relegated
to the bakground and taken out of the urrent fous.
-ealing with the intrusion of unwanted thoughts during the
one4pointedness e"erise is muh like the management of e"ternal
distrations you learned during the observer e"erise. <art of getting
your mind tuned into the orret fre#ueny for one4pointedness!
involves learning how to #uikly dismiss these e"traneous thoughts
and refous your attention. +he more you do it! the #uiker it
beomes! and eventually! it happens so #uikly that these distrations
no longer interrupt your e"erise.
-o not 1battle1 the natural workings of your mind as this leads
only to frustration. +he best tat is to oa" your mind. Eou ontrol
your mind! not the other way around! and all you need do is take the
ontrol that you already have and make it a more onsious thing.
Again! do not give up if at first you fail. +his is also a vitally
important ability to master for the future e"erises.
7> 1&at is Imastery of t&oug&tsI or Iemptiness of mindIF
+he third and final type of mental disipline or meditation
70?
overed in )tep 5ne! involves the emptying of the mind =1vaany of
mind1>. $f you have suffiiently mastered the dismissal of
distrations in the previous two e"erises and learned how to limit
your mind to a single thought! then reahing an emptiness of mind is
the ne"t logial step. +his is still only a higher fre#ueny of
mentation! but it is a very diffiult one to tune into unless you have
mastered the observer and the one4pointedness e"erises.
<erhaps the easiest way to reah the emptiness of mind is to go
by stages. %irst redue your mind to a single thought and then
eliminate even that thought. $f you are faile with the dismissal of
distrations! then the distrations at this level will be #uikly
managed.
&efore progressing to the )tep +wo e"erises! you should have
made good headway with your emptiness of mind e"erises. ;ven a
small few minutes of true emptiness will suffie to begin with but
you must onstantly improve upon this initial suess if you wish to
make headway further along the ourse of $$(. +his is a basi
magial tehni#ue whih serves as a foundation for the rest of the
work 44 without this degree of mental disipline! many things are
impossible in magi.
8> +&ould I )eep trac) of all my distractions or 2ust t&e ma2or
onesF
$ reommend that on your first trial of eah e"erise! you do
not bother ounting your distrations. %ous instead upon managing
them. $n the ase of the first e"erise with the observer perspetive!
after you get the hang of it! start ounting your e"ternal distrations
44 the ones that atually interfere with your e"erise. $f you are able
to manage a distration rapidly and it doesn't interrupt you! then don't
bother ounting it.
@ith the other e"erises onerning the one4pointedness and
the emptiness of mind! ount all the distrations that interrupt your
flow of onsiousness. Again! ount only those that atually serve to
interrupt you.
Counting and keeping trak of your disruptions is not a
neessary part of mastering these e"erises. $ts only importane is
when it omes to gauging your progress. $t an be very benefiial to
be able to ompare how many interruptions you e"periened
yesterday or last week! to how many you enountered today. &y
making these onnetions! you will be able to see e"atly how muh
progress you have made.
$n )tep +wo! &ardon mentions using a string of beads or knots
70.
to keep ount of your interruptions during your e"erises. +his is a
good tehni#ue one you get used to it. ;ventually! ounting off
another bead or knot beomes seond nature and takes no
interruptive thought at all.
:> 1&y is fi,e minutes t&e goal to aim forF
%ive minutes is one of those 1at least1 sort of goals. $t is an
arbitrary! but nonetheless good! rule to follow. +he idea is not that
you should stritly adhere to e"atly five minutes0 rather! the idea is
that you should set a goal that is beyond the reah of your normal
ativity and one whih will take a ertain degree of ommitment to
attain. Never be satisfied with five minutes as the ultimate! end all
goal 44 always push beyond this limit. *ltimately! you should be
able to reah and maintain these states for as long as you desire!
regardless of whether that's for five minutes or three hours.
9> DoesnEt )eeping trac) of my time cause a distractionF
$t an if you let it be. +he way $ work is $ give the e"erise a
go and when $ reah the state re#uired! $ flow with it for as long as $
am omfortable with. @hen $'m done! $ open my eyes and hek the
time. &ut while $'m doing the e"erise! $ don't think about whether
$'m doing it long enough.
Another tat is to work at it until $ suffer a maCor interruption.
At that point! $ open my eyes and hek to see how long $ went
before $ was interrupted. @hen $ find that at least five minutes have
passed before $ was interrupted and that $ an go for the same
amount of time onsistently! $ then feel omfortable in assuming that
$ have attained my first goal.
(ow you measure your time is up to you and re#uires only a
little inventiveness. $ use a simple eletri lok that doesn't tik!
plaed at my feet or otherwise within view. +he problem with this is
that $ must remember what time it was when $ started. Another
alternative is to use a simple stopwath! but that re#uires starting and
stopping. All in all! use whatever method works best for you and
affords the least interruption possible.
ASTRA&
$n my opinion! this proess of establishing the positive and
negative soul mirrors is +(; most important phase of initiation. +he
reperussions of this form of self4analysis will be felt throughout the
710
entire life of the student and will be of great benefit regardless of
how far into the )teps of $$( one penetrates.
@hat is re#uired here is a radial self4honesty. +he student
must ruthlessly penetrate through all of hisLher illusions regarding
who they are and how they at in the world! and e"avate the
unadorned root of the matter.
-oing this may be very troubling as you fae up to parts of
yourself that are unappealing. +hus! it is a good idea to be espeially
kind to yourself as you go through the proess of introspetion.
+reat yourself to enCoyable ativities and pastimes that you might not
otherwise entertain. Remember that the unsavory parts that you
unover are simply who you are at this moment in time 44 never
forget that you have the power to hange these parts of yourself2
+he point of this e"erise is not to simply make you fell bad
about yourself! but rather! it is to learly define where you must
begin in the proess of self4hange. $f you do not have a lear grasp
upon who you really are! then you have no reliable means of
knowing what you wish to beome! nor little means of getting there.
$n this proess of self4hange! the student transforms what is
already present into something better. $t is not a method whih
simply rids your personality of its negative aspets. $nstead! it takes
the energy of a negative aspet and hanges it into a omparable
positive manifestation. (ere nothing is disarded or lost 44 it is all
transformed.
$n the )tep 5ne work! the fous is upon taking stok. +he
work of transformation is relegated to )tep +wo. )o while you are
searhing out the positive and negative aspets of your personality!
temporarily set aside thoughts about how you want to transform
them and leave this part of the task to )tep +wo.
An important onsideration in setting up your positive and
negative soul mirrors is that this task is best done with omplete
privay. Never should you share your mirrors with another human
being2 +his is important in that it supports the sort of radial self4
honesty that the task re#uires. Eou must engender the feeling of
absolute safety as you write down things! many of whih you would
never share with another.
A medium si6ed spiral4bound notepad is suffiient. $ advise
against using a hard4bound Cournal beause you may find yourself
ripping out pages! espeially as you begin the work of transferring
your list of items to your ;lement setions. &esides! a spiral binding
has the pratial advantage of lying flat and does not need to be held
open. RN5+;I -o not type your lists on your omputer2 @riting
711
your lists by hand upon paper personali6es the proess and makes it
onsiderably more intimate.S @ithout being paranoid about it! store
your written mirror in a plae where you an rest assured that its
privay will not be violated.
&egin! as &ardon advises! with the analysis of your negative
traits. @rite down absolutely everything that omes to mind! no
matter how insignifiant it may seem. <lae yourself bak into the
different events of your life and see what there is to find. Peep trak
during eah day of items that arise in the present. ,editate eah day
about who you are and in this way build a deep understanding of
your negative side.
%ran6 &ardon suggests that you ontinue this analysis until
you have a list of at least 100 items. ,any people balk at this total!
but $ onur that this is a good standard to shoot for. $f you find your
list growing beyond 100 items! then go with it and ontinue until you
feel satisfied that you have ompletely unovered everything. $f you
find it diffiult to make 100 items! then ontinue relentlessly until
you do.
As you analy6e your faults! make sure that eah item is really
something that E5* onsider to be a fault. $t is you who are Cudging
yourself 44 your list should not inlude the Cudgments of others.
&ardon suggests a time limit of one to two weeks for this part
of the e"erise =it is very rare in $$( that he sets out a time limit>.
+his is important beause this initial proess of self4analysis should
have a beginning and an end. $t is not something to be dawdled over
nor is it something that should be rushed! but it is something that
should be attended to within a predetermined amount of time.
At the same time! the proess of self4analysis is a life4long
responsibility for the serious magiian. $ have! over the years! gone
through this )tep 5ne proedure three times. ;ah time was
separated by a few years and eah time netted new results. +his is
another way for me to keep trak of my progress! as well as being an
e"erise that is very helpful to my progress.
+he magiian must at all times be aware of who sheLhe is. +he
proess of rafting the personality into what you desire to be is life4
long 44 ahieving true absolute perfetion is not possible as physial
human beings. +he best we an hope for is to be onstantly involved
with atively improving ourselves.
At any rate! to get bak on trak with the onerns of )tep
5neI $t is tempting! during the onstrution of your list! to rely upon
the list of faults assoiated with the 1%our +empers1 that &ardon
inluded in the $$( te"t. $ advise against this as the items he lists are
712
too general. Eour list should be as speifi as possible.
@here the %our +empers ome in most handy is in the ne"t
phase 44 dividing your list into five setions by way of the ;lements.
+he division into ;lements is often a very diffiult task! but
the important thing to remember at this stage is that it doesn't have to
be perfet. -o the best you an =meditating upon the symbolism of
the ;lements will help immensely> 44 you an always move an item
to another ategory later if you find your original designation to be
inorret. $n my first go at this proess! my 1AethyrL*nknown1
setion was bigger than any of the other setions2 $t may take a
while to figure out where they truly belong! but don't let that
diffiulty stop your progress.
&ardon does not speify any partiular time limit for this
phase! but try your best to aomplish this task within a week! or at
the most! two weeks.
+he final phase of this part of )tep 5ne is to divide eah of
your five setions into three ategories of importane. &ardon
suggests that this be done within a week's time! so don't get too
arried away with this part of your analysis.
+hat ompletes the basi )tep 5ne work with the negative
mirror and one now shifts to rafting the positive mirror. +he same
proesses and time limits apply to this proess. -evote as muh
effort to this list as you did with your list of negative items. @ith
this phase! instead of trying to avoid feeling too bad about yourself!
you will need to avoid getting a swelled head. I>
+he end result is two mirrors of 100 or more items eah! eah
divided into five parts ontaining three ategories. +his whole
proess should take no more than three months to aomplish.
)hould the other e"erises of )tep 5ne take you longer than
three months to master =whih! by the way! is #uite ommon>! then it
will be wise for you to spend that e"tra time studying your mirrors.
+ry to understand your present state of ;lemental e#uilibrium. /ook
and see how the different items from your lists relate to one another.
5ften! you an in this way unover 1omple"es1 built of many items
working together. )pend a good amount of time getting to know
yourself through this medium.
$n losing! $ repeat to you! this is a very! very important part of
$$( and no effort should be spared in this regard. ;ven if you ome
to $$( after many years of introspetion and feel that you know
yourself very well already! do not skip this step2 ;ven if you have
made some progress in the past and then set aside the work for an
e"tended period of time! still do not skip this task 44 a repeat of it
717
may go very #uikly for you! but still it should not be skipped.
.MA66
1> 1&at if I canEt come up wit& >@@ items for eac& of my soul
mirrorsF
+hen keep trying till you do2 +he 1004item re#uirement is a
good one sine it pushes you to dig as deeply as you an. +his is not
meant to be an easy e"erise that you ould do without muh effort.
+he idea here is to ompletely leanse your soul and to hone your
skills of introspetion. +his is a learned ability Cust like the mental
disipline.
2> 1&en do I stop ma)ing my listF +&ould I continue
indefinitelyF
+his is the opposite of the first #uestion. )ome find hundreds
of faults and have diffiulty knowing when to stop for now. +he
point of this first e"erise in introspetion is to set a limited goal. $f
you find more than 100 items! then instead of ontinuing on
indefinitely! limit your efforts to two weeks.
+his is important beause it is all too easy to wallow in self4
ritiism and thus avoid moving on to the part about hanging
yourself. -on't think of the overall proess as being divided into
setions so muh 44 it is a yle! omposed of two very important
partsI introspetion and subse#uent self4transformation. )elf4
analysis alone doesn't aomplish muh if there is no motive to
hange and improve what one finds. /ikewise! self4hange alone
doesn't work for long if you haven't taken a thorough stok of what
you already have to work with.
)o! set yourself a limit of no more than two weeks for this
phase of the yle. +his will suffie for now. Eou an =and should>
always go bak and add things to your lists later 44 it does not have to
be absolutely perfet on the first round.
@hih brings me to the subCet of the endless nature of this
yle of introspetionLself4hange. +his is truly a life4long habit for
the true magiian. 5ver my time at this work! $ have onstruted
three suh mirrors of the soul! eah separated by a few years. +his is
a proess of onstantly perfeting oneself 44 there is no resulting
absolute state of perfetion. +his is a dynami and ontinuous
proess sine! as humans! we are onstantly hanging and
enountering new parts of ourselves.
718
%or the purposes of )tep 5ne! you must see to your forward
progression through the e"erise along with your dediation to doing
the best you an with it. +his is only possible when you set goals
and limitations for yourself. &y approahing it in this manner! you
learn the fundamentals of the proess and you are then better
prepared to ontinue working with it as the years streth before you.
7> 1&at s&ould I do if I canEt figure out w&ic& !lement
corresponds to a specific traitF
At this stage! don't fret over it. )imply assign the item to
whih ever ;lement seems most appropriate and those you
absolutely an't figure! assign to that wonderful ategory titled
1unknown1. As you work with the ;lements! your understanding of
them will inrease and you will be better e#uipped to deide if
you've been wrong in your assignment.
At this point in the ten )teps! the atual ;lement eah item
belongs to is of less importane than the degree to whih the item
effets you. %or the purposes of self4hange itself! the seond
division into three ategories of importane or fre#ueny! is far more
relevant than an item's ;lemental orrespondene. +his is true
beause the atual tehni#ues of self4hange that you will be
working with are not dependent upon the ;lements themselves.
$n the )tep +wo work of self4hange! the hanging of your
traits will balane your ;lemental omposition regardless of whether
or not you have assigned your items orretly. +he main use of the
;lemental division is that it gives you an idea of the #uality of your
overall ;lemental balane or imbalane. +his is when an aurate
designation by ;lement beomes truly important! but at this stage it
is of minor importane.
+his does not mean that you should not try your best to
determine the orret ;lemental orrespondene. Eou should
ommit yourself to pursuing your 1unknown1 ategory until you
assign eah item to an ;lement. Also! as your understanding of the
;lements improves! review the items you have assigned and see if
you still feel that you got it right. 5ne advantage to not having to
arve your soul mirrors into stone is that you an always go bak and
hange your mind2
)ome have found that researhing the harater assoiations of
the 6odiaal signs of astrology is very helpful as they try to disern
whih item goes with what ;lement. )ome find solae in the more
reent works on psyhology! and so on. At any rate! there are written
resoures that will help. &ut by far! the best aid is if you spend time
71:
meditating on the subCet.
Another bit of pratial advie is that when you enounter a
truly pu66ling item! look into it further. 5ften times! an un4
atagori6able item is one that is too omple" and that an be broken
down into more speifi parts. *sually! those speifi parts are
easier to ategori6e into individual ;lements than is the whole
omple" of traits. Again! meditation is the magiian's handiest tool
44 most answers are Cust inside! waiting to be disovered.
8> 6nder w&ic& of t&e elements would one place an addiction
to su'stances/ suc& as to'accoF I )now FB &imself dealt wit& t&is
entity.
@ell! as you've already guessed! there is no #uik and easy
answer. +here are so many fators that ontribute to an addition
that it is better if you break down these fators for yourself and deal
with them individually instead of under the umbrella of 'addition'.
$ am also a smoker and have grappled with this issue at very
lose #uarters. $ #uit smoking for three years and while it was very
benefiial for the development of my will power! it had no effet
upon my underlying addition. %rom it $ learned a great deal about
how to manage my addition! but it did not address the underlying
emotional and mental aspets of my additiveness.
Any addition is omposed of many more fators than the
obCet of addition. %or e"ample! my body is physially addited to
the periodi rush of niotine. +his is true of any truly additive
substane! whether it is something inhaled! eaten! inCeted or drunk.
+his is also true of the emotional states or ativities that we are
addited to 44 they eah initiate hemial reations within our
physial bodies to whih we an beome addited. @hile we an
ameliorate the impat of the physial onse#uenes of an addition
through abstinene! this does not address the other omponents of the
root addition =in many ases this has the opposite effet of
amplifying those other omponents>.
%or me! smoking satisfied a ertain inlination toward self4
destrution. And it satisfied other needs as wellI my need for soial
aeptane =this was bak when everybody smoked>0 my need for
something to keep my hands busy =probably the bane of every
artisti soul>0 my need to distane myself from others0 my need to
have something entirely my own0 and last! but by no means least! my
need for pleasure =$ atually like to smoke>. 5f ourse $ ould list a
few more! but $'m sure you get my drift.
&y breaking my addition down into its omponent parts! the
719
assignment of the parts to the ;lements was made relatively easy.
And this gave me the key to remedying the root addition. Kery
often in any work of healing =and what else is the transformation of
one's harater other than a healing proessM> it is the root disease
that is more important than its symptoms. +his is espeially true
when it omes to the work with your soul mirrors. @e an be going
right along in the smug assumption that we've managed the symptom
=e.g.! $ #uit smoking> #uite admirably! when all of a sudden we
reali6e that we did nothing to remedy the root disease =i.e.! my
additiveness> and! poof2! all of our hard effort was for nothing.
*ntil you reah to the root of an addition and takle all of its parts!
the addition itself will persist. $n my ase! after three years of not
smoking! $ started smoking again. $n fat! at no point during those
three years was $ N5+ addited to smoking 44 all beause $ hadn't
addressed the other omponents of my addition.
@hen $ first assigned the item 1smoking1 to an ;lement in my
first go at my negative mirror! $ listed it under the heading of the Air
;lement. +here were! for me! some very Airy aspets to my smoking
but this really didn't work for me in a pratial sense. @hen $ began
to break it into parts! $ found that initial item spread out all over the
plae. $n the end! it belonged to no single ;lement! and $'m ertain
that where the parts fell into plae for me will be very different for
eah individual. )o muh of the soul mirror annot be given a
universal ;lemental orrespondene. @here suh universal
standards apply aurately is only at a very superfiial level of
generali6ation. +his is why the list of the harater traits assoiated
with the four temperaments that &ardon gives in $$( is not all that
useful 44 it is too general.
Any time $ have diffiulty determining what ;lement to assign
an item in my soul mirror to! $ try to break it down into smaller parts.
$nvariably! this has solved my onfusion and provided me with the
handle by whih to grab hold of and transform myself.
:> 1&y s&ould I ma)e a negati,e A%D a positi,e soul mirrorF
IsnEt 2ust t&e negati,e mirror enoug&F
Oranted! the primary purpose of the tehni#ues of self4hange
is to e#uali6e one's negative traits! but that is ultimately only half of
the whole proess. $t is of e#ual importane that you nurture your
positive traits.
$t is also important in the proess of introspetion that you not
look only at your negative side. +his an be very depressing if you
don't balane it with an e#ual look into your positive side. +he
713
magiian must walk in balane! as it were.
Another important reason why both mirrors are essential to the
overall proess is that often the answers to your negative traits are
found amongst the list of your positive traits2 $n this way! you are
already your own best friend.
P'(SICA&
+his setion of )tep 5ne opens with suggestions for a few
simple daily e"erises. +he first onerns bathing and advises that
the student bathe in a old shower and brush the skin with a natural4
bristle brush. +his may sound silly but $ urge you to atually try it.
$t is espeially benefiial to the beginning student in that it very
effetively opens the pores of the skin and failitates bodily health.
$f you are arising very early to make time for your e"erises! this
tehni#ue will assure that you are fully awake.
+he seond set of reommendations onerns the
establishment of a daily regimen of e"erise. Again! this is
espeially benefiial for the beginning student as it draws the
student's onsiousness into a loser awareness of their physial
body. +his need not be taken to e"tremes 44 the important aspets
being the maintenane of fle"ibility and bodily vitality.
@hile these e"erises are not stritly 1magial1! they are
nonetheless! of importane and are pertinent to the further! more
1magial1 e"erises.
+he ne"t setion is titled 1+he ,ystery of &reathing1 and
forms the basis of many of the e"erises to ome. $t is important
therefore! that the student pay attention to the mastery of this simple
tehni#ue.
<lease note that what onerns the student here is not the
physial onstituents of the air that are inhaled =o"ygen! nitrogen!
et.>! nor does it onern the vital energy inhaled. +his is not
1pranayama1 nor is it an e"erise to hyper4o"ygenate the blood. +he
only thing of onern at this stage is the idea inhaled with eah
breath 44 this idea represents the #uality of what is taken in and is
attahed! by the mind! to the Akasha priniple of the physial air.
$t is vital that the student maintain their normal rhythm of
breathing during this e"erise. 5ne should not lengthen the inhale or
e"hale and should not hold the breath at any point. $t is normal for
the beginning student to automatially lengthen the breath yle
beause it takes a few moments to get one's thoughts in order. +he
71?
result is usually a longer inhale while the mind is establishing the
idea to be inhaled and a lengthy holding4in of the breath while
visuali6ing that the idea is penetrating the whole body. +he reason
this ours is beause the student is unfamiliar with the building4up
of the idea and the visuali6ation of its ation upon the body! so to
ompensate! the breath is e"tended.
+he problem that arises with this is that if this habit is
ontinued then the student eventually assoiates the ability to breathe
in this manner with e"tending the breathing yle and it beomes
impossible to aomplish this task with the normal breath. /earning
to do this e"erise within the onfines of the normal breath is
important beause the magiian may not always have the opportunity
to slow the breath in order to perform the later e"erises suh as
aumulation of an ;lement! et.
@ith pratie! the building of the idea and the irulation of it
throughout the body! an be aomplished in a nanoseond. +he
trik to learning the e"erises without altering the breathing yle is
to disassoiate the ideation from the breath. %or e"ample! establish
your normal! omfortable breathing rhythm and breathe normally as
you build up the idea in the air surrounding you. +hen! when the
idea is well established! inhale a normal breath of the impregnated
air. -o not hold your breath at this point! but instead resume your
normal breathing while holding the idea in your body and irulating
it. /et your e"hale be Cust of air and not of your idea.
$n other words! it is your mind whih does the work! not your
breath. +he breath is only the arrier of the idea and it is not
neessary to alter your breathing yle to aommodate the speed of
your thinking. @ith pratie though! you will get used to the mental
work and it will beome fast enough for you to not have to insert
e"tra 1empty1 breaths while you think. ;ventually! your rate of
thinking and visuali6ation will math the rate at whih you breathe.
5ther important fators areI
1> +he nature of your idea. +he thought you inhale should be
positive and onern your own spiritual well4being.
2> +he degree of your onvition. Eou should ultivate an
attitude of absolute assurane that your idea is #uikly beoming a
reality.
7> <ersistene. Eou should persist with a single idea until your
goal is reali6ed before passing on to another idea.
+he ne"t two setions are titled 1+he Consious $ntake of
Nourishment1 and 1+he ,agi of @ater1. +hese tehni#ues are
based upon the same priniples as the mystery of breath 44 an idea is
71.
attahed by the mind to the Akasha priniple of the physial
substane. Again! this has nothing to do with the physial properties
=vitamins! minerals and other nutriments> of food and water. 5ur
only onern at this stage is with the idea that the student must attah
to the physial substane.
+he same re#uirements =i.e.! the nature of the idea! the degree
of onvition! and persistene> apply to these e"erises. +his work
with food and water should be arried out simultaneous with the
breath e"erises. $n other words! you don't need to master the breath
e"erise before beginning this work with food and water.
+hese e"erises should be made a daily habit. -o the
breathing e"erises every morning and every evening! and do the
food and water impregnation with eah meal. @ith a little
inventiveness! you will be able to impregnate your food and drink
unnotied by others! even when you sit in a rowded restaurant or at
a table filled with family members.
.MA66
1> Do I &a,e to gi,e up smo)ing/ drin)ing and se-F
No! you don't (AK; to do anything. &ut! if you want to
sueed at the initial work of $$( it is advisable that you temporarily
eliminate all mind altering substanes. +hese substanes remain in
your blood stream for e"tended periods of time and they will effet
how muh ontrol you are apable of e"erting over your mentation.
+he idea of a magial initiation is that you must learn how to reah
the e#uivalent altered states! of your own aord and without an
artifiial ruth to get you there. +he well trained magiian an
math any altered state that a drug an indue 44 AN- ontrol the
nature and duration of the e"periene.
5ne you have mastered your own mind! there is no reason
why you may not indulge yourself in mind altering pleasures with
moderation. ;ventually! the only issue is whether or not the mind
altering effet interferes with your magial pratie. @ith attention
to your timing! this an be avoided.
As to giving up all se"ual e"pression! this is neither neessary
nor advisable in the long term for the magiian who seeks balane.
)e"ual abstinene breeds imbalane. $nvoking this sort of speifi
imbalane may at times be of use to the advaned magiian! but only
for periods of short duration and for very speifi tasks. $f you have
what is now alled 1se"ual addition1! then a temporary abstinene
720
may be a helpful omponent of your reovery. &ut alone! denial will
not resolve an addition 44 one has to reah to the root of an
addition and work at it from the inside AN- the outside.
2> Do I &a,e to 'ecome a ,egetarianF
+his is a ommon #uestion and there are always disagreements
as to whether vegetarianism is re#uired of the student. At best! it's a
good idea if your body feels omfortable eating only a vegetarian
diet and you feel omfortable preparing only vegetarian meals. &ut!
it is not a re#uirement. +he potential benefits to one's health are
undeniable but this is not an essential part of learning magi.
@hat is far more important is to eat a well balaned diet. 5ne
that provides your body with the nutrients and energy resoures it
needs! will suffie. +ry to avoid over4 or under4eating.
7> Does t&is mean I &a,e to start ta)ing up yoga or go to t&e
gym e,ery dayF
Not unless that is what works best for you. +he idea behind
what &ardon alls 1daily gymnastis1 is Cust to keep your body
limber and fit. Eou don't need to go to e"tremes in this regard.
Another important thing here is that daily e"erise brings you into a
loser ontat with the state of your physial body.
8> How does t&e magic of 'reat&/ food and water wor)F Does
t&e water &a,e to 'e coldF
$t is only the Akasha <riniple that is worked with in these
matters. +he Akasha permeates all things. &y its nature! it is
suseptible to any thought impressed upon it and it will transmit that
thought to the matter it enounters. +hus! when you impress your
thought into the Akasha permeating the air you breathe or the food
and water you ingest! the Akasha will transmit that thought to the
Akasha permeating your physial! astral and mental bodies. +hrough
the ageny of the four ;lements! the thought will beome a part of
your physial makeup at a ellular level. +his hanges your body at
every level.
+his takes time 44 it does not! at first! happen over night. @ith
pratie however! this an beome a very effetive tool for self4
hange and the rapidity of its effet will inrease.
+he temperature of the food or water you onsume is not a
fator in regard to the impression of a thought sine it is only the
Akasha you are working with. @here the oldness of the water
beomes important is when you are aumulating the vital energy! an
721
;lement or a %luid into the water. +hen! it is not the Akasha =whih
permeates old and hot water e#ually> upon whih you are
impressing your will 44 it is the physial or astral substane of the
water itself and the older the water! the more readily it will aept
this sort of aumulation.
:> Do I &a,e to 'less eac& meal and glass of water I consumeF
No! you don't have to! but by doing it every hane you get!
you will be inreasing the effetiveness of this tehni#ue.
722
STEP T)O
)tep +wo opens with a setion titled 1Auto4suggestion or the
)eret of the )ubonsious1. +his desribes a relatively simple
tehni#ue wherein the student formulates a positively stated phrase
pertaining to an aspet of self that is in need of improvement! and
then proeeds to repeat this phrase over and over! until it beomes
rooted in the subonsious mind.
+his is not a stand4alone tehni#ue 44 it will not assure
permanent hange in and of itself. +o truly effet hange in one's
self! affirmation must be Coined with diret ation. +his is elaborated
further in the setion 1,agial )hooling of the )oul1.
@here this tehni#ue is most effetive is for keeping the
positive alternative to a negative trait at the forefront of one's
onsious mind. &y implanting the positive affirmation into one's
subonsious mind! it will naturally arise eah time that the
orresponding negative trait rears its head. @hen ombined with a
ommitment to diret ation! this is an invaluable asset.
$n my e"periene! the best times to do this repetition are
immediately upon waking and Cust before falling asleep.
$t is very important that the affirmation be phrased in the
present tense and in a positive manner. %or e"ample! 1$ will #uit
smoking1 does not suffie as it is both negative and not in the present
tense. %ar better would be 1$ am a healthy! happy non4smoker.1
Avoid phrases whih inlude the word 'not'.
$t is in this setion that &ardon introdues the idea of working
with a string of beads =or knots> to keep trak of the number of times
that the affirmation is repeated or to keep trak of the number of
interruptions inurred in the onentration e"erises. +his is a handy
tool. $ work with a length of yarn in whih $ have tied 80 simple
knots. At eah repetition or interruption! $ simply move my finger
past one knot. +his is advantageous in that it frees me from having
to ount my repetitions or keep trak of the number of interruptions.
+hus! keeping trak does not itself onstitute an interruption or
distrat me from the task at hand.
MENTA&
+he student must have reahed the reommended degree of
suess with the )tep 5ne meditation e"erises before beginning this
setion of the )tep +wo e"erises. +he ability to onentrate is
essential to the work whih follows.
727
@ith this setion of the )tep +wo training! the attention is
direted toward the five physial senses. +he pratie serves as an
introdution to a type of meditation ommonly alled 1reative
visuali6ation1. &ut! as with many things in $$(! this is more than
what is ommonly meant or understood as reative visuali6ation.
+hese e"erises are an important first step toward the
development of the subtle astral and mental senses. +hey are
designed to ahieve the following thingsI 1> +o hone the student's
powers of onentration. 2> +o teah the student how to separate out
one sense at a time. 7> +o hone the student's physial senses.
+he desription that &ardon offers of these e"erises is very
straight forward and simple. +he doing of them however! an be
#uite diffiult for the average student.
,ost students notie that the e"erises with one sense will be
more diffiult than those of another sense and this is absolutely
normal. +he reasons for this are two4fold. %irst is the fat that we
rely upon one or two senses more so than the others and so some of
our senses will not be as well developed as others. +his is easily
remedied by fousing upon the sense at hand and onsiously using
it throughout the day. %or e"ample! if you have trouble bringing up
the aroma of a rose! then go smell a few roses and onentrate upon
their aroma. <ay speial attention to how things smell and this will
help develop your olfatory sensoria.
+he seondary reason for the differene between one's senses
has to do with the ;lemental balane. ;ah sense is related to an
;lement and so when an ;lement is laking! the orresponding sense
is also laking. @hih of these e"erises is easy and whih is hard
an tell you a great deal about the urrent state of your own personal
;lemental balane. As you work at rafting a greater balane of the
;lements in your personality =see )tep +wo! 1,agial )hooling of
the )oul1> these disrepanies between the senses should ease.
+he e"erises with the sensory onentration should be arried
out e"atly as &ardon desribes. &e sure to work with Cust one sense
at a time. %or e"ample! if you are working with the smell of a rose!
shun all images of the rose and all remembranes of roses past as
they intrude upon your onsiousness.
+he se#uene of senses should also be followed. +hey are
presented in this se#uene for very good reason and you should not
spend five minutes with visuali6ation! followed by five minutes with
smell! et.! in a single sitting. ;ah sensory e"erise should be
mastered before beginning work with the ne"t sense.
Choose simple images to work with when you are beginning
728
the visual onentration e"erise. $ advise against using omple"
images or obCets suh as +arot ards. +his tends to make the
e"erise muh more diffiult to master and serves no good purpose at
this stage. /ikewise with the other senses! hoose simple things to
work with.
<lease note that in &ardon's desription of the 1sentiene or
feeling onentration1! he refers only to overall body sensations suh
as heat and old! and not to tatile sensations suh as rough and
smooth. $t will do no harm however! to inlude tatile sensations in
your work! but it is not a re#uirement.
.MA66
1> Does auto*suggestion really wor)F 1&yF
Ees! it does! but not as a stand4alone tehni#ue. +o be truly
effetive! it must be ombined with diret ation.
+his is a very ommon tehni#ue these days! so muh has
been learned about why and how it works. Cutting away all the
fany language and superstition! the simple fat is that by repeating
your wish fre#uently! you keep the thought in your surfae
awareness. 5f ourse! this also integrates the thought into your
subonsiousness. &ut of main importane is that it helps you keep
the thought in your onsious mind and from there! it impats your
other thoughts and ations.
2> 1&at is t&e proper p&rasing for my wis&F
Eour phrase should be entirely positive =no 'not's> and in the
present tense =no '$ will'>. %or e"ample! 1$ am a healthy! happy non4
smoker1 is preferable over 1$ will not smoke.1
%urthermore! when it omes to using auto4suggestion for self4
hange! your phrase should address the root of the problem! not the
mere symptom.
7> I canEt ,isualize for 'eans/ &ow do I o,ercome t&isF
Number one! keep trying2 )eondly! try looking at things
more losely. <ay attention to their olor! te"ture! si6e! shape! et.
As with any of the sensory e"erises! the more aute your physial
senses! the easier it will be to do these e"erises. <ersistent trouble
with the visuali6ation e"erise an be indiative of an imbalane of
the %ire ;lement! so if this is the ase for you! then working at
retifying your %ire imbalane should make your visuali6ation
e"erise go easier.
72:
8> 1&y are some of t&e concentration e-ercises easy and
ot&ers difficultF
+here are two fators at play here. %irst is the auity of your
senses 44 we tend to favor one or more of our senses over the others
in our day4to4day lives.
+he seond fator is your ;lemental balane. +he senses are
assoiated with the ;lements and so when one sort of sensory
e"erise is more diffiult! it may be due to an imbalane in the
orresponding ;lement. Addressing that imbalane may help with
your sensory e"erise.
:> IEm practicing BardonEs ,isualizations. I can imagine
o'2ects wit& closed eyes/ 'ut I still canEt imagine o'2ects wit& my
eyes open.
+he main reason that doing the sensory e"erises with your
eyes open is so diffiult is beause with your eyes open there is more
visual stimulation than with your eyes losed. @hen your eyes are
losed! all you generally see is blakness and this allows you to
easily onentrate on Cust your visuali6ation. &ut when your eyes are
open! all the images of your surroundings interfere with your
onentration upon the visuali6ation.
+here are several ways to make the transition between eyes
losed and eyes open a bit easier. 5ne method is to work in a
darkened room. +his redues the amount of visual distrations
during the eyes4open phase and mimis the blakness of having your
eyes losed. 5ne you an manage your visuali6ation with your eyes
open in a darkened room! then gradually inrease the light in your
room until you an master the visuali6ation! with eyes open! in a
fully illuminated room.
A seond method is to stare at either a blak surfae of a plain
white surfae when you build your open4eyes visuali6ation. +his
will also redue the amount of visual distrations.
A third method is to stare at a wall or into spae with your
eyes slightly out of fous. +his blurs your surroundings and thus
diminishes visual distrations.
A fourth! and probably the most diffiult method is to first
build your visuali6ation with your eyes losed and then! holding
firmly on to your established visuali6ation! open your eyes. 5ne
your eyes are open! try to hold on to your visuali6ation and let it float
before your open eyes.
+he key in any ase is to ignore the inreased visual details of
your surroundings when your eyes are open. +ruly all you should
729
onentrate upon is your visuali6ation itself.
,any of the e"erises re#uire this sort of transition from
mastery with the eyes losed to mastery with the eyes open. +his is
designed to teah the student how to make these abilities things that
an be employed at any moment in their daily life.
@hen any e"erise presents a diffiulty for you! be inventive
and try a variety of different methods to overome the diffiulty until
you find the method that works best for you. $'m ertain that in the
above ase! there are more than Cust these four methods for
overoming your diffiulty. $ hope that these e"amples will at least
stimulate your imagination and inspire you to devise a method that
works well for you.
9> Is it o)ay to s)ip from sense to sense or s&ould I follow t&e
se.uence t&at Bardon infersF
+he order in whih &ardon presented the sensory e"erises is
important and for a reason. $t is no different in the work of
aumulating the ;lements 44 you follow the se#uene of %ire! Air!
@ater and then ;arth. +he reasons for this are omple"! but suffie it
to say! you an trust &ardon on this. Eou will be wise to follow his
diretions e"atly as stated. $t is all too easy to fall into favoring one
senseL;lement and this violates the intent of a balaned magial
training.
ASTRA&
@hile the )tep 5ne 1)hooling of the )oul1 onerned the
analysis of the personality! the )tep +wo e"erises put this analysis
into motion. (ere the fous is upon what $ all 1self4rafting1!
wherein the student begins the proess of transforming what has
been revealed by self4analysis! into a more positive manifestation of
who the student wants to be.
&ardon reommends starting to work with the most
bothersome aspet of the personality! but adds the proviso that if the
student's will is weak! then sheLhe an begin work with a minor
negative aspet. +ruly! starting with the thing you want to hange
the most is the better way to go. &ut! if you really are laking in will
power! then starting small will build both your will power and your
onfidene.
$t is of vital importane that you persist with your hosen item
until you meet with the suess that you desire. -o not ever give up
723
half way to your goal. $f you feel stuk! then spend some time
reevaluating your approah to the problem and see if you an ome
up with a better tat.
Choose only one item at a time and devote all your personal
resoures to its suessful transformation.
&ardon suggests a three4pronged attak! as it were! onsisting
of meditation! affirmation and diret ationI
,editation 44 5ne you have deided upon an item to work
with! spend a goodly amount of time in ontemplation. +ry to
unover everything about this item that you an. ;ah negative trait
serves a positive purpose 44 what makes it negative is that these
aspets of ourselves usually are formed as subonsious responses.
-elve deeply into the negative item and try to unover the positive
purpose that lies at its root. +hen raft for yourself a more positive
way of meeting this root need! one that is a fully onsious hoie
instead of a subonsious habit.
Affirmation 44 ;nough has already been said in this regard in
the opening setion on the seret of the subonsious. +he important
thing here is that your affirmation be arefully rafted to support the
positive alternative to your negative item. *se what you have
learned about the magi of food and water to also support this work
of self4rafting.
-iret Ation 44 +here are two aspets to diret ation worth
mentioning here. +he first is the moment4to4moment kind. )imply
put! this means that every time your negative trait arises in your day4
to4day life! you must immediately stop yourself and onentrate
upon your positive alternative. Replae your negative response with
a positive one. +his is a very powerful form of self4transformation
whih will diretly strengthen your will. +he seond aspet of diret
ation is more oasional. (ere! one must plan ertain ations whih
support the positive alternative and meet the needs of the
aforementioned root purpose. %or instane if the root purpose behind
your negative trait is to provide you with a sense of onnetion with
others! then instead of satisfying this valid need through a negative
manner! plan positive ativities that will bring you loser to others in
your ommunity or family.
<ratie makes perfet and after your first suess! your ne"t
will ome all the more #uikly and easily. +his work is very! very!
very important to a steady magial rise and no effort should be
spared. )ine we are onstantly hanging beings! this is a work that
never ends 44 it only gets easier. )oon enough! you will get the hang
of it and self4rafting will beome a Coy.
72?
<lease remember that the ;lemental ;#uilibrium is not an
absolute! stati state. $t is a thing that takes onstant attention. Eou
are not e"peted to ahieve an absolute ;#uilibrium before beginning
)tep +hree. @hat is e"peted however! is that you will have made
maCor advanement toward ;lemental balane. A basi balane of
the ;lements within the personality is essential for the work ahead.
@ithout this basi balane and the ommitment to onstantly
improve upon it! the student risks damage to their psyhe and their
physial health.
.MA66
1> 1&ere s&ould I startF
$t really is best if you start with the one item in your negative
soul mirror that bothers you the most. )tik with it until your
transform it to your satisfation.
Coneding to a weak will is a dubious pratie in my opinion.
$ know that &ardon says you an alternately begin with a lesser item
and work your way up to the more important ones. &ut that really is
not the best method. A strong will is essential to the magiian so
why not do yourself the favor of ultivating it from the outsetM +his
might not be easy work for you! but none of it is impossible. $nstead
of starting with a small item! work with a big item and go at it in
small! manageable inrements.
2> Am I supposed to c&ange only my negati,e traits or am I
supposed to tone down my outstanding positi,e traits as wellF
+his is a ommon #uestion. +he )tep +wo work should be
foused upon transforming your most powerful negative traits. At
this stage! the greatest use for your positive soul mirror is its value as
a guide to the retifiation of your negative traits 44 many times! the
answer to what you should hange a negative trait into! lies within
your positive mirror.
)ome will say that too muh of a positive trait indiates an
imbalane of the ;lements. +his is only partially true! for an
overabundane of a positive trait is atually a negative trait and
should be logged in the negative soul mirror as suh.
7> Help7 IEm not ma)ing any progress wit& t&is/ w&at do I doF
@ell! though $'m sure you're tired of hearing this! keep trying2
)ometimes! you will need to go bak and entirely reevaluate your
72.
approah. /ook again at the item you wish to transform! make sure
you've penetrated to the root of the problem! and make sure that all
the tehni#ues for self4hange you employ fit the item e"atly.
)ometimes! true and lasting problems with this part of the
work stem from not having the degree of ommitment that is
re#uired. $f this is the ase! then work at developing your
ommitment! as well as your ability to assure yourself that your
desired hange is inevitable or has in fat! already ome to pass.
P'(SICA&
+he )tep +wo 1)hooling of the <hysial &ody1 e"erises
build upon those of the first )tep. (ere! we shift our attention from
normal lung breathing! to what &ardon alls 1pore breathing1 or
breathing with the whole body.
+he pseudo4sientifi rationale behind magial breathing is
that the ells of the body are onstantly regenerating themselves.
+hey die off and are replaed on a fairly preditable shedule that
varies from one type of ell to another. 5ur nutrition and our state of
mind determines the health of the new ells. @hen we pratie the
magial inhalation of an idea! that idea beomes integrated into the
struture of our new ells and thus we slowly transform our entire
physial struture. +his is why it is so important that the inhaled idea
be irulated throughout the entire body.
+he pore breathing tehni#ue is fairly simple and re#uires only
a little imagination to aomplish. &ardon uses the dry4sponge4
dipped4in4water analogy! but another good analogy is that of
entering one's attention in the physial bones of the body and
suking in the air from there. ;ither way it is desribed! the feeling
should be that one is inhaling air through the whole body at one.
<lease note that this is not something that is merely visuali6ed! but
rather! it is something that should be %;/+ by the entire physial
body.
+he first e"erise in pore breathing involves the inhalation of
what &ardon alls the 1vital energy1. *nfortunately for the new
student! &ardon says very little about what this vital energy atually
is. Conse#uently! this is a #uestion that is fre#uently asked! so $ will
take a few moments to speak about the vital energy in the following
J[A setion.
+he e"erises of this setion of )tep +wo begin with the whole
body pore breathing of the vital energy. Remember to avoid altering
770
the breathing yle during these e"erises. (ere! Cust as with the
)tep 5ne e"erise of inhaling an idea through normal lung breathing!
it is the mind whih does the atual work! not the breath itself. As
before! take empty breaths to aommodate the lag time between
your ideation proess and your normal breathing yle.
5ne this tehni#ue of pore breathing the vital energy is
mastered! the student's attention is turned toward adding an idea to
the Akasha priniple =of the vital energy or of the raw air itself>.
(ere! the idea is inhaled through the entire body in the same way it
was inhaled in )tep 5ne through the lungs alone.
Ne"t omes the pratie of the magial e"hale. +his follows
the same priniples as the magial inhalation but fouses instead
upon ridding the bodyLpsyhe of a speifi thought or ideation
=usually the negative ounterpart of the inhaled idea>. Again! it is
important to not fore a hange in the normal breathing rhythm 44
take those empty breaths as needed. $f you've mastered the magial
inhale! then the magial e"hale should be very easy to master as
well.
@hen foused upon the same onern! the magial inhale
ombined with the magial e"hale! onstitutes a very powerful
method for self4hange. $ts potentials for positive impat upon the
physial and psyhi health of the pratitioner are unountable.
+he )tep +wo e"erises lose with a setion on physial
disipline. )peifially! this onerns the primary working asana =or
bodily position> that the student will use throughout the $$( work.
&ardon reommends a sitting posture =some all it the 1Ping1 or the
1+hrone1 posture>! but a kneeling posture will work Cust as well for
most students. $t really matters little whih partiular posture you
hoose for this as long as it is one in whih you find bodily omfort.
%or e"ample! if you hoose a lotus asana and an do it without your
legs falling asleep from lak of blood flow then by all means use it!
but if the lotus asana puts your legs to sleep! then hoose another
posture that does not have this effet.
+his e"erise an =and in my opinion! should> be applied to
ANE posture the student finds themselves in throughout daily life.
+he point here is to attain the ability to be in any position and still be
able to ahieve both omfort and uninterrupted onentration.
As with )tep 5ne! it is e#ually important that the student not
move on to )tep +hree until all of the )tep +wo e"erises have been
mastered. $f one part of the e"erises goes #uikly for you then
spend your time improving upon your abilities until you have
ompleted the rest of the )tep +wo re#uirements.
771
.MA66
1> How do I 'reat&e t&roug& my poresF
&ardon uses the analogy of a dry sponge whih absorbs the
water. +his is good! but $ prefer the idea of breathing from the inside
of your bones. +his way you are drawing in the air from the inside
of your self. +here is no way to really desribe how this feels! but
with a little pratie you'll get the hang of it on your own.
2> 1&at is t&e ,ital energyF
+here are two #uestions about the vital energy that invariably
ariseI 1@hat is the vital energyM1! and 1@hat does the vital energy
feel likeM1 +he first #uestion is less important than the seond at this
stage in the training but nonetheless! it is worthy of an answer.
+he vital energy is a speifi energy that has a speifi
onstitution. $t is omposed of the ;lements =%ire! Air! @ater! ;arth
and Akasha> and the %luids =;letri and ,agneti> in a ratio that has
an affinity with living =animate> matter. @hen an animate being is
surrounded with the vital energy! it naturally draws from the vital
energy as muh of the ;lements and %luids as it re#uires. +hus a
blade of grass will draw a slightly different array of ;lements and
%luids from the vital energy than will a human body.
+he vital energy is an astra4mental substane 44 it is not! in and
of itself! something measurable through the use of physial
instruments =although many of its physial effets are measurable>.
)ine it is astra4mental! it has an affinity for physial matter and does
diretly effet the struture of physial things.
+he speifi ratio of ;lements and %luids omposing the vital
energy e"presses a slight preponderane of the %ire ;lement and the
;letri %luid. $t also e"presses the positive polarity of the ;lements
and %luids with greater strength than it does the negative polarity.
+his gives it the #uality of vitality refleted in its name.
,ost often! it is visuali6ed as a slightly golden brilliane =due
to its preponderane of the %ire ;lement and the ;letri %luid>. $t is
also visuali6ed by some to be of a pure white brilliane instead of
having a golden tinge! but in my e"periene this is not the vital
energy that &ardon speaks of here. +his pure white =totally
olorless> energy is also vital! but its effet is more universal and not
as speifially suited to animate! living matter. $n other words! the
pure white energy will have a greater effet upon the struture of
inanimate matter but will have less diret an impat upon animate
772
matter than the gold tinged vital energy. )ine the fous here in )tep
+wo is our own physial body! $ highly reommend working with a
vital energy that has a golden appearane.
7> 1&at does t&e ,ital energy feel li)eF
As to the seond! more important #uestion about how the vital
energy feels to the student's body! the main lue to this is found in
the name this energy is given. +his energy feels vital and it is
stimulating and energi6ing to the human body. @hen performing the
)tep +wo work with the vital energy! the student should feel this
stimulation throughout the nerves of their entire body. /ittle more
an be said for it is up to the student to find! through
e"perimentation! their onnetion to this energy for themselves.
@ith these lues and diretions! you should have little trouble in this
regard.
777
STEP T'REE
)tep +hree opens with a disussion of the 1four pillars of the
+emple1 44 Pnowledge! Kolition! Courage and )ilene. 5ften! these
terms are misunderstood! or rather! inompletely understood! so $
will add a few words of my own to those written by &ardon in this
regard.
PnowledgeI +his does not mean the mere stuffing of the mind
full of fats and figures. +his alone will not aid the student's magial
rise. Rather! the type of knowledge important to the aspiring
magiian is that gained by ombining study with pratie. As any
serious student of Alhemy will inform you! study alone does not
make one an Alhemist. $t is only through putting what one learns
from study into pratial use that true knowledge arises. +his is what
leads to *nderstanding and! eventually! to @isdom.
KolitionI Kolition refers not only to the power of the magial
will to overome all obstales! but also to the ability to invoke the
feeling of absolute assurane that what one wills is real. +his is
espeially important when it omes to the use of affirmations and the
plasti imagination. Kolition inreases with pratie 44 it is
something that an be ultivated. @ith a strong will! many doors
whih remain losed to the ordinary person! open for the magiian.
&ut never should the magiian's will be a violent thing whih rips
through a barrier unonerned. +he sort of will the magiian wields!
is like the undeniable fore of running water 44 it penetrates obstales
by going around them instead of ruthlessly obliterating them.
CourageI +his refers to an unflinhing willingness to stand up
to any obstale and to fae any hallenge whih onfronts the
magiian. At the root of ourage is the ability to ontrol one's fear
and to reah beyond its limits. +his does not mean that one should
ignore fear for it is a natural and important part of our mehanism of
self4preservation. All that is meant is that when fear arises! it should
be treated as a valuable bit of information and should! when
appropriate! be set aside. ;"ept in truly life4threatening situations!
the magiian does not allow fear to be a barrier to progress. +his
aspet of ourage omes into play for the beginning student
espeially in regards to the work of introspetion and self4hange.
5ften times we will see things in ourselves that it takes ourage to
fae and to overome. A good meditation for building one's ourage
is to onsider e"atly what the onse#uenes of a fear filled situation
might be. )hort of death or dismemberment! the onse#uenes of
778
most situations are minor and are usually magnified out of true
proportion by the fear itself. +here are also other methods for
building one's ourage. %or e"ample! $ have an innate fear of
heights! so $ hose for a short while to beome a window washer.
+his re#uired limbing some pretty tall ladders! but by pratiing
aution! $ was able to go beyond my fear. $ still have an innate fear
of heights! but now $ know that my fear e"eeds the real danger and
it no longer prevents me from testing my limits.
)ileneI +his is probably the least understood of the 1four
pillars1. )ome take this inCuntion to mean that absolutely no word
of magi or one's e"periene with it should ever be mentioned! but
this is not the ase. $f this were so! then why! for e"ample! would
&ardon have written and taught as he didM At its root! silene
addresses two onernsI the personal ego and the santity of magial
e"perienes. +he part of our human ego that re#uires approval from
others must be ontended with by every student of magi. (ere!
silene about the nature and e"tent of one's magial e"perienes and
abilities is very handy. $f we start bragging about how all4powerful
we are! then we feed this ego need and we beome distrated from
our higher purpose. &y maintaining our silene in this regard! we
avoid inflating this part of our ego and make it muh easier for
ourselves to ontend with it. Also of note is that magial e"perienes
are of a very intimate! personal nature. +heir intimay is easily
violated when we speak the details of these e"perienes to another.
)uh a violation subtly diminishes the import of these e"perienes
and does the student a disservie. <ersonally! $ have no problem
disussing the rudiments of magi! but never do $ relay the intimate
details of my own e"perienes. $ have found this advantageous to
my own rise and reommend this tat to you as well. +his form of
silene builds a very powerful harge of intimay into your
e"perienes that is unattainable in any other way.
MENTA&
+hese )tep +hree e"erises take the student a step further into
the art of reative visuali6ation. Creative visuali6ation as desribed
by &ardon is fairly uni#ue in that the student approahes it in a step4
by4step manner and assumes absolute ontrol over what is
visuali6ed. +his tehni#ue is important to the student's furtherane in
magi for several reasons. $t strengthens the onentration and will!
it makes the physial senses and their astral and mental orollaries
77:
more aute! and it prepares the student for the later work of magial
astral and mental wandering.
@hile at this stage the reative visuali6ation is only a mental
operation! it leads! ombined with the other e"erises! to atual astral
e"perienes. +he distintion between a mental proCetion that
enompasses physial4like sensations and a genuine astral e"periene
=whih also enompasses physial4like sensations> is slight! but that
is the point. )ine it is so slight! mastery of the multi4sensory mental
proCetion leads the student naturally to the art of astral proCetion.
+he main differene between these two is that in the astral
proCetion! the realm visited is not reliant upon the mental proCetion
of the magiian0 rather! the realm visited e"ists of its own aord.
R+he same an be said of true mental wandering e"ept that in
mental wandering there are no physial4like sensations.S
Another signifiant differene is that a true astral proCetion
re#uires that the magiian onsiously separate the astra4mental body
from the physial body and this does not our with a mental
proCetion.
Eet another aspet of these e"erises that is worthy of mention
is that through mastery of reative visuali6ation! the student learns
how to effetively build an image that an be wandered through
astrally. A thoroughly rafted reative visuali6ation effetively
establishes a onnetion with its astral ounterpart. %or e"ample!
this is the seret behind the astral wandering of an oult symbol 44
the symbol is proCeted through intense reative visuali6ation whih
onnets the proCetion to the symbol's astral ounterpart and makes
it a thing whih an be e"plored with the astra4mental body.
@ith these things in mind! $ hope it is apparent to the student
of $$( that these e"erises are of great importane. As a matter of
fat! eah of the e"erises found in $$( are of great importane to a
steady! balaned magial rise and none of them should be
overlooked.
$f the student has indeed mastered the single sense e"erises of
)tep +wo! then these )tep +hree e"erises inorporating two or more
senses at one should present no diffiulty. +hese e"erises are
presented in a very speifi se#uene whih should be followed
e"atly.
+he first e"erise involves the e"ternal proCetion of a sene.
&ardon uses the e"ample of a tiking lok wherein the student
ombines the visuali6ation of the lok with the hearing of its tiking
and himing. +his proCetion should float before your eyes. &ardon
also talks of visuali6ing a stream or a field of wheat! et.! employing
779
two or more senses! but it should be noted that these also should be
proCetions whih are separate from the student 44 these are not
senes that the student wraps around himLherself and stands in the
middle of.
+his first e"erise is very muh like the )tep +wo e"erises
e"ept that more than one sense is employed at a given time. +his
e"erise should be aomplished with the eyes open. +he point of
this partiular e"erise is to familiari6e the student with ombining
the senses.
5nly when the preeding has been mastered should you turn to
the ne"t e"erise. +his time you will work with your eyes losed and
the visuali6ation will be a personally familiar sene whih is
wrapped around you. +his is far different from a proCetion whih
hangs in the air before your eyes and whih is essentially separate
from you. At first! you should make this sene only visual 44 the
point here being to familiari6e you with the tehni#ue of stepping
into a sene.
After this is mastered for five minutes! then reate a sene and
add sound to it. +hen add sensation! et. (ere! you must involve
yourself with the entire e"periene of your sene 44 see its every
detail! hear its every sound and feel its every sensation. )mell and
taste an also be added to the visuali6ation as appropriate.
5ne you have mastered this tehni#ue with your eyes losed!
proeed to e"periment with your eyes open. Eou will have mastered
this when you are able to ahieve the same #uality of involvement in
your sene as you did with your eyes losed.
Ne"t in se#uene omes an e"erise where you wrap an
unfamiliar sene around you. @ork as before with as many senses as
seem appropriate. )tart with your eyes losed and when this is
mastered! shift to working with your eyes open. @orking with a
sene that is unfamiliar to you re#uires a greater degree of
inventiveness and that is! essentially! the point of this variation.
Ne"t! we turn to the multi4sense visuali6ation of various
animals. )tart with stationary animals and master their visuali6ation
with eyes losed and then with eyes open. RNoteI +his is a
proCetion! not a wrap4around sene.S
Now put those animals in motion and work first with eyes
losed and then with eyes open. As before! begin with animals that
are familiar to you and then move on to unfamiliar animals.
+he final e"erises of this setion onern the visuali6ation of
human beings. &egin with familiar humans and proCet their image!
without sound or smell or movement! first with the eyes losed and
773
then with the eyes open. +hen move on to the same e"erise with
unfamiliar humans.
@hen this single4sense visuali6ation is mastered! swith to
familiar humans in motion and speaking. ;mploy as many senses as
you an! working first with your eyes losed and then with your eyes
open. %inally! repeat this e"erise with humans unfamiliar to you.
+his ompletes the magial shooling of the spirit for )tep
+hree. At the end of these e"erises your abilities with reative
visuali6ation should be well honed. Eou should be able to plae
yourself within any sene you desire! for as long as you desire!
populate it with whatever animals and humans you desire! and be
able to employ any of the senses you desire.
.MA66
1> How real s&ould my multi*sense ,isualizations 'eF
*ltimately! they should be so real that when you reah out to
touh them! you are surprised that they have no physial substane.
+heir degree of detail should be so e"at that you annot visually tell
them apart from the genuine artile.
2> 1&y do I &a,e to wor) first wit& my eyes closed and t&en
wit& my eyes openF
+hese are both valuable abilities for the pratiing magiian.
@e start first with our eyes losed beause that is generally an easier
way to learn the basi e"erise. 5ne it is mastered with the eyes
losed it is then relatively easy to master the e"erise with the eyes
open. +he same #uality of the multi4sense visuali6ation should be
ahieved with the eyes open as with the eyes losed.
7> 1&atEs t&e difference 'etween a ,isualization t&at &o,ers in
t&e air 'efore my eyes and one t&at I step intoF
+hese are also two valuable abilities for the pratiing
magiian. An e"ample of the 1hanging before the eyes1 type of
visuali6ation is the imagination of a tiking lok whih hangs on a
wall. (ere! there is little diret involvement with the visuali6ation
itself.
An e"ample of the 1step into it1 type of multi4sense
visuali6ation is the imagination of an entire room surrounding you.
(ere! there is an intimate involvement with the visuali6ation and you
an employ all five of your senses at one.
77?
+he e"erises begin with the 1before your eyes1 type of multi4
sense visuali6ation beause this is an easier way to learn the basi
tehni#ue and makes the transition to the 1step into it1 type that
muh easier.
ASTRA&
&efore beginning these )tep +hree magial shooling of the
soul e"erises! the student ,*)+ =2> have first established a
rudimentary balane among the ;lements of the personality. $n order
to avoid any ill effets upon the psyhe and the physial body! the
student must be absolutely ertain that there e"ists no negative
e"ess of any ;lement in their personality. All of the most
bothersome items found in the negative soul mirror must have been
addressed and transformed.
+his aution annot be stated strongly enough. No matter how
eager you are to progress! please do not! by any means! enter into
these e"erises until you have establish this rudimentary balane. $f!
for e"ample! you still have strong negative aspets of the %ire
;lement that influene your personality! then working in this manner
with the %ire ;lement will do nothing more than e"aerbate that
imbalane and ause you grief in the long run. $f! on the other hand!
you have transformed your prominent negative traits! then this work
with the ;lements will help strengthen the positive aspets of your
personality and ause only Coy.
As &ardon states! this work with the ;lements is the deepest
aranum of magi. $t forms the root of all true magial abilities and
the student should pay lose attention to these e"erises.
+he system outlined by &ardon in $$( differs from all the rest
in that the student learns how to ause magial effets by their own
diret manipulation of the ;lements. +he student of $$( does not
start out by relying upon other beings for these effets =e.g.! the
&eings of the ;lements! or rituals empowered by others! et.>. $n
$$(! this is seen as later work that is only advisable one the student
has themselves mastered the diret! hands4on manipulation. +his is
what! in &ardon terms! distinguishes the true magiian from the
sorerer.
+hese magial shooling of the soul e"erises ombine the
already established tehni#ues of visuali6ation! ideation and pore
breathing. )imply put! the student visuali6es their body surrounded
by an infinite sphere of the ;lement at hand =e.g.! red for %ire>!
77.
empowers the visuali6ation with the ideation of the ;lement =e.g.!
e"pansiveness and heat for %ire>! and then inhales this empowered
visuali6ation with the whole body.
&ardon suggests seven inhalations to start! building over time
to thirty inhalations! and it is advantageous to follow his instrution
in this regard. $t is important that the student build slowly as this
gives time for the body to alimati6e itself to the ;lemental burden
and thus the student avoids any ill effets.
&ardon suggests a partiular olor for eah ;lement to
failitate visuali6ationI %ire 44red! Air 44 blue! @ater 44 greenish4blue!
and ;arth 44 yellow! gray! or blak. )trit adherene to these
orrespondenes is not absolutely neessary. <ersonally! $ employ
the followingI %ire 44 bright red! Air 44 yellow! @ater 44 yan blue!
and ;arth 44 brown! dark gray! or blak. +hese are the
orrespondenes that $ worked with before $ enountered $$( and
they are the most omfortable to me. )o! if you have worked with a
different set than that suggested by &ardon! by all means ontinue
with it if it works well for you.
5f greatest importane in these e"erises is the feeling that the
;lements invoke within you. Eou must feel the heat and the
e"pansiveness of the %ire and so on. +his must beome for you a
physial sensation.
RNoteI &ardon speaks here! and in several other plaes! about
what an be aomplished with the ;lements! et. &ut it is important
that you reali6e these are Cust e"amples of what an be ahieved after
years of effort and that they are not meant as re#uirements. +hese
are e"treme praties and are not advised for the student as they tend
to divert one from the more important goal of a balaned magial
progress.S
+he e"erises themselves are very simple. Eou begin by
establishing the visuali6ation and then empower it with the
appropriate ideation. +hen you inhale the ;lement with the whole
body through the now familiar tehni#ue of pore breathing. Again!
be areful to avoid altering the normal breathing rhythm 44 take
empty breaths as needed. &egin with seven inhalations and inrease
by one inhalation with eah e"erise till you reah a total of thirty
inhalations. 5ne you have inhaled the proper amount of the
;lement! spend some time sensing the ;lement's attributes and
irulating the ;lement evenly throughout your body.
@hen this phase of inhalation and ontemplation is omplete!
you must then magially e"hale =with the whole body pore
breathing> the same amount of the ;lement that you inhaled. +he
780
idea here is that you should rid yourself of all the e"ess of the
;lement that you previously inhaled. *se the same number of
e"hales that you inhaled! but be sure that you e"hale e"atly the
same amount that you inhaled.
+his is important beause it is unhealthy to walk around with
an e"ess of the ;lement for an e"tended period of time after your
e"erise. /ikewise! it is unhealthy to go to the opposite e"treme and
deplete your body of its normal amount of an ;lement. $n other
words! e"hale neither more nor less of the ;lement than you have
inhaled.
,aster this e"erise first with your eyes losed! and then
master it with your eyes open. Never neglet this habit of working
with the eyes losed and then with the eyes open as it will beome an
important ability further on in the training as you apply these
tehni#ues in your daily pratie.
5ne you have mastered the magial inhalation and e"halation
of the %ire ;lement and inreased your apaity to thirty inhalations!
then move on to working with the Air ;lement. -o not work with
the %ire ;lement in one sitting and then the Air ;lement in the ne"t!
et. $nstead! master one ;lement at a time and work in the order
&ardon reommends. +his se#uening is important and the student
is well advised to follow it e"atly.
+he )tep +hree magial shooling of the soul is omplete
when you an draw eah of the four ;lements into your body with
e#ual ease and with your eyes open or losed.
.MA66
1> Is in&aling t&e !lements any different t&an in&aling t&e
,ital energyF
+he tehni#ue is basially the same 44 surround yourself with a
universe of the ;lementLenergy and then inhale it. +he main
differene however! is that the ;lements take a little more ideation
than does the vital energy. ;ah ;lement feels different and their
invoation is less easily sensed than the vital energy. Oenerally! the
;lements take more onentration and you have to spend more time
building the ideas assoiated with them.
2> #&e directions say to slowly increase my in&alations. Does
t&is mean IEm IdynamicallyI accumulating t&e !lementsF How is
t&is different from t&e +tep Four e-erciseF
781
$n the )tep +hree e"erises of breathing the ;lements! there is
a degree of aumulation and it does beome dynami =radiant>! but
there is no true 1ondensation1 of the ;lements. +he 1ondensation1
of the ;lements is relegated to )tep %our. ,ore on this differene
further on.
7> How clearly do I &a,e to feel eac& !lementF Do I really
&a,e to register a rise in temperature wit& t&e Fire !lementF
Eour sensing of eah ;lement should be rystal lear. Eou do
not have to atually take a thermometer and measure your bodily
temperature! but you should progress to the point where you
definitely feel an inrease of your body's overall temperature.
/ikewise! you should feel the attributes of eah of the ;lements as a
physial thing. @ith the @ater! you should feel your body atually
get older0 with the Air! lighter0 and with the ;arth! heavier.
8> 1&at is t&e significance of t&e colors and sensations
associated wit& eac& !lementF
%irst of all! these fators help you get in touh with the
;lement itself. )eondly! the building up of the image =olor and
shape> and the sensation assoiated with a thing is a large part of
future pratie. ;ventually! you will learn how to build not only the
image and the sensation! but also the musial tone and the meaning
of any fore you want to proCet magially. /ater in $$( and
espeially in P+J! &ardon speaks of a 1three4sense onentration1
and a 1#uadrapolar ation1! based upon the ;lemental
orrespondenes. +hese )tep +hree e"erises lay the foundation for
these future magial abilities.
P'(SICA&
+he )tep +hree magial shooling of the physial body
e"erises take the pore breathing tehni#ue to a new level. +he first
stage in this is the breathing of the vital energy into eah body part.
+his is important for two reasons. +he first! as &ardon points out! is
that this will give you a degree of ontrol over eah and every part of
your body. +he seond reason! not pointed out by &ardon! is that this
eduates the student about the manipulation of their own mental
body.
As $ stated in the 1+heory1 setion! the mental body is very
plasti and an assume any shape it desires and transloate to any
782
plae it desires. @here you fous your mental body =onsious
awareness>! determines its shape. +hus! in the e"erise whih
follows! when your onentration is shifted to a speifi body part!
you are! in effet! altering the shape and plaement of your mental
body so that it assumes the shape and loation of the organ you are
working with. +his introdutory pratie e"erises an ability whih
beomes very important in later )teps involving the transplantation
of onsiousness into other obCets and beings! as well as the pratie
of mental wandering.
$ advise that if you do not already know the e"at loation of
the organs in your body! then buy a book whih gives you a visual
layout of the organs. )tudy this information before you begin these
e"erises.
+he opening e"erise involves breathing the vital energy into
and out of eah organ or part of your body. +his is not an
1aumulation1 of the vital energy 44 eah breath that you inhale of
the vital energy is to be followed by an e"hale of the energy. &ardon
suggests seven suh paired inhalations and e"halations. +he idea
here is to learn how to breathe through eah organ 44 the
aumulation of the vital energy in eah organ omes later.
$t is wise! as &ardon suggests! to begin with the feet and
slowly work your way up to the head. $n the body parts and organs
that are paired =i.e.! feet! legs! hands! arms! ears! eyes! lungs!
kidneys! et.> it is good to first breathe through eah side
independently and then through both sides simultaneously.
$ think it is best if you lie down for this e"erise! but sitting is
your usual 1asana1 will suffie. $nvoke a deep sense of rela"ation
throughout your body. @hen you shift your awareness to a partiular
body part or organ you must establish a lear! sensory onnetion
with it. %or e"ample! when you shift your attention to your right
foot! you should sense eah toe! as well as every spot on the surfae
and interior of your foot. 5nly then should you begin the pore
breathing. +his is done from the inside of the body part or organ! so
your onsiousness must be firmly rooted in its interior.
@hile this is relatively easy with a foot or hand! it is more
diffiult with the internal organs sine our sensory onnetion with
them is generally less developed. )tudying an anatomial diagram is
very helpful in this regard and $ assure you that! with a little effort!
suh a onnetion with your internal organs is #uite ahievable.
+his first e"erise is omplete when you are able to breathe
the vital energy in and out of every organ and body part of your
body.
787
+he ne"t e"erise involves the 1aumulation1 of the vital
energy in the whole body. An aumulation is different than the
mere breathing of the previous e"erise. (ere! instead of inhaling
and then e"haling eah breath of the vital energy! the vital energy is
inhaled several times in suession and retained. &ardon suggests
starting with seven inhalations =inreasing by one inhalation with
eah e"erise until you reah a total of thirty>. @ith eah inhale! the
vital energy is retained and the following e"hale is to be an empty
breath. +his builds the vital energy into a dynami! radiant
aumulation.
@hen you have reahed the appropriate number of inhalations!
spend several moments =remember to maintain a normal rhythm of
empty breaths> sensing the radiane and the nature of the
aumulated vital energy. @hen you are ready! then begin to e"hale
the vital energy =eah inhalation should be empty during this
proess>. Gust as with the aumulation of the ;lements! you should
make sure that you have e"haled the same amount of the vital energy
as you inhaled.
+his e"erise is omplete when you are able to aumulate a
dynami harge of thirty breaths of the vital energy within your
entire body and then are able to e"hale the same amount of the
energy as you have aumulated.
+he ne"t e"erise should only be attempted after you have
mastered the above. +his e"erise involves the e"plosive release of
the aumulated vital energy diretly bak to the universe. +he
e"haling breath is by4passed and this is a muh #uiker method of
releasing an aumulation. &ut! this pratie re#uires a ertain
degree of resilieny as it an be damaging to a body not used to
working with the dynamism of an aumulation of the vital energy.
+o begin! aumulate the vital energy through the whole4body
pore breathing. @hen you are ready to release the vital energy! do so
all at one. $t may help to tie this e"pulsion to a single e"hale! but if
a single e"hale is not suffiient at the beginning! then by all means
e"hale whatever vital energy remains. @ith pratie! you will
beome able to release the whole aumulation in one
omprehensive e"plosion.
+he final e"erise of this setion is to learn to aumulate and
release the vital energy from eah of your body parts and organs.
RNoteI $t is advisable that you do not aumulate the vital energy in
either your brain or your heart =espeially if you have any heart
disease>. )imply breathing the vital energy in and out of these two
organs is very benefiial! but aumulating the vital energy in them
788
is neither benefiial nor neessary. +his is due to the eletrial
nature of their funtion.S
&egin by aumulating seven breaths of the vital energy into
the body part or organ =inreasing by one inhalation with eah
e"erise> and follow by e"haling the same number of breaths of the
vital energy as you inhaled. @hen this has been mastered with all
the body parts and organs! then pass to working with the e"plosive
release of the aumulated vital energy. +he tehni#ue is the same as
for the whole4body release! but you will need to take greater are to
not abuse your individual organs. @ork first with the e"plosive
release of smaller amounts of aumulated energy and as your
plastiity inreases! move to larger! more dynami aumulations.
.MA66
1> Bardon seems to use t&e word IaccumulationI to mean two
different t&ings. Please clarify.
+here are atually three types of aumulation in $$(. %irst
and simplest! is what $ all a 1passive aumulation1. +his is where
you inhale and then immediately e"hale a breath of an
;lementLenergyL%luid. +his does not ause a build4up of what you
are inhaling 44 it only bathes you in the substane! as it were.
+he seond type is what $ all a 1dynami aumulation1.
(ere! you are taking several inhalations and holding them within
your body. +his typially results in a sense of radiane! where there
is a ertain degree of pressure felt by the aumulated
;lementLenergyL%luid.
+he third type of aumulation is alled 1ondensation1. (ere
you inhale multiple breaths and build a dynami aumulation.
+hen! you ondense this aumulation into a smaller spae. A
ondensation an also be aomplished by building up the
;lementLenergyL%luid into an obCet or body part diretly to a degree
that goes beyond a merely dynami aumulation. $n some ases!
the differene between a dynami aumulation and a ondensation
is subtle! but with pratie you will be able to disern between the
two. +he work with ondensing begins in )tep %our. %or the
purposes of )tep +hree! all you need to onern yourself with is the
dynami aumulation.
2> How am I supposed to feel my Pancreas/ etc.F
+his is not as diffiult as it may sound if you have mastered
the mental disipline of the previous )teps. +he best method is to
78:
get yourself a map of the internal organs! and with that as your guide!
do your best to pinpoint the loation of eah organ. Peep trying to
loate your organs until you an atually feel eah one.
+he basis of this tehni#ue is the 1transferene of
onsiousness1 desribed in greater detail in the )tep %our material.
+his work of )tep +hree serves as an introdution to the more
omple" aspets of the transferene of onsiousness.
)imply put! what you must do is fous your attention upon the
speifi loation of the internal organ or body part. Eour onsious
awareness $) your mental body! so what you are doing! in more
tehnial terms! is ondensing your mental body into the organ or
body part of hoie.
<ersistene pays off2
7> How clearly do I &a,e to feel eac& organ and 'ody partF
&y the end of )tep +hree you should be able to sense eah
organ and body part with great larity. )ine eah organ is different!
eah will feel slightly different 44 some you will be able to feel very
intimately and others less so. $ annot predit e"atly what you will
feel with eah organ! so it is up to you to deide when you feel
enough.
)ine you are moving your own mental body to a part of your
own physial body! it is relatively easy for you to onnet your
awareness to the partiular astral matri" of the organ or body part
and sense what it feels. +his is why the lessons in transferene of
onsiousness begin with your own body and +(;N progress! in
)tep %our! to transferring your onsiousness to e"ternal obCets and
beings. 5ne you have mastered this tehni#ue within your own
body! it is then easier to do the same sort of proCetion outward into
foreign bodies.
8> 1&y is it ad,ised t&at I s&ould neit&er dynamically
accumulate nor condense t&e ,ital energy into my &eart and 'rainF
+he eletri nature of the vital energy is suh that it interferes
with the eletrial funtioning of both heart and brain. +hus it is
unwise to aumulate an energy or ;lement into them. A passive
aumulation or bathing of these organs is safe beause there is no
atual build4up of the energyL;lement. /ikewise! it is safe to
aumulate a dynami harge into the entire head or hest area! sine
there is no build4up in the brain or heart alone 44 in other words! the
aumulation is spread throughout the region and not foused solely
upon the organ itself.
789
ADDENDUM TO STEP T'REE
At the end of )tep +hree! &ardon introdues the student to the
magial use of the faulties gained from the pursuit of the e"erises
to date. +his is a very important Cunture in the development of a
magiian and areful onsideration should be given before
proeeding in these endeavors.
5f greatest import to the further asent of the magiian is the
personal morality or ode of ethis that the magiian adheres to. As
&ardon warns! 1@hatsoever a man soweth! that shall he also reap.1
A magiian who wishes to rise steadily must sow only the seeds of
goodness and ompassion 44 anything else will stunt the magiian's
growth and severely limit their rise. +his is simply an inviolable law
of Nature! a way in whih the higher ,ysteries protet themselves.
(idden within &ardon's words regarding the use of one's
magial faulties! is a valuable tehni#ue whih should not be
overlooked by the student. +his is the tehni#ue of drawing the vital
energy diretly from the universe and instilling it into any obCet!
person or spae! without first passing it through the magiian's own
body. $n healing work! this is the preferred method in that it avoids
any negative impat upon the magiian's being =by passing the vital
energy first through one's own body! a subtle onnetion with a
patient's disease is established>.
+he student should! by now! be able to design their own
regimen of e"erises that will develop the ability to draw the vital
energy diretly from the universe and into any obCet! et. <lease do
not neglet to do so as the benefits will far outweigh the effort
re#uired.
Read through this setion with are and devise your own ways
to use the magial faulties you have spent so muh effort to ahieve.
+he options available to you are nearly limitless and making use of
your abilities will only improve them. &e reative and inventive and
remember to A/@AE) adhere to your moral ode.
.MA66
1> In t&e room impregnation or t&e impregnation of an o'2ect/
s&ould I use t&e same gold*tinged ,ital energy t&at I used in +tep
#woF
+his depends upon the purpose of your impregnation and upon
the type of obCet you are impregnating. $f your impregnation is to
783
effet the health of a living thing! then use the gold4tinged vital
energy. $f your impregnation is meant to transfer a speifi idea!
then you are relying only upon the Akasha priniple of the vital
energy and it matters little whih type you use. $f you are
impregnating an inanimate obCet! suh as a rystal sphere! then the
type you use will depend upon your purpose 44 if your purpose is to
effet other inanimate obCets! then use the pure4white type! but if it
is to effet living matter! then use the gold4tinged type. +his may
sound onfusing! but really! with pratie! it will beome lear.
78?
STEP "OUR
MENTA&
@ith the e"erises of the previous )teps! you shall have
learned how to imagine any thing! being or plae! and how to
onentrate your mental body =onsious awareness> into any part of
your physial body with ease. Now! with )tep %our! you will learn
how to transfer your mental body into any obCet or being you
hoose.
+his is a very deliate part of the magial training and how
stritly you adhere to your personal moral ode will diretly
influene your degree of suess. $f your motive is to supplant your
will into another being! then you will assuredly fail in these
e"erises. &ut if your motive is only to inrease your understanding
of others! then you will sueed.
+he transplantation of your onsiousness into another obCet
or being will provide you with a deep ompassion for the limitations
and travail of others. Eour understanding of the mineral! plant!
animal and human kingdoms will blossom in a way no other
e"periene an math.
+here are four sorts or stages of transplantation of
onsiousness. R$n a previous post to the on4line disussion board! $
outlined three types of transplantation! but $ believe these four types
outlined here do a better Cob of e"plaining this topi than the three
types $ desribed before.S +he first stage is where you e"periene the
physial limitations and dimensions of the obCet or being. (ere!
there is no onnetion to the sensations! feelings and thoughts of the
obCet or being! and your e"periene is limited to your own
sensations! feelings and thoughts onerning the obCet of your
transplantation. +his is the most primitive and superfiial sort of
transferene.
+he seond stage is where you feel the atual sensations that
the obCet or being feels. )till! there is no pereption of how the
obCet or being itself feels emotionally or how it thinks. At best! at
this stage! you are able to surmise the emotions and thoughts of the
other! but you do not e"periene them diretly.
$n the third stage of transferene! you e"periene all the
attributes of the obCet or being you have transplanted your
onsiousness into. %or e"ample! if you transplant your
onsiousness into a bird! you will feel the sensations of the bird's
78.
flight! you will pereive the bird's emotional responses! and you will
know the bird's thoughts. +he same applies to any obCet =although
most inanimate obCets do not e"periene emotion or thought> or
being you transfer your onsiousness into. At this stage! you are an
observer of the entire being. 5f onern with this sort of
transferene is the personal privay of any being you transfer your
onsiousness into. @hen it omes to transferring your
onsiousness into another human! you should never divulge their
inner emotions and thoughts to another as this would violate their
privay and negate their right to hoose for themselves what parts of
their inner life they want to e"ternali6e or share with others. +hink
for a moment how you would feel if someone was to violate your
privay in this way 44 learn from this to never ause this sort of
inCury to another.
@ith this third type of transplantation! you will have a deep
understanding of the being but you will not be able to diretly
influene the being from the inside. @hat it does provide however!
is a deep enough understanding of the being so that you will know
e"atly how to influene them from the outside. $n other words! by
knowing the sensations! thoughts and emotions of another! your
understanding of them will allow you to predit the onse#uenes
upon them of your advie! healing efforts! et. +his is the stage
assoiated with 1mind reading1 and is very advantageous for the
healer or the psyhotherapist.
+he fourth and most omplete stage of transplantation of
onsiousness an take years of work to master and is attainable only
if one has stritly adhered to the highest moral ode. @ith this fourth
type! you swith from mere observer! to ative partiipant. Not only
do you e"periene the whole being =physial! astral and mental>! but
you also beome one with the whole being. $n effet! your mental
body Coins the mental body of the being you are transferring your
onsiousness into! and you thereby have aess to an absolute
degree of diret influene over the ations! emotions and thoughts of
the being. (owever! the being into whih you have transferred your
onsiousness to this degree! will also have aess to your being
from the inside out. *sually! the being you would transfer into in
this manner! would not have the magial ability to even pereive
your presene and take advantage of the onnetion you have
established. Nonetheless! the onse#uenes of the mutuality of suh
a onnetion should be onsidered beforehand.
+he true magiian will ask permission from the other being
before initiating this most omplete stage of transplantation of
7:0
onsiousness. ;very obCet or being is apable of e"pressing =in
one way or another depending upon the sort of onsiousness the
obCet or being possesses>! its willingness or unwillingness to
partiipate in this most intimate sort of melding. $f you ever try to
violate the privay of another being by overwhelming their
unwillingness! it will be the last time you do so. +his is a very high
form of magi and if violated or abused! it will retreat from you and
remain elusive till you redeem RJuite literally! 1re4deem1 meansI to
give new meaning to! or return the original meaning to! something.S
the negative karma this at will naturally inur.
+his ability is signifiant to the advaned magiian. +he
advaning magiian will do well to onsider the impliations of this
ability in regard to the )tep +en work of merging with =i.e.!
1assumption of1> a hosen god4form0 with healing work of the most
intimate level0 with the merging at +(; most intimate degree with a
lover! friend! or guruLmaster0 with advaned ontrol of physial
substanes within the parameters established by Nature =remember!
eah physially manifest thing has an astral and a mental body as
well! to whih the advaned magiian may onnet in this manner>0
and! with the onnetion that two =or more> e#ually advaned
magiians are apable of establishing. +he possibilities are truly
infinite and when e"plored to their fullness! they lead the magiian to
+he $nfinite.
At any rate! these e"erises are well worth any effort you put
into them. +hey form the foundation of many of the higher magis
that $$( guides the student towards. %or the purposes of )tep %our
however! the attainment of at least one e"periene of the third sort of
transferene that $ desribed above! is suffiient! as long as one
remains ommitted to pursuing the transferene without rest! until
the third type is mastered. $t is even better if you have ompletely
mastered the third type before passing on to )tep %ive! as that )tep
deals diretly with the entry into the fourth type of transferene.
+he )tep %our magial shooling of the spirit e"erises follow
the same pattern established in )teps +wo and +hree. +he student
begins with a few simple! inanimate obCets and learns to transfer
their onsious awareness into them one at a time. +he goal here is
to establish the first type of transferene mentioned above wherein
the dimensions of the obCet! its relationship to its surroundings! and
its intended use! are pereived from the inside out.
@hen this first type is mastered with inanimate obCets! the
student shifts to obCets from the plant kingdom. (ere the goal is to
establish the seond type of transferene wherein the dimensions as
7:1
well as the sensations e"periened by the obCet! are pereived. %or
e"ample! if you are transferring your onsiousness into a tree! you
e"periene not only the form of the tree! but also the way in whih
the tree senses its rootedness and senses its surroundings through the
atmosphere.
5ne this seond type of transferene is mastered with
reatures from the plant kingdom! the student moves on to working
with the more animate beings of the animal kingdom. )tart with
animals =inluding insets! et.> that you an observe with your own
physial eyes. Aim for establishing at least the seond type of
transferene with them. R;stablishing the third type of transferene
with an animal at this stage is #uite diffiult due to how different the
thinking and emotions of an animal are from those of a human. $t is
best if you learn the third type of transferene with a human before
trying it with something so foreign to your e"periene as the inner
workings of an animal.S %or e"ample if you transfer your
onsiousness into a bird! you should e"periene the limitations and
advantages of its form and e"periene what it feels like to be in the
bird's body. 5ne you have mastered this basi tehni#ue with
animals you an e"periene first4hand! then move on to animals you
imagine.
@hen you have mastered the seond type of transferene into
an animal form! then shift your attention to other humans. &egin
with humans who are familiar to you =preferably with someone you
are observing with your own eyes at the moment you are doing your
e"periment>. At first! establish the seond type of transferene
wherein you sense the similarities and the differenes of their
partiular form! and feel what it is like to be in their uni#ue body.
+his type of transferene should present no problems by now sine
you have mastered the e"at same degree of transferene with other
sentient reatures suh as animals and insets! et. $t is best if you
begin with stationary people and then work with people in motion!
sensing how it feels to move about in their bodies. +hen do the same
with people you imagine.
5ne the seond type of transferene into other humans is
mastered! begin e"panding the depth of your transferene until you
establish the third type of transferene. +his omes easiest with
someone who is already familiar to you! as you already e"periene
some degree of mental and emotional onnetion with them.
Ahieving the e"pansion of ontat from the merely sensorial
to the emotional and mental levels omes differently for eah
magiian. $ ould say! 1visuali6e your own onsiousness e"panding
7:2
within the other human until it makes ontat with their emotional
being and their mental being1! or 1#uiet E5*R self and listen losely
to the interior workings of the other human until you hear +(;$R
emotions and thoughts1! but this would not begin to over the
various ways the magiian an find to aomplish this third type of
transferene. ;ah student must devise their own best method 44 if at
first you don't sueed! try again with a new tat.
$t is espeially important here for the you to differentiate
between what E5* think the other person is thinking and feeling
emotionally! and what +(;E atually are thinking and feeling. $t is
easy to imagine what they are e"periening and then falsely assume
that our imaginings are atually the fatual pereption of their
thoughts and emotions. +o reah the genuine third type of
transferene with another being! the student must look beyond their
own imaginings and pereive the atual thoughts and emotions of
another.
Conurrent with this pereption of another's present true
thoughts and emotions! omes the pereption of all their past
e"perienes! thoughts and emotions. +his is one way to tell the
differene between your imagining of their thoughts! et.! and the
atual pereption of them. $n other words! if you do not sense the
person's past at the same time that you are e"periening their present
moment! then you have not yet attained the third type of
transferene.
$ should mention here that it is important for you to keep trak
of your own limits. -o not engage in so deep an empathy that you
lose yourself in the other person's emotions and thoughts. (ere! you
are to remain an observer and not involve yourself diretly!
espeially in their emotional state. $t is all too easy to disrupt your
own emotional state when you make this sort of ontat with
another's. An easy way to ahieve this degree of ontrol is to
establish this sort of transferene for only brief moments in the
beginning. As you get used to keeping your own emotional being
separate from another's! you an safely inrease the amount of time
you spend in this state of ommunion.
5ne you have mastered this third type of transferene with
one person! begin e"perimenting with others! even those unfamiliar
to you and those who you only imagine. $t is always easiest to
ahieve this type of transferene with people who are in front of your
eyes at the present moment. @ith pratie you should! for e"ample!
be able to sit in the middle of a busy restaurant and establish this
third type of transferene with any of the other patrons. Remember
7:7
to A/@AE) respet the privay of others and N;K;R reveal the
details of what you have learned about another being in this manner.
@hen you have ahieved this third type of transferene with
humans! return to your work with non4human life forms =suh as
animals and plants>. +his is somewhat more diffiult beause these
other life4forms e"periene their worlds #uite differently than
humans do. +hus! e"periening their astral and mental bodies will
reveal things that are foreign to your normal e"periene and whih
may be diffiult for you to understand at first. $n essene! you must
learn how to translate their emotions and thoughts from animal4 or
plant4terms! into human4terms. +his is no small feat but it is well!
well worth the effort2
+his onstitutes an important step in the e"pansion of the
advaning magiian's onsiousness. +he ultimate goal of the
magiian is to enompass A// onsiousness or &eing within the
own onsiousness. +his is an infinite e"pansion of onsiousness
until one's own onsiousness merges with +he *nity of All &eing.
+his third type of transferene into non4human life4forms
e"pands the human onsiousness to a great e"tent 44 it is! so to
speak! one finite step along the way to infinity. &ut take heart! we
annot enompass an infinity by taking an infinite number of finite
steps 44 at some point along the way! one takes a #uantum leap from
the finite into the infinite. @hen and how this ours in the life of a
magiian is in the hands of -ivine <rovidene. $t is not something
that an be fored 44 all one an do is be patient and persistent.
+he work of the )tep %our magial shooling of the spirit is
truly omplete when you are omfortable with the third type of
transferene of onsiousness into any human you desire to e"plore.
)ome headway should be made in the same degree of transferene
into plant and animal forms. At the same time! you should ommit
yourself to ontinuing your e"ploration of your fellow beings in this
manner.
.MA66
1> How does t&e transferal of consciousness wor)F
+he transferene of onsiousness is atually the reloation of
one's mental body or onsious awareness into an e"ternal obCet or
being. $n the first type of transferene! your mental body does not
make an atual onnetion with the mental! astral or physial body of
the obCet or being into whih you have transferred your
7:8
onsiousness. $n the seond type! your mental body does make a
slight onnetion with the physial sensoria of the subCet. $n the
third type of transferene! your mental body makes a slight
onnetion with the mental! astral and physial bodies of the subCet.
And in the fourth type! the onnetion between your mental body
and the mental! astral and physial bodies of your subCet is omplete
and rystal lear.
2> 1&en I transfer my consciousness into anot&er person I feel
afraid t&at I will lose myself in t&em. 1&at s&ould I doF
+his is a normal sensation with the third and fourth type of
transferene. +his ours in the early stages of mental and astral
wandering due to the fat that this ation of separating your mental
and astral bodies from your physial body imitates the death proess.
+hus! the fear stems from a very primitive part of your physial
body's own rudimentary onsiousness. $n the transferene of
onsiousness =a form of mental wandering>! this presents a lesser
obstale than it does in the astral separation =whih more losely
resembles death to the physial instints>.
$n truth! there is really very little hane of your atually
losing yourself. ;ah of our bodies is onneted by a subtle 1thread1
or 1ord1 and it is only when those threads are severed that true
disloation ours. &ut this fat does not negate the physial body's
instint for self4preservation.
+he way to overome any retiene invoked by this sort of
bodily fear is two4fold. %irst is that you must meditate upon the fat
that your fear is unneessary in this ase. +ry to onvine your inner
self that there really is no danger even though it reminds your body
of the death proess. )eondly! you should approah the third and
fourth types of transferene inrementally. ,ake your first
e"perienes very brief and build slowly from there. +his will
introdue your physial body's rudimentary instintive onsiousness
to the idea that this is a safe! nonthreatening pratie. As your
physial body gets used to the idea that this is not as dangerous as it
instintively suspets! this fear will reede and will no longer be a
barrier to your progress.
7> IEm too empat&ic. How do I a,oid adopting someone elseEs
moodF
+rue empathy is the result of your mental body establishing a
diret link with another's mental and astral bodies. %or some =natural
empaths>! this onnetion is an easy matter to aomplish! but for
7::
others! it must be learned.
+he intimate link established during true empathy an only be
invoked when the vibrational fre#ueny of your mental body is in
syn with another's. +his provides the lue in both how to ontrol
and learn empathy.
+he ability to establish an empathi link is a great boon to the
magiian. Eet to the natural empath who has not learned how to
ontrol their empathy! it an be a great burden. )o! if you find
yourself adopting another's mood through your empathi onnetion!
you must learn how to ontrol your empathy.
+he first step in ontrolling your empathy is to take stok of
your own mood. Clearly define your own state of mind and root
yourself there. +his gives you the ability to learly distinguish
between your own mood and the mood of the person you are
empathi6ing with. As you enter into empathy with another person!
keep a tight hold upon your own mood and at as a mere observer of
their mood. At first! keep your distane and do not establish a diret
link.
5ne you have identified the differenes between your mood
and that of your subCet! slowly begin to alter your mental fre#ueny
till it mathes that of your subCet. Eou'll reogni6e when you reah
vibrational parity by the fat that you will be able to diretly feel
their mood.
+o avoid beoming onsumed by their mood! you must make
your time of empathy very brief 44 only a seond or two at first. $
all this 1dipping1 as it is a proess similar to dipping your finger in
to test the waters. Repeat this dipping until you are omfortable with
maintaining the empathi link without totally merging with another's
mood.
;ssentially! what you are doing is mathing only the e"terior
of your mental body with the fre#ueny of the other's mental body
while retaining your own fre#ueny at the ore of your mental body.
+his plaes you in the position of being able to diretly ontrol how
deeply the other's mood penetrates into your mental body.
$f you are a natural empath and find that you are empathi
with Cust about any person you pass on the street! then you will need
to shield or restrit your mental body during your daily life. A shield
is simply an energy vorte" that keeps your mental fre#ueny stable
and prevents you from unonsiously modifying your mental
fre#ueny to math that of another person. A shield ats as a barrier
between you and another person's mental body.
+o eret a shield you must first take stok of your normal
7:9
mental fre#ueny. +hen wrap an appropriate blanket of energy
around your whole being and fill it with the idea that it will at to
ontain! and preserve the fre#ueny of! your own mental being.
(ave it onstantly replenish its energy by drawing it diretly from
the universe and instrut it to remain in plae for as long as you
onsiously desire it to do so. $n other words! make sure it stays
intat until you wish to onsiously establish an empathi link with
someone.
@ith pratie! shielding will help you regain ontrol over your
empathi ability and preserve your own state of mind. @ith even
further pratie you may be able to retain your shielding of the ore
of your mental body and then e"tend the periphery of your mental
body in order to establish a safe empathi link.
No matter how unwieldy your natural empathy may seem at
the beginning! you CAN learn to ontrol it.
8> How do I pre,ent someone else from transferring t&eir
consciousness into meF
&y this stage of $$(! your will has beome #uite formidable.
No one an transfer their onsiousness into you without your
allowing them to do so. )o! if you feel that someone is trying to
establish a mental link without your permission! all you have to do is
willfully deny them entry. $n e"treme situations or if your natural
empathy is untrained! you an always resort to shielding yourself and
this will prevent invasion by another.
$ must say however! it is very! very rare that someone else will
even attempt to transfer their onsiousness into you without your
permission. +here is no need for paranoia in this regard.
,any folks talk about being under 1psyhi attak1! et.! but
this too =when it is an atual attak and not Cust self4delusion>
re#uires a ertain degree of ulpability or onsent on the part of the
person being attaked. @ithout your onsent! any true attak will
fail. *nfortunately! one has to make sure that there is no un4
onsious onsent as well as onsious onsent. $t is far easier to
deny onsious onsent than it is to ferret out any unonsious
onsent! and this is why some folks find themselves suseptible to an
attak even though they believe they've onsiously rebuked the
attak. Again! there is no need for paranoia in this regard. +rue
psyhi attak is a very rare thing 44 it is usually a matter of self4
delusion.
7:3
:> Can I really control someone else in t&is wayF
5nly with the fourth type of transferene are you apable of
diretly influening another person or being from the inside. +he
third type will provide you enough of an understanding of another
that you an alter their behavior from the outside in muh the same
way that you do in daily life. $n either way! but espeially with the
fourth type! you diretly share in the karmi onse#uenes of your
interferene.
$ will warn you now to N;K;R attempt to diretly influene
another being from the inside without their fully onsious onsent 44
you do N5+ want to inur the negative karmi debt inherent in suh
an at. ;ven if you are effeting an innouous! seemingly harmless!
sort of influene! to do so from the inside without their onsent is an
abuse of your power that will surely inur some very unsavory
onse#uenes. Not the least of these onse#uenes is that your
magial abilities will suffer an e"treme set bak2
ASTRA&
@ith the )tep +hree magial shooling of the soul e"erises!
the student learned how to inhale the ;lements into their whole body
through the pore breathing tehni#ue. Now! with )tep %our! the
student learns how to dynamially aumulate the ;lements in the
individual body parts and organs. +his is similar to the previous
work with the dynami aumulation of the vital energy.
At this stage in your development! you must be ertain that
you have established a lear ;lemental balane! AN- you must be
able to maintain your balane. +his means that you must by now be
able to pereive the state of your balane at any given moment! and
have the ability to orret any transitory imbalanes you enounter.
+his is of vital importane and you should not! by any means!
proeed with the )tep %our e"erises with the ;lements until you
have ahieved your ;lemental balane. $f you proeed without this
inner balane! you risk great harm to your psyhe and your physial
health.
As with the aumulation of the vital energy! the student is
warned against aumulating the ;lements into the brain and heart.
Again! it is only the 'dynami' aumulation with its building of
pressure that is to be avoided. ,erely bathing the heart and brain
with the ;lements or vital energy will do no harm! but when the
;lement or vital energy is ondensed and the pressure of a dynami
aumulation is invoked! harm an easily be done.
7:?
+he student begins in muh the same manner as with the
aumulation of the vital energy. &egin by aumulating seven
breaths of the ;lement in the whole body through the pore breathing
tehni#ue. +hen shift the onsiousness to the hosen organ or body
part and ondense the aumulated ;lement into that speifi area.
+his ation of onfining the aumulated ;lement into the
smaller spae of the body part or organ! ondenses the ;lement and
establishes a more dynami aumulation of it. Eou should feel the
attributes of the ;lement and a degree of pressure learly in the
hosen organ or body part.
@hen your ontemplation of this aumulation in the hosen
organ or body part is omplete! then e"pand the ondensed ;lement
bak to the whole body! spreading it evenly throughout the body and
releasing its dynamism and pressure. @hen the ;lement is thus
spread again throughout the whole body! release it bak to the
universe by means of the magial pore breathing e"halation.
)tarting with the %ire ;lement! repeat this proedure with eah
of your body parts and organs =e"ept your brain and your heart>.
+hen move on to the Air ;lement! then the @ater ;lement! and end
with the ;arth ;lement. )even whole4body breaths will suffie until
you have familiari6ed yourself with the aumulation of eah
;lement into eah body part and organ. 5nly then should you
inrease the number of inhalations and thus inrease the pressure that
your dynami aumulation e"erts upon your body parts and organs.
+his e"erise is signifiant for a number of reasons! not the
least of whih is that it introdues the student to the tehni#ue of
1ondensing1 an ;lement. +his is an important part of the magial
use of the ;lements.
5ne the release of the aumulated ;lement through the
whole body has been mastered! turn your attention to the tehni#ue
of releasing the aumulated ;lement from the organ or body part
diretly bak into the universe. +his is no different than what you
learned regarding the release of the vital energy. )imply e"hale the
ondensed aumulation from the organ or body part diretly!
without first dispersing it throughout the whole body. @ith pratie!
you should eventually be able to release the aumulated ;lement in
a single e"plosive e"pulsion! diretly bak to the universe from eah
organ and body part. +his is a faster! more onvenient tehni#ue and
should be mastered with eah ;lement and eah body part and organ.
@hen the above has been mastered! attention turns to learning
how to inhale the ;lements diretly into the body's parts and organs!
without first inhaling them into the whole body. +his is e"atly the
7:.
same e"erise you followed in the setion on aumulating the vital
energy.
&eginning with the %ire ;lement! plae your onsiousness
into the hosen body part or organ and! from there! inhale the
;lement diretly into the organ or body part and dynamially
aumulate it. )tart with seven breaths and inrease from there till
you have reahed your limit of a omfortable level of tension. -o
not over stress your body by aumulating too muh of an ;lement
at any given time 44 work your way slowly as you inrease the
dynami pressure of the ondensed ;lement and streth your limits
arefully. Again! avoid the dynami aumulation of an ;lement in
either your brain or your heart.
@hen your aumulation is omplete! release the ;lement
bak to the universe diretly from the organ or body part itself. )tart
with a paed e"halation of the ;lement and work your way up to the
e"plosive release.
Repeat this e"erise with eah of your body's parts and organs
and with eah of the remaining ;lements.
+he following! final e"erise of this setion is of immense
onse#uene to the advaning magiian. $ urge you to proeed in
this e"erise with gentleness. Oo slowly and take your time as this
e"erise should not be rushed. +he healing and balaning effets of
this tehni#ue annot be overstated.
+he balaning effets of this final e"erise are ahieved
through the aumulation of the ;lements into their orresponding
bodily regions. +he main differene in this e"erises ompared to
the work you have already done! is that here all four ;lements are
held within the body at the same time.
+he tehni#ue begins with seven inhalations of the ;arth
;lement! aumulated in its proper region of the body. +his is held
and then one inhales seven breaths of the @ater ;lement into its
region! et. ;ventually! seven inhalations of eah of the ;lements is
aumulated in its own region and held there.
$t is as if you are building your own little planet within your
body. %irst you set the foundation of ;arth. +hen you allow the
@ater to flow over its surfae. *pon this you let the atmosphere
built of Air! rest gently. Atop the Air! the %ire flames! radiating its
light out into the depths of spae.
)pend several minutes =at least five> in this state and pereive
the balaning effets as your whole! miroosmi being realigns
itself with the universal! maroosmi balane.
@hen you are ready! gently release eah of the ;lements from
790
their regions! following the reverse order =i.e.! %ire! Air! @ater! then
;arth>. At first! master the release through the seven4breath pore
e"haling of the aumulation and then slowly progress! in the usual
manner! to the e"plosive release.
+he #uestion arises! regarding the four bodily regions! of what
one does with the arms and hands. &ardon is silent on this subCet so
$ will relate to you what $ have found best in my own e"periene
with this e"erise. $ relegate the shoulder! down to the elbow! to the
Air region0 the elbow to the wrist! to the @ater region0 and! the hand!
to the ;arth region. +his seems to e"press their relative use and
nature! as well as their interation. ;ah modifies the movement of
the ne"t! with the hand =;arth> being the most omple" modifiation
of the initial motion of the shoulder =Air>.
@hen the above seven4breath passive aumulation of the
;lements into their regions has been mastered! it is safe to proeed
with working towards a dynami aumulation. $nrease your
aumulation by one inhalation in eah region eah time you pratie
44 retain the balane of the ;lements. )lowly build the ondensation
and dynamism of the aumulated ;lements and gently streth the
plastiity of the regions of your body.
Again! work with the two types of releaseI the magial
e"halation and the e"plosive release.
Aside from the healing! balaning effets of this e"erise! the
student will also benefit as it prepares one for the later work of
dynamially aumulating the ;lements into e"ternal obCets.
+his e"erise ;#uilibrates the ;lements in all three of the
magiian's bodies =mental! astral and physial>. +he impliations of
this upon the magial asent are unountable. +his is one e"erise
that you will doubtless repeat with Coy throughout the remainder of
your life2
.MA66
1> Is t&is supposed to 'e a dynamic accumulation or a
condensation of t&e !lementsF
$n these )tep %our e"erises! you start by establishing a
dynami aumulation in the whole body! and then you ondense the
entire aumulation into the smaller spae of an organ or body part.
5ne this proess is mastered! you turn to ondensing the ;lements
into your organs and body parts diretly! without first passing it
through your whole body. +hen! in the aumulation into the four
791
regions of the body! you are working with a dynami aumulation
diretly into eah region! followed by a building of the aumulation
into a highly ondensed state.
2> 1&y s&ould I a,oid accumulating or condensing t&e
!lements in my 'rain and my &eartF
+hese two organs! more so than any other organs in the human
body! depend upon the body's own eletrial harge to funtion
properly. +heir eletrial balane is fairly sensitive to irregularities
and when this is toyed with! damage an easily our. )ine eah of
the ;lements arries its own partiular eletromagneti harge!
aumulating the ;lements into either of these organs risks
disruption of their normal eletrial balane.
(owever! when an ;lement is aumulated in! for e"ample!
the %ire in the head region =in the ;lemental balaning e"erise>! the
eletromagneti harge of the ;lement is spread throughout all the
organs of the region and there is thus no resulting disturbane of the
balane within the brain. +he same holds true when the Air ;lement
is aumulated in the hest region and when the ;lements are
aumulated in the whole body.
7> 1&at is t&e practical use of t&is wor) wit& t&e !lementsF
%irst of all! the )tep %our work with the aumulation of the
;lements into your body opens you to many new options in
maintaining your bodily health.
)eondly! the ;lemental balaning e"erise will have a great
impat upon your goal of ahieving an overall ;lemental e#uipoise.
+hirdly! this work is what makes the finger rituals possible.
%ourthly! these e"erises introdue you to the tehni#ue of
ondensing the ;lements. +his is a rudimentary part of true magi.
Condensing the ;lements into your own body is the first step in
learning how to ondense the ;lements into e"ternal obCets.
P'(SICA&
)tep %our loses with a setion on personal ritual. (ere! the
student must be reative and design rituals that are of intimate
personal relevane. 5f ourse! the abilities already learned and the
personal morality of the magiian play an integral part in Cust how
effetive any ritual may beome.
A ritual! for the true magiian! is a short4ut. All it does is
792
ompress the hands4on labor into a short gesture. $f the magiian is
not apable of performing the hands4on labor! then the ritual will be
useless. %urthermore! the ompression of the hands4on labor takes a
good amount of labor itself. $n other words! reating the short4ut
takes repetition. At first! this is not a short4ut! but given time and
effort! it beomes one.
A lot of fany eremonial is taught in many of the magial
groups! lodges and shools! but to the well trained 1&ardonian1
magiian these are relatively unprodutive praties. <rewritten
eremony does have its plae! but true magi is spontaneous. $t must
ome from the heart of the magiian and fit the demands of the
moment. +he true magiian has no need for publi display nor
theatris 44 there may be times when these are appropriate! but the
magiian does not N;;- them to effet their will. +his is the lesson
to be found here at the end of )tep %our.
+he magial rituals that you reate for yourself! no matter how
simplisti! will serve you far better than those you learn from
someone else. ;nCoy yourself! be inventive! and always work for the
betterment of all2
.MA66
1> 1&at is t&e point of creating t&ese ritualsF
+he path that &ardon lays out in $$( involves first learning the
basi tehni#ues of magi! followed by ombining those tehni#ues
in ways that render them more useful. +he idea here is that you must
first gain the ability to do things the slow way! by hands4on! manual
labor! and then learn to employ these tehni#ues in a faster! less labor
intensive manner. +he reation of these simple finger rituals
represents a faster way of doing the same thing that you an ahieve
through hands4on labor. $t is a short step from mastery of these small
rituals to the later work of reating beings that will arry out your
will without your immediate attention. +hroughout $$( you will see
this pattern of taking simple things and making out of them more
omple" forms of magi.
Creating this sort of ritual takes lots of repetitive pratie and
this is the primary lesson to be learned through their mastery. 5ne
you've gone through this proess and mastered it! the reation of
more omple" rituals and learning the higher magial praties is
made Cust that muh easier.
797
2> How does a finger ritual wor)F
+his is similar to the pratie of managing intruding thoughts
during the mental disipline e"erises of )tep 5ne. &y repeating the
ideation proess over and over! it beomes #uiker and #uiker! and
eventually it reahes suh a degree of rapidity that it beomes almost
automati. @ith the finger rituals! the employment of the ;lements
at first takes time and e"tra thought! but with steady repetition! the
whole proess beomes so rapid that all you have to do is move your
fingers in the predetermined way and your will is immediately
arried out.
5f ourse! these rituals are ompletely useless if you are not
already apable of manipulating the ;lements. +hey are only short4
uts to the performane of things that you an already aomplish
through the slower! hands4on labor. $n other words! a ritual will not
give you more power to do things 44 it will only speed up the
aomplishment of your will.
+he tehni#ue itself is very simple. $f you ondense the
;lements into your fingers as outlined by &ardon! all you then have
to do is touh the appropriate fingers together to release their
;lements and thus aomplish your will. +his re#uires that you
predetermine how the ;lements will interat and how they will be
direted to arry out the desired effet. )o! there is a ombination
here of four fatorsI the ondensed ;lements0 the physial
movement0 the building of the ideation0 and! the e"plosive release of
the ondensed ;lements. $n this way! you an very #uikly fill your
surroundings with an ;lement! or ombination of ;lements! and
through their attributes! effet your will.
Gust how effetive your ritual will be depends upon your
abilities. At first you will be able to only effet the mental sphere of
your surroundings! but with pratie your effetiveness will reah
into the astral and eventually! into the physial sphere.
7> How many rituals s&ould I de,iseF
)tart with one ritual and when that has been mastered! e"pand
your repertoire by one ritual at a time. &e sure to master eah ritual
before you initiate a new one. $ reommend no more than four
rituals total as this gives you the opportunity to devise a series of
rituals that depend primarily upon eah one of the four ;lements!
while avoiding the dispersal of power that too many rituals an inur.
$t is good to devise enough rituals to meet your needs! but unwise to
devise an endless number of them.
798
STEP "I*E
MENTA&
&ardon begins his disussion of the depth point with a #uote
from ArhimedesI 1)how me a point in the universe Rupon whih to
standS and $ shall lift the world out of its hinges21 *nfortunately!
&ardon's e"planation of what Arhimedes was trying to say is not
suffiient for the modern reader.
%or the onveniene of the uninitiated reader! &ardon speaks
of the three standard physial dimensions and posits a fourth! non4
physial dimension! but for the student of (ermetis =and for the
modern physiist> this does not suffie. +he (ermeti is onsious
of the fat that there are more than Cust three dimensions to be
ontended with in the physial realm. Aside from length! width and
height! there is another dimension that impats physial matter
diretly! namely 1duration1. ;ah physial thing e"ists for a speifi
amount of time and this is important sine at the level of the physial
present moment! physial matter is not infinite. At any given
moment within the spae4time ontinuum! only a small part of the
universe's physial infinity is e"pressed. $n other words! the physial
infinity of the universe e"ists in its entirety only outside of the realm
of time! in the eternal realm. )o! in the physial realm where the
dimensions of length! width and height hold sway! the duration of a
thing's physial form diretly effets a thing's e"istene with the
same magnitude as the standard three dimensions.
&ardon desribes time as this fourth dimension but he does not
state it as a physial dimension and therein lies the onfusion! for the
1point1 that Arhimedes refers to is not a physial dimension.
Arhimedes' point and &ardon's point are atually a fifth dimension!
namely 1meaning1.
+he dimension of meaning diretly impats the physial realm
in that it is a thing's meaning =at the physial level! we see this in a
thing's purpose> whih determines the partiular details of its
appearane. &ut this is not a stritly physial dimension like the
previous four. ,eaning spans all of the dimensions of e"istene and
impats eah in a similar manner.
$n the physial realm! duration is the part of time that holds
sway. $n the astral realm! time beomes more than the limited
duration of the physial realm as the whole duration of time opens to
the astral eyes. And in the mental realm! time beomes eternity and
79:
the mental eyes pereive the entire infinite duration of time as a
unified whole. +he differenes sound subtle as $ desribe them but
they are anything but. +he signifiane of these three ways of
viewing time are diffiult to understand from within a time4spae
perspetive.
+he oneption of the universe in Arhimedes' time was that it
is an infinite thing 44 not only infinite in spatial terms! but also in
terms of thoughts! ideas! emotions! meaning! and time. )imilarly!
(ermeti philosophy defines the three realms =mental! astral and
physial> as eah being of an infinite nature. +he problem is that in
order to pereive the infinity of the physial realm in partiular! you
must be able to hange your perspetive to that of a higher realm. $n
other words! you must shift your fous of attention from that of being
entered in your physial body! to that of viewing the universe from
within the heart of your astra4mental body. +his removes you from
the spatial restritions of the present moment's duration and allows
you to separate yourself from your intimate involvement in the
physial present moment's life irumstanes. +his is the depth point
perspetive and from here! you an diretly pereive a thing's
meaning at an astra4mental level.
Another onept to onsider in regard to the depth point is the
uni#ue nature of infinity. +his is an important onept to the
(ermeti whih should be studied by every serious student.
5ne of the mysteries of an infinity is that any and every finite
point that an be defined! e"ists at the e"at enter of the infinity.
%or e"ample! where ever you stand within a truly infinite spae!
spae will still streth infinitely in every diretion. $n other words!
infinity has no edges! per se 44 it has only 1enter1. %urthermore! this
enter point an be of any si6e and it will still be a finite enter
within the infinity.
Consiousness! being the root or <rimordial priniple!
pervades the entire universe! at every level. At our level as human
beings! we manifest this root onsiousness most learly as our
individual awareness. 5ur individual onsiousness is what ties us
diretly to the infinite onsiousness of &eing. @e have! by virtue of
this onnetion! the ability to plae the finite enter point of our
awareness anywhere within the infinite universe and e"pand or
ontrat it as we wish.
&y pursuing the depth point! we free our enter of awareness
from the ties of the physial present moment and are then able to
e"pand it and move it around.
+he depth point is not a spatial oordinate. $n other words! it
799
is not a physial plae or thing. $t is not! as some have erroneously
assumed! the enter of gravity of a physial form. +hese are meant
only as analogies to enhane one's visuali6ation and ideation during
the proess of reahing the depth point.
+here are many was of desribing this depth point and the
proess of beoming aware of it. $n one tradition that $ am familiar
with! the depth point is e#uated with +iphareth =the kabbalisti
sphere assoiated with )ol! the sun>. $n this system! the initiate is
instruted to travel mentally to a temple of +iphareth and one there!
look down into a pool or a rystal sphere! and view their own life
irumstanes as if from above. +his auses a ertain disassoiation
from diret involvement in one's life irumstanes and provides the
initiate with a renewed! broadened perspetive. +he root feeling here
is that one has made ontat with one's own inner meaning and is
viewing the physial e"pression of that meaning from one's own
ore. <ursued further! this perspetive opens the initiate to viewing
the entire passage of their e"istene =past lifetimes> up to that point
in time.
%rom the depth point! the initiate an influene the physial
manifestation of any thing from the inside out. +hus it is related to
the previous )tep's work of the transferene of onsiousness. )tep
%ive e"pands upon the transferene of onsiousness and takes it to a
new level. +he work begins with the transferal of your
onsiousness into the depth point of other things and ends with the
reahing of your own depth point.
&ut! if you work only from the perspetive of plaing your
onsiousness into the spatial enter of a thing! you will not disover
the true depth point. Eou must instead! reah for something deeper
than a spatial oordinate.
Another mystery of an infinity is that a finite point within the
infinity annot enompass the infinity through e"pansion by finite
inrements. +he only way to enompass an infinity is to beome the
infinity itself. +his re#uires! at some finite point along the way! a
#uantum leap of e"pansion where the enter beomes the whole all at
one.
+he depth point e"erises are only one finite step along the
way to enompassing the whole infinity. All they will do is make
you a swimmer in the infinite stream of time. +he final step is to
beome the stream itself! not a mere fish navigating its flow. &ut the
depth point is the eye of the needle so to speak! through whih you
must travel in order to reah the ultimate e"pansion.
+here are many levels or degrees of infinity. +he infinity of
793
spae4time is Cust the first whih the (ermeti magiian must needs
on#uer. @hen the human onsiousness e"pands till its enter
enompasses the whole infinity of spae4time! then this infinity
beomes a 1losed infinity1 and the new perspetive allows one to
view other infinities diretly. %rom this perspetive! the entire
infinity of time4spae is pereived as a unified whole and the
onsiousness is free to fous on any part of that ontinuum at its
own disretion.
+he leverage that Arhimedes spoke of is found within the
depth point of every thing. +his e#uates with the fourth! most
omplete type or stage of transferene of onsiousness $ spoke of in
the )tep %our material.
$n order to reah the depth point! the student must have
mastered the emptiness of mind =from )tep 5ne> to a high degree.
+he student must be able to ompletely disentangle themselves from
involvement with their physial senses as this is the key to reahing
the depth point.
ASTRA&
+he )tep %ive )hooling of the )oul e"erises are similar to
those found in previous )teps only now they onern the proCetion
of the ;lements. +he tehni#ues are e"atly the same as those
employed in learning to master the vital energy! so these partiular
e"erises should present no problem to the student.
$t may truly be impossible for the passive reader to understand
what it feels like to aumulate! ondense and proCet an ;lement. $n
the hands of the magiian these ;lements beome very real! onrete
things that an be ondensed to suh a degree that they beome
physially ative. @hen &ardon speaks of ondensing the %ire
;lement to suh a degree that anyone an sense its heat! he's not
e"aggerating.
(owever! are must be taken in reading this setion of $$(
sine in many plaes &ardon informs the student of what is possible
and then later says that what is possible is not neessarily advisable.
+he student of (ermetis strives for balane! espeially in regard to
their magial rise. ,any of the possibilities that &ardon mentions
an be ahieved only after years of foused! one4sided pratie and
this often runs ontrary to a balaned development.
)o! if at the end of reading this setion you are left with the
impression that the student must master the %ire ;lement's
79?
ondensation to suh a degree that heLshe an atually measure an
inrease in temperature with a thermometer! then read it again. $n
point of fat! &ardon e"pliitly states that this and similar trikery
are not a re#uirement of )tep %ive. +he reason for this is that as the
magiian's abilities inrease! higher forms of magi will enable the
student to aomplish these sorts of things very #uikly and without
the years of effort it would take to master this ability otherwise.
$n this and the following )teps! &ardon says that the
proCetions =whether they be of an ;lement! %luid! et.> must be
learly pereived by the magiian. +hey must be so ondensed that
the magiian an atually feel them. (erein lies a problem for the
passive reader in that the impression is given that anyone should be
able to pereive the magiian's proCetion =suh as the heat of a room
filled with the %ire ;lement>. &ut the truth of the matter is that
whether or not another person an! for e"ample! feel the heat in a
room that the magiian has ondensed the %ire ;lement into! is
seondary. @hat is of most importane is whether or not the
magiian an feel these physial sensations themselves.
+he degree of ondensation of a proCetion is a funtion of the
magiian's own plasti imagination. &y )tep %ive! the magiian's
reative imagination has been honed to suh a high degree that the
sensations aompanying their visuali6ations beome real things! but
the student should not onern themselves with whether or not their
proCetions are felt by another at a physial level. +he student has
nothing to prove =magi is not a game of ompetition> and if this is
held as a goal! it will interfere with the student's progress.
%or the reader! it is important that you keep in mind what $
have Cust said. $n the hapters ahead! be sure to ask yourself whether
&ardon means that it is the magiian who must be able to sense a
thing or whether another person must also be able to sense it. ,ost
often! the magiian's proCetion does not have to be so ondensed
that it is a physially sensible thing to an ordinary onlooker.
$f we define 1high magi1 as being that whih omes after the
merging with a godform! then what is presented in )tep %ive would
be onsidered somewhere between 1low magi1 and mid4range. At
this stage! the ondensation of a proCetion to suh a degree that it
beomes sensible to any person regardless of their magial ability! is
a very diffiult task. $t is not impossible through these means! but it
would re#uire so many years of devoted pratie that it would
onstitute a diversion from the main goal of a steady advanement.
79.
P'(SICA&

+he first three of the preparatory e"erises listed here are
interesting and their signifiane may not at first be apparent. +he
first e"erise! whih involves loading the hand with the vital energy
and then ausing it to move by will alone! is the most mysterious.
+o e"plain its rationale and its importane will take some
baktraking! so please bear with me. $n the normal ourse of
events! to move a speifi musle re#uires two thingsI energy and
volition. %or e"ample! if you raise your arm! this re#uires the will to
do so and the musular energy to ontrat the neessary musles. $f
either is not present! the arm will not rise. @ithin this onte"t! we
an define two types of musular movement or ontrationI
voluntary and involuntary. An e"ample of a voluntary ontration is
when you onsiously ontrat your bieps 44 this re#uires a fous of
your will upon a single musle. An involuntary ontration ours
when for instane! you raise your arm and as a onse#uene your
bieps ontrats. (ere! the ontration of your bieps is not diretly
willed but is a normal part of the primary will to raise your arm.
,ore energy and will power are e"pended in the voluntary
ontration of a musle than in its involuntary ontration. +he will
to move a musle omes from within your mind! but the energy
re#uired! omes from your body's own storehouse of physial energy.
$n the first preparatory e"erise! the body's own energy is
substituted by the aumulated vital energy. %urthermore! the will
power is not direted into the musle itself but into the vital energy
instead. +he main funtion of this speifi e"erise is to teah the
student the differene between the normal movement of a musle =in
this ase the hand> and a movement aomplished by an e"ternal
fore. $t also shows the student how to sever the onnetion between
their own mind and their musles! and still aomplish a movement.
+he seond e"erise involves the aumulation of the Air
;lement and the effeting of movement by virtue of its
weightlessness. +his! of ourse! is a type of simple levitation aused
by the Air ;lement. Again! the mind auses no atual movement of
the musles 44 the movement is aused e"lusively by the Air
;lement's weightlessness and the sensation is one of floating. +his
arries what was learned in the first preparatory e"erise a step
further and teahes the student how to sever even their will power
from movement. $n the first e"erise! it was the will power! foused
through the vital energy whih aused movement via the musles!
730
but in this e"erise! it is the harater of the Air ;lement itself =its
weightlessness> whih auses the movement. +he only will power
re#uired in this e"erise is that involved in aumulating the Air
;lement. Any ontration of the musles is inidental and
involuntary.
+he third preparatory e"erise involves the 1e"teriori6ation1 of
the hand. RNoteI &ardon refers to the right hand! but if you are left4
handed! then you should work with your left hand.S +he term
1e"teriori6ation1 means the onsious separation of your ombined
astral and mental =astra4mental> hand from its physial shell. +his is
the first step towards learning the tehni#ue of astra4mental
wandering and here! it is applied to the passive ommuniation with
non4orporeal beings.
+he e"teriori6ation is not as simple a matter as it may sound to
the passive reader. %or the e"teriori6ation to be omplete! the astra4
mental hand must feel e"atly like the physial hand. %or e"ample!
if you e"teriori6e your astra4mental hand and then lay it in your lap!
you must be able to learly feel the fabri of your lothing! the
warmth of your own body! and the pressure of your hand resting on
your lap. $n other words! your astra4mental hand must be apable of
all the same sensations as your physial hand was.
$t is fairly easy to e"teriori6e only your mental hand! but to
truly e"teriori6e your astra4mental hand is more diffiult. )o! to be
sure that you have aomplished this astral e"teriori6ation! you
should use the aforementioned sensory standard.
@hen mastered fully! this astra4mental e"teriori6ation
ompletely severs your will from your physial hand. +his is
beause it is your astra4mental hand that onveys your will to the
musles of your physial hand. +he result is that your physial hand
is now empty and is thus made available to the influene of an
outside fore.
&ardon states that a physial hand thus emptied of its astra4
mental ounterpart! is transferred to the Akasha. +his is diffiult for
the passive reader to understand unless this is onneted up with the
)tep %ive mentalLspirit e"erises onerning the depth point.
<erhaps a better way of stating it is to say that a physial hand!
emptied of its astra4mental ounterpart! is notieable in the Akasha as
a properly prepared environment through whih a being an
ommuniate with the physial realm diretly! through the Akasha.
R+his is an e"ample of why it is so important in the proess of astra4
mental wandering for the pratitioner to establish some sort of
protetion or shielding for the vaated physial body.S
731
+he depth point plays a big role in the passive ommuniation
pratie. +he pratie onsists of three phases. %irst is the
preparation of the material devies suh as the pendulum! planhette!
or pen and paper0 and! the preparation of the hand through
e"teriori6ation.
+he seond phase is the reahing of the student's own depth
point. +his plaes the student's mental body in the Akasha.
+he third phase is the alling forth! from the Akasha! of the
being you wish to ommuniate with. +his alling forth ours
ompletely in the Akasha and you utter nothing with your physial
voie. +he being is then invited to use your physial hand for their
ommuniation.
5ne the being has made its ontat with your physial hand!
you must open your eyes =while retaining your trane state> and
proeed with your ommuniation! asking #uestions of your hosen
being and noting their answers. @hen the session is omplete! you
must! of ourse! re4integrate your astra4mental hand and remove
yourself from your trane state.
&ardon ounsels the student to fous mainly upon establishing
ommuniation with their own guardian genius or angel. ,uh has
been said in the oult literature about the nature of this being! so $
will not repeat it here. +here are also many other methods of
establishing ommuniation with one's Ouardian Angel. @hat
&ardon presents here is a passive or indiret method whih relies
upon an intermediary suh as a pendulum! planhette! et. As
&ardon relates! the point of this passive ommuniation is to lead the
student into a more diret form of ommuniation.
A good supplement to learning the passive ommuniation
tehni#ue is to pratie a simple diret ommuniation. /et me
e"plainI @e eah have aess to the guidane of our Ouardian Angel
in eah moment of our lives! through the little interior voie of our
onsiene. &y pratiing the attentive listening to your onsiene!
this ommuniation beomes stronger 44 espeially if you adhere to
the ounsel of your onsiene and follow its every ditate.
;ventually! the inner onversation with your Ouardian Angel an
beome two4way! where you ask #uestions and reeive answers
diretly. &oth this method and &ardon's method lead to the same
plae but &ardon's method teahes the student several important
things that the method of listening to your onsiene annot.
/istening to your onsiene does not re#uire e"teriori6ation and
mastery of this tehni#ue is a prere#uisite for the work of future
)teps. %urthermore! listening to your onsiene is not a tehni#ue
732
that is effetive in the ommuniation with beings other than your
own Ouardian Angel.
&ardon speaks of the different ways in whih the
ommuniations from a non4orporeal being may be pereived by
the pratitioner. )ome will sense foreign thoughts in their own mind!
some will see pitures or hear words! et. )ome may even establish
a diret ommuniation with their Ouardian Angel on the first
attempt at the passive ommuniation! so it is vital that the student
not limit their e"periene by holding too tightly onto their
e"petations.
737
STEP SI+
MENTA&
+hese e"erises should remind you of the )tep 5ne and +wo
astral e"erises of introspetion and self4analysis! ombined with the
)tep +wo and +hree mental e"erises with the single4 and multiple4
sense onentration. $n point of fat! the mental e"erises of )tep
)i" repliate this work at a higher level.
@hat &ardon desribes of the meditations upon one's own
spirit or mental body is! in pratie! no where near as simple as it
may sound in print. /ittle more an be said about these meditations
beyond what &ardon has written sine we are eah so different and
uni#ue. $t is up to the student alone to penetrate to the true
signifiane of this initial e"erise.
+he e"erises whih follow! regarding the austoming of
yourself to the three4part =mental! astral and physial!
simultaneously> ation! are straight forward in their nature and
should pose no problem for the student who has progressed this far.
As with all of the previous e"erises! these onerning the
spirit or mental body! are essential to further progress. +hey are
rudimentary to future work with eremonial ritual! astral and mental
wandering! evoation! kabbalah! and many! many other forms of
magi.
/earning the three4part ation hanges the seat of your
awareness and atively onnets your three bodies. At a deeper
level! these e"erises relate to a subCet $'ve raised before! vis a vis!
the mehanisms of human pereption. $ hope the importane of this
subCet is now obvious to the reader.
As $ said! these e"erises are not as easy as they may sound
and &ardon's warnings about feeling disoriented are sinere. +he
three part ation re#uires a very different degree of self4awareness
and this takes some getting used to.
ASTRA&
,astery of the Akasha is no easy matter. RAtually one does
not 1master1 the Akasha! but one an master the tehni#ues for
working with the Akasha.S +o begin with! you must first have
attained to a very high degree of ontrol over the ;lements
themselves. +he Akasha will not allow you to do anything you are
738
not already able to do by means of manipulating the ;lements
diretly.
%urthermore! and of speial signifiane here! the #uality of
your harater! as refleted by the ethis you adhere to! will diretly
determine your suess with the Akasha. +he Akasha will not allow
you to reate effets within it if you do not possess a noble harater.
+hat is the plain and simple! ompletely undeniable! truth.
As &ardon e"plains the e"erises with the Akasha! he states
that you must 1imagine that you are in an infinite spae where you
are at the enter.1 $ want you to think bak to what was said
regarding Arhimedes' fulrum and the 1depth point1 onentration.
%rom this! you will see that &ardon means that you must begin this
e"erise by transferring your onsiousness into the depth point of
your own body.
Eou are then instruted to inhale the Akasha into your body
using the same tehni#ue you've used for inhaling the vital energy!
et. As &ardon points out! the Akasha annot be aumulated by
virtue of its essential nature. @hat he doesn't say is that this is not
atually an e"erise where you take in the Akasha0 rather! it is about
plaing yourself fully $N+5 the Akasha. +his is aomplished in
two phases. +he first phase is the transferal of your onsiousness
into your depth point =i.e.! where 'you' interset with the Akasha>.
+he seond phase is one of merging your enter of awareness with
the infinite! non4entrali6ed Akasha. &ardon aomplishes this
through the inhalation of the Akasha =through its olor and its
feeling> until the internal Akasha mathes the e"ternal Akasha. +his
is not an aumulation! per se 44 it is a merging.
&ardon states! and #uite truthfully! that you will be able to
manifest any desire from within the Akasha. @hat he doesn't
mention! and assumes you will reali6e! is that when you reah this
stage of development! what you desire will look very differently than
it does now. Eou will have no petty desires! and even if you did! you
would not be able to manifest them through the Akasha. <lease take
heed of this if you are tempted to work with the Akasha before you
are truly prepared! for you would only be wasting your time and you
an easily ause yourself some pretty nasty karmi onse#uenes.
Remember! the fat that the Akasha is the realm of ause and effet
is what gives it its power over the ;lements 44 and! it is also what
makes it so dangerous for the unprepared dabbler.
73:
P'(SICA&
@ith the si"th )tep! &ardon leaves off on listing e"erises that
pertain diretly to the physial body! although what he desribes an
be said to be physial in nature. &eginning with this )tep! the
physial shooling setions will be devoted to ertain magial
praties.
$n )tep )i"! &ardon e"plains the magial reation of
;lementals =not to be onfused with ;lementaries> and makes the
student aware of other similar reatures! suh as larvae! shemata
and phantoms. +he reader may find &ardon's analysis surprising! for
it ertainly does not seem like what others have written on this
subCet in the past. &ardon! in his usual manner! penetrates to the
heart of the matter from an (ermeti perspetive.
$n order to reate a truly effetive ;lemental! the student must
possess a very high profiieny with plasti imagination. $t is also
neessary that the student have mastered the depth point e"erises
sine it is from within the Akasha that an ;lemental is formed and
sent off to the appropriate realm.
+he reation tehni#ue that &ardon desribes onerns a very
simple ;lemental that will be effetive upon the mental sphere.
%rom there! its effet may reah down into the astral and later into
the physial realm! if this is the desire of its reator! but its primary
fous will be upon the mental realm itself. +his sort of ;lemental is
the best plae to start. 5ne suess has been ahieved with this
simple method! then you will be better able to reate more omple"
reatures.
&ardon provides several rules that must be adhered to in the
reation of an ;lemental 44 the shape and olor! the name! the
purpose or task to be aomplished! and the duration of its
effetiveness. Another important rule to follow is that you must
ompletely disassoiate your mind from involvement with the
;lemental one it has been reated. Eou must be able to release it
and turn your mind firmly to other matters. $f you do not! the
;lemental will remain attahed to your own sphere and not beome
fully effetive =if at all> within the realm you wish to send it to. Eou
may! periodially! reall your reation to your presene and reharge
it! but you must again release it ompletely so that it may go about its
business without your meddling. +his may seem an easy matter to
the passive reader but it atually re#uires great mental disipline to
release something you have reated.
739
Again! your moral development is at issue here. +ake are that
you don't reate something to meet petty needs for it will most likely
turn and bite you in the butt.
733
STEP SE*EN
MENTA&
+he mental shooling of this entire )tep is devoted to the
establishment of the mental ;#uilibrium of the ;lements. $n )teps
5ne and +wo! the work was with the astral ;#uilibrium of the
;lements as regards the personality. +he mental ;#uilibrium is a
somewhat different matter. +he mental ;#uilibrium is not e"pressed
in as onrete a way and is not something that an be itemi6ed like
the personality traits. +he analysis itself is a maCor task! but the
retifiation of any imbalane is based upon methods the student will
have already learned. &ardon's instrutions in this regard will suffie
for the student who has done the work of )teps 5ne through )i". As
always! this work demands inventiveness and a deep insight into
one's own self.
+he mental ;#uilibrium has a diret effet upon the astral
personality. +he student may find it neessary to one again pass
through the work of the soul mirrors and bring them up4to4date in
relation to the improved mental ;#uilibrium.
Attainment of the mental ;#uilibrium roughly e#uates with the
basi mind4set of a seventh degree initiate in many of the popular
Oolden -awn4type systems. +his is the grade of Adeptus ;"emptus
=e"empt adept! 3Y8> and without this fully integrated ;#uilibrium of
the three bodies! there an be no rise to the ne"t level of ,agister
+empli =temple master! ?Y7>.
ASTRA&
+he seventh )tep astral e"erises serve the speial ause of
developing the student's astral senses! namely lairvoyane!
lairaudiene and lairsentiene. As &ardon points out! this may not
be neessary for every student who has reahed this level. ,any
students will find that they already have a natural ability with the
astral sensoria and others may have developed their senses to a
suffiient degree as a onse#uene of the )tep 5ne through )i" work.
)till others! who have done the preeding work! will find that they
have little or no ability with the astral senses! and it is speifially
this type of student for whom the seventh )tep e"erises are
designed.
@e eah! by ourse of nature! possess the astral senses and use
73?
them ontinuously throughout our daily lives. @here we differ is in
the degree to whih our use of these senses is onsious. %or most
humans! our astral pereptions only reah our subonsious mind!
but for those who are onsidered gifted! our astral pereptions reah
our onsious mind and diretly impat our ations! thoughts and
emotions.
+he reasons for this differene between individuals varies
greatly. $t an be due to the work we aomplished in past
inarnations! or it an be due to mere happenstane =e.g.! a severe
aident or other traumati inident>! or even something so simple as
our basi ;lemental omposition. +he main barrier however! is the
fat that our western ultures generally teah us to ignore and
undervalue our more subtle pereptions.
Clairvoyane! lairaudiene and lairsentiene an all be
learned. &ut despite what the passive reader may think! the
tehni#ues that &ardon presents in )tep )even will not work for
someone who has not passed through the previous )teps. %or these
tehni#ues to be anything more than a waste of time! the student
must already possess the ;lemental ;#uilibrium and must have
gained the full awareness of their three bodies. Again! this is a point
where intimate knowledge of the mehanisms of human pereption
proves invaluable. $n short! the astral tehni#ues of )tep )even are
'magial' tehni#ues and re#uire a magiian for them to be at all
helpful.
+he astral senses are diffiult to desribe. +hey are more than
their physial orollaries. %or e"ample! the astral orollary of sight!
lairvoyane! is essentially visual yet it provides the lairvoyant
more than Cust visual information. @hen the lairvoyant observes a
thing with their astral sight! ertain information about the thing is
revealed at an almost intuitive level. +he lairvoyant will pereive
the thing's essential nature along with its urrent motivation or
'raison d' etre'. *ltimately! this normally passive sense an lead to an
ative form of two4way ommuniation.
)imilar things an be said of the other astral senses. %or
e"ample! the lairaudiant individual will be able to pereive the
meaning of sounds and the lairsentient person will be able to
pereive the meaning and the entire past of a thing that is touhed.
+he astral senses are what enables the magiian to pereive the
astral realm. +his is an essential attribute for the magiian who
engages in astral wandering! for without the astral senses! the astral
wanderer would walk deaf! dumb and blind. +his is also an
imperative faulty for the magiian who wishes to pratie
73.
evoation! for without it! the evoker has no way of truly seeing the
inner nature of what they have evoked.
$t is hard to oneive Cust how radially the blossoming of the
astral sensoria an effet the initiate's life. At every level! the
amount of information that the initiate will be able to pereive in any
given moment will be multiplied a thousandfold. &ut along with
developing the astral senses the student must learn to ontrol them.
$t is not onvenient for the magiian to always have their astral
senses ative 44 sometimes ignorane $) bliss2 +here are many who
suffer mental and emotional pain beause they annot shut off their
more subtle pereptions. +hus the student of magi should do their
best to avoid this pitfall by learning to develop AN- ontrol their
astral sensoria.
+he e"erises of this setion are straight forward and well
desribed by &ardon. 5ne must however! pay lose attention to the
details for suess to ensue.
P'(SICA&
$n the si"th )tep! &ardon teahes how to reate an ;lemental.
An ;lemental is omposed of light or pure energy! impregnated with
an idea! given a form! a name and a speifi term of life. An
;lementary! the topi of )tep )even's physial shooling! is different
in that it is omposed of one or more of the four ;lements. An
;lemental's realm of influene is primarily mental! but an
;lementary an be reated to immediately effet any realm or
ombination of realms that the magiian desires. 5f ourse! the
degree of its effetiveness depends upon the apabilities of the
magiian.
An ;lementary has life! whereas an ;lemental has only
purpose. +he life of the ;lementary however! omes from the
magiian's own life breath. +hus the relationship between the
;lementary and the magiian who reates it! is similar to that of
parent and hild. %urthermore! a magiian is karmially responsible
for all of the ations of their ;lementaries. Needless to say! great
are must be taken in the reation of an ;lementary.
$n order to be able to reate a genuine ;lementary! the
magiian must have omplete mastery over the ;lements! for an
;lementary is reated through the proCetion and ondensation of the
;lements. +he magiian must follow the pattern of life and reate
three bodies for the ;lementary 44 a physial form or body! an astral
7?0
body and a mental body 44 and! sLhe must bind these bodies together.
$n most ases! the physial form of the ;lementary stays with
the magiian and only the astra4mental form is sent out to
aomplish the ;lementary's task. +he realm to whih it is ast
depends entirely upon the task it is to perform and upon the will of
the magiian. All of the details are up to the magiian for this is a
true at of reation. ;ven so! ertain rules have to be followed and
sine these are so well e"plained by &ardon! $ have nothing to add to
them.
An ;lementary should be treated with a firm will! with love!
respet and kindness. $t should always be empowered with only a
good purpose to fulfill. $f you find that you are frustrated by your
;lementary's inability to aomplish its assigned task within the time
you have speified or in the manner you have speified! then bak
off. +his is never the fault of the ;lementary itself. $t is due entirely
to an insuffiieny in your harging of it! or in your aumulation of
the ;lements! or in your impregnation of it with your ideation! et.
5r! it ould be that its task is not allowed by -ivine <rovidene.
@hatever the reason! you an either make modifiations =i.e.!
provide it a greater density of the ;lements or refine its root ideation!
et.> that will make it more effetive! or you an dissolve it and start
over.
+he termination of an ;lementary takes nearly as muh are as
its reation. +he proess mimis e"atly that of normal human
death. Remember that an ;lementary is onneted to its reator in
very real ways! so if the dissolution is too abrupt great harm an
ome to the magiian's own self. $n the rare ase where an
immediate! violent dissolution is neessary ertain preautions must
be taken so as to avoid personal inCury.
+he magiian is free to reate as many or as few ;lementaries
as he or she desires. &ut the passive reader would do well to
onsider the logistis of managing too large a brood2 *nlike an
;lemental whih an form itself subonsiously! the reation of an
;lementary is a onsious proess and re#uires the magiian's
periodi attention one it has been released. A magiian an draw an
endless supply of ;lementals to him or her self without having to pay
them onstant attention! but to reate an endless supply of
;lementaries is an entirely different matter.
+he only truly pratial way to ahieve this sort of result is
through still higher forms of magi. +hus the legends of magiians
who possessed hundreds of ;lementaries an indiate one of two
thingsI ;ither 44 1> the legend onfuses ;lementals with
7?1
;lementaries and really indiates a magiian who has figured out
how to draw ;lementals into their sphere 44 or 44 2> the legend
indiates a magiian of very advaned apabilities who is able
manifest as many ;lementaries as desired by means of higher
magial tehni#ues than those desribed here.
+he possibilities are endless when it omes to what a magiian
an aomplish through an ;lementary. +he reative pratie itself
will enhane the magiian's inventiveness to unimagined heights.
+his work will also test the magiian's ethial maturity and may
likely purify the initiate through a trial by fire. $t is hard for me to
desribe to you how deeply this touhes the initiate 44 it is ,;AN+
to s#uee6e out the last shred of ethial imbalane and if it does not!
then no further advanement is possible. +he subtlety of these tests
is inomprehensible to one who has not ome to this stage of the
work and the speifi tests themselves are different for eah
individual.
$ would like to proCet ahead to )tep +en for a moment in
order to e"plain the signifiane of the purifying tests that go hand in
hand with ;lementary reation. $n )tep +en! &ardon speaks about
the ommunion with one's own personal god =one of the goals of
$$(>. $magine if you will! the signifiane of this. <retend! for the
moment! that you atually are your highest idea of deity. Consider
the infinite number of options at your disposal and think also of the
infinite number of onse#uenes! many of them #uite terrible! that
eah of those options will manifest.
Now return to your normal sense of self and feel how
overwhelming Cust that little glimpse was. +he truth of the matter is
that the reality is infinitely more. $magine now! from your normal
state! what it would be like to have your onsious awareness
permeate every one of that infinite number of options and their
possible onse#uenes! simultaneously and fully. $magine that
absolutely every thing that is! was! or will be! is enompassed within
your own being. $magine that amount of responsibility and you will
have some glimpse of why the magiian must first pass through these
sorts of tests in order that they may be able to reah so high a
magial pratie as ommunion with deity.
7?2
STEP EI,'T
MENTA&
@e eah are familiar with a simple form of mental wandering
whih we know as daydreaming. $n a daydream we an proCet our
imagination any where and any when. &ut there are many
differenes between a daydream and what &ardon desribes here as
mental proCetion! travel or wandering. +he main differene is that
in a daydream our proCetion is entirely imaginary and has little
diret onnetion to atual events! whereas in mental wandering! we
learn to observe atual events and plaes. $n a daydream! we e"plore
only our own inner mental landsape of desires! but through mental
wandering we are able to e"plore the e"ternal universe.
Contrary to what the passive reader might assume! the
magiian does not simply e"teriori6e their mental body and right off
the bat begin reeiving aurate pereptions of their surroundings. $t
atually takes long and arduous pratie to make the transition from
the daydream4like imagination in whih everything pereived is
one's own reation! to the atual pereption of what is real. +here is
no trik to making this transition other than repeated pratie. %or
some! the training of previous )teps! ombined with a native ability!
may make this transition an easy matter! but for many students! this
will take a great amount of effort and time.
+he first e"erise of this setion involves sitting in front of a
mirror and transferring your onsiousness into the refleted image
of your body. )ome have assumed that this pratie has something
to do with a magial land that lies within a mirror's refletion but this
is mere superstition and the student of magi will immediately see
that this is not the ase here. +he point of this e"erises is simply to
austom the student to the transferal of their mental body into their
own image and the pereption of their surroundings from that
perspetive. +his is only introdutory.
%or the atual work of mental wandering! the student does not
rely upon the transferal into a mirror image. $nstead! the student
transfers their awareness into their own mental body itself. (ere you
will see the importane of the )tep )i" work of beoming onsious
of your own mental body. +o begin the mental wandering! the
student must sense their mental body with full onsiousness and
then step with it! out of the astra4physial shell or body. +his is very
different than a mere transferal of onsiousness.
7?7
&ardon autions the student against giving in to the feeling of
freedom that is immediately felt one the e"teriori6ation has been
ahieved and it is wise to heed this warning. +his is important as it
teahes the student ontrol. +he reommended approah is one of
inremental steps.
At first the student is to stand very lose to their physial body
and observe the details of its appearane. +hen the student looks
around at their surroundings. 5nly when the surroundings are
learly and aurately pereived is it wise to venture further. +his is
followed by walking into the ne"t room or a short distane from the
physial body.
At eah stage! the student must learn to learly and aurately
pereive the details of their surroundings. +o verify the reliability of
their mental pereptions! the student must e"amine the same area
when in their physial form and hek to see if what they pereive
with their physial eyes mathes what they pereived with their
mental vision. Again! you will see the importane of past work!
speifially that of developing the subtle senses in the previous )tep.
An important fator in the alignment of your mental vision
with that of your physial eyes are the meditations that &ardon
e"plains. At the beginning of eah mental wandering e"erise! the
student is instruted to meditate upon the ability of the mental body
to pereive the e"ternal universe with auray. +he student must be
assured! at a very deep level! that this is so. +his is reminisent of
the )tep )i" e"erises onerning the ation of the spirit but here it is
taken to a new degree sine the mental body is now separate from the
astral and physial forms. (ere! the student must learn how to look
through the mental eyes alone and not through the astral and physial
eyes as before. +his differene may seem subtle to the passive
reader but it is very signifiant in the atual pratie.
@hen the student has reahed the stage where their mental
pereptions reliably math the physial reality of their immediate
surroundings! then sLhe may venture further. At a ertain point
=distane of travel>! the student will no longer be able to travel
physially to the same loation and verify with their physial senses
whether or not their mental pereptions math the physial reality.
+hus it beomes neessary to test the auray of their mental
pereptions by trying to alter what they see by imagining it
differently. $f the imagination alters what is pereived then the
student will know that their mental pereptions do not math the
physial reality. @ith repeated pratie the student will eventually
reah the state where their mental pereptions are aurate and
7?8
reliable! and they will no longer be able to effet their surroundings
with their imagination alone. +his is the ru" of the matter when it
ome to genuine mental wandering 44 it is very easy to proCet what
you want or e"pet to pereive and fool yourself that this is indeed
real when it is in fat not. $t is also easy to onvine yourself that
you are unable to hange things with your imagination and thus short
iruit your ability to test your pereptions. +his is espeially
perniious and should stand as a warning that the previous )teps
must first have been ompleted sine the preparatory work is what
provides the magiian the ability to know when this subtle sort of
self4delusion is happening.
@hen the student reahes! after long pratie! the stage where
their mental pereptions are aurate regardless of the distane
traveled! then and only then! is it time to venture into other realms.
+o where and to when the mental wanderer may travel is limitless
and dependent entirely upon the maturity of the initiate. +he mental
wanderer may also be able to ause magial effets upon their
surroundings! from within their mental body! by following the
praties learned in previous )teps.
$ have said in the past that there is a way to tell the differene
between a mental Courney and an astral Courney. +he main differene
is in the nature of the sensations that the wanderer an pereive while
separated. @hen one wanders with the astra4mental form =astral
wandering>! the sensations will be very similar in #uality and
#uantity to those e"periened by the physial body. &ut when
wandering in the mental body alone! the pereption of sensations will
be of a lesser #uality. &ut $ must warn you that the mental body is
apable! through the plasti imagination! to amplify the lesser mental
sensations to suh a degree as to be almost like those of astral
wandering. Nonetheless! there is a distint differene. +he true
astral sensations invoke a near physial feeling of estasy.
,ental wandering is the magiian's most amenable tool when
it omes to e"ploration of the e"ternal universe. @ith the mental
body! the initiate is apable of traveling to any 'where'! any 'when'
and any 'why'. +his is not the ase with astral wandering where the
magiian is limited to e"ploration of the astral and physial realms 44
the astral body is simply not fine enough to penetrate the mental
realm itself. +he advantage of astral wandering is that the magiian
an ause magial effets from the astral realm immediately! whereas
with mental wandering it takes greater effort to ause an effet to
manifest upon the astral and physial levels. At times! it is
advantageous to be able to manifest an astral density in order to
7?:
ommuniate diretly with astral beings! et. &ut for most purposes!
mental wandering will suffie and with e"tended pratie! mental
wandering an net the magiian the same effetiveness as astral
wandering.
+he main point of mental wandering is to familiari6e yourself
with the universe. +his is espeially important as a preparation for
still higher work! speifially that of merging with deity =whih by
its nature is omnipresent>. A part of the preparation for the atual
e"periene of omnipresene involves getting the feel of the infinite
nature of the universe through a thorough e"ploration. %urthermore!
without the ability to wander mentally! the art of evoation is an
impossibility for the student.
%or the magiian who has ompleted the eighth )tep! the
universe is an open book.
ASTRA&
+his setion begins with a few words about the magiian's
harater and ahievement. +his is a very important matter and what
&ardon says should be onsidered deeply by the aspiring student
before proeeding any further.
&ardon speaks about the Akasha preventing the unprepared
from further progress and about it 1proteting1 the ,ysteries from
those who would abuse them. $ would like to larify this a bit for the
passive reader.
+hese funtions of the Akasha are very real but they are not of
the nature of a parental or demagogi intent per se. +hey are simply
laws of Nature. $n other words! this aspet of the Akasha is not
meant as a punishment for those who would step beyond their true
apabilities. +here is not genuine! onsious intent here suh as we
would think of it in human emotional terms. +he Akasha ats! in this
regard! without bias 44 this is Cust the way the universe is strutured.
$t is not so muh that the Akasha onsiously prevents the rise of the
unprepared student0 rather! these re#uirements that &ardon speaks of
are! by their very nature! what opens the Akasha and allows for a
deeper penetration into the ,ysteries. +his is a diffiult onept to
desribe and $ an only hope that my words have larified the matter
for you to some minor e"tent.
+he atual e"erises of this setion onern the manipulation
of the ;letri and ,agneti %luids. &ardon desribes two methods
for aumulating the %luids 44 the indutive and the dedutive.
7?9
&y indutive! &ardon means from the outside in. $n other
words! the orresponding ;lement is visuali6ed as surrounding the
student and the %luid is drawn from the e"ternal ;lement and
aumulated within the interior of the student's body.
&y dedutive! &ardon indiates a reverse proess. +he student
aumulates the orresponding ;lement! in the normal manner!
within their own body to suh a degree that the %luid itself
aumulates on the surfae of their body.
&oth of these methods serve different purposes as outlined by
&ardon. +he primary purpose of the indutive and dedutive
e"erises however! is to prepare the magiian for the regional
aumulation that follows. (ere the student aumulates the
,agneti %luid in the lower region of the body =that of @ater and
;arth> and the ;letri %luid in the upper region =that of %ire and
Air>. +his is similar to the aumulation of the ;lements into the
four regions e"plained in )tep %our. 5ne this is mastered! the
student e"tends the e"erise and direts the %luids from these regions
into the left =,agneti> and right =;letri> sides of their body! and
eventually! ondenses this aumulation into their right and left
hands aordingly.
After e"tended pratie of these very omple" and diffiult
e"erises! the student beomes a master of the %luids and an at any
moment harge either hand =or both> with their appropriate %luid.
+his allows the magiian to do many things in a blink of an eye that
would otherwise have taken more time and effort to aomplish
through the manipulation of the ;lements.
+here are two important things for the passive reader to
understand here. %irst is that the %luids are the essene of the
;lements and thus! the magiian an aomplish things more #uikly
and effetively through the use of the %luids than through the labor
of the ;lements. +he seond thing has to do with the nature of the
student's asent from 'lower' magi to 'higher' magi. @hat
differentiates 'higher' from 'lower' magi is the degree to whih the
student masters the essential nature of the fores employed. (ere!
the hands4on labor of the ;lements is onsidered 'lower' beause the
magiian is not working with the deeper essene of the ;lements but
with their outer form. +he work with the %luids however! is
onsidered 'higher' beause the magiian wields the true essene of
the ;lements. +here are still higher forms of magi than the mastery
of the %luids. An e"ample is that of ommunion or merging with
deity! for deity is the essene of even the %luids.
7?3
P'(SICA&
(ere again! the e"erises listed have nothing to do with the
magial shooling of the physial body. @hat &ardon presents in
this )tep are various tehni#ues that the student an employ for their
own purposes. +he student of Alhemy =the physial appliation of
(ermetis> will find these tehni#ues of great interest.
+here is little that $ an add to what &ardon relays in this
setion other than to omment upon his reommended use of gold in
the %luid ondensers. ,any will think that this presents a large
e"pense! but this is not the ase. $ purhased a simple homeopathi
preparation of gold hloride several years ago =a little goes a long
way> for Cust a few dollars. +his homeopathi preparation is very
effetive and $ reommend it highly. Contrary to what one might
think! there is enough gold in a gold hloride solution for use in a
fluid ondenser.
RN5+;I $n the introdution to both <,; and P+J! &ardon
states that the student must have ompleted )tep ;ight of $$( before
beginning the work of magial evoation andLor kabbalah <lease
onsider for a moment the degree of training and magial maturity of
one who has genuinely made it to this stage. )uh a one will possess
an absolute magial e#uilibrium! be apable of the three4part ation!
be able to Courney with their mental body with ease! and have
absolute ontrol over the ;lements and %luids. All these attributes
are essential for suess with evoation and kabbalisti speeh.
Anyone who dares to begin work with <,; and P+J before
reahing this stage risks great harm to their mental! emotional and
physial well being.S
7??
STEP NINE
MENTA&
$n the introdution to this setion of )tep Nine! &ardon speaks
of the many ommon methods for developing the subtle senses. $
should hope that this will e"plain to the passive reader why many
well trained magiians have so little respet for the seemingly
endless number of new4age books written about lairvoyane! et.
+hese praties are truly harmful to the untrained pratitioner.
*nfortunately it may be years after following these praties that
negative symptoms show themselves and many who suffer will not
e#uate their illnesses with their past pursuit of these e"erises.
Another important fator! from a magial perspetive! is that
the results of these praties are unontrollable by the pratitioner.
;speially when it omes to the ingestion of halluinatory
substanes. @hile these may reveal a broader perspetive upon the
universe to the pratitioner! they do not allow one to ontrol the
1trip1 nor do they allow one to determine the length of the 1trip1.
&oth of these fators would be abhorrent to the well trained
magiian.
+he e"erises of the magial shooling of the spirit in )tep
Nine onern the proper use of the magi mirror. +his is a very
handy tool for the magiian and is essential for the work of <,;.
@hile &ardon's instrutions are e"pliit onerning the proper
use of the magial mirror! a ertain aspet of the pratie may be
unlear to the passive reader. +his onerns the fat that when
proCeting into the mirror! it is with the mental body alone that the
magiian travels. +he magiian may e"plore the astral realm with
the mental body in this manner! but when Courneying with the astral
body into the astral realm! the magi mirror is not employed.
ASTRA&
@ith the ninth )tep astral e"erises! the student begins the
work of true astral wandering! ommonly known as astral Courneys
or out4of4body4e"perienes. &ardon's e"planations are very e"pliit
and should! of ourse! be followed to the letter. &ut onsidering the
large number of books written upon the subCet sine $$( was first
published! $ feel it neessary to add a few words of aution and
larifiation for the passive reader.
7?.
+o begin with! $'d like to disuss &ardon's tehni#ue. (e
reommends that the student first separate their mental body and
then draw forth their astral body. +his is wise onsidering the ourse
that &ardon has established! but it is not altogether neessary. $t is
Cust as easy to rise out of the physial body with the astral and mental
bodies onCoined. +his eliminates the step of merging the
e"teriori6ed astral and mental bodies! but may! at the same time!
present diffiulties at first.
+he seond thing to note are &ardon's onerns about the
essation of breath and heart beat that our with his method. <art of
what he says about the dangers this presents in terms of being
touhed by another person =or animal> during separation! are phrased
for the purpose of dissuading the uninitiated from pursuing astral
separation. &ut! and here's an important point! it is possible for the
well trained magiian to maintain the physial breath and heartbeat if
desired and thus minimi6e the danger.
+he rationale behind this is that during an astral separation! the
silver ord =astral matri"> whih onnets the astra4mental body with
the physial shell! remains intat. +he well trained magiian is able
to keep this onnetion ative enough to sustain the physial breath
and heartbeat. All that is transferred to the astra4mental body is the
responsibility for the impulse to breathe! not the physial breath and
heartbeat itself. +o aomplish this! the magiian must split their
onsious awareness to a ertain degree and leave part of it behind to
maintain the normal physial funtions. @hen done properly! this
does not diminish the depth of the astral e"periene. 5ne key to this
is the Coint separation of the astral and mental bodies.
5ther than that! the only thing $ an add to &ardon's
instrutions is that it is neessary to afford some degree of protetion
to the vaant physial shell one you have separated your astra4
mental body from it. <lease think bak to the )tep %ive e"erises
onerning passive ommuniation. +herein! the task was to vaate
a hand whih plaed it within the Akasha! so to speak! and made it
available to the possession of other entities. +he same holds true for
the entire body when you vaate it. +his means that it beomes
suseptible to oupation by another! non4orporeal entity and this
should be guarded against. +he simplest way to do this is to eret an
energeti shield around your physial body that is impressed with the
ideation that it will prevent any other being from taking ontrol.
Now! $ will move on to other matters that have nothing to do
with the instrutions provided by &ardon.
$t is important that the passive reader understand the dangers
7.0
of astral separation! espeially in light of what has been written by
others upon this subCet. ,any writers assert that astral Courneying is
a simple matter and an be aomplished by anyone who makes the
sinere effort. +he magiian however! will be well aware that this is
not the ase. ,uh of what is labeled as astral Courneying is nothing
more than a type mental Courneying. $ have spoken already about the
differenes between a mental Courney and an astral Courney so $ will
not repeat myself here.
+he greatest danger is the fat that a true astral separation is!
as &ardon states! an estati e"periene. $t is stimulating at a near4
physial level and this an be a very additive undertaking sine it so
e"tremely pleasurable. &ut this is a merely physial sensation! not a
spiritual estasy. +he well trained magiian is apable of handling
physially pleasing sensations in suh a manner as to not allow them
to distrat from their ultimate goal. +his however! is not the ase
with an untrained pratitioner and the danger of distration is very
potent. ,any have fallen into this pit of pleasure and belayed their
progress. Now $ do not mean to belittle physial pleasure as $
onsider this one of the advantages of a orporeal e"istene! but it is
not the goal of the magiian. $t re#uires of the magiian a very
strong will to avoid this pitfall.
+he ability to ontrol one's reations to any given situation is
of prime importane to the magiian! espeially when it omes to
interation with the astral realm. Astral beings an easily manipulate
the emotions and pereptions of the magiian who does not possess a
high degree of self4ontrol. $t is very easy to beome self4deluded
while within the astral realm! so it is imperative that the traveler be
able to distinguish between their own desires and e"petations and
the obCetive reality. +his is one reason why astral wandering is
plaed so late in $$(.
+he astral traveler who has not previously developed their
astral senses to a high degree of reliability will find themselves deaf!
dumb and blind one they separate from their physial form.
Astral travel serves a limited funtion when ompared to
mental travel. $n the solitary mental body! the magiian an reah
into nearly every realm! but with the astra4mental body! only the
astral and physial realms an be reahed and e"plored. +he one
advantage is that while in the astra4mental form! the magiian an
interat diretly with astral entities. @hen in the solitary mental
body however! some astral entities will not be able to pereive the
mental body of the traveler. Also! the magiian an more readily
ause effets upon the astral realm diretly from within the astra4
7.1
mental body. $t is also easier for the magiian to ondense their
astra4mental form to suh a degree that it beomes physially
apparent to other physial beings! than it is to do the same with the
solitary mental body.
As a final note! it should be said that there is a big differene
between astral wandering and luid dreaming. ,any maintain that
luid dreaming is a form of astral wandering but this is not the ase.
Oranted! luid dreaming involves the astral body! but the differene
is that in luid dreaming all one an e"plore is one's own inner
psyhe 44 there is no Courneying beyond this realm into the broader
astral realm itself. +he dream state is a speifi state that is very
personal in its fous. $t an lead to genuine astral wandering! but
when it does! one is no longer in the dream state itself.
+he )tep Nine astral e"erises end with a setion desribing a
series of meditations that must be undertaken onerning the nature
of deity. +his is very! very! very important work and is an absolute
neessity before beginning the work of )tep +en and the merging
with one's personal deity. &ardon! of ourse! speifies four basi
attributes of deity orresponding to the four ;lements. ;ah of these
aspets must be understood from the inside out! as it were. <lease
note that when &ardon speaks of 1Ood1! he is not referring to the
lesser gods of whih their are an unountable number! but to the
*nitary! highest form of deity imaginable.
P'(SICA&
(ere again! these are not speifially 1shooling1 e"erises but
more in the line of suggestions for pratie.
&ardon begins with the subCet of healing. $t should be lear
that this is not the sort of healing that is learned from the study of
books on treatment modalities and human physiology. +he magiian
who has progressed to )tep Nine will have the ability to pereive the
ause and the ramifiations of any disease with their own subtle
senses and there will be no doubt in the mind of suh a healer as to
how to best effet a ure. As to the oult anatomy of the human
body that &ardon speaks of! this too will be evident to the eyes of the
initiate who has progressed to this )tep and they will have no need of
a listing of what organ is omposed of whih %luid! et.
;very healer is limited! by the will of -ivine <rovidene! as to
the sope of what they may ure. )eldom will the magiian be
allowed to e"tinguish a disease that is essential to the karmi
7.2
fulfillment of another individual. +his fator will also be evident to
the eyes of the magiian who has reahed this level of development.
Parmi debt is the responsibility of eah individual and it is only
through the will of -ivine <rovidene that the )tep Nine magiian is
allowed to interfere in this regard.
+he setion on healing methods is followed by a disussion of
various tehni#ues for the loading of obCets suh as talismans!
rystals! et. +here are a nearly infinite number of methods to
ahieve suh a loading and &ardon introdues a few of them merely
to spur the initiate's reativity.
)tep Nine loses with a disussion of magial 1volting1. +his
is a very advaned tehni#ue and a truly effetive one. Needless to
say! only the magiian of a very high ethial maturity will be allowed
to enat their will by these means.
7.7
STEP TEN
MENTA&
+his! of ourse! is the final )tep of $$(. Reading it may give
the impression that it is Cust like any other )tep! but this is far from
the ase. +he ompletion of this )tep! above all the other )teps! is in
the hands of -ivine <rovidene. $t may take lifetimes for an initiate
to omplete this )tep or it may take only the blink of an eye! or
anywhere in between. +here is no way to predit what ourse the
initiate might fae in this part of their Courney! as this depends
entirely upon the partiular maturity and aumulated karma of the
individual.
&ut Cust beause the reali6ation of a thing may be beyond our
ultimate ontrol! doesn't mean that we annot sueed if we try. $n
fat! the only way to sueed in this ase $) to try. +he initiate who
patiently persists will! without a doubt! eventually reah their goal.
+here must be a fearless aution and a willingness to see it through
to its ultimate end! regardless of what may ome along to test the
initiate. Pnok and you shall be answered! to paraphrase an anient
bit of wisdom.
At this stage in the magiian's advanement! the responsibility
for seeing to it that their proess of initiation ontinues forward! is in
the hands of the magiian alone. No orporeal being will be able to
assist the magiian through this stage. ;ven the initiate's own (oly
Ouardian Angel is limited in what it an do to aid the magiian in
this regard. &y knoking! the magiian may get an answer! but it is
up to the initiate to open the door and enter.
$n western kabbalisti terms! the work of )tep +en orresponds
to the final approah to the Abyss 44 whih lies between Chesed and
&inah =the Gupiter and )aturn planes> 44 ulminating in a suessful
rossing of the Abyss =i.e.! the reahing of &inahL)aturn whih
onfers *nity>. +he Abyss marks the barrier between the kabbalisti
1worlds1 of Eet6irah and &riah! of the se#uentiali6ed realm and the
non4se#uential realm =also known as 1haos1>. $n spite of the
symbolism used in my desription! this Abyss is not a spatial thing 44
it is omposed entirely of ,;AN$NO. +he rossing of this Abyss
ompletely! and forever! transforms the onsiousness of the initiate!
for from the 1other side1 of the Abyss! the initiate pereives eternity.
+he work of this setion of )tep +en onerns the e"ploration
of the various spheres and planes of e"istene through mental
7.8
wandering. +he student begins with an e"ploration of the realms
inhabited by the beings of the ;lements.
+he passive reader may easily think at this point that &ardon is
ompletely out of his mind and has wandered off into fantasy land!
but this is not the ase at all. Oranted! what he desribes sounds
e"atly like a fairytale! but there is a reason for this. +he realms of
the ;lements visited by these means are pereived in a highly
symboli6ed manner. )ymbols are the matter whih omposes this
partiular plane. +hus the e"perienes of this plane are desribed in
a symboli manner that approahes the fairytale. (owever! the
atual e"periene itself far e"eeds the desription and with the
1visual1 pereption of eah symbol! the magiian will also pereive
many other levels of information. %inite words an only apture a
small portion of the e"periene! so when we desribe our e"perienes
in these realms we must resort to metaphor and story telling.
$n my disussion of a past )tep! $ mentioned that it is diffiult
for some astral beings to pereive the mental body of the magiian.
+hat is not the ase with the ;lemental realms for a ouple of
reasons. +he first is that though these realms are astral! per se! they
are a very fine vibration of the astral materia. Remember in my
disussion of the astral realm in the 1+heory1 setion of $$( where $
said that the three realms atually merge into one anotherM @ell! the
part of what we define as the astral realm that we are onerned with
here an be said to lie in its upper reahes. +hus! the beings whih
inhabit this realm have little diffiulty in pereiving the mental body
of a magiian.
+he seond reason that the beings of the ;lements are apable
of pereiving the mental body of the magiian in this ase is that the
student is instruted to arefully raft an image of their mental body
that is reogni6able by the being at hand. %or instane! when
e"ploring the ;arth realm! the student takes on the appearane of a
gnome. +his adds a layer of symbolism to the student's mental body.
%urthermore! the student builds the density of this body by filling
themselves with the ;lement and merging with the ;lement itself.
+ogether! this reates a density of the mental body that is easily
pereived by the beings of this plane.
5ne this speial body is prepared! the student proCets into
the appropriate realm. +he passive reader should at this point
onsider the amount of training re#uired to aomplish these things
for real and will! hopefully! reali6e the neessity of the work of
previous )teps.
&ardon lays down a few very speifi rules for the e"ploration
7.:
of the ;lemental realms. +he first! of ourse! is the aforementioned
building of an appropriate body. +he seond rule is that of not
speaking first. +his is very important and perhaps an analogy or two
will help you to better understand the rationale behind the rule.
5ne good analogy omes from the myths onerning a spirit's
need to be invited into a person's home before gaining entry. $f
permission is given! then the entity will have free reign! but if the
rule of permission is violated! then the entity risks apture. $n the
ase of the magiian wishing to onverse with the beings of the
;lements! it is the magiian who is seeking entry into a new realm
and must reeive permission before gaining full rein. +he magiian
who violates this rule and fores him or her self upon the beings of a
foreign realm! risks apture as &ardon points out.
Another good analogy is that of the human immune system.
+he magiian is a foreign substane entering the realm ruled by the
respetive beings and if any threat is pereived! the beings of that
realm will respond in a protetive! defensive manner. $f! on the other
hand! the magiian shows that they are no threat by being
respetfully patient! they are then integrated into the ;lemental
realm.
A third rule regarding e"ploration of the ;lemental realms is
that the magiian must display their 1superiority1 to the ;lemental
beings they enounter in order for these beings to beome willing to
onverse with the magiian. $ fear that for the passive reader!
1superiority1 will be misunderstood in this onte"t. +his is not the
sort of ommon superiority that omes from the end of a bigger
stik2 +he magiian does not enter the realm at hand and start
bragging about their ahievements or enat displays of their prowess!
pushing the beings there around at their whim. Rather! the sort of
superiority meant here is not the kind you have to prove to another.
+he only way the magiian ommuniates their superiority is by
openly being e"atly who they are. +his is the sort of superiority that
these beings omprehend. $t is not foreful 44 it is honorable and
respetful. +he mental body that the magiian has rafted for their
e"plorations will ommuniate who they are! in no unertain terms!
diretly to the ;lemental beings. +he initial retiene of these beings
is only natural for they have learned not to trust humans and so they
wait awhile to see if the magiian is onsistent in who they are.
Again! $ hope you will see the importane of the training of the
previous )teps.
+he magiian will enounter many different types of beings in
these realms. $n spite of the male oriented desription that &ardon
7.9
provides! the same sort of attrations an our for a female adept
and for those of an other4than4hetero se"uality.
A magiian must be able to understand the symboli nature of
the e"periene of the ;lemental realms. $n these realms it is not the
form that is the ore issue here! it is the meaning symboli6ed by that
form that should onern the magiian. +he adept must be able to
remain steadfast within their own entral self in order to avoid the
pitfall of getting stuk in these realms. +hese e"perienes an be
very entiing and it an truly take forever to thoroughly e"plore their
every nook and ranny and learn everything there is to learn. All of
&ardon's warnings about getting too emotionally involved with the
beings of these realms is very truthful. +he magiian must always
remember that this is only a stop along the way and that there are
higher! less transitory goals to attain.
+he magiian must make hoies and deide when they have
e"plored enough to ontinue further. $ should add for the passive
reader! that the e"periene of e"ploring these realms is not e"atly
linear. $n other words! one an e"periene a large portion of eah
realm within seonds of elapsed lok4time. +hus! e"ploring
1enough1 does not neessarily entail years and years of effort to
ahieve.
+he ne"t task of )tep +en! one the ;lemental realms have
been e"plored suffiiently! is to seek out diret! fae4to4fae! ontat
with one's own (oly Ouardian Angel =(OA>. $n )tep %ive! &ardon
gave instrution on how to ahieve a passive form of ommuniation
with the (OA! and this )tep represents a #uantum differene in the
depth of this ommuniation.
+o fully e"plain the nature of this (OA would re#uire an
e"tensive treatise on the subCet of the overall oult anatomy of
onsiousness and $'m unwilling to present suh a diversion here.
)o! it will have to suffie when $ say that the (OA has its root in the
sphere of )aturn or! in kabbalisti terms! &inah. Also in kabbalisti
terms! Eesod! or the /unar sphere! is the 1throne1 of &inah. +hus it
is before the student engages in rising to the /unar plane that one
enounters the %5R, of one's (OA. <lease note that $'ve said 1the
form of1. +he (OA itself! is formless! but for this sort of diret
ommuniation! the pereption of a form is essential. At this level of
ommuniation the student does not merge with their (OA and there
is no knowing of the (OA from the inside4out! as it were 44 this
omes later. At best! the e"periene is like when two very dear
friends! who an read eah other's minds! meet and onverse.
&ardon's desription of how this meeting transpires is atually
7.3
very aurate. +he density of symbolism at this level! with this
partiular entity! is very minor and ommuniation is diret and
generally not intensely pitorial.
+his guide will not fail the magiian so long as the magiian
has ahieved true ;#uilibrium. 5therwise! this an be a very
disturbing e"periene and the imbalaned person an easily be led
astray by their own ego. ,any have returned from this enounter
with the impression that they have been endowed with some sort of
grand mission to save the world! et.! and have then gone about
embarrassing themselves to no end by announing Cust how
important they are to the overall sheme of things. +he reason for
this is that they have not seen through the delusions of their own
psyhe and reahed deeper into the genuine ontat with their (OA.
$n reality! the (OA is ruthlessly honest and never deeptively builds
nor diminishes the ego of the magiian. +o do so would run ontrary
to its essential purpose as the most intimate guide.
&eyond this point! the adept needs no other guide! but for the
passive reader &ardon instruts that the student must then proeed to
e"plore the other planes of e"istene. (e lists them in the
established planetary order! beginning with /una and ending with
)aturn. +here are realms beyond )aturn =this refers to the
philosophial realm! not the physial planet> but this subCet is
beyond the sope of the present disussion.
As a final note! $ will add that )aturn represents three thingsI
1> +he appearane of what lies beyond the Abyss as it is seen from
+($) side of the Abyss. 2> +he Abyss itself 44 the veil that separates
the se#uential realm from the non4se#uential realm. 7> +he non4
se#uential realm that lies beyond the Abyss.
Conse#uently! the e"ploration of the realm of )aturn has three
phases. +he first phase involves the image presented of the )aturn
realm as it is approahed from below. +his is as muh of this realm
as an be pereived through the medium of se#uentiali6ed symbol.
$n other words! it is a representation and is not the realm itself. +his
aspet of )aturn an be e"plored in a manner similar to the lower
planetary realms and this brings the initiate fae4to4fae with the veil
of the Abyss itself..
+he seond phase involves the penetration of this veil. 5nly
-ivine <rovidene! through the ageny of the magiian's (OA! an
offer guidane in this regard. +he e"periene is different for eah
individual.
+he third phase ours simultaneously with the penetration of
the veil. (ere the initiate enters the realm of eternity and one this
7.?
realm is entered! omplete oneness with +he *nity is made available
to the initiate. $t may take the initiate many years to fully integrate
this e"periene of *nity into their daily lives! but the e"periene
itself is eternal.
+his is the ultimate goal of the path of (ermeti ,agi. $t
orrelates e"atly with the merging with one's own personal god
='merging'! not Cust 'ommunion with'> eluidated in the ne"t setion
of )tep +en.
ASTRA&
+he astral e"erises of )tep Nine ulminated in the
impregnation of the astral body with the four divine attributes. @ith
)tep +en! this proess is taken further and a diret link between the
magiian and deity is established.
@hile &ardon desribes the basi (ermeti approah to this
subCet well! he really gives the passive reader no idea of its ultimate
impliations. (is e"planation may suffie for the serious student! but
for the passive reader! it is perhaps too simplisti.
+o begin with! $ should larify some of the terms $ will be
using. $ do not like the term 1Ood1 with a apital 'O'. +o me it
seems too involved in religious oneptions and when it is used it
generally brings a very speifi religious image of deity to the reader.
$n order to avoid this! $ will be using the term 1*nity1 to designate
the ultimate! All enompassing deity! instead of 'Ood'.
$ will use the term 1god1 or 1gods1 =with a small 'g'> to
designate the familiar religious onept=s> of deity. %or e"ample!
when referring to the pantheon of lesser! more limited deities! suh
as the Oreo4Roman or Pabbalisti deities! $ will say 1the gods1. $
feel it is important to differentiate between these two levels or forms
of deity as eah presents a different sort of work for the magiian.
$t is also! in this onte"t! important to differentiate between the
1ommunion1 with deity and the 1merging1 with deity. @ith
ommunion! there remains a separation between the onsiousness of
the magiian and the deity itself. +his is a form of fae4to4fae
ommuniation. @ith merging however! there e"ists an at4one4ness
between the magiian's onsiousness and that of the deity. (ere! the
magiian e"perienes no separateness from the hosen deity and in
fat! the magiian funtions as the deity0 or rather! the magiian and
the deity beome one and funtion as one.
&ardon is not very lear in his desription as to what level of
7..
deity he is speaking of where. +he magiian an ommune or merge
with the lesser gods from below =i.e.! +($) side of> the veil of the
Abyss. +hese forms of deity are se#uentiali6ed and are thus
somewhat limited in their sope when ompared to the *nity. +hese
are the deities that &ardon refers to when he speaks about
ommuniating with the various gods or deities.
@hile the *nity an be ommuniated with! on a fae4to4fae
basis! below the veil of the Abyss! it is only when one has rossed
the Abyss and entered the non4se#uential realm that the *nity an be
merged with. 5ne this merging with the *nity has ourred! the
initiate is also instantly merged with all of the lesser gods.
@here onfusion arises in what &ardon presents is that the
four divine attributes apply more orretly to the *nity than they do
to the lesser gods. &ut this onfusion dissipates when the reader
onsiders the previous mental e"erises of this )tep. +herein! the
student was direted to rise along the planes. -uring that rise up to
the edge of the Abyss! the magiian will be able to work with the
lesser gods at both a ommuniative and a merging level! and with
the *nity! only on a basis of ommunion. 5ne the initiate reahes
through the veil to the essential )aturn! then there is a merging with
the *nity.
+he ommunion with deity is similar to prayer! e"ept that
here there is a diret and immediate! real time =so to speak> reply.
@hile prayer ours in an upward! from4below4to4above diretion!
the atual ommunion with deity ours at a more e#ual level!
beause the magiian is impregnating their own form with the same
attributes as the hosen deity.
+he merging with deity! however! is a different matter. (ere!
the magiian's onsiousness must be skillfully brought into a state
whih e"atly mathes that of the hosen deity. &elow the Abyss!
the deity will! as &ardon states! meet the initiate half4way. +his is
part of the normal funtion of the lesser gods 44 they mediate
between the *nity and the human level of onsiousness.
+he merging with the *nity however! annot our below the
Abyss. $t is not so muh that the *nity will not meet the initiate
half4way =the *nity permeates All things! after all>0 rather! it's that
the magiian's onsiousness is not apable of enompassing the
*nity until sheLhe has passed into the non4se#uential realm. 5nly
the mental body or spirit of the initiate is apable of this Courney.
;ven though the ultimate reali6ation of the *nity ours at a
purely mental level! &ardon plaes these e"erises under the astral or
soul heading. +he reason for this is beause his tehni#ue begins at
800
that level. +he building of an image of deity and the impregnation of
that image with the four divine attributes is an astral work. +his
pratie eventually leads the student to manipulating the four
attributes or #ualities! independent of form or image. At that point! it
beomes a purely mental operation and it is this transition to the
mental realm that enables the initiate to oneptuali6e the *nity in its
otherwise formless state.
$ must aution you at this point that due to the finite nature of
words! it is impossible for me to aurately desribe either the *nity
or the e"periene of merging with the *nity. Non4se#uential
e"perienes simply don't fit into suh se#uentiali6ed things as words2
Conse#uently! eah thing $ say in this regard will be only partially
true and will onvey things in a se#uential manner that belies the
essential non4se#uentiali6ed reality of the *nity.
&ut even in saying this $ have implied things that are
inaurate. Case in point is when $ say that the *nity is non4
se#uential. +he deeper mystery is that the *nity enompasses both
the se#uential and the non4se#uential realms! simultaneously. @hen
$ say it is non4se#uential! $ am referring more to how the *nity
appears to our se#uentiali6ed human onsiousness and not to its
essential nature. 5ften! how we attempt to desribe the indesribable
involves pointing more to the differenes between these things and
1normal1 things! than it does to their similarities. +he greatest
problem with this is that pointing out only differenes seems to limit
our understanding of the essential *nity of &eing. $n the hopes of
avoiding that obfusation! $ will try to point out as many similarities
as $ an in what follows.
+he first thing $ should say in terms of desribing the merging
with the *nity! pertains to the sense of self that the magiian
e"perienes. +he self4awareness of the *nity is often desribed as an
1$ am1 state! but what is often overlooked is the fat that this deifi
sense of self4identity is of the same #uality as that e"periened by a
normal human being. +he only differene is in #uantity as the *nity
enompasses every thing that has e"istene and the individual human
enompasses only a minute portion of that infinite e"panse. $t is! in
fat! this ontinuum of alikeness that the magiian follows in the
asent or e"pansion of the #uantity of onsiousness. $n simplisti
terms! the magiian stands firmly rooted in the #uality of self4
awareness and e"pands the #uantity of that awareness until it
enompasses the *nity of All &eing.
+he impliations of this in pratie are that the magiian! one
merged with the *nity! e"perienes the entire universe as if it were in
801
fat a part of their own self. +here is no part of the infinite universe
of whih the *nity is not aware.
+his brings us to the four attributes of deity! whih $ think will
serve as a good foundation for further desribing the ramifiations of
merging with the *nity. <lease note that the four attributes listed in
)tep +en vary slightly from those listed in )tep Nine. $t is the )tep
+en list that $ will onern myself with here! though it pays to
ompare the two on your own.
+he four attributes are 44
1> 5mnipotene =All powerfulness>I +his is assoiated with
the ;lement %ire. +he sort of omnipotene e"periened by the *nity!
and by one merged with the *nity! is not akin to the popular
oneptuali6ation of a god 1up there1 who points down at us mere
mortals and! poof2! things hange aording to 1his1 will. +he
*nity's omnipotene works from the inside4out of ;K;RE thing! all
at one. +here is no splitting of onsiousness at the level of the
*nity proper 44 the splitting of onsiousness is only a manifestation
of the *nity.
@ithin the *nity! there is also no willing akin to human
willing. $nstead! the *nity e"ists all at one! as a unified whole! and
what we think of as divine will is merely the *nity being what it
naturally is. @hen initiates speak about merging with the divine will
and say things like 1let +hy will be my will1! an inorret impression
is given that the individual will is somehow transplanted by a higher
will. +his is not the ase. +he individual will is transformed by the
e"periene of merging! not replaed. Again! an initiate follows the
ontinuum of similarity as they rise to the divine. +he thread of
similarity here has to do with the fat that the human will is an aspet
or manifestation of the divine will. And one again! the differene is
a matter of #uantity not of #uality.
+he omnipotene of the lesser gods is more limited that of the
*nity. &eause they e"ist below the Abyss! they are finite!
se#uentiali6ed reatures. +hus they are of limited! speifi use to the
magiian. %or e"ample! in modern eremonial magi! one must
arefully hoose the appropriate 1god form1 for the task at hand. &ut
if one an merge with the *nity! then nothing is impossible.
&ut having said that! $ should note that the magiian apable
of merging with the *nity will not be willing petty things nor things
that violate the universal lawfulness. Eou must keep in mind that
this transformation touhes the individual adept at ;K;RE level of
his or her being.
2> 5mnisiene =All knowing>I +his is assoiated with the
802
;lement Air. +he root essene of the *nity 44 the stuff of whih it is
omposed 44 is onsiousness. ;very thing that e"ists =mentally!
astrally and physially> is a manifestation of this onsiousness. +he
onsiousness of the *nity is self4aware within all of its parts or
manifestations! simultaneously and fully. $n other words! the *nity
knows ;K;RE thing! from the inside4out. +his is not Cust the
knowing of an e"ternal observer0 rather! it is the knowing of a
partiipant.
$ wish for you to arefully onsider the impliations of this for
the magiian who merges with the *nity. +ruly! any thing the
magiian wishes to know or e"plore is made instantly available. &ut
this knowing will be from the inside4out in a most intimate manner.
$t is similar in #uality to the sort of knowing we e"periene in our
daily lives as we pass through a speifi event. +he differene is! as
usual! in the #uantity of the knowing. %or e"ample! we all know
how to tie our shoes beause we have e"periened it numerous time!
but in relation to the *nity we are like a small hild who has never
tied a shoe and our understanding of this mysterious art omes from
the desriptions of our parents. $n other words! the *nity knows
;K;RE thing from the inside4out and the normal human knows only
a relatively few things from this perspetive.
$ must say that the oneptuali6ation of this sort of all
knowing is #uite different from the atual e"periene. +he magiian
who merges with the *nity is not only A&/; to know everything!
sheLhe -5;) know everything Zwhile in the merged stateZ. %ew
magiians! however! hoose to bring this knowledge bak into their
normal onsiousness used for daily life. Pnowing too muh tends
to take all the fun out of life 44 there is no longer any surprise.
7> All4/ove or ,erifulness =-ivine benevolene>I +his is
assoiated with the ;lement @ater. <lease note that in )tep Nine!
&ardon assoiates $mmortality with @ater.
+he divine ,ery is similar in #uality to human love! e"ept
that in the human manifestation of love we tend to diret it at speifi
persons! ideas and things. +hus our human love is more limited than
the divine love and it is a proCetion from ourselves to something
e"ternal =self4love aside>. +he deifi love of the *nity omes from a
broader perspetive that inludes ;K;RE thing and it works from
within eah thing. $t is without bias and is shared e#ually with All
that e"ists.
$t is ommon for us to wonder how the unpleasant aspets and
events of life an e"ist in a universe permeated by a &enevolent
deity. +he answer to this lies within the #uantity aspet of the divine
807
benevolene or ,ery. +he *nity permeates the whole of the
infinite universe all at one and ompletely! thus it has an eternal
perspetive from whih every event is seen as onforming to the
universal lawfulness of things. $n other words! from the eternal
perspetive of the *nity! benevolene is an underurrent in All
events! even the most unpleasant ones.
)uffering e"ists for a reason. $t teahes us lessons that we
have not been able to otherwise learn through more pleasant means.
)o at the ore of eah unpleasant situation lies the divine
benevolene that knows this is the way in whih we must learn 44 it
is the root lesson that holds the benevolene! the manifestation of
events is itself seondary. +he only way sometimes! to pereive the
divine benevolene behind unsavory events is to broaden one's
perspetive to inlude lifetimes instead of single moments.
An adept who has merged with this divine ,erifulness may
at times seem very stern! but this should not be mistaken for a lak of
aring. At its root is the awareness of a muh broader perspetive on
things than the ordinary human onsiousness is able to ahieve.
)uh an adept will feel a deep love and onern for all
reatures and will manifest their loving kindness willfully and in the
most appropriate manner befitting the oasion.
8> $mmortality =+he same as 5mnipresene in this ase>I +his
is assoiated with the ;lement ;arth. $n )tep Nine! &ardon lists
5mnipresene here! but if you think about it! this is essentially the
same as $mmortality in that the *nity is an immanent thing and thus
it e"ists throughout the whole of spae4time. +he divine $mmortality
is not the same thing as what we onsider when we think about the
immortality of a human form. +heoretially! human immortality =if
suh a thing were to e"ist> is stritly a moment4to4moment matter of
prolonged duration. $n other words! the immortal human would pass
through time moment4by4moment. @hile the #uality of this is
similar to divine $mmortality! the #uantity is #uite different. +he
$mmortality of the *nity ours at an eternal level 44 the moment4by4
moment duration is only a manifestation of the eternal $mmortality.
&ut! and here's a big but! nothing that is either astral or
physial in its nature is eternal or immortal. +rue $mmortality e"ists
only at the level of the eternal! non4se#uential realm.
$ ompare the $mmortality of the *nity with its $mmanene
and say that they are the same thing beause the *nity's $mmortality
is eternal. $t has no beginning and no ending and there is no 'who'!
'what'! 'why'! 'where' or 'when' that does not partake of the *nity.
+he onnetion between these two may be easiest to pereive when
808
you onsider the spae4time ontinuum. %rom the eternal
perspetive! the whole infinite span of spae4time is pereived as one
single present moment or as a grand! infinite 1Now1. &ut! sine the
*nity is $mmortal and eternal! this perspetive is not Cust a from4afar
sort of e"periene0 instead! it is e"periened simultaneously from the
inside4out 44 from the perspetive of eah thing involved with the
minute details of the physial manifestation of spae4time! to the
most ephemeral and omprehensive e"periene of spae4time.
@hile the feeling or #uality of $mmanene is similar to what
the student e"periened in )tep )i" with the pratie of being aware
of their mental body within their astral and physial bodies! there is a
differene in terms of #uantity. %or the *nity! there is no
separateness 44 there is no immediate sense of being @$+($N a body.
$nstead! the *nity ompletely fills the embodiments of its
$mmanene. +he entire infinity of the manifest universe $) the *nity
44 it is not the mere shell whih houses the *nity. +here is no
separation between the 1body1 of the *nity and the *nity itself.
@hen we look at a rok or a leaf or through an eletron mirosope
at a single moleule! we are looking diretly at the *nity. @hen we
look at eah other or within our own selves! we are looking at the
*nity.
$ will now lose my omments upon the merging with the
*nity with one final note. +his pertains to the proess the adept must
undergo in order to integrate the e"periene of merging into their
daily lives. ,any fail to suessfully re4ross the Abyss and return
to their normal funtioning onsiousness. $ presume you are aware
of the many tales of mystis who have returned from an espeially
deep e"periene only to beome raving lunatis. (ere is where
preparation and a proper training ome into play for the (ermeti
magiian.
$n many ways! the integration into the normal day4to4day
onsiousness of an e"periene of the non4se#uential eternal realm is
an even more diffiult task than the ahieving of suh an e"periene.
+he e"periene of *nity is so foreign to our normal level of self4
awareness that it! in effet! doesn't fit! in its entirety! within the
onfines of normal human onsiousness. +hus it is of vital
importane that the adept have a thorough working knowledge of
their mehanisms of pereption. ;ssentially! the adept must translate
and interpret the non4se#uential e"periene into terms
understandable to the normal! se#uentiali6ed onsiousness. 5nly in
this way an suh an e"periene be integrated at a normal funtional
level.
80:
*pon the return to normal waking onsiousness! the adept
will be ine"orably transformed. )o deep and pervasive a
transformation re#uires a reassessment and a readCustment of the
adept's personality and individuality akin the )tep 5ne and +wo
work with the soul mirrors! but on a muh broader level.
+he adept will not be able to retain full onsiousness of the
infinite details enountered in the merging e"periene one heLshe
has returned to a normal state of awareness. +hese details =the
fullness of the e"periene> must be ompressed in the memory and
be made available so the adept an draw upon them at any moment
desired. &ut to e"periene the fullness of a merging e"periene! the
adept must be within the non4se#uential realm and be funtioning
with their higher mind. +his dihotomy of being so lose! yet so far!
from *nity! an at first be very disorienting even for the most
advaned adept. 5ne again! the training of the previous nine )teps
is essential for suess in this matter.
%urthermore! the adept must balane the transformational
e"periene of *nity with their mundane lives in suh a way that their
internal hanges are not laid bare for all to see. +his may sound odd
and you might ask 1whyM1. +he reasons for this are not esoteri0
rather! they are e"tremely pratial and are due to the irumstanes
of our present loation along the ontinuum of spae4time. $n other
words! onsidering the present state of affairs! it behooves the adept
to not reveal their ahievements beause if they were to do so! they
would be inundated by people demanding their wisdom or presenting
themselves for the satisfation of other needs. +here have been! and
there will again be! times when the adept an safely reveal
themselves openly! but now is not one of those times. As a
onse#uene! there are many adepts who have ahieved *nity but
keep this a well hidden seret.
As $ mentioned earlier! &ardon has the student work with the
four attributes from the outset of these )tep +en astral e"erises 44
even though they apply more stritly to the *nity than to the lesser
god forms and even though it is the lesser gods that the student
enounters first. +he reason for this is that these four attributes will
eventually lead the student to awareness of the *nity. @hile
working with the lesser gods! the student must employ the four
attributes in an uneven ratio appropriate to the nature of the hosen
god form. @orking with these varieties or flavors of godhood
e"pands the adept's onsiousness and prepares it for union with the
*nity.
$ hope that by this point you have beome well aware of the
809
importane of eah )tep of $$(. $f any single )tep has been
overlooked! the ultimate goal of this Oreat @ork will remain
unattainable. $ also hope that you see how the whole ourse omes
together at the end and reates a omplete iruit.
P'(SICA&
$n this final setion of )tep +en! &ardon desribes a few
possibilities for the magiian to onsider in regard to their magial
pratie. $ see no point in adding my thoughts to this setion as
&ardon is perfetly lear.
803
EPI&O,UE
$n his own epilogue to $$(! &ardon statesI 15ult abilities are
mere side effets0 you ould onsider them a ompass for spiritual
development! designated for noble purposes only! and as aids to your
fellow man0 that is why they are reserved only for the true
magiian.1 ,any people have the impression that a highly advaned
magiian will! by neessity! be onstantly pratiing the magial
abilities that they have a#uired. &ut this is not always the ase.
Gust beause you possess the ability to aomplish something! does
not mean that you must do so. @ith initiation! the a#uiring of
magial abilities is not the point 44 the point is to learn them as a path
to higher ahievements. An interesting! rather ironi! part of the
,ystery is that the attainment of great magial powers =and here $ do
not refer to mundane powers whih are usually abused by those who
possess them> renders the magiian uninterested in needlessly
altering the universe. As the magiian passes a ertain point in their
asent! she or he may atually initiate fewer and fewer mundane
magial ations.
+he goal of (ermeti initiation is essentially spiritual! but the
path to that goal involves the a#uiring of many mundane abilities.
@ithout learning those abilities and going through the
transformations that their learning brings to the initiate! the asent
would halt at a very low level.
$ would hope! through my many remarks that you have so
patiently read! to onvey to you the manner in whih the sinere
student must onsider the attainment of the many! seemingly
glamorous! magial abilities that &ardon desribes throughout $$(.
+hese are not the goals to strive for 44 they are only interesting
senery along +he @ay.
5ne an spend deades or lifetimes! learning abilities that will
greatly impress others! but in doing so one will only be delaying their
ultimate reali6ation. +his is the /ong @ay. +he )hort @ay is found
when one does not beome too involved in =attahed to> the magial
trikery and instead fouses upon the ultimate goal. +here is no less
ahievement in this )hort @ay 44 rather! the ahievement is greater!
sooner. +his is +he @ay that &ardon direts the sinere student
toward in $$(.
80?
Part Three
Commentary Upon
The Practice of Magical Evocation
D"irt EditionE
80.
810
INTRODUCTION
As $ begin my omments upon &ardon's seond book! 1+he
<ratie of ,agial ;voation1 =<,;>! $ must reiterate that $ will not
be offering pratial advie to the student in regard to the atual
work of evoation. $nstead! my omments will fous upon!
hopefully! making the oftentimes obsure remarks made by &ardon!
more understandable for the passive reader. %or the student who is
properly prepared for this work! no advie that $ ould give would be
neessary for their own advanement in this art.
+he omments $ offer here ome from my diret e"periene
with the work of evoation and are not based upon theory or
speulation.
As &ardon states in this book and elsewhere! only the student
who has ompleted )tep ;ight of his first volume! 1$nitiation $nto
(ermetis1 =$$(>! or who has reeived an e#uivalent level of
initiation by other means! is to be onsidered properly prepared for
the work of evoation.
;ven so! the magiian who has ompleted only the eighth )tep
of $$( will fae some diffiulties with evoation. At the very outset
of any operation of eremonial magi! the magiian must first be
able to raise their onsiousness suffiiently to at as a deity! but the
atual ommunion with deity is not addressed until the tenth )tep.
)o! for a magiian to be apable of e"ploring the full potential of this
art! they must have reahed )tep +en. (owever! this does not
prelude a )tep ;ight initiate from being apable of at least
beginning work with evoation.
+he reason for this is that the magiian who has ompleted the
eighth )tep will be master of mental wandering and of the ;lements!
the Akasha and the %luids. (aving reahed this stage! the magiian
will possess all the rudimentary abilities re#uired to funtion at a
level similar to deity. +hus the magiian will know enough about
what it means to be at one with deity so as to at least funtion at the
level of mental and perhaps astral evoation. As the student
progresses through )tep Nine! and espeially through )tep +en! their
faility with evoation will steadily inrease.
,any hoose to ignore &ardon's warning in this regard and
their results are indeed dubious. $ hope! in the omments whih
follow! to make it plainly lear to you! dear reader! Cust why this is
so.
+o begin! $ think it important that you understand the
811
differene between the terms 1evoation1 and 1invoation1 as these
two are often transposed inorretly. $nvoation means to draw a
thing into one's own onsiousness or into the magial irle itself.
;voation! on the other hand! means to draw forth a thing e"ternally
or into the magial triangle. An evoked thing is never drawn into
either the magial irle or into the magiian's own onsiousness.
,any eremonial rituals begin with an invoation of deity. $n
this way! the ritualist draws the presene of an e"ternal deity into
their own onsiousness and into their ritual irle. +he reason for
this at is that the ritualist supposes that this will afford a greater
amount of power for enating their ritual. $n other words! an
invoked thing is always an e"ternal thing whih has been drawn into
the pratitioner's own self. +hus! for e"ample! the e"erises in $$(
dealing with the aumulation of the ;lements are a form of
invoation.
<,; does not onern invoation. $ts only onern is
evoation or the bringing of an e"ternal being into e"ternal
manifestation. At no point are suh beings drawn into the magiian's
own onsiousness.
+his point may seem minor at this stage! but $ hope to larify
e"atly how truly signifiant it is throughout the whole pratie of
evoation. At no point in magial evoation does the magiian
invoke 44 not even deity 44 but $ will e"plain this more fully further
on.
+here have! of ourse! been many books written about
evoation and many oult shools teah a version of this art. &ut
never before have so many details of the true pratie been revealed
and never in so plain a manner. +he main reason for this is a lak of
understanding 44 that of the authors and that of the audiene to their
books. %or the passive reader! it is nearly impossible to understand
evoation e"ept at a very superfiial! purely intelletual level. )o! $
warn you now! it will do little good to read <,; or my ommentary!
if you have not at least read &ardon's first book! $$( 44 no matter how
many other books on the subCet you've read.
5ne shool of thought holds to the idea that evoation is
nothing more than an anient form of psyhotherapy. *nfortunately!
it is diffiult to refute this premise given the fat that if one follows
the standard approah to evoation this is all that it will be. +he
reason for this is that when an uninitiated person tries to pratie
evoation! all that they will possibly evoke is the ontents of their
own psyhe. @hile this an be therapeuti! it most usually is not
sine the evoker is deluded into thinking that the evoked entities are
812
atually e"ternal beings and not evoked from their own imagination.
+he true magiian however! is not fooled by their own psyhe
and is apable of reogni6ing self4delusion. 5nly suh a one an
truly evoke an e"ternal being.
817
PART ONE
MA,IC
(ere &ardon tries to give the reader an understanding of what
is meant by the term 1magi1. +here are two points in this setion
that $'d like to e"plain a bit further.
+he first is his differentiation between 1blak1 and 1white1
magi! good and evil. As he points out! the onepts of good and
evil will not hold sway over the magiian sine suh a one
understands that the universe is a unified whole! not a dualisti
opposition of parts. %rom the (ermeti perspetive! the defining of
things into opposite amps of good and evil is seondary to the
personal distintion between right and wrong. &oth good and evil
are subCetive Cudgments we make in order to navigate through the
twists and turns that life presents! but neither e"ist as obCetive!
inherent #ualities. ;very thing that e"ists! e"ists beause it is the
will of -ivine <rovidene that it e"ist.
$t is important that the magiian understand this before they
begin the work of evoation as this knowledge will effet how they
relate to the many beings that they will enounter. )ome of those
beings will be unpleasant and troublesome but it does no good in
relating to suh beings if the magiian holds to the bias that the being
is 1evil1 by nature. +his only puts up a barrier that the being will
likely rebel against and whih the magiian will be unable to
penetrate.
+he evoker must understand that every reature is e#ual in the
eyes of -ivine <rovidene.
+he seond point $'d like to speak to is &ardon's distintion
between a 1sorerer1 and a true magiian. ,any have adopted the
word 'sorerer' as an honorifi and so this distintion is often diffiult
for the modern reader to understand. +o &ardon! a sorerer is less
than a true magiian for the simple reason that a sorerer is not in
ommand of the fores he or she wields. An e"ample of what
&ardon means by sorery is when a novie learns a ritual or ritual
words and employs them without having first learned either their
signifiane or the way in whih they effet their results. $n other
words! the sorerer relies upon the knowledge and work of others for
the effetiveness of their 1magi1.
+he true magiian on the other hand! knows the universal laws
and works diretly with the fores of nature to effet their own
magi.
818
+his distintion is very important when it omes to the art of
evoation. ;ven among the irle of modern students of $$(! there
arises instanes of sorery. %or e"ample! many students have been
told to make for themselves a talisman orresponding to a spirit
named ;mrudue. +his is nothing other than sorery =espeially
onsidering A)teCnar's 1disovery1 about the enoding of names that
&ardon employed> sine the student has no genuine understanding of
what they are doing or of its onse#uenes.
R(istorial NoteI )everal years ago someone suggested
=erroneously> that &ardon had instruted that students of $$( should
make! for themselves! an amulet of A;mrudueB to help further their
progress. $n point of fat! this is $%T what &ardon said. $n <,;!
under the heading for A;mrudueB! &ardon statesI A$f a person not
initiated into magi wears the seal of the seventh head of the ,oon
sphere! manufatured during the astrologial period of the seventh
moon station and engraved on silver plate! he or she will have good
luk and suess! and! above all! have any earthly desire fulfilled.B
+his is not a suggestion that the uninitiated attempt to make their
own seal0 instead! this is suggesting that the uninitiated wear a
magically prepared seal! rafted by an initiate. An initiate would
know that the name A;mrudueA is useless in this regard and would
have the trained ability to raft a truly magial seal of the Aseventh
head of the ,oon sphereA.S
/ikewise! the oult shools and books that teah the novie
omple" rituals that rely upon speial words and movements are also
nothing other than a form of sorery. %or any word that is not fully
understood by the magiian is not to be employed during a ritual at.
%ortunately for the novie! these praties border upon theater more
so than they do upon atual sorery.
Another important distintion is that the sorerer seeks only
power and glory instead of spiritual advanement. Conse#uently! the
way of sorery results in little! if any! spiritual rise.
As a final note to this setion! it is good for the reader to
understand that when &ardon refers to 1Cugglery1! he means the
slight4of4hand triks performed by stage magiians.
T'E MA,ICA& AIDS
(ere &ardon seeks to e"plain the rational basis of the various
magial aids or tools. +here are some very signifiant things for the
reader to onsider here.
81:
%irst is that a magial tool has no power of its own! generally
speaking. +he power or effetiveness of a tool omes diretly from
the magiian. +hus! a tool one inherits will have no speial power
until the inheritor instills it with their own power. Nor will another
person be able to tap into and use the power that a magiian instills
within their tool.
+he seond important point is that a magially prepared tool
must be treated in a respetful manner. %or instane! many groups
say that one an use a kithen knife as a magial Athame and then
return it to the kithen drawer for regular use. @hile this may
tehnially be so! it is of little pratial appliation sine the knife
would have to be reharged eah time it is used ritually.
A magial tool grows in power eah time it is used. &ut this
power an never e"eed that of the person who wields it. All that a
tool an do is save the ritualist time.
+o the student of $$(! there is no partiular mystery to the
harging of a magial tool. $t is simply a matter of filling the tool
with the appropriate ideation! %luid! energy or ;lement! following
the tehni#ues learned in $$(. +he speifi details of the
onstrution of the tools will be dealt with further on! but the
important onsideration at this stage is that eah tool must meet the
speifi understanding and abilities of the individual magiian.
All the previous books that delineated e"atly what the shape
and olor of the tool must be and whih e"at sigils and words must
be insribed thereon! are all full of misinformation. +hese things
depend entirely upon the desire of the individual and will in no ase
infer speial powers upon the tool if the magiian does not fully
understand the signifiane of eah aspet.
$n essene! the tool is an e"tension of what is already present
within the magiian and it must reflet this! with auray. +hus
eah magiian's tools will! by nature! be different from those of
another magiian. +he only neessary similarity will be in the nature
of their speifi funtions.
$t is always best if the magiian onstruts their own tools
from srath. @hile this may be an easy matter with some tools! it
does present diffiulties for others. %or instane! the making of a
magi sword may be beyond the ability of the magiian and sLhe will
have to purhase one pre4made. &ut this is of little essential
onse#uene sine it is in the harging of a tool that it gains its real
power. $f a tool is purhased however! it must first be leansed of the
residue of thoughts and emotions that it has absorbed during its
manufature! prior to its atual harging.
819
+he final point $ wish to raise onerns the magiian's attitude
toward their ritual tools. +he tool is used to #uikly bring the
magiian's onsiousness up to a ertain level. +he magiian does
not invoke the tool's power or ideation into their own onsiousness.
$nstead! the tool ats as a key to the rapid raising of the magiian's
own onsiousness to the re#uired level.
%or instane! when the magi wand is applied! the energy is
not drawn from the wand itself0 rather! the energy is drawn from the
magiian and proCeted through the wand one the wand has served
to raise the magiian's awareness of the speifi energy to be used.
+he magiian does not invoke the awareness of this energy from the
wand! but instead raises their onsiousness to the energy and
manipulates it from there! through the wand. +his may be a diffiult
onept to understand =it ertainly is diffiult to desribe> but as you
read further its signifiane will beome more evident.
T'E MA,IC CIRC&E
As $ said earlier! the magiian does not invoke anything during
an evoation! not even deity. &ut here &ardon desribes the magial
irle in terms that sound similar to the invoation of deity that opens
many popular eremonial rituals.
$ndeed! the magi irle is meant to be a representation of the
magiian's individual understanding of deity and of the universe! but
this is not employed as an invoation of same. $nstead! and here's
where the training of $$( is important! the magi irle ats only as a
key for the magiian's own rise of onsiousness. $n short! the
magiian! instead of invoking deity! must raise their onsiousness
till it merges with deity. +his is what is meant by the magiian ating
as deity while within the magi irle. +his is not invoked from
outside0 rather! it is built up from within.
As &ardon points out! there are as many ways to draw a
magial irle as there are magiians. +he books and shools that
tell the student e"atly how the irle is to be onstruted are useless
to the (ermeti magiian. +he magiian's irle must e"atly math
the magiian's own understanding of the universe or deity. +hus! as
the magiian's understanding matures! so will their irle hange.
A mundane irle! like you would draw on paper! has no
intrinsi value. A ,agial irle! on the other hand! does have
intrinsi power. $t has the speifi power of affording protetion or
shielding for the magiian who stands at its enter. ;ssentially! it
813
ats as a barrier to any unwelome e"ternal fore. $ an think of no
irumstane where the magiian might want to invite another entity
into their magi irle other than the fellow humans they may be
working with during a speifi ritual. $n other words! a magi irle
allows no entry one it has been ast.
+his does not however! limit the magiian. ;ffetively! the
magiian an travel within their magi irle to any realm
whatsoever.
&ardon suggests onstruting a physial irle! but while this
may be wise for the beginner! it is not stritly neessary. A magi
irle an Cust as readily be onstruted entirely within the mind of
the magiian! but suh a irle is less reliable for evoation.
A magi irle is! more properly speaking! a sphere. +his
shape is a perfet physial representation of infinity and thus deity.
+he magi irle is a multidimensional sort of thing and the physial
irle is merely where the magial sphere intersets the present
moment of spae4time.
1Casting1 a magi irle denotes two operations. %irst is the
mental operation wherein the magiian raises their onsiousness to
the level of deity. +his is aomplished during the drawing of the
omponents of the irle! suh as a physial irle! appropriate
names! antiles! and figures! et. +he seond operation is the atual
proCetion of a sphere of energy that intersets the physial outline of
the irle. +his is not! stritly speaking! a mental operation as it
involves the atual proCetion of a speifi =astra4mental> energy.
&ardon mentions this energy with a single! very interesting
senteneI 1+he binding fore of the irle is generally known in
magneti magi.1 $n the neo4@ian tradition with whih $ am
familiar! the energy used for asting a irle is desribed as the 1blue
fire1. @ith eyes that an see suh things! it is the same energy one
sees surrounding the full moon at midnight.
+here are! of ourse! many methods for reating a magi
irle. $f one is fortunate enough to have a spare room that an be
devoted to a temple spae then it is possible to reate a permanent
irle! so to speak.
+he essene of a magi irle is not the physial trappings. $ts
essene is the onsiousness of the magiian. +hus it is possible to
reate a magi irle without any paraphernalia at all. &ut this takes
long pratie to master. +he magiian's irle asting will evolve
with pratie and may eventually beome a very simple operation.
@hen a properly trained magiian asts a true magi irle!
then the magiian has indeed beome at one with deity and therefore
81?
stands at the e"at enter of the universe. @ithout this ability! a
irle asting is not magial.
+he magi irle is the primary and most important tool of the
eremonial magiian. )eond! espeially for the pratitioner of
evoation! is the magi triangle. All other tools it is possible for a
trained magiian to do without.
T'E MA,IC TRIAN,&E
As $ have said! the magi triangle is the seond most important
tool for the evoationist. $t is similar in nature to the magi irle in
that it also forms the foundation of the evoker's working spae.
@hile the magi irle enompasses infinity and ats to keep all
unwanted e"ternal influenes from reahing the magiian's person!
the triangle! on the other hand! ats to both onfine and to
aommodate the evoked entity. +his onfinement is important
during an evoation ritual sine it is unwise to allow an evoked being
free reign in our realm. &esides! it is nearly impossible to get an
evoked entity to materiali6e without these onfines.
/ike the geometri form of a irle! the geometri form of a
mundane triangle has no inherent power. &ut! as before! the magial
triangle does possess its own speifi power. +hrough the law of
analogy! the magi triangle represents the ohesive power of
manifestation or form. +his does not Cust refer to forms omposed of
physial substane but also to forms omposed of mental and astral
substane.
)imilar to the relationship between the magi irle and the
sphere! a magi triangle is! more properly speaking! a tetrahedron.
+he physial magi triangle is merely where the tetrahedron
intersets physial spae4time.
As &ardon points out! the essene of the magi triangle's
effetiveness is due to its relationship to the number three. An
important aspet of the magi triangle that is not all that learly
stated in &ardon's desription is that the triangle is drawn A%+;R the
magi irle has been ereted. $n other words! it must be drawn
while the magiian is at one with deity for it to be of any effet at all.
+hese two fators =the magiian's level of onsiousness and the
analogy of number three>! plus the energy proCeted while drawing
=or retraing> the triangle! are what make it magial.
5ne thing that &ardon neglets to mention here is that the
magi triangle is never plaed within the irle. $t is to be plaed
81.
within easy reah of the irle! but outside of it! and in whihever
#uarter is most appropriate. &ardon reommends plaing the triangle
in the ;ast.
As &ardon points out! the magi triangle should be onstruted
of the same material as the magi irle. +his may seem irrelevant!
but $ assure you that in pratie it is not. %urthermore! the triangle
an be onstruted in whatever manner of detail the magiian
desires. +he only rule is that it have three unbroken sides. An
e#uilateral triangle is best for most uses and it is always situated so
that it points away from the enter of the magi irle.
&oth the magi irle and the magi triangle serve to ontain
the two atmospheres relevant to the evoation. +he magi irle
holds the atmosphere suitable for the magiian4as4deity! and the
magi triangle ontains the atmosphere relevant to the being evoked.
-uring a ritual of evoation! the magi triangle may be used to
house the magi mirror! a %luid ondenser! the sigil of the being that
is to be evoked! or any other suh aid.
T'E MA,IC CENSE R
+he magi enser is one of two tools that pertain to the
atmospheri re#uirements of the magi triangle and to the being that
is evoked therein. +he other tool is the magi lamp! but as you will
see in my disussion of the magi enser! the lamp is not stritly
neessary. Atually! even the enser is not stritly neessary 44 all
that is essential is the atmosphere itself.
%or the ensing to be truly effetive! the magiian must still
retain their unity of onsiousness with deity. +o begin the ensing
operation =i.e.! the building of the appropriate atmosphere regarding
the triangle> the magiian must first harge the spae aordingly.
@hen evoking a being of the ;lements! the room or spae must be
filled with the orresponding ;lement andLor %luid. @hen evoking
an e"traterrestrial being from one of the planetary spheres! then the
room must be filed with the appropriately olored /ight! et.
@ithout an appropriate harge suh as this! a true evoation would
be impossible.
+he seond phase of the ensing operation is less of a
neessity. (ere is where the enser itself omes into play through
the burning of an appropriate inense. +his is a great aid in the
physial ondensation of an evoked being if one wishes to ahieve a
visible physial appearane. $n effet! the inense provides the
820
neessary physial substane for the being to ombine into a physial
form. $t also serves as an aid to the magiian's onsiousness.
Choosing the orret inense is entirely up to the student 44
there are numerous books on the subCet. +he penultimate method
for determining the orret inense for any oasion is to ask!
through mental wandering! the being one wishes to evoke! whih
sent they prefer.
+he speifi form of the enser itself is irrelevant. $t an be a
simple dish if that satisfies the magiian. ,ost prefer something
more ornate! but here! pratiality is the main determining fator.
+he enser's ability to strengthen the magiian's onentration
through its symbolism is seondary.
T'E MA,IC MIRROR
$f we onsider the magi irle and triangle as the primary
evoational tools! and the enser and other regalia onerned with
the atmosphere as seondary! then the magi mirror is among the
tertiary lass. +his lass of tool primarily onerns the atual
drawing of the evokee into the magi triangle. Also among this third
lass of tool are the sigils of the various beings.
A seondary use of the magi mirror is as a doorway for
proCeting one's mental body into the realm of the being that will be
evoked. R+his use of the magi mirror is disussed in )teps ;ight
and Nine of $$(.S
A magi mirror an also be employed as a supplement for the
maintaining of the proper atmosphere. $n fat! a pratiing
evoationist may want to employ more than one mirror! eah of
whih will always serve the same single funtion. %or e"ample! the
magiian may hoose to use one as a platform for the being to appear
upon and a seond mirror to maintain the atmospheri harge.
(owever! a magi mirror is by no means a neessity sine all of its
funtions an be arried out by the properly trained magiian without
the aid of any tool.
-uring an evoation! the evoked being may be asked to
materiali6e through the magi mirror! but only if it is plaed within
the onfines of the magi triangle. &ardon speaks about plaing it at
the ape" of the triangle 44 outside of the onfines of the triangle 44 but
this is only done when its funtion onerns either the atmosphere or
if it is providing an e"tra boost of energy for the evoked being. %or
most atmospheri uses! it an be plaed anywhere within the ritual
spae.
821
+he type of mirror used is up to the magiian. A solid %luid
ondenser4based mirror =suh as &ardon desribes in $$(> is! of
ourse! best! but for most oasions! a simpler one suffies.
T'E MA,IC &AMP
+he magi lamp belongs to the seond lass of tool as it
pertains to the ritual atmosphere. &ardon e"plains well the use of
suh a lamp and speaks highly of its usefulness. $ agree and have
found it to be very helpful in maintaining the olor of the atmosphere
while freeing up my onsiousness for other matters during the
ritual.
5ne an employ numerous lamps during a single ritual if
desired. %or e"ample! the magiian ould arrange seven green lamps
around the triangle =or elsewhere> when evoking a being of Kenus.
As with the enser! the shape of the magial lamp is
determined more by its funtionality than its aestheti.
;ven though they may seem to be the most onvenient!
&ardon warns against using eletri lights. (e raises a very valid
point here for the modern magiian. ;letro4magneti fields -5
e"ert an interruptive fore upon many deliate magial operations
and evoation is no e"eption. %or any magiian who lives in a
house that has eletrial wiring within their walls! this must be taken
into onsideration.
T'E MA,IC )AND
+he magi wand belongs to a fourth lass of tool eah of
whih e"presses the magiian's own power. 5ther tools in this lass
are the sword! knife =dagger or Athame>! trident! bell! magial
wardrobe! et.
+he wand is the most ommon tool assoiated with the
magiian in popular lore and it is indeed a handy tool. &ut! it is not
stritly neessary as in most ases a finger will do for direting any
energy the magiian desires. +he shape of the wand symboli6es the
straight line0 i.e.! the e"tension of will.
+his tool should be made by the magiian's own hands and it
must never be allowed to fall into another's possession. +he magial
wand=s> of a magiian should! if at all possible! be destroyed before
their death.
+he shape and omposition of the magial wand is dependent
822
only upon the magiian's needs and great reativity must be
employed in its rafting. (ere! funtion is Cust as important as
esthete. +he average evoationist is likely to have several wands!
eah devoted to a speifi pratie or need.
&ardon does an admirable Cob of desribing a few of the
possibilities! so $ will not belabor the point further.
T'E MA,IC S)ORD 2 DA,,ER AND TRIDENT
+hese three tools are atually variations upon the same theme!
namely! to at as a symbol of the magiian's authority. +hese belong
to the aforementioned fourth lass of tools whih e"tend or e"press
the magiian's will.
<rimarily! these weapons are employed when evoking the
lower! 1demoni1 beings whih tend to be unruly. &ut it does no
harm to always have the sword passively displayed as a symbol of
one's authority whether it is wielded during the ritual or not.
$t is generally more diffiult to make a sword! dagger or
trident with one's own hands. $f this tool is purhased! then it must
be thoroughly leansed of any astra4mental residue remaining from
its manufature! before it is deorated and harged by the magiian's
own hand.
+he harge for these implements is one of /ight! suffiient to
learly represent the magiian's own authority. $f the magiian is
inapable of properly harging a sword in this manner or does not
truly possess the authority the sword implies! then suh an
implement should not be made nor should it under any irumstanes
be used. Any being upon whih the magiian may find oasion to
use their sword will be able to instantly see whether or not the
magiian atually possesses the authority they are representing. $f
this authority is not atually present! then the being will see this as a
goad and will double their rebelliousness.
As &ardon mentions! these implements may also be used as
defensive weapons. +hey! when properly harged! will be able to
repel! and possibly destroy! any bothersome influenes that may
invade the sphere of ritual operation. $ndeed! the knife or dagger! is
the proper tool for all banishings.
+he shape of the sword and dagger is similar to the wand in
that it represents a straight line. @ith the wand! the emphasis is upon
the ends of the line0 but here! the symboli emphasis is upon the edge
of the line 44 its sharpness and its ability to ut. $n this regard! the
827
wand is )olar and the swordLdagger is ,artian. &oth e"press power!
Cust in different ways and to different degrees.
T'E MA,ICA& CRO)N2 CAP OR MA,US6BAND
+his is the uppermost part of the magiian's ritual wardrobe
=i.e.! that whih is worn on the body of the magiian throughout the
ritual> and partakes of the fourth lass of tool. +he funtion of the
rown is two4foldI one is as a statement of the magiian's authority
for all to see! and seond! is as an aid to the magiian's raising of
their own onsiousness.
$n terms of the se#uene of an evoation! the magiian begins
by first arranging the neessary aouterments and then puts on their
magial wardrobe. +he adornment of the body is the preparation for
the atual ritual work of asting the irle! et. $t begins the proess
of putting the magiian in the orret state of mind.
+he rown or magus4band! represents the maturity of the
magiian and is most always assoiated with an oath on the part of
the magiian! swearing them to always follow the highest of ideals.
A magiian may have! if desired! more than one suh head dress! but
it is better if only one is made in suh a manner that it serves all
purposes.
+his should be onstruted by the magiian's own hand and
made with the finest materials within the magiian's means. $t
should be an obCet of great beauty! filled with all the symbols
pertinent to the magiian's understanding of deity. +he magiian
must be ogni6ant of every symbol that appears on their head dress!
otherwise it should not be employed.
+he magiian's head dress should be treated the same as a holy
reli for this inreases its power onsiderably. Never should the
magiian wear it inappropriately. +his! and all the other artiles of
the magial wardrobe! should also be destroyed before the magiian's
death.
T'E MA,ICA& ,ARMENT
+his is perhaps the most intimate of all the magial regalia. $t
is the magiian's seond skin! as it were. ;very effort should be
taken to make this with one's own hands. %or the beginning
seamster! buttons are not neessary as a pull4over robe will do Cust as
well.
828
$f at all possible! the raw fabri! the thread and needle! should
be leansed of all astra4mental residue remaining from their
manufature! before the garment is onstruted. -uring the
onstrution itself! the magiian's mind should be absolutely foused
upon the task at hand and upon the magial signifiane of the robe.
$n this way! the root ideation will be sewn into eah stith.
As &ardon warns! this garment should not be touhed nor seen
by another individual other than those working diretly with the
magiian during ritual. $t should be worn only during magial
operations. %or pratial purposes! the magiian will want to fashion
at least two robesI one for normal magial operations and one
reserved solely for evoation. Kiolet silk =only silk should be used 44
raw silk being the easiest to work with> will do admirably for almost
all purposes.
+he magi robe symboli6es the magiian's purity! both to other
beings and as an adCunt to the magiian's own rise of onsiousness.
)imilar to the magus4band! the robe should be treated like a holy
reli! and should always be arefully stored when not in use.
T'E MA,IC BE&T DOR CINCTUREE
+his ompletes the magi wardrobe proper. +he symbolism of
the magi belt is of the straight line that has! through the will of the
magiian! been bent into a irle with the ends Coined by tying. +his
is the 5uroboros! the snake eating its own tail.
+he magi belt represents the ;lemental ;#uilibrium of the
adept! won though hard labor. $f this e#uilibrium has not been
attained then the magi belt will be nothing other than a pretty
adornment! suitable more for theater than ritual magi.
+he magi belt inhes together all of the magiian's own
powers and abilities! thus it too is sworn to an oath when
onserated. $n many ways! it orresponds to the ;lement ;arth and
its power to ondense things and Coin one thing to another.
)o long as the magi belt is made with one's own hands! it
matters little what speifi substane it is omposed of. 5f ourse it
must be an aestheti fit with the rest of the magi wardrobe! but the
details of this are entirely up to the individual. $t does not hurt to
make the magi belt out of material that will also serve as a sort of
%luid Condenser! but this is not stritly neessary sine its main
signifiane will be to the magiian's own mentation.
@hether it is to be bukled! buttoned or tied is of little
82:
onse#uene. $ prefer to tie it sine this is more fitting with the
symbolism $ wish it to e"press. @ith a tied belt! you an even use
where you plae the dangling ends to further strengthen its
symbolism =i.e.! in front! in bak! or to either side>.
"URT'ER MA,ICA& AIDS
(ere &ardon lists several other opportunities for the
onstrution of magial tools. )ome of these are supplemental and
have nothing to do with the ritual of evoation itself and others are of
great value.
+hese tools areI
1> <en! ink! engraving penil! needles! thread! fabri! paper!
olors! and onseration oil. +his ategory onerns the implements
neessary for onstrution of the other tools! sigils! et. ;ah of
these items is onserated and empowered! and reserved solely for
ritual use.
2> )alt! inense! halie =up>! paten! whip! and bell. +hese
are atual ritual tools. Although they are not stritly neessary for an
evoational operation! they are of great value in other eremonial
=espeially in the onseration of the maCor magi tools>. @hile the
first four a fairly well known! the last two deserve some e"planation.
+he whip need not be too large and it is best! of ourse! if you
an fashion it with your own hands. $ts funtion is similar to a magi
sword or dagger! but it does not threaten death in order to manifest
authority.
+he magi bell is a very fasination tool. $ use several in
onCuntion with my ritual pursuits and find them to be e"tremely
effetive. +he sound of a bell is penetrating and an ompletely
transform the tenor of a ritual spae. A bell of the proper note and
resonane an easily be used as a #uik method of summoning a
speifi entity one suh an agreement has been made between the
magiian and the being in #uestion.
&ardon states that the bell must be made of eletro4magium
but in my e"periene this is not neessary. $ employ bells made of
either brass or silver and these have always served me to my
satisfation.
7> +he magi hain. +his belongs to the ategory of the ritual
wardrobe. Also in this speifi sub4ategory! belongs ritual Cewelry
suh as finger4rings! braelets! pendants! broohes and ear4rings.
;ah of these is meant to symboli6e the magiian's aomplishments
829
suh as with the magi hain and its symbolism of membership in
the brotherhood of magiians.
+here omes a point of overkill with the ritual adornment.
*nfortunately! many modern magiians fall into the delusion of
thinking that wearing all kinds of fany Cewelry will somehow
inrease their power. $n reality! all this does is inform the spirits
evoked by the magiian that the magiian is not as truly powerful as
they would like to pretend. $n my opinion! the simpler the better.
Any being that is evoked will be able to immediately pereive the
magiian's true status! and e"essive =espeially unwarranted>
adornment will not positively influene the being's pereption of the
magiian. +his form of adornment is stritly for the maintenane of
the magiian's own state of mind.
5ne tool not mentioned by &ardon! is the magi staff. +his
tool is similar to the magi lamp in that it symboli6es the magiian's
wisdom. +he lamp e"presses this through its power of illumination!
but the staff e"presses wisdom as a solid! pratial fore. +he magi
staff also represents the long labor of the adept and implies a degree
of maturity. $t is the wisdom4based grounding strength of the adept.
As with the bell! the magi staff an be employed as an
instrument of rhythm during a ritual. $t an also be used as a guide
for the onsiousness as it rises through the planes. %or e"ample! a
series of tamps with the magi staff an orrespond to the numerial
kabbalisti sphere to be traveled to.
+here are of ourse! an nearly endless number of possibilities
when it omes to the onstrution of magial aids. (ow many and
for what purpose is entirely up to the needs of the individual.

T'E PENTAC&E 2 &AMEN OR SEA& D SI,I& 2 TA&ISMAN 2 ETC/E
@hile these things have been grouped together by &ardon!
they are really separate things that serve separate funtions.
+he magi pentale serves to represent a universal power! and
is usually displayed during ritual when the magiian feels the need
for greater power or influene over the evoked being. +he pentale
is kept handy within the magi irle.
+he lamen is another symbol of the magiian's authority!
belonging to the ategory of the magi wardrobe. $t is similar to the
swordLdagger and the whip! but on a more spiritual! mental level and
with less atual threat. +he lamen is worn by the magiian and is
thus kept within the magi irle during the atual ritual.
823
+he talisman! however! is displayed when the magiian feels
the need for protetion. $t evokes the protetive power of a speifi
entity! deity or ideation. $t too is kept within the magi irle and
within onvenient reah =in a poket is good>.
+he sigil! whih &ardon does not atually list here! is used as
one means of alling forth the evoked entity into the magi triangle.
+he sigil is! so to speak! the signature of the being and it may at as a
gateway through whih said being may be alled forth into our
realm. -uring suh an operation! it is drawn magially upon paper
or some other medium and plaed in the enter of the magi triangle.
T'E BOO0 O" MA,IC "ORMU&AE
+his is a misnomer. A better title would be 1+he ,agial
-iary1! for this is truly no more than a Cournal of the magiian's
e"perienes. )ome all it their 1&ook of )hadows1. $ annot stress
suffiiently how important it is to keep suh a Cournal. +his is where
the magiian writes down an e"at telling of the onstrution and
onseration of eah tool! of the plans and preparation for eah ritual!
plus a detailed outline of the ritual! and a retelling of the e"periene
of eah ritual enated.
+he value of this sort of note taking is that the magiian an
then easily go bak and e"amine what's been done. $t's also like an
address book should the magiian ever want to go bak and
reestablish ontat with an entity worked with before.
As &ardon notes! the magial diary is a very personal thing
and great are should be taken to assure that it does not fall into the
wrong hands. +his is another thing that should be destroyed prior to
the magiian's death.
$n the midst of speaking about how past authors of grimoires!
et.! have resorted to obfusation in their writings! &ardon statesI 1$n
order that the real truth! true ideas and spiritual fats might never be
known by the publi! many ode4words and seret formulae have
been introdued! the deiphering of whih has been reserved to the
mature.1 +his is very important in regard to &ardon's own writing of
<,;. )ine the at has already been let out of the bag! so to speak! $
feel free to alert you to the fat that &ardon also used a ode when he
named the beings of the spheres.
$ suspet the reason &ardon did this was beause he wanted to
afford some protetion to the uninitiated dabbler. +his reinfored his
warning that the magiian must have first reahed the end of )tep
82?
;ight of $$(! before pursuing <,;. %or truly! any person who has
reahed suh a level will! on their own! very #uikly reali6e that a
ode was used and that the names as published are useless.
@hether or not the magiian hooses to enode the writings in
their magi diary is totally up to the disretion of the individual.
;noding has many advantages! not the least of whih is that a ode
an at as a sort of short4hand and make the taking of notes an easier
proess.
Near the end of this setion! &ardon provides an outline of an
evoation ritual. $ have only one disagreement with his outline and
that has to do with the order of things. 5ne $ have all the neessary
aouterments in plae! $ prefer to put on the ritual wardrobe =robe!
belt and ap> before $ ast the magi irle. $n other words! $ would
put items 17 through 19! after item :.
IN T'E DOMAIN O" T'E SPIRIT BEIN,S
(ere &ardon provides a well written e"pose upon the various
planes or spheres that the evoationist will be working with.
+he first 6one to be ontended with is our normal sphere of
every day e"istene. +his physial realm is e"plored during the $$(
)tep ;ight work of mental wandering and is thus onsidered
preparatory to <,;.
$t is important to note here that one an neither evoke a being
from a sphere higher than one's own level of maturity! nor travel to
suh a sphere. $n other words! someone who is mature enough to
reah the ,erury sphere annot genuinely reah the Kenus sphere
until they have thoroughly e"plored the ,erury sphere. +he
e"ploration and the interation with the beings of the sphere are what
raise the magiian's level of maturity.
+he first 6one onerning the evoationist is the 16one girdling
the ;arth1. $n the kabbalisti osmology! this 6one e#uates with
,alkuth 44 1Pingdom1. R,alkuth omprehends the physial realm
but only at its lowest point.S ,any kabbalists state that all ten
spheres =)ephirot> are refleted within eah sphere. +hus in ,alkuth
there would be a ,alkuth4of4,alkuth! a Eesod4of4,alkuth! a (od4
of4,alkuth! et. +hese are the levels of density that &ardon refers
to.
&ardon states that for the beings of this realm! as well as for
the adept who e"plores this realm! the 1ideas of time and spae do
not e"ist.1 +his is not altogether aurate in an absolute sense. +ime
82.
44 se#uene and duration 44 and spae 44 speifi loation 44 do still
e"ist! but one is not bound by these fators in the same way we are in
the normal day4to4day world. $n other words! the magiian an
travel to any time or plae within this realm but annot enompass
the whole of either time or spae from within this realm. +he
magiian may travel to any speifi momentLloation of timeLspae
but annot be in more than a single momentLloation of timeLspae at
one. ;ternity belongs to the realm of )aturn and beyond.
$n several pagan traditions! it is believed that when a person
dies! their soul beomes a part of the natural surroundings and
spreads itself evenly throughout the material realm. %rom an
(ermeti point of view this is an aurate analysis and an be easily
related to what &ardon desribes of the eventual plae of residene
of a departed soul.
All the beings within the 6one girdling the ;arth are tied! in a
diret way! with the physial universe. +hus we find departed spirits
awaiting their ne"t inarnation. +his is the realm in whih the astral
body slowly deomposes. %urthermore! we find the ;lemental
beings and the 6odiaal spirits that rule over the natural funtions!
et.
+his is the losest and easiest astral realm for the magiian to
reah.
)ine this is the realm where the soul resides after physial
death! it behooves the magiian to e"plore it fully and espeially to
seek out the plae they will end up after death. A well trained
magiian will be able to transfer many of their ritual regalia! et.! to
their plae of final residene and an! if they so hoose! ontinue to
influene the physial realm from there after they have passed over.
)ome have been know to maintain an astral presene suh as this for
an e"tended period of time! enating their own speial mission. &ut
eventually! even this form must be abandoned and the adept will
either reinarnate or will free themselves! with the grae of -ivine
<rovidene! from the wheel of rebirth and merge totally with the
-ivine.
At the end of his disussion of the 6one girdling the ;arth!
&ardon statesI 1+he earth46one is by no means bordered in any way0
it strethes out over the osmos! not only over the ball of the earth.1
+his may be a diffiult idea to omprehend! espeially sine it's
alled the 1earth1 6one. &ut this title! along with the other planetary
titles for the spheres! have nothing to do with the physial planets
themselves. +hese are merely analogies.
@e say 1earth46one1 in order to signify the manifest universe.
870
As &ardon states! the 6one girdling the earth! pertains to the whole
manifest osmos. +he other! higher 6ones are onneted to this
earth46one through the spheres4within4spheres $ mentioned earlier.
+hus! as the evoationist alls forth a being from the Kenus 6one! for
e"ample! this being will have to desend through the Kenus level of
the earth46one! in order to appear in the physial realm. Conversely!
a magiian must have reahed the level of maturity signified by the
Kenus4of4,alkuth level of density! in order to be able to travel to the
Kenus 6one or to evoke a being from that 6one.
&ardon goes on to name the remaining seven 6ones. +heir
kabbalisti e#uivalents areI
,oon Y Eesod =%oundation> Y U.
,erury Y (od =)plendor> Y U?
Kenus Y Net6ah =Kitory> Y U3
)ol Y +iphareth =&eauty> Y U9
,ars Y Oeburah =)everity> Y U:
Gupiter Y OedulahLChesed =,ery> Y U8
)aturn Y &inah =*nderstanding> Y U7
+here are however! two kabbalisti spheres beyond &inah
=ChokmahL@isdom and PetherLCrown>! but these are not of onern
to the evoationist sine the 1beings1 of these spheres do not have
forms in the ommon sense and thus annot be evoked. +here are! of
ourse! 1realms1 beyond even Pether! referred to in the kabbalisti
osmology by the name 1Ayin1 =translated into ;nglish as 1naught1
or 1no thing1>! but these 1realms1 are so far beyond the ken of our
realm of &eing that they are truly inomprehensible to us as human
beings. 5nly +he *nity is apable of omprehending these 1realms1.
AD*ANTA,ES AND DISAD*ANTA,ES O" E*OCATIONA& MA,IC
+his entire setion really has nothing to do with a disussion
of the advantages and disadvantages of evoation. A better title
might have been 1@ARN$NO1. (ere &ardon speaks about
neromany! sorery! ontrats! and all the reasons why he warns
against dabbling in this art if you're not truly prepared. +o my mind
this shows how onerned &ardon was for the safety of the average
reader.
T'E SPIRITUS "AMI&IARIS OR SER*IN, SPIRITS:
+his is an interesting disussion sine most past books on the
subCet hold that the having of a hoard of serving spirit =familiars> is
871
to be the goal of the evoationist. ,any grimoires even go to the
length of listing how many servants suh and suh a demon has
under their ommand! et.
&ut as &ardon points out! this is not a neessary part of
evoation. $t is good for the evoationist to e"periene the servie of
a familiar at least one! but it is not a pratie that must be taken to
e"tremes. A familiar an be #uite handy at times for the
aomplishment of simple tasks and may save the magiian a great
deal of time! however it also omes with its own responsibilities and
the magiian may instead deide to handle things for themselves. $f
you onsider the time and effort an evoation ritual takes! the net
savings in time must be arefully evaluated.
$ would like to note that some of the higher beings will plae
serving spirits into the magiian's sphere on their own as a blessing
to the magiian. +his takes none of the magiian's own attention and
is never an intrusive thing.
MA,ICA& E*OCATION
(ere is where &ardon atually talks about the advantages and
disadvantages of magial evoation! with an emphasis on what the
true prere#uisites are. $'ll go through these prere#uisites one at a
timeI
1> @ell honed astral =and mental> senses. @ithout these
senses! the magiian would be unable to gauge the truthfulness of
any being evoked! let alone pereive them in their astral form within
the triangle.
2> +he magial implements or regalia. +hese are neessary for
the beginner. +hey may! however be dispensed with one the
magiian has mastered a ertain realm! and then the evoation of the
beings of said realm an be ahieved very easily and without
eremony. &ut eah time the magiian advanes to a new realm! the
magial tools must one again be employed. ;voation is a yli
proess of graduation from novie4to4master4to4novie4to4master!
et.
7> +he ability to reate the appropriate atmosphere suitable to
the entity evoked. +his refers to the abilities learned through the first
eight )teps of $$(. )peifially! the ability to ondense the
;lements! %luids and /ights.
8> %aility with mental wandering. @ithout the ability to
mentally travel to the sphere of the relevant being! a true evoation
872
would be impossible. +his is the first step =after the asting of the
irle! et.> of an evoation proper. +his is how the magiian 'invites'
the being to appear in the magi triangle. Also! any mystery as to the
being's orret name! shape! powers and sigil will be larified at this
point.
:> +he magial authority. +his is the most essential ingredient
of a true magial evoation. &y authority &ardon does not mean
mundane power4over. +he true magial authority omes from the
inner maturity of the magiian and is made manifest through the
magiian's unity with deity. +he ommunion and merging with deity
is! as $'ve said before! more properly a part of )tep +en of $$(! but by
the end of )tep ;ight! the student will know enough to effet this sort
of ontat with deity 44 at least enough to work with the evoation of
the beings of the ;lements.
9> +he three4part ation. +his is not mentioned here
speifially by &ardon! but $ think it's worth listing. &y three4part
ation $ mean the ability to work with full onsiousness of one's
mental! astral and physial body! simultaneously. &ardon speaks of
this in the )tep )i"! mental e"erises when he instruts the student to
beome ogni6ant of their spirit working within the glove of the
astral body and the physial body. +his is a heightened state of
awareness wherein eah movement is supremely intentional.
@ithout this ability! ritual movements are mere theater.
%ollowing this disussion of prere#uisite abilities! &ardon
mentions a few things about the evoation ritual itself. +he first
issue onerns the need to have the entire ritual planned out!
everything from what sort of inense! to e"atly what sort of oration
=if any > is planned. +his must all be ommitted to memory
&;%5R; beginning the ritual. ;speially if the magiian plans any
sort of pre4written oratory 44 suh things should not be read! they
should be spoken from the heart or they will have no appreiable
effet.
As &ardon points out! there should be no unfilled pause in a
ritual. No stumbling for lak of remembering what omes ne"t. An
evoation is like a maestro's onertoI there may be pauses designed
into the flow! but they are <R;ONAN+ pauses! filled with meaning
and intent. $t should be the same with the evoation 44 it too is an art.
Ne"t! &ardon mentions that the onversation with an evoked
being ours in the language most deeply known by the evoationist.
$f the evoationist speaks several languages! then the onversation
will our in the language that the initiate uses internally. +his does
not mean that an evoked being speaks or understands the speifi
877
language of the evoationist. 5n the astral and mental planes all
ommuniation ours at the level of un4worded meaning. +here
really is no 1angeli language1 in the ommon sense 44 no language
filled with words that are strange and diffiult to pronoune as some
would have you believe.
As $ said! the universal language is that of pure meaning. $t is
in the pereption of this meaning that human language omes into
play. ;ssentially! the translation from root meaning! into the
evoationist's own language! transpires within the subonsiousness
of the initiate. Conversely! the spoken words of the evoationist are
translated by the initiate's subonsiousness into pure meaning. +his
two4way translation ours spontaneously and without the will of
either the initiate or the evoked being.
5ne an! with long pratie! set aside spoken words and
ommuniate diretly by means of pure meaning. Another method is
to onverse with visual and audible symbols! but this is less
effiaious than either words or pure meaning.
)o muh of the reality of the art of evoation has been
shrouded in superstition and fear. As an e"ample! &ardon mentions
that for the true magiian there will be no poltergeist4like phenomena
44 no elevating table! shattering mirrors! nor howls in the night.
+here must also be no surges of emotion during an evoation! nor
any e"treme physial sensations. )uh things are the mark of an
unprepared dabbler! not of a true magiian.
A truly prepared magiian is in total ontrol of an evoation or
any other ritual operation. &oth the evoked spirits and the magiian
him or her self! are under the vigilant ontrol of the evoationist.
(ere again! the absolute neessity of a proper training makes itself
lear.
Ne"t! &ardon raises the issue of how effetive an evoked being
might be when direted by the magiian to arry out a speifi task.
At first! all that the magiian will be able to arry out through the
ageny of an evoked being! will pertain stritly to the mental realm.
$n other words! the being will be able to effet only the mentation of
either the evoker or others. @ith time! the mentation thus affeted
will! of its own aord! manifest upon astral and! eventually upon
physial levels! but this ours in the due ourse of nature and is not
a diret! immediate effet. +he energy that the evoked being uses in
the fulfillment of suh a task generally omes from the magiian's
own self. $t may also ome from the universal storehouse of energy!
but aess to this storehouse must first be ommissioned by the
magiian. $n some ases! an evoked being may be persuaded to
878
employ their own energy for the aomplishment of the magiian's
appointed task! but this should never be a omple" task. $t is far
friendlier to provide the fuel for the evoked being than to demand it
of the being itself. $t's like paying for the gasoline when someone
offers you a ride. I>
@ith ontinued pratie and as the magiian's abilities mature!
one will be able to by4pass the natural mental4to4astral4to4physial
desent into manifestation and ause an effet diretly upon the astral
sphere. +his re#uires a greater ondensation of energy for the
evoked being to work with. )imultaneous with the proCetion of an
effet upon the astral sphere! a oherent ause is reated in the
mental sphere. &ut here again! it will take some time for the effet to
naturally desend into a physial manifestation.
;ventually! the magiian may be able to ause a physial
effet through the ageny of an evoked being. )imilar to an astral
effet! there will be a simultaneous reation of a fully formed mental
and an astral ausation. +his re#uires a great faility with the
ondensation of the ;lements.
Oenerally! it is easier for the magiian to ause physial effets
diretly! for themselves. Remember! no evoked being is able to do
anything for the magiian that the magiian annot already do
through their own hands4on labor. +he only e"eption to this is
when the dabbler meets up with a negative being who is trying to get
the person involved in some sort of parasiti 1ontrat1. &ut suh an
enounter will never transpire for the truly prepared magiian. $n the
hands of a properly trained magiian! the art of evoation poses no
threat whatsoever.
Near the end of this setion! &ardon repeats the old inCuntion
about how the stars influene but do not ompel. +his is absolutely
true. %or the magiian! astrologial onsiderations will be a valuable
adCunt but not a neessity. $f onvenient! a ritual may be timed so
that it oinides with favorable astrologial aspets! et.! but never
does the absene of this sort of synhroni6ation prelude an
evoation.
Astrologial influenes effet only those things that have
orporeal e"istene. $t is geo4entri. $t does not matter one wit in
the astral or mental realms! what position a ertain planet is in on the
physial realm. +he only effet the magiian might e"periene in
regard to ritual timing is that the physial irumstanes surrounding
the ritual will be eased if the astrologial influenes are deemed
favorable! or made more diffiult if they are unfavorable. +his
=whether positive or negative> will be seen in the preparation of the
87:
ritual spae and in the ease with whih any physial effet! or any
effet pertaining to the astral or mental body of a orporeal entity!
will be aomplished. &ut to the well trained magiian! these effets
an be easily overridden.
&ardon onludes by saying that at the end of the evoation
ritual! the magiian must lead the evoked entity bak to its own!
native realm. +his is rarely mentioned in detail in other books on
evoation! other than to provide the pratitioner with all sorts of
e"orisms and fairly abusive orations whih threaten dire
onse#uenes if the entity does not immediately return to its realm.
+his is like rudely shoving a visitor out the door immediately after
offee and without a warm farewell. @hat is the motivation then to
return or even to remain friendsM
Pindness is the solvent used by the evoationist and it
dissolves all resistane. ;voation is similar to ourtship 44 it never
hurts to walk your date home. 04> +hus the magiian will always
esort the evoked entity bak to its appointed realm. +his not only
ultivates a good relationship with the spirits of the realm being
e"plored! but also assures the magiian that the entity has indeed
found their way home.
$t is vital for the evoationist to asertain that the entity has
truly departed at the end of any ritual working. +his is a big part of
the final onlusion of a ritual during whih the magiian must
ompletely sever their thoughts from the past magial work. &ardon
raises this issue in $$( when he speaks about the reation of an
;lemental. 5ne the ;lemental has been sent off to perform its
appointed task! the magiian onsiously stops thinking about the
;lemental and in this way frees the ;lemental from the magiian's
own sphere. +his same rule holds true for most works of ritual
magi 44 the ritual must be ended ompletely before the magiian
leaves the ritual area. +his is done by severing one's thoughts of the
ritual0 utting them off entirely for a period of time so that the ritual
and its work may gain some degree of independene. +his is yet
another instane where a good training is essential.
5f ourse after the ritual! the evoationist will spend some
time taking detailed notes of the e"periene! and will thus have to
engage in thinking about the ritual. $t is best if there an be a period
of several minutes =ompletely bereft of thoughts about the ritual>
between the end of the ritual and the note taking! allowing for the
immediay of the onnetion to weaken. @hen note taking! and
later! when merely remembering the ritual! the magiian will have to
take are that they do not beome so involved with their memory of
879
the ritual that they! in effet! reenat it magially in their mind. At
first! this may be diffiult! but for a well trained magiian it will be
#uikly mastered.
T'E PRACTICE O" MA,ICA& E*OCATION
(ere &ardon desribes the itinerary of an atual evoation
ritual. (e does not go into minute detail and desribes only a very
easy! unompliated evoation. (e does however! do an admirable
Cob of informing the passive reader of what the bare4bones of an
atual evoation ritual would be like.
As he points out! the pratiing evoationist will adapt this
basi model to fit their own individual preferenes. )ine anything $
ould add by way of desription would be useless to the passive
reader and unneessary for the trained pratitioner! $ will refrain from
elaborating upon what &ardon says in this setion.
873
PART T)O
'IERARC'(
$n this setion! &ardon desribes the various planes of the
planetary hierarhy and lists a si6able number of the entities one may
enounter there. +here is nothing of value that $ an think of to add
to this setion other than to say that &ardon's desriptions are
aurate and truthful. +he only diffiulty is that he enoded the
names for many of the spirits of the hierarhy! as $'ve disussed
earlier.
INTERCOURSE )IT' BEIN,S2 ,ENII AND INTE&&I,ENCES O" A&&
SP'ERES B( MENTA& TRA*E&IN,
$n the ourse of $$(! mental travel omes before astral travel.
+his may seem odd onsidering the popularity of supposedly astral
1out of body e"perienes1. +he reason for &ardon's se#uening is
that astral travel is more diffiult! more limited and more dangerous.
As &ardon points out! one annot travel beyond the earth46one while
wearing one's astral body 44 the astral body is simply too dense to
e"ist within the purely mental realm.
$n essene! a body must be either an e"at math! or lighter
than! the medium of the plane to whih it travels. %or e"ample! you
annot pass with your physial form into the 6one girdling the earth.
/ikewise! you annot enter the moon46one wearing your earth46one
body. Conversely! you an venture into the earth46one wearing your
moon46one body! but in order to ause a diret effet in a lower 6one!
you must ondense it to the speifi vibration of that lower 6one.
,ental wandering is a primary tool for the magiian and is
essential to the evoationist. (ere! &ardon desribes its appliation
in e"ploring the planes of the planetary hierarhy.
MA,ICA& TA&ISMAN O&O,(
+his setion overs items of pratie that have already been
addressed.
EPI&O,UE
+his is a lovely epilogue to <,;. $ would like to lose with
87?
the following e"erptI
I!,en if only a few &uman 'eings are a'le to go t&roug& t&is
course/ my second wor) will &a,e fulfilled its intended purpose. For
my 'oo)s do not 'elong to t&e literature w&ic& is only read and
w&ic& afterwards is left to get co,ered wit& dust in li'raries and
corners of 'oo)cases4 .uite t&e contrary/ my wor)s are destined to
ser,e as a guide and aid to t&ose w&o &a,e grown up to &ermetics
and &ig& Adepts&ip t&roug& t&e coming centuries. In t&e course of
time/ millions of &uman 'eings will )eep to t&e indicated met&ods of
teac&ing/ putting t&em into practice to promote t&eir own
de,elopment and stri,e steadily after perfection.I
87.
PART T'REE
I&&USTRATIONS
(ere &ardon displays the sigils =seals> for eah of the entities
of the hierarhy that he has desribed previously. +his may aid the
evoationist at the initiation into a new sphere! but soon after! the
magiian will find these things out through their own mental travel.
$n any ase! it is wise! when using another's sigil! to verify whether
or not it is the one most preferred by the entity to be evoked.
+he sigils that &ardon gives are #uite different from those
given by other grimoires. ,any of the older sigils were derived by
onneting the various elements of planetary s#uares or other
iphers! but &ardon's sigils were not derived in this way. (is sigils
ome diretly from the beings involved and are! in this way! the
being's own signature. +hey are thus ultimately more effetive for
evoation. +his is not to say that sigils derived by other means are
ineffetive0 it's Cust that they are less diret and rely more upon the
ideation of the evoationist. +he ability of these other sigils is a
1built up1 thing! fed by repeated! traditional use.
%or the most part! &ardon's sigils are omposed of e"pressive
lines! urves! s#uiggles! et. )ome of the more omple" sigils
however! also ontain reogni6able figures and letters. +hese too are
e"pressive marks. $t should be noted that! espeially with the sigils
of higher beings! these sigils should not be relied upon sine their
e"pressiveness has been translated through the psyhe of %ran6
&ardon 44 the evoationist will want to make a sigil that translates
this e"pressiveness through symbols more relevant to their own
psyhe.
+he maCority of &ardon's sigils are delivered as blak lines!
while some of the more omple" ones are delivered in olor. +hese
olors signify ertain planetary! ;lemental or %luidi influenes. +he
ones given in olor are reprodued as shown! on a white bakground!
with the planetary olor surrounding or outlining the sigili form
=deagonLearth46one! otagonL,erury46one or s#uareLGupiter46one>.
+he sigils given in blak are atually drawn in the olor appropriate
to the being's realm or ;lement. Alternately! they may be drawn in
blak upon an appropriately olored paper.
&ardon has listed only a small few of the entities one an
meet. +he ones he hose to list here are ones that he ontated
personally and who onsented to having their sigils printed for all to
880
see. +hese beings have also ommitted to looking favorably upon
the sinere students of %ran6 &ardon's works. ;ssentially! when one
first uses one of these sigils! one works under the personal aegis of
&ardon. $n this way! &ardon has given a benefit or advantage to the
beginning evoationist.
RA)NCS EPI&O,UE
$ hope that! through my omments! $ have in some small way
helped you to better understand the signifiane of <,; and of the
true nature of the art of magial evoation.
881
882
Part "o#r
Commentary Upon
The Key to the True ua!!alah
D"irt EditionE
887
888
DCommentatorCE INTRODUCTION
@riting this ommentary upon %ran6 &ardon's third book!
1+he Pey to the +rue Juabbalah1 =P+J>! has been a struggle of sorts
for me. $n the past! $ have been e"tremely retient to disuss the
atual pratie of this Art openly. +o me! kabbalah is a very sared
thing and it pains me to see how often it is misunderstood and its
onepts abused. )o $ have historially refused to say too muh
about it for fear of promoting the sort of disrespet that is
everywhere rampant.
Eet many have asked! #uite sinerely and respetfully! for
some insight or at least some guidane toward a truer understanding.
)o $ have been torn between! on the one hand! wanting to oblige the
sinere student! and on the other hand! maintaining the integrity of
this sared tradition.
5n the oasions that $ have written about kabbalah! my
thoughts have been met with an interesting variety of reations. %or
some! my ideas were too radial! espeially for those involved with
the @estern (ermeti sort of kabbalah populari6ed by the likes of the
Oolden -awn. +he reason for this disomfort is that $ speak openly
about how the @estern understanding of kabbalah is so very different
from the original Gewish tradition! and this is usually pereived as a
ritiism and a personal affront. $n other words! to most @estern
(ermeti kabbalists! $'m too Gewish in my approah. And
unfortunately! to most Gewish kabbalists! $'m too @estern in my
approah2 04>
$ reogni6e that my understanding of kabbalah is neither
stritly Gewish nor Christian. $n fat! my study of kabbalah has not
been shaped by any speifi religious perspetive 44 $ am neither a
Gew nor a Christian. $ am an (ermeti! through and through! and my
analysis is thus unhindered by religious dogma. Oranted! my
understanding also laks something that only someone who has been
raised in Gudaism an ahieve with Gewish Pabbalah! but then again!
it mathes that lak! point for point! by the fat that $ am thus able to
view kabbalah from a variety of perspetives freely.
;ven though my understanding of kabbalah is not a religious
one! this Art is no less sared to me and $ am no less protetive of its
essential truth! than is a Rabbi who has spent his or her life immersed
in its study.
@ith these things in mind! $ grappled with the idea of writing a
ommentary upon &ardon's P+J. )hould $ say all of what $ want to
88:
say! or should $! instead! inrease the onfusion and protet these
sared mysteries from those who would treat them as playthingsM
)eeking some ounsel in this regard! $ onferred with my inner
guidane and sought out the spirit of %ran6 &ardon. %rom this
e"periene $ reeived lear permission to follow the middle ourse.
+hus $ will say what $ want to say! but $ will also leave some things
unsaid that are truly the responsibility of the magiian to disover for
themselves. As &ardon points out! anything that one an say or write
about kabbalah will mean nothing to one who is unprepared to
understand it. *ltimately! these mysteries protet themselves.
+hroughout the writing of this ommentary! $ sought out the
guidane of the spirit of %ran6 &ardon. ;ah time that $ sat down to
write! $ touhed my favorite photo of %ran6 until $ felt the
appropriate tingle up and down my spine that indiated ontat! and
then $ asked that he guide me to write something truly useful to the
student of (ermetis. $ feel that $ have aomplished this and hope
that you will feel the same.
<rior to beginning the atual writing! $ had e"peted my
ommentary to be rather brief! but as it turns out! this ommentary
rivals my $$( ommentary in length and thoroughness.
/ike my own! &ardon's Juabbalah is neither stritly Gewish
nor stritly @estern (ermeti. &ardon blends a Gewish
understanding with an essentially @estern (ermeti methodology.
(is orrespondenes ome diretly from the )epher Eet6irah and
some of his tehni#ues mirror the works of anient Gewish kabbalists!
but the remainder of his approah is @estern. @hat is most new in
&ardon's P+J is his e"planation of &ow one makes a word truly a
matter of kabbalisti speeh. Never before has this been so plainly
stated. +his same tehni#ue is hinted at in the )epher Eet6irah! but it
is done in so symboli a language as to be hidden from view. &ardon
however! e"plains this mystery muh more plainly and in terms
omprehensible to the modern reader.
At the same time! &ardon leaves ertain things unsaid that $
think the sinere student will benefit from reading. <rimarily! these
have to do with the relevane of kabbalisti osmology or
philosophy0 e"plaining the se#uene of truly kabbalisti 1formation1
or at least relating &ardon's se#uene to that displayed in the )epher
Eet6irah0 and! the speifis of what the student Cust starting out along
the path of (ermetis an begin doing in regard to the pratial study
of kabbalah. ,y goal with this speifi ommentary is to e"press
my thoughts onerning these matters and to enourage the reader to
look beneath the layers of frivolous speulation found in most books
889
on the subCet of kabbalah! and thus e"avate the truth. Eou! dear
reader! must still do the digging! but $ hope the shiny new shovel $'m
loaning you will make your labor easier.
RN5+;I $ will be employing the 1.?9! +hird ;dition of P+J!
by -ieter Ruggeberg! throughout this ommentary.S
883
T'E 0E( TO T'E TRUE .UABBA&A'
DAUT'ORCSE INTRODUCTION
&ardon begins his introdution with a warning similar to that
found in <,;. Namely! that only the person who has done the work
of his first book! $$(! is onsidered properly prepared for the work of
P+J. (ere! he implies that the student must have first mastered the
entire ten )teps of $$(! but further on! he modifies this to say that
only the first eight )teps must have been mastered. +he truth lies
somewhere in between! for the magiian who is beginning )tep Nine
of $$(! an indeed begin the )teps of P+J! but will not be able to
use the seond! third and fourth keys until well after ompleting the
tenth )tep of $$(. +he first seven )teps of P+J will likely take Cust
as long to aomplish as the final two )teps of $$( and will! in fat!
failitate the final )teps of $$( and the work of <,;.
&ardon autions that beginning with P+J! without having
first done the work of $$( and <,; would be of little benefit. +his
is a very aurate statement sine the basi tehni#ues of kabbalah
re#uire ertain magial abilities that would take longer to learn
through this partiular pratie than through the work of $$(.
%urthermore! the first seven )teps of P+J prepare the student's own
miroosm for truly reative speeh! and if the student's miroosm
has not already been matured to a ertain degree by the work of
(ermetis! then this preparation would take! literally! deades to
ahieve.
Contrary to popular oultism! where the student begins with
supposedly kabbalisti praties immediately! in the Gewish tradition
from whih kabbalah arises! this is a very late study. 5ne must at
least master +orah and +almud as a prere#uisite to kabbalah. +his
translates as deades of study and pratie 'efore beginning the work
of kabbalah. $t is ommonly said that one must be at least 80 years
old to begin kabbalah and many have mistaken this as an age
re#uirement. $n truth it is merely a symboli way of e"pressing the
need for a ertain degree of maturity that is usually related to being
80 years old.
&ardon uses the remainder of his introdution to e"plain that
this book is like no other book on kabbalah available. $f you are
e"peting a book on kabbalisti osmology! philosophy or on the
proper religious observanes! you will be sorely disappointed.
;ssentially! &ardon uses the term 'kabbalah' to indiate the osmi
88?
language or reative speeh! and not the orpus of Gewish kabbalah.
(e does however draw upon the Gewish kabbalah! but states that an
understanding of kabbalah is not a prere#uisite to the pratie of
reative speeh. @hile this is true! $ would argue that suh
knowledge surely doesn't hurt and may in fat make all the
differene in the ease with whih one will ultimately master this Art.
$f you are well versed in kabbalisti philosophy! then P+J
will present you with a deeper understanding that will likely ause
you to reonsider many of the onlusions you've drawn from your
prior studies. +his is espeially true if you are familiar with the root
doument of Gewish kabbalah! know as the 1)epher Eet6irah1 =&ook
of %ormation>.
&ardon also argues that you do not need to have studied
biblial (ebrew in order to master reative speeh. +his is true! but
is untrue if you wish to understand Gewish kabbalah. $n Gewish
kabbalah! the (ebrew /etters are of paramount importane! and
;nglish translations of (ebrew are A/@AE) inomplete and lead to
misunderstanding. $n this regard! one does not need to be able to
speak the (ebrew language! but one must be able to read it and
understand its struture! et. @ithout this ability! one an penetrate
only so far into the mystery of kabbalah. Eet even then! there is
muh in the way of onfusion to be navigated sine many kabbalisti
te"ts seem to ontradit one another. Needless to say! kabbalah is a
diffiult and onsuming study.
Pabbalisti te"ts are very similar to Alhemial te"ts. &oth
are loaked in so dense a symbolism as to be penetrable only by
those who already know enough to reogni6e what the author is
speaking about. ,any instanes where readers have thought that one
author is ontraditing another are nothing more than instanes
where the separate authors are speaking of slightly different
perspetives and are not in fat disagreeing with eah other. &ut
there are also many instanes where authors do disagree and one
must! in these ases! disern whih is speaking from diret
e"periene and whih is speaking only from theoretial knowledge.
,any books onerning kabbalah have been written by the latter and
are ompletely useless.
RNoteI $n my ommentary! $ will be referring to the )epher
Eet6irah! so if you are not familiar with this te"t! my omments may
be of little use to you.S
88.
PART I: T'EOR(
T'E .UABBA&A'
(ere &ardon briefly e"plains what distinguishes kabbalah and
a kabbalist! from magi and a magiian. &riefly! kabbalah is the
osmi or divine language through whih reation wasLis enated.
+his is not an intelletual language suh as ;nglish! %renh! Chinese!
et. $t is not used for purposes of ommuniation between separate
beings. $nstead! it ommuniates intent and meaning diretly into
manifest substane! be it mental! astral or physial substane.
+he phrase 1the word of g4d1 should not be taken literally
when relating it to kabbalah. Pabbalah is not based upon the silly
idea that some fellow in a white robe and long hair! sat in his throne
and spoke a bunh of words! and poof2! the world was reated. +his
is meant only as a symboli representation by way of the 1as above!
so below1 law of analogy =i.e.! alikeness>. @hat it represents is the
natural desent of spirit =,ind> into matter! whih on a osmi!
divine level! ours outside of time4spae =i.e.! in eternity>.
@here kabbalah differentiates from magi is that in kabbalah!
the onnetion between intent and manifestation ours outside of
time4spae and all the natural proesses of desent are bypassed.
@ith magi! on the other hand! the magiian works from within the
realm of time4spae and the transition from initial intent into
manifestation does follow the natural proesses of desent. 5nly
when the magiian has sueeded in onsiously uniting with the
divine! are these natural proesses irumvented. +hus! only one
who an truly merge with the divine is apable of kabbalisti speeh.
+he kabbalist is the highest form of magiian.
Eet $ should be lear that kabbalisti speeh is not the
e#uivalent of the 1original1 divine reative use of the word. +he
1original1 =the use of the word 'original' is problemati sine this at
ours at a level beyond the realm of time4spae> divine reation
made 1something out of nothing1 or 1e"istene out of non4
e"istene1! to paraphrase the sages. @hereas human kabbalisti
speeh works at the ne"t lower level and makes something new by
ombining things that already e"ist. $n other words! we modify the
original reation and are a part of its evolution 44 we do not make
1something out of nothing1.
+he kabbalist! by way of analogy! onnets with the original
divine reative fore and! through the use of kabbalistially spoken
8:0
letters! mimis the maroosmi reativity in a miroosmi manner.
Conse#uently! only the individual who has ahieved the highest level
of ethial maturity is apable of true kabbalisti utterane.
+o illustrate the student's path into this sared siene! &ardon
saysI 1+o ahieve this maturity and height of #uabbalisti initiation!
the theurgist must first learn the letters like a hild.1 +his is born out
in the )epher Eet6irah =). E.> whih mainly onerns the preparation
for true kabbalisti speeh. $n the ).E.! one begins by integrating the
)ephirot at the most subtle level and then slowly introdues them as
progressively denser e"pressions. +hen one begins 1learning1 the
letters and integrating them into the )ephiroti struture. 5nly when
the entire struture of )ephirot and letters is built! does one begin
using the letters reatively.
$n P+J! &ardon fouses upon the integration and the use of
the letters and mentions the )ephirot only briefly as the ten primal
numbersLideas. $ believe the reason for this is that the work of $$(
and <,; fairly well aomplishes the integration of the )ephirot in
ways e#uivalent to what the ).E. desribes.
&ardon goes on to state that P+J does not onern itself with
the manti =preditive> or numerologial =in the modern sense>
kabbalah so popular in oult literature. @hile true kabbalah has
nothing to do with these praties! it does have muh to do with
numbers 44 as symbols for ideas. (ebrew itself has several levels of
meaning. ;ah letter represents an idea! a numerial value! and a
physial sound.
$t is important to note that (ebrew numbers are not the same
as modern numerals. $n the (ebrew language! the numbers are spelt
out and are not shown as integers suh as '1'! '2'! et. &ut when it
omes to the individual letters! eah has its own value. %or e"ampleI
AlephY1! &ethY2! OimelY7! EodY10! PaphY20. +o signify the
numerial value and ideologial signifiane of 17! one ould
ombine Oimel and Eod =7X10Y17>. (owever! in (ebrew there is
often more than one way to symboli6e a speifi numerial value.
@ith 17! one an also use A&E =1X2X10Y17>! A&OH =1X2X7X3Y17>!
(Ch =:X?Y17>! -+ =8X.Y17>! O-K =7X8X9Y17>! et. +he higher the
numerial value! the more options there are for e"pressing it through
letter ombinations. +hus one an e"press many nuanes of meaning
depending upon whih! and how many! letters one uses.
+his doesn't beome important until muh later in the pratie
=)tep %iveI +he +en Juabbalisti Peys> when the fourth pole of the
#uadrapolar onentration is enountered. +his is where &ardon
speaks about the numbers 1 through 10 whih represent the ten
8:1
primordial ideas underlying the reation. @hat &ardon leaves out is
the manner in whih these 10 ideas relate to the letters themselves.
MAN AS .UABBA&IST
+his is a lovely essay on what it means to be a kabbalist.
&ardon says more here than atually meets the eye! but this! $ think!
would be apparent only to one who truly understands the path of the
kabbalist.
5ne passage $'d like to elaborate upon is where &ardon writesI
I#&e functioning and wor)ing 'etween 'ody/ soul and spirit comes
to pass automatically wit& e,ery &uman 'eing/ no matter w&et&er &e
&as 'een initiated into t&e secrets of &ermetic science or not. For
t&e .ua''alist t&is is t&e multiplication ta'le3 &e )nows all t&e
processes and is t&erefore a'le to arrange &is life in accordance wit&
t&e uni,ersal laws.I
+his says two important things. 5ne is that the natural
proesses! whih are generally subonsious in the average person!
are onsious and willful within the kabbalist. )eond is that these
proesses! developed into onsious faulties! are the material that
the kabbalist works with =the 1multipliation table1>. +his means
that the kabbalist must first integrate the multipliers =the /etters and
numbers> into their own three bodies! and then! in the at of
kabbalisti speeh! proCet these attributes from within themselves!
outwards. $t is this proCetion outwards from within that establishes
the onnetion with the divine reative word.
+herefore! the kabbalist must be onsious of their three
bodies =mental! astral and physial> at a most intimate level and must
also be able to manifest the universal #ualities within them. $n P+J!
this is aomplished =assuming that the student has indeed worked
through at least the eighth )tep of $$(> through the work of )teps
5ne through %ive. )teps 5ne through %our build the universal
#ualities into the initiate's three bodies. )tep %ive introdues the
fourth pole of the #uadrapolar onentration 44 the numbers 44 whih
further integrates and orders the universal #ualities. 5nly then is the
initiate truly prepared for the first key of kabbalisti speeh.
Another passage $ would like to note isI I#&e genuine
.ua''alist t&us is a representati,e of t&e Creation/ 'ut &e remains
t&e most o'edient ser,ant of t&e uni,ersal laws/ t&e more &e 'ecomes
an initiate/ t&e &um'ler &e is towards Di,ine Pro,idence. He is/
indeed in possession of t&e greatest power/ yet &e will ne,er use &is
power for &is own purposes/ 'ut only for t&e welfare of man)ind.I
8:2
,any have sought the knowledge and use of the true kabbalah
merely for the purpose of gaining great power! but none of these
have sueeded. +his will always be the ase. <art of the ,ystery is
that in order to ahieve this high a degree of initiation! one naturally
outgrows all petty desires. Another part of the ,ystery is that power
this great is bound by the universal laws and an never violate those
laws. $n other words! even if the kabbalist ould wish to use this art
for a mundane purpose! he or she would not be able to.
$ would like for you to arefully think about the deeper
signifiane of this. Consider for a moment all of the truly horrifi
things that our in our world daily. +hroughout every moment of
our human e"istene! these things have been ourring to one degree
or another. )imultaneously! there have always been individuals
among us who have wielded the great power of the reative word or
kabbalisti speeh! any one of whih would! in theory! have had the
power to retify these tragedies. &ut herein is another part of the
,ystery 44 they have not retified these wrongs beause this would
violate the universal lawfulness. +he kabbalist does not work
'against the darkness'0 instead! the kabbalist works 'for the /ight'.
+here is a differene here that should be arefully onsidered! for the
kabbalist reali6es that the darkness is Cust as lawful a thing as is the
/ight.
5ne final omment for this setion onerns the passageI ICn
t&e way to perfection t&ere s&ould not 'e any &aste. !,eryt&ing
ta)es time and needs t&e necessary maturity for its perfection.I
$ know of at least one group who is taking the P+J and
having their novies =folks with little or no magial training> begin
the praties with the tripolar onentration e"erises. $ think this
and similar approahes arise out of a basi impatiene with the
prospet of a long magial development. +his is a great failing in
our modern world for it misses so muh of the rihness of life and
espeially of magi. +ruly! someone who approahes kabbalah in
this manner looks forward to deades! if not lifetimes! more effort
than one who begins with $$(. &ut there is little that an be said to
dissuade this approah 44 how many of us as hildren truly listened to
our eldersM
%or those of you who are willing to listen to your elders! then
please do heed &ardon's words and take your time. )tarting with
P+J before you've passed through the work of $$( is +he /ongest
@ay. +ruly! the shorter! #uiker @ay is to do the work of $$( first.
;ven so! the true kabbalist will still take lifetimes to reah perfetion
44 but don't short4hange yourself sine many who ome to this work
8:7
with a serious intention have already spent lifetimes along +he @ay.
+o the kabbalist 44 one who has attained an eternal perspetive 44
time is of no onern.
T'E &A)S O" ANA&O,(
+he differene between an intelletual understanding of the
laws of analogy and a magial understanding is signifiant. +he
magiian not only knows the laws intelletually but also
e"perientially. +he work of $$( integrates the maroosmi laws
diretly into the magiian's own miroosm. +his is what enables
the magiian to atually manipulate those laws.
$f you have not read the seminal doument known as 1+he
;merald +ablet of (ermes1! then $ suggest that you do so sine it
forms muh of the basis of the (ermeti approah. $t is from the
1;merald +ablet1 that the oft repeated phrase 1As above! so below0
as below! so above1 is derived. +his is the most rudimentary
statement of the law of analogy.
$n kabbalisti osmology! this is found in the dotrine of
emanation. Aordingly! Pether =the highest! primordial )ephirot>
ontains within itself the remaining nine )ephirot! in a state of
unreali6ed potential. ;ah suessive )ephirot ontains both the
reali6ation of those that preede it and the potential for those that
follow. +hus the universal #ualities e"ist throughout every level of
the reation either in potential or in manifestation.
&ardon mentions 1haos1 in passing but $'d like to omment
further. +o say that there is no suh thing as haos is! on the one
hand! an aurate statement! but on the other hand it doesn't afford
any insight into why people think that suh a state e"ists. Chaos is a
term that e"presses a ertain degree of ignorane and merely
identifies a state of e"istene that supersedes time4spae =i.e.!
se#uene>. $n the eternal realm! things e"ist without the ordering of
se#uene and from the normal human se#uentiali6ed perspetive! this
realm appears haoti. +his is beause! as se#uentiali6ed beings! we
have no referene points by whih to understand the non4
se#uentiali6ed realm. Chaos e"ists only in the minds of humans.
Ne"t! &ardon refers to the 1)epher Eet6irah1 and $ must say a
few things in this regard. +he ).E. does not speak of the 1original1
reation 44 it speaks of the 1formation1. +his is a bit omple" so
please bear with me while $ e"plain.
$n the kabbalisti osmology! there are four 1@orlds1. +he
8:8
first world is alled 1At6iluth1 and this is the 1original1 arhetype
within whih all the manifest universe e"ists in a state of unreali6ed
potential.
+he seond world is alled 1&riah1 =reation> and this is the
1original1 reation. +he book =sepher> that desribes this phase =in
K;RE symboli terms> is the first hapter of Oenesis =i.e.! the
reation story>. $t is from this passage of the +orah that the 172 <aths
of @isdom1 were derived =from the 72 times that the Name 1;lohim1
is mentioned>. At the stage of 1reation1! the entire universe e"ists as
manifest! yet un4reali6ed! potential. +his is the nadir of the non4
se#uentiali6ed realm! known ommonly as 1haos1.
+he third world! known as 1Eet6irah1 =formation>! is the
onern of the ). E. At this stage! the lower mental and higher astral
aspets of the universe are manifest AN- reali6ed. $t is this level of
1formation1 that the kabbalist employs! but in order to employ
formation! the kabbalist must first ahieve a &riati level of
onsiousness. +his &riati onsiousness is the same as union with
divinity. Creation! whether it be divine or mundane! is always a
downwardLoutward proCetion of self. +hus it is from the higher
level of the &riatiLreative onsiousness that one engages in
1formation1.
+he fourth world of the kabbalist is 1Assiah1 =making>. +his
enompasses the lower astral at its ape" and the material realm at its
nadir. +he ).E. does not refer to 1making1! but only to 1forming1.
Eet from our normal Assiati perspetive! 1formation1 is 1reation1.
+he ).E. refers to 1formation1 but this is also the first step in
1making1. &ardon draws out what the ).E. has to offer the kabbalist
and e"tends it into the realm of 1making1. +his is what $ meant
earlier when $ said that the ).E. onerns mainly the preparation for
true kabbalisti speeh.
$t is important! when onsidering these four worlds and the
four types of reation! to understand that the realms of At6iluth and
&riah e"ist outside of time4spae! so these reative ats do not our
in any se#uene. $n other words! it is not proper to say that they
1did1 our or in what se#uene. ,uh time and intellet has been
wasted trying to speify whih part of the 1original1 reation
ourred first! seond! third! et. +he 1original1 reation ourred all
at one.
+he levels of Eet6irah =formation> and Assiah =making> on the
other had! do our with se#uene and are what onstitute the realm
of time and spae. +his is the level at whih the kabbalist works.
$n losing this setion! &ardon mentions the analogies
8::
pertaining to the letters and numbers! without going into any detail.
$n fat! no where in P+J does he e"plain the numerial analogies of
the letters. $ presume it is beause of spae onsiderations and the
fat that it is up to the student to investigate these things on their
own. %urther on! $ will be providing the numerial orollaries for
most of the letters &ardon uses based upon their relationship to the
established numerial values of the (ebrew /etters. +here are
however! similar numerial systems in e"istene for the ;nglish!
Oreek and /atin alphabets that run ontrary to the one $ will provide.
$t is my ontention that &ardon's kabbalah relies upon the (ebrew
analogies and not upon these more reent developments.
@here number omes into play in P+J is with the fourth pole
of the #uadrapolar onentration. &ardon is a bit vague about this!
but basially the fourth pole is the ideation onveyed through
number. +his must be taken into onsideration beause it is the final
key that unloks the universal lawfulness and allows for material
effetiveness. +he four poles areI %ireLColor! AirL+one!
@aterL%eeling! and ;arthLNumber. ;ah pole is part of the omplete
analogy of eah letter. 5nly when all four poles are perfetly
integrated is true kabbalisti speeh possible.
ESOTERICS O" T'E &ETTERS
(ere &ardon delves a little more deeply into the analogy of the
letters whih form kabbalisti speeh. Eet still he gives no speifi
orollaries.
5ne thing the reader must understand is that these analogies
are not applied to mundane words! or as &ardon puts it! intelletual
language. $t does little good to e"amine the analogies to the letters
that ompose the ;nglish word 1dog1. +he analogies have no
relationship to the meaning of this word sine it is only an
intelletual word and not a kabbalistially omposed word.
$t may be diffiult to omprehend e"atly what signifiane
letters may have in terms of atual reation. +o do so! one must
distane oneself from taking the onept too literally. -o not assume
that 1god1 literally spoke a language in the human sense and thus
effeted the reation. &ut as a symboli statement! it bears lose
e"amination.
$n human terms! speeh is our primary form of
ommuniation. +hrough language we e"ternali6e an inner meaning
and through this e"pression we give this inner meaning shape and
8:9
some degree of onrete manifestation. @ith kabbalisti speeh!
eah letter or group of letters e"presses a speifi idea or meaning
that we wish to e"ternali6e and bring into manifestation. +he letters
at as a onduit for this partiular meaning.
Now! meaning is no simple thing! espeially the e"pression of
it! so we ombine the atoms of meaning =the individual letters> and
form more omple" moleules =words>! then we put these moleules
together to form onrete substane. %urthermore! eah letter is
e"pressed in eah one of the three realms =mental! astral and
physial>! giving it even more depth of meaning 44 fleshing it out! as
it were. *ltimately! the kabbalisti language an enompass a truly
infinite variety of meanings. +his is what transpired with the
1original1 reation whih is infinite.
Analogy is a miroosmi thing. $n other words! at a
maroosmi level there is no need for analogy sine all meaning
e"ists diretly in its raw or primordial form. $t is only in the
e"pression of meaning that re#uires analogy.
+hus the analogy or esoteris of the letters mimis the divine
reative e"pression in &uman terms. And sine we are humans! we
use letters kabbalistially to reatively e"press our inner meaning.
&ardon mentions the analogy between the ten fingers and toes
of the human body! and the ten primordial ideas that serve as the
foundation of the manifest universe. $n the kabbalisti osmology of
the ). E\ however! there are more analogies than Cust this drawn
between the human form and the osmi form. %or e"ample! there
are three =the number of kabbalisti ;lements> 1,others in the breath
filled soul1I head! womb! and respiring hest. +here are seven =the
number of planets> 1apertures in the breath filled soul1I two eyes!
two ears! two nostrils! and the mouth. +here are twelve =the number
of the 6odia> 1diretors in the breath filled soul1I two hands!
esophagus! stomah! spleen! liver! intestines! gall! two kidneys! and
two feet.
+hus we find that eah letter also orresponds to a body part!
while the ten primordial ideas or )ephirot orrespond to the fingers
=positive> and the toes =negative>.
As an aside! $ think it is important to note at this point that in
the ).E. there are only three ;lements! e"pressed through the
1,other /etters1. +hese ;lements also orrespond to the three
(ermeti realms of ,ental! Astral and <hysial.
+he uppermost ;lement is %ire! represented by the (ebrew
/etter )hin. +his roughly orresponds to the ,ental realm. +he
middle ;lement is Air! represented by the (ebrew /etter Aleph!
8:3
whih orresponds to the Astral realm. +he lower ;lement is @ater!
represented by the (ebrew /etter ,em! orresponding to the lower
Astral and <hysial realms. $n the Oenesis! hapter one! reation
story! the )hinL%ire is referred to as the 1upper @aters1! and the
,emL@ater as the 1lower @aters1. Needless to say! the (ermeti
oneption of the ;lements and realms differs slightly from that of
the (ebrew kabbalists.
+he idea of ;arth as an ;lement omes later in the
development of kabbalisti philosophy and an be seen! in an
obsure way! in the arrangement of the 172 <aths of @isdom1
tradition. (ere! AlephLAir is the eighth <ath! ,emL@ater is the
si"teenth <ath! )hinL%ire is the twenty4fourth <ath! and +avL;arth is
the thirty4seond <ath. +hus eah ;lement is a multipliation of the
number eight! and this! in an esoteri manner! signifies that the /etter
+av orresponds to the ;lement ;arth.
5ne an also draw parallels between the four kabbalisti
worlds and the four realms of the (ermeti. +husI At6iluthYAkasha!
&riahY,ental! Eet6irahYAstral! and AssiahY<hysial. 5f ourse
these are rather loose assoiations! but they are lose enough for the
purposes of this present work.
T'E COSMIC &AN,UA,E
(ere &ardon larifies the differene between the osmi
language of kabbalah and that spoken between non4orporeal beings
suh as the beings of the ;lements and of the various planes. +his
latter! &ardon alls the 1metaphorial language1. )imply put! it is a
matter of #uadrapolarity versus monopolarity. ;ah being speaks
with the single pole of its realm! whereas the osmi language is
spoken with all four poles simultaneously. +hus the metaphorial
language is not reative throughout the whole osmos as is the
#uadrapolar language.
5nly a being apable of uniting itself onsiously with deity
an ahieve a #uadrapolarity akin to deity! and thus speak reatively.
+his may be diffiult to omprehend! but the key to it is that we are
beings whih span the entire gambit of reation. @e are omposed!
in the terminology of metaphysis! in the divine image and thus we
are able to untie ourselves onsiously with the w&ole of the
reation. A being of one of the higher! non4orporeal planes! is not
able to enompass the whole of the reation sine it annot truly
enompass the physial realm. @e are uni#ue in this regard. @hih
8:?
is not to say that we humans are the only orporeal beings apable of
this! but rather! that only a orporeal being of a ertain basi struture
is apable of this. $n other words! there are other physial! non4
human beings apable of #uadrapolar e"pression.
T'E MA,IC6.UABBA&ISTIC )ORD 66 TETRA,RAMMATON
&ardon's e"planation of the +etragrammaton =1four4part
word1> is problemati for a number of reasons. +he most glaring of
whih is his assoiation of the individual /etters to the ;lements.
*nfortunately it is a bit more omple" than &ardon implies. <lease
bear with me as $ try to better e"plain the signifiane of the E(K(.
%irst of all! E(K( is 1unpronouneable1 beause it has never
been given vowel points in the (ebrew language. $t is the vowel
points that make a (ebrew word utterable. RAll of the (ebrew
/etters are onsonants whih re#uire separate figures alled 1vowel
points1 in order for them to be spoken.S +his tradition arose out of
the esoteri idea that this is +he Name of g4d! and as suh! it deserves
the utmost respet. +herefore! it is never spoken aloud 44 e-cept in
)a''alistic speec&.
A Gew reading aloud from the +orah will never voali6e
E(K(. $nstead! the word Adonai =A-N$ Y 1lord1> is substituted.
/ater renderings of E(K(! suh as the Christian Gehovah or the
modern Eaweh! are merely inaurate onvenienes of intelletual
language and have no true power.
+he fat that E(K( is not voali6able presents diffiulties
when the +orah is translated into another language. ,ost often the
word 1lord1 or simply 1god1 is used! but in the (ebrew +orah! the
E(K( is very important. E(K( is often ombined with other
indiative terms suh as A-N$ or A/($, or +6&AK+h! and in eah
ase will mean something different.
+here are kabbalisti praties! suh as those of Abraham
Abulafia! whih do speak the E(K( by inserting vowel points! but
this relies upon #uadrapolar! kabbalisti speeh and is not a matter of
intelletual language.
Now! regarding &ardon's assoiation of the ;lements to the
/etters of E(K(! his attributions as given are profoundly inorret.
$ annot e"plain why this is so other than to suggest that the
diffiulties with the manusript that the publisher notes may be a
ontributing fator. $ don't imagine that &ardon so misunderstood as
to have really believed what is printed in P+J.
8:.
At any rate! &ardon puts the orrespondenes as followsI
EY%ire! (YAir! KavY@ater! and the final (Y;arth. $n reality the
orrespondenes should readI EY%ire! (Y@ater! KYAir! and the final
(Y;arth. Eet even this is a twisting of the deeper meaning. $t is
onvenient for the (ermeti! but it is not stritly aurate from a
kabbalisti perspetive.
$n the ).E.! 1I17 it saysI 1(e hose three letters from among
the ;lementals! in the ,ystery of the three ,othersI Aleph! ,em!
and )hin. And (e set them in (is Oreat Name.1 +hus! through a
few twists of esoteri logi! EY)hinL%ire! (Y,emL@ater! and
KYAlephLAir. As in the Oenesis! hapter one! reation story! where
there are upper and lower @aters! the ( of E(K( serves in two
apaities! and at the end it signifies the ;lement ;arth and the nadir
of the lower @aters.
%rom an (ermeti standpoint! the E(K( represents the
se#uene of the ;lements thusI %irst the two primordial polarities of
%ire and @ater ome into e"istene 44 E [ (. +his is followed by
the produt of the polari6ation! Air! the mediating influene 44 K.
+he final interation of %ire and @ater! through the ontinuum of Air!
results in oherent manifestation! ;arth 44 the final (. )ine this is
'%orm'! it is more akin to @ater! thus it is represented by the letter (.
@hen working with the E(K( kabbalistially per &ardon! the
EYAkashi realm! (Y,ental realm! KYAstral realm! and the final
(Y<hysial realm.
+hus &ardon uses the E(K( to signify both the #uadrapolar
onentration pertaining to the four ;lements! and the four realms
within whih the kabbalist must work.
+oward the end of this setion! &ardon mentions the
)hemhamphorash. %or larity's sake! $ should point out that this
Name is not omposed of 32 letters as &ardon infers. Rather! it is
omposed of 32 three4letter names! whih in ombination make up
the 324%old Name. +he shemhamphorash is derived from three lines!
ontaining 32 letters eah! found in ;"odus and whih! with a little
trikery! are broken down into 32 three4letter groups. +his belongs
to the third key and is seldom used in its total as a 219th key
onglomerate.
T'E MANTRAS 1 T'E TANTRAS
)ine these two setions really have nothing to do with
kabbalah and sine $ know little of either! $ will not omment upon
them.
890
MA,IC "ORMU&AS
(ere &ardon larifies the differene between the ommon
magi formulas suh as 1Abraadabra1! whih fill many popular
books! and those referred to later as kabbalisti formulae.
Pabbalisti formulae are nothing other than the /etters spoken in a
kabbalisti! #uadrapolar manner! either singly or in ombination.
+he lesser magi formulas! are not of the same ilk and their
effetiveness! if any! omes from either the entity involved or from a
volt built up by repeated use.
T'EOR( O" .UABBA&ISTIC M(STICISM
&ardon makes the point that over the enturies! many mystial
writings have been misinterpreted0 either taken too literally or not
literally enough. +his is very muh the ase with kabbalah and eah
student must wrestle with the interpretation of these anient writings.
@hat &ardon offers in the following setions on pratie! seems to
ut through this onfusion and penetrates to the heart of the matter.
$ will now diverge a bit from the thread &ardon is developing
in this setion and will onentrate on a few matters that $ think are
important to the student of the true kabbalah.
As $ mentioned previously! &ardon speaks of a #uadrapolar
onentrationI %ireLColor! AirL+one! @aterL%eeling and
;arthL/egality =Number>. @ith this #uadrapolar onentration! the
kabbalist must work tripolarlyI ,entally! Astrally and <hysially. $n
other words! one uses the #uadrapolar onentration within eah of
these three realms! through one's own three bodies! simultaneously.
+his is similar to the Alhemial philosophy whih posits three
philosophial priniples =,erury! )ulphur and )alt> and four
;lements =%ire! Air! @ater and ;arth>.
@hen &ardon mentions the uttering of a kabbalisti letter! he
speaks of three phases or modesI mental or silent! whispering! and
aloud. +he first is effetive only upon the mental plane and ours
solely within the mind of the kabbalist. +he seond mode!
whispering! ours aloud but with only the breath and mind! and
without any vibration of the voal ords. +his is effetive only upon
the astral plane. +he third mode! aloud! involves mind! breath and
vibration of the voal ords! and is effetive upon the physial plane.
@hen uttering a letter kabbalistially! whether with mind!
breath or vibration of the voal ords! great are must be taken in
891
pronouning only the letter involved and not the vowels assoiated
with the ommon pronuniation of the onsonants. %or e"ample!
when we pronoune the letter '&'! we say 1bee1. +his means that we
pronoune both the onsonant '&' and the vowel ';'. $n kabbalisti
speeh however! only the '&' itself is to be pronouned.
$n kabbalah! the onsonants are divided into groups aording
to the way in whih they are formed in the mouthI
-entalsI H! )! )h! R! +6
<alatalsI O! $! P! J
OutteralsI A! Ch! (! 5
/ingualsI -! +! /! N! +h
/abialsI &! K! ,! <
+he vowels! on the other hand! do not fit into any of these
groups and are therefore of an entirely different nature! dependent
only upon breath and the shape of the mouth! et.
+he best way to understand these onsonantal groupings is to
arefully pratie with eah letter in a whispering mode. 5ne you
have mastered the orret pronuniation with breath alone! then
integrate the vibration of the voal ords. As you work with the
various letters! you will notie that some are e"plosive and of short
duration! suh as the 'P' or the '+' sounds! and others an be
e"tended! suh as the ')' or the 'R' sounds. +he vowels! of ourse!
an also be e"tended to the limit of the breath.
;ah of these features orrespond to the meaning of the letters
and must be mastered 'efore one begins the atual pratie of the
#uadrapolar onentration. +his is espeially important when
speaking them mentally. As anyone who has done the work of $$(
will know! the e"at sound must be reprodued in the imagination.
+rue kabbalisti speeh is a very omple" matter. %irst there
is the #uadrapolar onentration! then the tripolar ation! then the
plaement or proCetion of the letter into the appropriate realm! and
then the atual pronuniation of the letter as noted above. All of
whih must our simultaneously.
+he #uestion will arise as to where &ardon got his
orrespondenes and why there are other sets of orrespondenes
that seem to ontradit these. %or e"ample! there is a system of
olors used in the Oolden -awn and its derivatives known as the
1)ale of olors for the four worlds1. +hese olors have absolutely
no relationship to those offered by &ardon yet they are an effetive
sheme.
;ssentially! there are many suh valid systems and what
&ardon offers here is merely one suh. (owever! it is important to
892
understand that eah of these systems nets a different result. )imilar
to mathematis! different omponents result in a different sum. %or
e"ample! the use of the olor sky4blue for the letter 'A'! ombined
with the tone 'O'! the feeling of 'ease' and the legality of the number
'one'! will result in the effet noted by &ardon. &ut! if one uses
instead! the olor 'bright pale4yellow' and the tone 'C' for the same
letter! a different effet will result.
*ltimately! there is no absolutely orret orrespondene. &ut!
there is a orret orrespondene for eah effet one wishes to inur.
+he #uestion will also arise as to how one will know if one has
ahieved the orret olor or the orret tonal value. +he key to this
is the kabbalist's own intuition. %or e"ample! the orret tone! when
ahieved will be apparent to the pratitioner in muh the same way
as when one tries to math tone with a song on the radio. @hen you
reah harmony! it feels right. +hus it is for the kabbalist when they
reah the orret tone or olor and the sensation of harmony ours.
$n other words! you will know with ertainty when you reah this
harmony and if you do not feel this ertainty! then you must ontinue
pratiing and refining until you do.
%or kabbalah to truly reflet the infinite nature of the reation!
it must be apable of an infinite variety of e"pression! +his ours
not only through ombination of the letters but also through the
infinite variety possible within eah letter. At first the kabbalist
learns Cust one set of orrespondenes for the letters and then! with
long pratie! learns a greater variety of e"pressions for eah letter.
+his! after all! is an art form! not a siene.
&ardon reprodues the e#uivalent of only 21 of the 22 (ebrew
letters 44 only the +av =+h sound> is unaounted for. (e also lists
two letter sounds that are not! stritly speaking! in aord with the
(ebrew alephbet 44 &ardon's 'G' and '*'. Although! &ardon's 'G' may
be onsidered a phoneti aspet of the (ebrew Oimel =in its
seondary! soft form> or a symboli e#uivalent of the (ebrew +av0
and his '*' may be the e#uivalent of one of the (ebrew vowel points.
RAt a symboli level! &ardon's '*' is most likely Chirik and $ have
indiated it thus in the upoming harts that you will enounter in
my disussion of )tep $.S
&ardon lists only 23 letter sounds! but there are many more! all
of whih have reative value when spoken kabbalistially. &ut in
pratie! at least in the beginning! this is unimportant.
+owards the end of this setion! &ardon writes the followingI
1$t orresponds with the onstrution of genuine #uabbalah! of true
#uabbalisti mystiism! that these four basi #ualities of the spirit
897
Ri.e.! the #uadrapolar onentrationS be first kept apart by the
#uabbalist to enable him later to proCet a letter! with its powers and
analogies! pratially into the spheres of the spirit! the soul and the
physial matter within himself and outside of himself! now using all
four basi #ualities of the spirit.1 @hat this rather long sentene
means is that the training must by neessity our in parts and eah
part must be developed fully and separately before they an be
effetively ombined. +hus &ardon follows the same pattern as he
does in $$( of gradual and balaned training. +he student learns the
speaking of all 23 letters! integrating one pole at a time! and one
eah letter is mastered! the four poles of a letter are then ombined
kabbalistially as the first! single4letter key. +hen! one the
#uadrapolar use of all the single letters is mastered! wit&in t&e
mental/ astral and p&ysical realms! the student begins to work with
the seond! two4letter key! et.
.UABBA&ISTIC MA,IC
(ere &ardon defines the differene between the preparatory
work of kabbalisti mystiism and true kabbalisti magi. &y
kabbalisti magi he means the atual kabbalisti speeh. &y
kabbalisti mystiism! he means the work of $$( and that of the first
five )teps of P+J. +his latter prepares the three bodies of the
kabbalist and integrates the universal #ualities to suh an e"tent that
they may then be used reatively. +his proess utterly transforms the
entire being of the kabbalist and makes of her or him a true refletion
of the maroosm.
&ardon states the followingI I#o spea) .ua''alistically means
to create somet&ing out of not&ing.I +his is not stritly aurate
although &ardon does not mean it to be taken absolutely literally. As
$ hinted previously! only one was 1something made from nothing1
and that was during the 'original' reation of the maroosm. +he
kabbalist however! works within the miroosm and therefore merely
reshuffles the already established 1something1 into new forms.
%iguratively speaking! this seems like making something out of
nothing! but stritly speaking it is not the same. $t is important that
the student of kabbalah reali6e this from the outset otherwise there is
danger of self4delusion. +he kabbalist is only the agent of -ivine
<rovidene! not the fullness of -ivine <rovidene herself.
Near the end of this setion &ardon makes the following!
somewhat premonitory! statementI 1$t is reserved to -ivine
898
<rovidene alone to deide whether $ shall be allowed to publish
systematially any further keys relating to the miro4 and
maroosm. +his! of ourse! depends! above all! on the #uestion of
how muh longer $ shall have to remain on this planet.1
)hortly after the writing of this book! &ardon was inarerated
for the final time and eventually died in prison. (is statement gives
us an interesting insight into this ama6ing person. 5ne thing it tells
us is that he delined the available knowledge of his own fate. $n
other words! he hose to not know his e"at future even though suh
knowledge was readily available to him.
$ suspet that what we have of P+J is a first draft of a
manusript that &ardon had hoped to refine. $t ertainly has its
rough spots! and as -ieter Ruggeberg notes! the original manusript
no longer e"ists. +here are parts of P+J that! on the surfae!
ontradit other parts 44 although these seeming ontraditions
resolve themselves with further study 44 and there are some passages
where it seems &ardon tried out several ways of saying a ertain
thing and thus repeated himself. All of these things would! $
presume! have been retified in a rewriting of the te"t.
89:
PART II: PRACTICE
PRECONDITIONS
(ere &ardon one again stresses the fat that the student must
have already done the work of $$(! at least through the eighth )tep.
@ithout this training as a prere#uisite! the student will be wasting a
great deal of their time and effort.
5ne must! at the very least! be able to work in a tripolar
manner! i.e.! with one's spirit! soul and body! simultaneously and
with full onsiousness. 5ne must also have ahieved the
unshakable ;lemental e#uilibrium. 5ne must also have trained their
senses =mental astral and physial> to suh a degree that they an
proCet any image! sound or feeling with absolute larity. 5ne must
also be able to transfer their onsiousness into the Akasha! into the
mental realm and into the astral realm.
(owever! the training through )tep ;ight of $$( will take the
student only so far into kabbalah. +he training of the two final )teps
of $$( must be mastered before the initiate an use the keys and
speak kabbalistially. +his is beause the true kabbalist must be able
to merge their onsiousness with divinity.
$t is also wise for the serious student to onfer with a being of
the 6one girdling the earth and onfirm all of the information
provided in P+J. +his an be easily aomplished through mental
wandering. (aving done this myself! $ an honestly say that there
are no serious errors in the information provided in <art +wo of this
book. +he only real error is in regard to the anatomial attribution
given to the letter 'H'! but this may easily be an oversight ommon to
a first4draft manusript. (owever! there are problems with some of
what is presented in <art +hree. $ assume this was intentional and
meant as a means of proteting this sared art. $t is up to the serious
student to find these things out for themselves.
&ardon mentions the nature of the )tep 5ne e"erises. +hese
onern the first pole of the #uadrapolar onentration0 that of %ire or
the visuali6ation of olor. As &ardon points out! the individual
variations in the pereption of olor is not an issue here. +hese are
not! stritly speaking! physial olors. +hey are mental olors and as
one who has passed through the work of $$( will reali6e! mental and
astral olors are #uite different than physial olors. %or one! they
have a broader spetrum! and seond! they e"press meaning more
diretly than do physial olors. +hus! when one praties the light
blue of 'A'! the orret hue and intensity will reveal itself to the
899
student. As $ mentioned previously! the student's own intuition will
alert them when harmony is ahieved. 5ne again! the importane of
a proper training makes itself evident.
+o a great e"tent! the mental pereption of olor is a funtion
of the magiian's maturity. +hus eah magiian will harmoni6e with
a light blue that is appropriate to their own maturity. Regardless of
maturity! it will still be a light blue! but what gets ommuniated by
that olor will vary with the level of maturity and this will be
refleted in the #uality of the light blue one harmoni6es with.
+he same an be said of the later )teps or other poles of the
#uadrapolar onentration. +hus the #uality of the AirL+one will
depend upon the student's maturity! as will the #uality or depth of the
@aterL%eeling. )o too will the depth of understanding of the
;arthLNumber =legality>.
STEP I 66 M(STICISM O" T'E &ETTERS
+hus begins the atual work with the letters. +his )tep
pertains stritly to the %ire pole of the #uadrapolar onentration. As
in $$(! %ire relates to the apaity of visuali6ation.
@hen working with the %ire pole in this )tep! the atual
speaking of the letter ours only at a mental level. $n other words!
you will be neither whispering the letter! nor speaking it aloud. +he
point here is to bind the olor osillation to the ideation of the letter
at a mental level.
Nonetheless! one must still work tripolarly0 i.e.! with the
unified mental! astral and physial bodies. +his was disussed in
)teps %ive and )i" of $$(. &riefly! this entails being onsious of the
fat that your astral and physial bodies enase your mental body and
at as a single unit.
As with the similar e"erises of $$(! you must be autious that
you avoid e"tending your normal breathing rhythm. ;ah e"erise
should be aomplished within the span of your normal breath.
+here should be no inhaling more deeply and no holding of the
breath either in or out. $f your proess of ideation and visuali6ation
does not! at first! fit within a single breath! then take 1empty1 breaths
while your ideation athes up to your natural breathing yle.
+he e"erises of this )tep will be familiar to anyone who has
done the work of $$(. +here are no new tehni#ues here.
(ere are two harts. $ will be referring to them fre#uently
throughout the remainder of my ommentary. +ake a few minutes
now to familiari6e yourself with them.
893
89?
%$R; <5/; 44 A$R <5/; 44 @A+;R <5/; 44
/;++;R)I
&ardonL(ebrew
C5/5R
;/;,;N+ L
R;O$5N
ANA+5,E +5N;
;/;,;N+ L
%;;/$NO
A L Aleph /ight &lue Air L Chest /ungs O Air L ;ase
] L Pamet6 /ight &rown ;arth L /egs Anus C
Akasha [ ;arth L
<en. [ @t.
& L &eth /ight Kiolet @ater L Abdomen Right ;ye A ;arth L @eight
C L +6addi Kermilion %ire L (ead )tomah -
%ire [ Air L
(eat [ ;ase
- L -aleth -ark &lue ;arth L /egs Right ;ar C %ire L (eat
; L +6ere -ark Kiolet %ire L (ead )pine -
Akasha L
<enetrating
% L Kav /ight Oreen @ater L Abdomen /eft (and %U ;arth L @eight
O L Oimel Orass Oreen ;arth L /egs /eft ;ye % @ater L Cold
( L (eh )ilvery Kiolet @ater L Abdomen Right Arm A %ire L (eat
Ch L Cheth Kiolet Akasha L <le"us /eft /eg -U @ater L Cold
$ L Eod /ight 5pal ;arth L /egs /eft Pidney O ;arth L @eight
G -ark 5pal ;arth L /egs -iaphragm OU @ater L Cold
P L Paph )ilvery &lue
%ire [ Air L
(ead [ Chest
/eft ;ar & %ire L (eat
/ L /amed -ark 5live Oreen Air L Chest )pleen % Air L ;ase
, L ,em &lue4Oreen @ater L Abdomen
(ollow of
Abdomen
- @ater L Cold
N L Nun -ark %lesh4Red %ire L (ead /iver A @ater L Cold
5 L Ayin -ark *ltramarine %ire L (ead <haryn" C ;arth L @eight
^ L Cholam -ark 5range %ire L (ead
+estiles L
5varies
-U
Akasha [ ;arth L
<en. [ @t.
< L <eh -ark Oray ;arth L /egs Right Nostril & ;arth L @eight
R L Resh &right Oold
Akasha [ @aterL
<le"us [ Abd.
/eft Nostril C ;arth L @eight
) L )amekh <urple =&rik> Red %ire L (ead Oall &ladder OU %ire L (eat
)h L )hin &la6ing4Red %ire L (ead &rain C %ire L (eat
+ L +eth &rown4&lak ;arth L /egs Right Pidney % %ire L (eat
* L =ChirikM> )hining &lak
Akasha [ ;arth L
<le"us [ /egs
<anreas &
Akasha L
<enetrating
@ L Jooph /ila
Akasha [ Air L
<le"us [ Chest
$ntestines O @ater L Cold
E! _ L )hurek <ink %ire L (ead (eart CU
Akasha [ ;arth L
<en. [ @t.
H L Hayin /ight Eellow Air L Chest =Right /eg> O Air L ;ase
C'ART @G <;R &AR-5NI
89.
C'ART @N
<er ). E. 44
R)hort KersionS

<er 72 <aths of
@isdom
(;&R;@
/;++;R
N*,;R$CA/
KA/*;
/$+;RA/
,;AN$NO
). E.
P$NO-5,)
). E.
;+;RN$+E
). E.
N;<(;)(
&R$A+$C
$N+;/.
A 44 Aleph 01 5" &reath Air Chest <erfet
& 44 &eth 02 (ouse /ife L -eath )aturn Right ;ye 5verflowing
O 44 Oimel 07 Camel <eae L &attle Gupiter /eft ;ye +ransparent
- 44 -aleth 08 -oor @isdom L %olly ,ars Right ;ar /uminous
( 44 (eh 0: @indow )ight Aries Right (and $lluminating
K 44 Kav 09 Nail (earing +aurus /eft (and Root
H 44 Hayin 03 )word )mell Oemini Right %oot ,ediating
Ch 44 Cheth 0? %ene )peeh Caner /eft %oot <ure
+ 44 +eth 0. )nake +aste /eo Right Pidney )intillating
$ 44 Eod 10 (and Coition Kirgo /eft Pidney -isposition
P 44 Paph 20 Cupped (and @ealth L Ruin )un /eft ;ar $nfluene
/ 44 /amed 70 5"4Ooad Ation /ibra /iver @ill
, 44 ,em 80 @ater @aters ;arth @omb ;ternal
N 44 Nun :0 %ish ,otion )orpio )pleen %aithful
) 44 )amekh 90 <rop Anger )agittarius Oall &ladder ;"iting
5 44 Ayin 30 ;ye ,irth Capriorn ;sophagus Natural
< 44 <eh ?0 ,outh OraeL*gliness Kenus Right Nostril %ulfilled -esire
+6 44 +6addi .0 %ish4(ook +hought A#uarius )tomah Corporeali6ing
J 44 Jooph 100 &ak of (ead )leep <ises $ntestines <erpetual
R 44 Resh 200 (ead
)eed L
-esolation
,erury /eft Nostril +rial
)h 44 )hin 700 +ooth %ire (eavens (ead $maginative
+h 44 +av 800 Cross
-ominaneL
)ervitude
,oon ,outh )erving

K5@;/) )5*N- OR5*<) /;++;R)
Pamet6 44 a 1ah1 as in 1father1 -entals H! )! )h! R! +6
+6ere 44 e long 'a' as in 1bay1 <alatals O! $! P! J
Chirik 44 i
long 'e' as in 1seen1
Outterals A! Ch! (! 5

or! short 'i' as in 'pin'
Cholam 44 o long 'o' as in 1old1 /inguals -! +! /! N! +h
)hurek 44 u long 'u' as in 1tune1 /abials &! K! ,! <
Eou will notie! in the first hart! that at the far left $ have
listed &ardon's letters and assigned orresponding (ebrew /etters
=onsonants> and vowels to the most of them. $ derived these
orrespondenes based upon the relationship of the later
orrespondenes =suh as the 1Anatomy1 and the @ater <ole's
1;lementL%eeling1> to those found in the )epher Eet6irah =)hort
Kersion! per the Ravaad>.
+he first two letters of the list deserve some e"plaining. $n
(ebrew the /etter Aleph! ommonly given in ;nglish as 'A'! is a
onsonant and is atually silent in the spoken language. Aleph is
A/@AE) aompanied by a vowel point and this is what makes it
pronouneable. )ome have argued that it was originally a
onsonantal vowel! but in regards to the (ebrew of the kabbalah it is
always silent and stritly onsonantal.
;ah onsonant has what is alled a 1natural vowel1. +his
natural vowel is found in the word for eah onsonant. +hus with
1Aleph1! the word! the natural vowel is Pamet6 =1ah1 as in 1father1>.
&ut you will note that the seond letter is *mlaut ]! to whih $
have assigned the orrespondene of the (ebrew vowel point
Pamet6 =the natural vowel of Aleph>. +hus both Aleph ='A'> and
*mlaut ]! have the same essential sound in this onte"t. &ut 44 and
this pertains to what $ said earlier about eah letter sound having the
possibility of enompassing many different meanings depending
upon the orrespondenes attahed to it 44 only at the level of their
sound and legality do these two letters math. ;ah of their further
orrespondenes are different. %or e"ample! the olor of 'A' is light
blue! but the olor of *mlaut ] is light brown. +his is what
differentiates between them! not their basi sound.
+o assist you in differentiating between the two in pratie! $
suggest that you give the 'A' of Aleph the long 'A' sound =1a1 as in
1same1>! and the *mlaut ] of Pamet6! the short 1ah1 sound proper to
it.
A similar distintion belongs to the differene between the '5'
and the *mlaut ^. +o the plain '5'! $ have assigned the (ebrew
/etter Ayin. +his also is usually a silent onsonant whih usually
re#uires a vowel point to be spoken. At first $ was unertain where
to assign the Ayin in &ardon's lettering! but based upon the later
orrespondenes! the '5' proved to be the orret assignment.
)ome of the remaining letter assignments may seem illogial
=suh as 'C' with +6addi or '@' with Jooph> but eah of these was
retified based upon the math between &ardon's later
orrespondenes and those of the )epher Eet6irah. $ will e"plain
830
eah oddity when $ ome to it.
At this initial stage however! these onsiderations of whih of
&ardon's letters math with whih of the (ebrew /etters has little
relevane other than as a guide to pronuniation or sound. +here are
no know soures for the olor and initial ;lemental regions of the
%ire pole! within the orpus of Gewish kabbalah. Not until we ome
to the anatomial orrespondenes is there substantiating evidene
from the kabbalisti literature.
Eou will note that the ;lemental regions of the %ire pole seem
to onflit with those of the later @ater pole. -o not worry! this is
not an error. +his is merely due to the differene in level to whih
these two poles orrespond. @ith the e"erises of the %ire pole! the
task is to begin the proess of integrating these universal #ualities
into your own miroosm! but when you ome to the e"erises with
the @ater pole you will have already made some progress in this task
of integration and thus you will be integrating at a new level.
Now! to get down to business. 04>
+he first e"erise involves learning how to bind the olor
osillation to the letter sound at a purely mental level. Remember!
you must work tripolarly! whih means that even though this is a
purely mental operation! you must perform it with your whole being.
Eour mental body pervades both your astral and physial bodies
simultaneously.
$n pratie this translates into the fat that you are to fill first
the room! then the universe! and then your own body! with the light
blue olor as you mentally speak the letter 'A'. +his simple operation
must be mastered both dedutively and indutively! similar to the
work with the ;lements! the /ights! and the %luids in $$(.
<lease note that at this stage you are not to give the olor a
speifi shape. Oranted! it does have olor and thus! to a ertain
degree! form! and you do fill the room! the universe and your body
with it! thus giving it some degree of shape. &ut make no mistake!
this is different from what omes ne"t.
@hat omes ne"t! one you have mastered the dedutive and
indutive method of the above! is that you must now give it a
speifi shape. +he atual shape is up to you! but generally a simple!
ondensed sphere is the easiest to work with. +his gives the olor
osillation some degree of astral density. +his is an e"erise in
ondensation.
5ne you have mastered the above! you an then move on to
the ne"t letter and master its olor osillation dedutively and
indutively! first without regard to shape and then with a speifi
831
shape.
$n eah setion! &ardon seems to list the *mlaut vowels in
different plaes! $n some ases they follow their whole vowels and
in others! he plaes them at the end of the alphabet. $n my harts! $
have put them in an order that integrates the *mlaut vowels into a
more natural order. $t is best! espeially with the %ire pole! to follow
the order given by &ardon. +hus the letter '&' would ome ne"t in
this e"erise.
<ratie e"atly the same regimen with eah of the letters in
suession. ,aster eah one ompletely before progressing to the
ne"t. +his integrates the universal #ualities at a speifi level of your
miroosm and forms the foundation for all further work.
+he ne"t series of e"erises with the %ire pole onsist of
invoking the olor osillation into the respetive ;lemental region of
your body. %irst! as you mentally speak the letter 'A'! you must
evoke the light blue olor diretly into your hest. +he 'A' in your
hest must be ondensed until it is almost bursting with the light blue
olor. 5ne again! this must not disrupt your normal breath nor may
it ause inordinate musular tension. +hese things are to be avoided
from the outset.
Ne"t! you must work with the 'A' dedutively. +hat is to say!
you draw the light blue olor from t&e uni,erse! into your hest
region. %or e"ample you inhale the 'A' into your hest from the
universe by the breath and then through a speies of pore breathing.
(ere! it is not Cust through the pores of the skin that you inhale the
light blue olor! but with the entire hest itself. +his tehni#ue is the
same as that learned in the early )teps of $$(.
+he ne"t e"erise is a bit more ompliated. (ere you must
learn to proCet the light blue olor outward into the universe. At
first you fill the universe with the light blue olor diretly by
e"haling it from your hest. +hen you must ondense it into a
speifi shape as before! but the differene is that in this instane it
omes from your hest and is then ondensed e"ternally.
5ne you have mastered all of the above with the 'A'! you an
then move on to the ne"t letter. ;ah suessive letter must be
mastered in the same manner as the 'A' by following the e"at same
regimen of e"erises.
(ere! &ardon lists the *mlaut ] as the ne"t in order and the
'&' omes third instead of seond. Again! $ urge you to follow the
order given by &ardon and not that given in my hart. $t may not
matter muh in the end result! but &ardon did this for a reason! so it
is wise to follow his lead in any ase.
832
(ere &ardon reminds the student that there should be attention
paid to the thorough elimination of the letter's olor osillation at the
end of eah e"erise. +his is e"atly the same advie he gives in $$(
during the e"erises with the Kital ;nergy! the ;lements and the
%luids! and is based upon the same reasoning. Never neglet this
step.
@hen all of the letters have been mastered in this manner! you
will have reahed the first disernible level of your kabbalisti
pratie. +his marks a signifiant integration of the universal
#ualities of the letters into your miroosm! at least as regards the
%ire pole.
+he ne"t stage of pratie involves the infusion of eah organ
or body part with the olor osillation of the letters. +his still
pertains to the %ire pole! but here you are using the letters to diretly
influene the various aspets of the oult anatomy. $n other words!
here you are using the letters kabbalistially for the first time.
+his is an important step in fully integrating the fire pole of
the universal #ualities into your own miroosm. +his is Cust as
transformative as the similar e"erises found in $$(.
+he following e"erises re#uire two basi things. Number one
is a familiarity with human anatomy. $n other words! you have to
know the preise position of your own organs within your body.
Anyone who has done the work of $$( will be familiar with this
already and if you have not done the work of $$( then you have!
plainly put! no business doing +($) work.
+he seond re#uirement here is a faility with the transferene
of onsiousness! for you must be able to transfer your onsiousness
into eah and every organ or body part of your own body. Now!
stritly speaking! this is not G*)+ a physial operation. Oranted! you
do transfer your onsiousness into your physial organs! but it is not
only your physial organs that you are impating and transforming.
Eou are simultaneously transforming the mental and astral
omponents of these organs.
$f you ompare the first hart with the seond hart! you will
notie that the 1Anatomy1 listings of the first hart e#uate to the
1).E. Nephesh1 listings of the seond hart. At first this may be hard
to disern! but if you ompare the (ebrew /etters assoiated with
&ardon's letters in the first hart! to the (ebrew /etters listed in the
seond hart! you will learly see the ommonality.
(ere is where the similarity between what &ardon presents
and that presented in the ).E.! first beomes apparent and important.
$n kabbalah the 1Nephesh1 is an important distintion and it does not
837
mean 1physial body1. +he Nephesh! whih translates roughly as
1breath filled soul1! e#uates more losely to the (ermeti's astral
body. Although it also pertains to the mental body! it more learly
points to the onnetion between the astral anatomy and the
subse#uent physial anatomy. +hus the present e"erise fouses
upon the physial organs and not upon the astral organs! but by doing
so! the astral and mental organs are simultaneously effeted.
+he e"erise begins with the letter 'A' and its light blue olor
osillation. %irst you must transfer your onsiousness! this time into
Cust your lungs instead of your entire hest region. +hen you must
inhale the light blue olor of 'A' from within your lungs. @hih is to
say! that you are not outside your lungs! breathing the light blue olor
into them! but rather! you are within your lungs themselves! drawing
the light blue olor into them from the outside. At first! this is done
with the breath and then it is done through the sort of pore breathing
$ mentioned previously0 i.e.! with the whole body of the lungs
themselves.
At first this is a fairly passive aumulation but one this has
been mastered! you must then work at ondensing the light blue
olor until it reahes a very dynami state.
Eou must always remember that it is from within the organ
itself that you are to work. +his is different from the preeding
e"erise with the ;lemental regions sine in that e"erise there is no
atual transferene of onsiousness. $n most ases! the ;lemental
Region has no diret relationship with the organ of the oult
anatomy.
5ne you have thoroughly mastered this e"erise with the
letter 'A'! then you may proeed to the remaining letters! one at a
time! and in the order given.
)ine &ardon's letters math in an often odd manner to the
(ebrew /etters! $ will speak of eah odd one in the order given by
&ardon.
A Y +his orresponds to the (ebrew /etter Aleph. $n the ).E.
and elsewhere! Aleph is always assoiated with the ;lement Air and
thus! with the hest. &ardon simply e"tends this analogy to the
lungs.
O Y (ere $ have given the assoiation of the vowel point
Pamet6. +here are no anatomial assoiations to the vowel points
given in the ).E..
C Y (ere $ have given +6addi as the (ebrew /etter. +hough
they don't math in a stritly phoneti sense! at least in Amerian
838
;nglish Rhowever! the letter 'C' is used in the phoneti 't6' sense in the
word 16ar1S! they do math in so far as their anatomial and
;lemental orrespondenes. +he designation 1stomah1 in the ).E.
is problemati due to the fat that the (ebrew word atually refers to
an organ found in a ow. &ut! this has been determined by past sages
to refer to the human stomah nonetheless.
E Y $ have given this letter the assoiation of the (ebrew
vowel point +6ere. Again there are no anatomial assoiations given
for the vowel points in the ).E..
" Y (ere $ have assoiated the (ebrew letter Kav. $f you have
pratied the pronuniation of the letters as $ suggested! you will see
how these two sounds! the 'f' and the 'v'! are idential. +he only
distintion is that the 'f' is pronouned only by the breath! and the 'v'
with vibration of the voal ords.
' Y +he ).E. gives 1right hand1 instead of 1right arm1. +here
is no essential differene and this is a pattern &ardon follows 44 hand
beomes arm for &ardon and foot beomes leg.
Ch Y Cheth has a guttural sound and is not formed at the teeth
like the 'h' sound is in ;nglish. Again! &ardon gives left leg and the
).E. gives left foot.
I Y +his is the (ebrew /etter Eod. &ardon sometimes uses 'G'
when he means to indiate Eod =suh as in the +etragrammaton> and
this auses some onfusion.
< Y +his is not the (ebrew /etter Eod. $n (ebrew there is no
diret phoneti orollary to this sound e"ept possibly in the soft
form of the /etter Oimel. &ut generally! the soft forms of the
double! planetary /etters are not given a separate set of
orrespondenes.
$n terms of its @ater pole orrespondene =@ater L Cold> and
of its ;arth pole orrespondene =the legality of U800>! it relates to
the (ebrew +av. $ will mention more in this regard further on.
(owever! +av does not relate diretly to what &ardon gives as
the anatomial orrespondene. $n the ).E.! +av is assigned the
,outh! but &ardon gives -iaphragm =for 'G'>. Eet if you make an
esoteri leap of irrational logi! then it is fairly easy to relate these
two sine the diaphragm ontrols the breath neessary for the
vibration of the voal ords during speeh! hene mouth.
0 Y +he 'k' sound has two orollaries in (ebrewI the Paph
and the Jooph. +he Paph is given here for two reasons! one of
whih $ will speak of further on and the seond of whih pertains to
the math in anatomial and ;lemental orrespondenes.
& Y $n the ).E.! /amed is assoiated with the /iver and not
83:
the )pleen. %or some reason &ardon swithes the assoiations
between /amed and Nun. @hatever his reasoning! it works2
M Y $n the ).E.! ,em is given the assoiation 1@omb1. $n
essene this mathes &ardon's 1hollow of the abdomen1.
O Y $ have assoiated the (ebrew /etter Ayin here for two
reasons. Number one! the Ayin is fre#uently given the 1oy1 sound
and this is reasonably lose to the '5' sound. )eondly! the
orrespondenes for Ayin found in the ).E. math those attributed by
&ardon to the '5'.
(ere again there is some onfusion in the ).E. in that the te"t
refers to an organ of a ow. &ut this is e#uivalent to the human
;sophagus! and the ;sophagus is! for all intents and purposes!
e#uivalent to &ardon's <haryn".
S Y 5ne again! the ).E. uses a word appropriate to the
anatomy of a ow. ,any different interpretations of this have arisen
over time but the one that makes the greatest sense to me! and whih
has proven itself in pratie! is the gall bladder! to whih &ardon
agrees.
Sh Y $n the ).E.! )hin is the 1,other /etter1 of the pristine
;lement %ire. $n all of the (ebrew images of the +ree of /ife! )hin
is always the uppermost of the three hori6ontal paths! and is
onsistently assoiated with the head in human anatomy. (ere
&ardon gives brain instead of merely head! and this is! in fat! loser
to the true signifiane of )hin than head.
T Y &ased upon the anatomial and ;lemental
orrespondenes! this is definitely +eth and not +av. $n &ardon's
system of letters there is no phoneti e#uivalent to the (ebrew /etter
+av.
U Y +here is no diret e#uivalent of this letter among the
(ebrew vowel points! so $ have not assigned one. Nevertheless! $
believe! based upon pratie! that this is the e#uivalent of the vowel
point Chirik! at least so far as its orrespondenes are onerned. $n
the ase of eah vowel point e#uivalent! the @ater pole ;lemental
assoiation involves the Akasha! and this is no e"eption.
) Y +his is perhaps the oddest attribution and the most
diffiult to omprehend. &ardon omments that the 'J' sound is an
e#uivalent of the 'P' and so he does not list it as a usable letter. &ut!
he does list the '@' whih has no (ebrew e#uivalent. +he lue is
found in his partiular spelling of 1Juabbalah1. 5ne annot
pronoune this without inserting the 'w' sound! yet this is learly not
how is spoken in the (ebrew language. +hus for &ardon! the 'J'
infers the '@'. $n pratie! the 'P' or Paph sound is the e#uivalent of
839
the Jooph! but the orrespondenes are #uite different. &ardon's
attributions for the '@' math those listed in the ).E. for the Jooph.
+he anatomial attribute of $ntestines is again one of those
words in the ).E. that atually desribes an organ found in a ow.
Consensus seems to lean toward this signifying the intestines in
human anatomy and sine this mathes what &ardon gives! and has
proven itself in pratie! $ feel #uite omfortable with this rather odd
seeming assignment of Jooph to &ardon's '@'.
F Y +he (ebrew /etter Hayin learly mathes with &ardon's
'H'. (owever! &ardon lists 1(eart1 as the anatomial orollary. +his
is an error. $ presume it is one of those little errors that pop up in any
first4draft of a manusript. 5r! it ould be a problem in the
publiation. ;ither way! the orret orrespondene is the 1Right
/eg1. +his attribute is missing otherwise in &ardon's list! whereas
1(eart1 is already given to the 'EL*mlaut *'.
At the end of the e"erises of this )tep! you will have
mastered the %ire pole of the #uadrapolar onentration! in its
solitary form. As $ said before! this )tep will ompletely transform
you at every level of your being. &ut this is not the final
transformation along the way to beoming a true kabbalist.
STEP II 66 .UABBA&ISTIC INCANTATION
+his )tep onerns the seond! Air pole of the #uadrapolar
onentration. As the ;lement Air orresponds to the aousti sense!
these e"erises pertain to the musial note or tone appropriate to eah
letter.
+here are those who #uestion &ardon's assignment of notes to
the letters. $t is! of ourse! best if you hek with a being of the 6one
girdling the earth and verify the note given for yourself. All $ an
say is that in my own pratie $ find &ardon's assignations suffiient.
&ardon uses a sale omposed of 10 notes! some of whih
belong to more than a single letter. +his mathes with the Gewish
tradition! but unfortunately there no longer remains any written te"t
that e"pliitly states whih note goes with what letter. ,any hints
remain but these are in a very obsure symboli language and so
there is unertainty.
$n (ebrew kabbalisti pratie! there are not only notes
assoiated with eah letter =by way of the vowel points> but also a
speifi movement that aompanies eah vowel's pronuniation.
+his however is not a part of the kabbalisti pratie suggested by
833
&ardon! but it does make for an interesting adCunt if you eventually
wish to e"plore this additional dimension of kabbalisti utterane.
As &ardon points out! the tonal #uality does not! in pratie!
have to be e"at. $t helps if you have aess to a tuning fork or
similar musial aid! but it is not stritly a neessity. Gust take your
natural highest note and your lowest omfortable note! and divide
between them aordingly until you end up with ten distint notes.
+his will suffie. (owever! if your notes are e"atly pure and
aurate! all the better. $f nothing else! this will inrease your
onfidene.
@ith the Air pole! the physial pronuniation =whispering and
voal vibration> beomes important and you will need to integrate
the three modes into your pratie. &egin working only with the
mental utterane! reproduing the speifi note in your mind as in the
$$( e"erises with the auditory onentration.
+hen proeed to master the same through the whispering
=breath only> mode of utterane. @ith whispering it is diffiult to
produe a variation of tone sine this is normally a funtion of the
vibration of our voal ords. Nonetheless! $ urge you to e"periment
with the shaping of your mouth as you whisper the letters. As
anyone who has studied the voal art of singing an inform you! the
shaping of the mouth is important in the reprodution of tone. )o!
your tones may ultimately display only subtle differenes in the
whispering mode! but it is well worth the effort to learn the
differene. +his will also help guide you to the orret voal
pronuniation of the letter sounds. At any rate! when whispering the
tonal #uality is e"pressed primarily at a mental level.
5ne the whisper mode has been mastered! you should begin
working with the vibration of your voal ords. +his re#uires the
reprodution of the orret mental tone! the issuane of breath as in
whispering and the appropriate vibration of the voal ords. $n other
words this is a ombination of modes. )imply speaking the letters
aloud will not have the same effet as uttering them mentally and
with the breath simultaneously. +his tripolarity of ation is what
makes them kabbalistially effetive upon the physial plane.
$n short! the solitary mental utterane is diretly effetive upon
the mental plane. +he whispering mode whih ombines the mental
utterane and the breath utterane! is diretly effetive upon the
astral plane. And the voal utterane! whih ombines the previous
two modes with the vibration of the voal ords! is diretly effetive
upon the physial plane.
+he e"erises of )tep $$ are meant to bond together the olor
83?
osillation of the %ire pole and that of the tonal osillation of the Air
pole. +he proedure is similar to that of the %ire pole in that you
must master eah letter's olor and tone! both dedutively and
indutively! in the whole body! the ;lemental regions of the body!
and in the speifi organs of the body. Eou must be able to give it
shape and density in the same manner as you did with the olor
osillation alone.
&ardon instruts that you may either master eah letter
ompletely! in all these ways! in suession0 or you may master eah
separate task with all of the letters in suession. $n other words! you
an either master the 'A' in the whole body! and then the '&' in the
whole body! et.! and the move on to mastering the 'A' in the
;lemental region! and then '&' in the ;lemental Region! et. 5r! you
an master 'A' in the whole body! then in the ;lemental region! then
in the organ! and then move on the '&'. ;ither way suffies though $
prefer to follow the same pattern as the %ire pole e"erises.
@hen the tonal osillation has been fully integrated with the
olor osillation within your miroosm! you will have ome one
more step toward your goal of a true kabbalisti utterane. +his at
will one again ompletely transform your whole being. Although
this time the transformation may not seem as dramati as was the
%ire pole transformation.
+he integration of eah of the four poles obliterates all of the
dross from your being. $t's as if you are within the Alhemist's
ruible! being purged by the fire and transformed into the purest
Oold.
STEP III 66 A.UA *ITAE .UABBA&ISTICAE
+his )tep introdues the third pole of the #uadrapolar
onentration! namely that of @ater and sensation or feeling. Eou
will note that for the most part! the ;lemental attributions of this pole
do not math up with the ;lemental regions of the %ire pole. +here
are very valid esoteri reasons for this! the primary of whih is that
these two poles represent very different aspets of the universe. %ire
and @ater are! after all! polar opposites. )o please do not fret over
this seeming inonsisteny for it is no inonsisteny at all.
+he ;lemental orrespondenes here are of an interesting
derivation and they math e"atly the ).E. in all but one ase =and
there it is a tangential math>. All three (ebrew ,other /etters! A4
,4)h =whih orrespond to the three pure! kabbalisti ;lements>!
83.
math e"atly their ).E. attributes. %ive of the planetary /etters! &4
-4P4<4R! math to the ;lemental signifiane of their 6odiaal signs
of rulers&ip. +he /etter O =Oimel> whih orresponds in the ).E. to
Gupiter =per Ravaad>! is not assoiated with the sign of its rulership!
but with the sign and ;lement of its e-altation. +he +av =,oon> has!
as $ mentioned previously! no phoneti orollary in &ardon's letter
system. (owever! if one takes it as the symboli e#uivalent of
&ardon's 'G'! then the ;lemental orrespondene mathes the 6odiaal
rulership of the ,oon. And &ardon's e#uivalents of the twelve
6odiaal (ebrew /etters =(! K! H! Ch! +! $! /! N! )! 5! +6! J> math
with their sign's ;lement.
+he 6odiaal and planetary orrespondenes for the (ebrew
/etters are found in the seond hart! under the heading 1).E.
;ternity1. $n the ).E.! the word for 1eternity1 is 15lam1. +his word
is often translated as 1*niverse1 but in my opinion this is an
oversimplifiation of its essential meaning. /iterally! it translates as
1the whole span of time1 or 1eternity1. +his is laid in ontrast with
the word ommonly translated as 1year1 whih means literally! 1the
measured passage of time1. +he attributes designated by 1eternity1
onern the universal attributes symboli6ed by the seven
philosophial planets! the ;lements and the 6odiaal signs. +he
attributes designated by 1year1! on the other hand! pertain to the
universal #ualities of the seven days of reation! the seasons! and the
lunations or months. +hese are meant as levels of the same
philosophial thing and do not pertain to their physial orollaries.
@ith the @ater pole you will find that some of the letters
pertain to more than a single ;lemental feeling. +he only onsonant
that has this double attribute is 'C' or +6addi =%ire and Air>. +hree of
the vowels =*mlaut ]! *mlaut ^! and EL*mlaut _> ombine Akasha
and ;arth. +he Akasha as a solitary fator pertains to the remaining
two vowels = ';' and '*'>.
+he pratie of the integration of the @ater pole is similar to
that of the Air pole e"ept that this time there is the addition of the
appropriate feeling. +hus with the letter 'A'! you must utter it with
the olor osillation of light blue! the tonal osillation of O! and the
feeling osillation of ease! all at the same time. (owever there is a
differene between the e"erises of this )tep and the last two in that
you do not yet work with the ;lemental regions nor the organs of the
body. $n other words! you will be working only with the body as a
whole and with the e"ternal spae and universe.
(ere it is good to master eah letter ompletely =i.e.!
dedutively and indutively! in the whole body! the room and the
8?0
universe> before moving on to the ne"t letter. /ikewise! it is wise to
follow the se#uene given by &ardon.
5ne this pole has been mastered with all of the letters in the
manner given above! you are then prepared for the ne"t )tep whih
also pertains to the @ater pole. +he ne"t )tep however! employs the
letters tripolarly and in a kabbalisti manner! similar to how you used
them monopolarly and bipolarly within your organs in order to
transform your being. 5nly in the ne"t )tep you transform yourself
by way of the @ater pole's ;lemental regions instead by way of the
organs.
$n the following $ will be noting the rationale behind the @ater
pole's ;lemental attributions. $ will go through the onsonants one
by one. $ will not address the vowels sine there are no ).E.
orollaries given for these.
A Y Aleph! the ,other /etter of Air.
B Y &eth L )aturn! whih rules Capriorn! an ;arth sign.
C Y +6addi L A#uarius! an Air sign.
D Y -aleth L ,ars! whih rules Aries! a %ire sign.
" Y Kav L +aurus! an ;arth sign.
, Y Oimel L Gupiter! whih is e-alted in Caner! a @ater sign.
' Y (eh L Aries! a %ire sign.
Ch Y Cheth L Caner! a @ater sign.
I Y Eod L Kirgo! an ;arth sign.
< Y No (ebrew phoneti orollary! but in pratie this e#uates
symbolially to the attributes of +av. +herefore! G Y +av L ,oon!
whih rules Caner! a @ater sign.
0 Y Paph L )un! whih rules /eo! a %ire sign.
& Y /amed L /ibra! an Air sign.
M Y ,em! the ,other /etter of @ater.
N Y Nun L )orpio! a @ater sign.
O Y Ayin L Capriorn! an ;arth sign.
P Y <eh L Kenus! whih rules +aurus! an ;arth sign.
R Y Resh L ,erury! whih rules Kirgo! an ;arth sign.
RAording to -ieter Ruggeberg! the orrespondene for 'R' is
missing from the manusript! but if one heks with the ne"t )tep
you will find the proper attribution.S
S Y )amekh L )agittarius! a %ire sign.
Sh Y )hin! the ,other /etter of %ire.
T Y +eth L /eo! a %ire sign.
) Y Jooph L <ises! a @ater sign.
F Y Hayin L Oemini! an Air sign.
8?1
STEP I* 66 .UABBA&ISTICAE E&EMENTORUM
@ith the last )tep you learned the rudiments of the final pole
of the three4sense onentration. +hese are the first three poles of
the #uadrapolar onentration! the fourth pole not being a type of
sensory onentration! per se =the fourth! ;arth pole is overed in the
ne"t )tep>.
Eet this )tep is! in many ways! an e"tension of the last. $t
seeks to integrate the three4sense onentration into your miroosm
and transform you yet again. +hat &ardon plaed this )tep separate
from the last should give you some indiation of its importane.
+his is the transformational work of the @ater pole. $t
transforms in a manner similar to the initial transformation of the
%ire pole =i.e.! by way of the ;lemental regions>! but here! the
;lemental regions are of a different nature. $f you have not gone
through the transformation of the %ire and Air poles! then the
transformation of the @ater pole will not take.
+he work of this )tep is similar to the work with the ;lements
in the regions of the body as given in )tep %our of $$(. (ere! this
;lemental balane is ahieved kabbalistially instead of with the
aumulation of the ;lements diretly. $f the $$( balaning work has
not been aomplished then this work here will not only be
impossible! but atually #uite dangerous to your well4being.
+he work of this )tep an be e"tended further than &ardon
indiates. Eou an! one you have mastered the rudiments! treat it in
a similar manner as the $$( e"erise of ;lemental balaning and fill
eah region with a letter and retain it until all four regions are
similarly filled. +his is even more balaning than the $$( e"erise.
Eou an even take it so far as to invoke all of the letters relevant to
eah region and retain them. +his gives an entirely new dimension
to the e"erise! but should not be attempted until suh time as this
)tep is ompletely mastered. 5f ourse! at the end of eah e"erise
the letters should be dismissed and one should never walk around
with the letters filling the ;lemental regions for prolonged periods of
time.
$n the $$(! )tep %our e"erise! the student begins with the
;arth ;lement and works upwards through the regions! ending with
%ire. $n other words! the student begins with the solid foundation
and layers ever more ephemeral substanes upon this until the %ire
itself danes at the top! firmly anhored by what lies below it.
+he e"erises here however! approah this from the opposite
8?2
angle! by beginning with the %ire region and working downward.
+his effets a sort of desending ondensation instead of an
asending liberation. @ithout having first ahieved the
transformation that the asent brings! the desendant transformation
is impossible! for it has nothing to desend into.
Pabbalisti reation is essentially a downward matter of the
desent of fore into form. +he e"erises of this partiular )tep are
ruial to the learning of this sort of reative desent. +hey also
establish a ertain struture within your own miroosm that is
essential to the ability to reate in a kabbalisti manner.
Eet even with the ompletion of this )tep you will not possess
all of the abilities neessary to work with the first key! sine this is
only 7L8 of the #uadrapolar onentration neessary for this work.
*nlike the %ire pole e"erises with the ;lemental regions! this
e"erise re#uires the transferene of onsiousness. $n other words!
here you must transfer your onsiousness to the relevant region and
perform your e"erise from there. +his is not an e"erise where your
onsiousness fills your whole body and you ondense the letter and
diret it to flow into the relevant region.
*nlike the e"erises with the bodily organs! you are not to go
through the letters in an alphabetial order. +he reason for going in
alphabeti order instead of working through the organs in desending
order! was to avoid induing too great a ongestion of the blood in
the areas of your body. &ut that is not an issue with this )tep's
e"erises. Eou are not to work with the three4sense onentration in
your individual organs 44 this is not safe.
+he e"erises of this )tep begin in the %ire region 44 the head.
;ah of the letters assoiated with the %ire region are to be mastered!
one at a time! before moving on to the ne"t! Air region! et. $n the
four true ;lemental regions! you must work both dedutively and
indutively! but in the Akasha region! you work in neither manner
sine the Akasha annot be aumulated.
+he order of work is not alphabeti even within the ;lemental
group of letters. &ardon gives a very speifi order of the letters that
must be followed e"atly. +hus the order for the head region isI )h!
)! (! -! P! +.
<lease note in &ardon's e"planation of this region's letters that
he makes referene to the differene in eah letter's soundI ')' and
')h' as 1hissing sounds10 '(' as 1hot breath10 '-' as 1e"pansive10 and
both 'P' and '+' as 1e"plosive1. +hese instrution relate diretly to
the nature of how these letter sounds are formed mentally and in the
mouth.
8?7
;ah letter must be mastered in the mind! the breath! and the
voal vibration modes. Also eah letter must be uttered with the
three4sense onentration and in the manner of the tripolar ation
=mentally! astrally and physially! simultaneously>. +hus the first
letter of the %ire region! ')h1 must be pronouned in its olor
osillation =bla6ing red>! its tonal osillation =C>! and its feeling
osillation =heat>! simultaneously 44 at first in the mind only! then
whispering! and finally! aloud.
+his is! as you an imagine! a diffiult operation when you
onsider the fat that you're also tossing in the fator of a
transferene of onsiousness.
+o further ompliate things! &ardon reminds the student that
the tree4sense onentration must be maintained during the dismissal
of the letter that has been invoked. $ would add to that this
onentration must be maintained throughout the entirety of the
operation! as must the tripolar ation. $f! during the operation! you
lose trak of this double tripliity or of your transferal of
onsiousness! then you must at any ost reestablish it before you
dismiss the letter. 5therwise! you will not ompletely dismiss the
letter and will! in this way! ause yourself harm.
@hen all the letters of the %ire region have been mastered!
then you may move on to the Air region or Chest. +he order of
letters in this region areI A! H! /. Remember! you must master eah
individual letter ompletely! in all three modes! before progressing to
the ne"t.
@hen the Air region has been mastered! then you begin with
the @ater or Abdominal region. +he order in this region isI ,! N! @!
G! Ch! O.
Ne"t follows the ;arth region from the oy" down to the
tips of the toes. +he order here isI $! 5! %! R! &! <.
Ne"t follows a double region 44 the %ire and the Air regions!
onCoined. +his means that you must transfer your onsiousness
into the region from the top of your head! down to the bottom of your
hest. +hus the feeling is one of heat and ease Coined together 44 you
do not work with one ;lemental feeling and then the other. +he
letter for this double4region is 'C. +his partiular letter sound is an
e"plosive =like the '+'> that hisses =like the 'H'>.
+he ne"t region is that of the Akasha! speifially the ple"us.
+his however is a bit of a misstatement sine in reality what is meant
is the 1depth point1 desribed in )tep %ive of $$(. @hile the ple"us
is the physial orollary of this depth point! it is the true depth point
to whih you must transfer you onsiousness. $f you merely
8?8
transfer your onsiousness into the region of your ple"us! you will
not be able to ahieve the true manifestation of these important
letters. 5ne you transfer your onsiousness to your depth point!
you fill your w&ole body with the relevant letter.
+hese speifi letters are very important. ;ah of &ardon's
letters that pertain to the Akasha are vowels and orrespond to the
(ebrew vowel points. (ere! as with the (ebrew language itself! the
vowels are what tie the onsonants together and empower them for
true kabbalisti speeh. $n other words! without the Akasha you
attain nothing. +his does not mean that with eah kabbalisti
utterane you must adCoin a vowel! for in many subtle! esoteri =i.e.!
une"plainable> ways the vowels are implied in the utterane of a
letter. @hat $ mean to say here is that without the true integration of
these Akashi vowels into your own miroosm! true kabbalisti
speeh is impossible.
+he letters of this =solitary> Akasha region are '*' and ';'.
+hey both have Akashi olors. +he '*' is a shiny blak that reflets
a violet tinged light! while the ';' is so dark a violet as to be almost
blak in appearane. +he main differene is that the ';' is an
absorptive blak and the '*' is refletive. $n this region they both
e"hibit a violet nature.
+he final three letters are bipolar in that they pertain to both
the Akasha and the ;arth ;lement. ;ssentially! they are manifest
#ualities of the Akasha. +he trik with these letters is to one again
transfer your onsiousness to your depth point! but this time you
will fill only the ;arth region with the letter. Eou will not be able to
aumulate these either and you must work with them in the same
manner as the solitary Akasha letters. +he letters of this region are
the three umlautsI *mlaut ^! *mlaut _ =E>! and *mlaut ].
5ne you have ompletely mastered eah of the 23 letters! you
may then e"periment with the ;lemental balaning $ suggested
earlier. $ reommend you employ the first letter of eah region =)h!
A! ,! $>! then both of the solitary Akashi vowels =* [ ;>! and
finally! the dual AkashaL;arth *mlaut ]. 5ne all seven letters are
formed within you! retain them for a few seonds and then
thoroughly dismiss them in their reverse order.
At the lose of this )tep &ardon statesI I#&ese e-ercises ma)e
man ac&ie,e t&e perfect consciousness of t&e micro* and macrocosm/
w&ic& in t&e Crient is often called t&e Enir,i*)alpa*samad&iE.I +his is
very muh the ase but $ must say that this alone does not empower
one to use the first key in a truly kabbalisti manner. @hat laks
here is the fourth pole of the #uadrapolar onentration so essential
8?:
to kabbalisti utterane. +his fourth! ;arth pole is the subCet of the
ne"t )tep! at the end of whih one will be ompletely fit for the
pratie of the first key.
STEP * 66 T'E TEN .UABBA&ISTIC 0E(S
Although &ardon does not e"pliitly state it anywhere in P+J!
this )tep onerns the fourth! ;arth pole of the #uadrapolar
onentration. +he first three poles are easily related to the senses
but the fourth pole is not. Eet this is a sense! Cust not a sense in
normal terms. 5r! more aurately phrased! this must 'ecome a
sense.
+he fourth pole onerns the pereption of the universal
legality as e"pressed by number. ;ah of the universal ideas upon
whih the reation is founded an be e"pressed by the numbers 1
through 10. +hus the attainment of this final pole of the #uadrapolar
onentration involves the integration of these numbered ideas into
one's own miroosm to suh as degree that one an immediately
pereive the universal ideation underlying eah idea! event and thing.
&ardon saves this fourth pole till )tep %ive of P+J beause it
pertains to the ;arth ;lement. $n other words it is what ties the other
poles together as is the nature of the ;arth ;lement. ;ven so! the
learning of the ten numbers should atually start years prior to
piking up P+J. +he reason is that it literally takes years to
effetively integrate the numbers into one's perspetive to a suffiient
degree for kabbalisti speeh.
$t is diffiult to e"plain the manner in whih the integration of
these numbers is so important. $ suppose the simplest way to put it is
that the numbers give struture. %rom this struture! all else flows
and multiplies itself unto infinity. No matter how omple" a thing
may be in its final! most dense manifestation! it an still be resolved
bak to its original idea or number. &y doing this with a thing or an
idea! you onnet yourself with the universal struture and thereby
gain aess to a speifi level of influene over the reated thing.
@ithout this ogni6ane of the universal ideas represented by
the numbers! there is no inner onnetion to the essential struture
and thus no possibility of true kabbalisti speeh. +o utter a letter
without ogni6ane of the ideation underlying it is not true
kabbalisti utterane and will have little effet.
Pabbalisti numbers have absolutely no relationship to the
urrently popular fad of numerology. +hese numbers are not used
8?9
for manti purposes! instead they are like a filing abinet where you
ategori6e things by number. $n other words! they are analytial
tools for inreasing one's understanding.
$n the (ebrew kabbalah! the siene of the relationships of
numbers is alled 1gematria1. $t is not absolutely neessary that you
learn this siene =but it doesn't hurt> sine this mostly onerns the
analysis of (ebrew words. ,uh of what passes for gematria is
atually Cust a mental e"erise of a dubious nature.
@hat is important is that you inulate these ten universal
priniples into your onsiousness and build a lear struture with
them. +hey must beome not only onsious! but also subonsious
aspets of your own mentation.
&ardon repeatedly states that it is not neessary to study the
Gewish kabbalisti osmology! but here $ must respetfully disagree!
espeially sine so muh of &ardon's #uabbalah is based upon the
)epher Eet6irah. $ think this is an espeially wise study when it
omes to the ten numbers and the universal struture they imply. )o
$ personally reommend to you that you study kabbalah! and
furthermore! that you begin your study early on as it takes years to
grasp even the rudiments at a level suitable for kabbalisti utterane.
&ardon offers a brief outline of the signifiane of eah of the
numbers from 1 through 10. +his ertainly does not suffie for
pratial appliation and will undoubtedly re#uire further study on
your part. 5ne of the best tools for gaining an understanding of the
numbers is a small ditty provided deades ago by <aul %oster Case in
his book titled 1+he +arot1. +his is a series of 11 brief statements
pertaining to the numbers 6ero through ten! titled 1+he <attern on the
+restleboard1. RA trestleboard is a table upon whih the mason
would put the arhitetural plans for the struture being onstruted.S
(ere! Case lists eleven numbers instead of Cust ten. +his is
handy sine the antile for 6ero helps one to understand the
signifiane of the multiples of ten. $n other words! if you ombine
the meaning of '6ero' with the meaning of 'one' you reeive the
deeper signifiane of 'ten'. (owever! the anient way of signifying
numerial values in the (ebrew system does not inlude the use of
the 6ero and thus the value '6ero' is not a part of kabbalisti speeh 44
6ero is not onsidered to be one of the universal ideas pertinent to the
manifest reation.
At any rate! here is the te"t of 1+he <attern on the
+restleboard1I
8?3
T'IS IS TRUT' ABOUT T'E SE&"
0. All the power that ever was or will be is here now.
1. $ am a enter of e"pression for the <rimal @ill4to4Oood
whih eternally reates and sustains the universe.
2. +hrough me its unfailing @isdom takes form
in thought and word.
7. %illed with *nderstanding of its perfet law! $ am guided!
moment by moment! along the path of liberation.
8. %rom the e"haustless rihes of its /imitless )ubstane!
$ draw all things needful! both spiritual and material.
:. $ reogni6e the manifestation of the undeviating Gustie
in all the irumstanes of my life.
9. $n all things! great and small!
$ see the &eauty of the divine e"pression.
3. /iving from that @ill! supported by its unfailing @isdom
and *nderstanding! mine is the Kitorious /ife.
?. $ look forward with onfidene to the perfet reali6ation
of the ;ternal )plendor of the /imitless /ight.
.. $n thought and word and deed! $ rest my life! from day to day!
upon the sure %oundation of ;ternal &eing.
10. +he Pingdom of )pirit is embodied in my flesh.
$ reommend that you ommit these eleven statements to
memory. +ake them one at a time and over a span of several days
build eah one into your memory. 5ne this is ahieved and you an
reite the eleven statements by heart! then begin meditating upon
eah one. @hen you are faed with a ertain task or problem! go
through these eleven statements and ontemplate their signifiane in
regard to your onern. +his will not only inulate them more
deeply into your mind! it will also provide you with signifiant
insights into your onern.
8??
+he numbers relate to the )ephirot of the kabbalah thusI
0 Y Ain )oph Aur Y 1/imitless /ight1
1 Y Pether Y 1Crown1
2 Y Chokmah Y 1@isdom1
7 Y &inah Y 1*nderstanding1
8 Y Oedulah Y 1,ery1 or 1/oving Pindness1
: Y Oeburah Y 1)everity1 or 1Gustie1
9 Y +iphareth Y 1&eauty1
3 Y Net6ah Y 1Kitory1
? Y (od Y 1)plendor1
. Y Eesod Y 1%oundation1
10 Y ,alkuth Y 1Pingdom1
=or! Cust as easily! 1Jueendom1>
(ere now is %igure U1 whih is a diagram of the basi
struture of the kabbalisti +ree of /ife! representing the universal
struture. +his shows the essential relationship of eah number to
the others. @hile there are at least three maCor versions of the +ree
of /ife in the Gewish mystial tradition! this is the one most pertinent
to the work of P+J.
8?.
The Tree of Life
1
2 3
4 5
6
7 8
9
10
"i%#re @G
+he ne"t important issue in regard to the numbers is the
relationship of the letters to the numbers. &ardon gives no
information in this regard. (owever! sine he adheres so losely to
the ). E. it is possible to draw the numbers from their (ebrew
orollaries. +hese are the numbers $ use in my own pratie and $
will vouh for their auray. +he one diffiulty with this approah
is that in the (ebrew the vowel points are not learly assoiated with
number. At a pratial level! they generally e#uate to the number
'6ero' =whih is to say that they enompass all ten of the universal
ideas>! but on oasion it is neessary to assoiate them with the
)ephirot and thus one of the whole numbers.
5ne suh system is as followsI
O Y Pamet6 Y Pether Y 1
E Y +6ere Y &inah Y 7
P Y Cholam Y +iphareth Y 9
U Y Chirik Y Net6ah Y 3
(! Q Y )hurek Y Eesod Y .
+hus the numerial value of &ardon's letters are as followsI
A Y 1
O Y 0 or 1
B Y 2
C Y .0
D Y 8
E Y 0 or 7
" Y 9
, Y 7
' Y :
Ch Y ?
I Y 10
< Y 800 R+his is the legality of the (ebrew /etter
+av. $n pratie! $ find that this is proper.S
0 Y 20
& Y 70
M Y 80
N Y :0
O Y 30
P Y 0 or 9
P Y ?0
R Y 200
S Y 90
Sh Y 700
T Y .
8.0
U Y 0 or 3
) Y 100
(! Q Y 0 or .
F Y 3
As &ardon points out! single digit numbers =1 through .>
represent mental effets! double digit numbers represent astral
effets! and triple digit numbers represent material effets. Eet they
an all be resolved into one of the simple numbers by adding their
digits and thus one finds their root ideation in its purest form.
&ut please understand that Cust beause a numerial value is in
the two and three digit range does not mean that they are ineffetive
at higher levels. +he number of digits in the numerial value simply
points out the level at whih they are most effetive or most
signifiant. %or e"ample! the letter 'R' whih has a value of 200! is
#uite effetive upon the mental and astral planes! but is most
effetive upon the material plane in a manner refletive of its
redued number '2'.
$ will warn you now that if you seek a diret linear and logial
onnetion between the numbers as represented by the letters and
that of the primal ideas represented by the )ephirot! then you will
beome #uite frustrated in short order. +his is a very ompliated
matter and rational logi applies to only a small degree. +o truly
penetrate to the depth of the relationship between these two you must
set aside rational logi and reah into the realm of intuition and
inspiration.
;ssentially! what interferes with a rational omprehension of
this is the fat that the letters represent a different level or aspet or
manner of reation than the )ephirot. +his is impossible for me to
eluidate in this ommentary so all $ will be able to do by way of
assisting your omprehension is to offer the following %igure U2.
8.1
+his figure takes some e"plaining. %igure U2 depits three
+ree of /ife images drawn from the Gewish tradition. +hese are not
the same as the ommon @estern (ermeti +ree of /ife populari6ed
by the Oolden -awn and its derivatives.
;ah +ree is omposed of 10 numbered )ephirot and 22 paths
onneting the )ephirot whih are attributed to the (ebrew /etters.
+he lettered paths are given in blak with their respetive letters in
&ardon's ;nglish haraters =thus for e"ample! the (ebrew /etter
'+6addi' is given as &ardon's 'C'>. &ehind these lettered paths! drawn
in white! are also some onnetions between the )ephirot that are not
assoiated with the letters. +hese are alled the 1(idden1 or 1)eret1
paths. $n the +ree on the left! there are 18 of these (idden paths and
in the other two +rees there are 19.
+he first +ree =on the left> omes from the Ora's =Rabbi
;liahu! Ooan of Kilna> 1?th entury ommentary on the ). E..
+hough this image omes to us from very late in the evolution of
kabbalah! $ think it is +(; most desriptive image of the +ree as it is
desribed in the ).E.. As you will see! it has a more pristine!
arhetypal shape than the other two. &y my way of thinking! it refers
to how the +ree appears within the kabbalisti world of &riah
=1Creation1>. +he parts of the ).E. that refer speifially to the
struture of the +ree result in this speifi image of the +ree as it
e"ists within the realm of &riah. $n pratie! this is the struture best
used if you are working within the mental realm and wish to ause an
effet there.
+he seond or middle image of the +ree is what $ all the
8.2
"i%#re @N
The Gra Tree
1
2 3
4 5
6
7 8
9
10
A
B
G D
H
F
Z Ch
T I
K
L
M

! "
#
C $
%
!h
Th
The He&re' Tree
1
2 3
4 5
6
7 8
9
10
A
B
G
H
F
Z Ch
T I
K
L
M

! "
#
C
$
%
!h
Th
D
The Ari Tree
1
7 8
5 4
9
10
2 3
6
A
B G
D
H
F
Z
Ch
T
I
K
L
M

!
"
#
C
$
%
!h
Th
1(ebrew +ree1. +his is the image of the +ree used throughout most
of the evolution of kabbalah. $t predates the Ari +ree and is the one
that he 1retified1 so that it would be in aord with the Hohar. (ere
you will notie that there is now a greater amount of spae between
the U1 and the U9 and that the U10 is less integrated into the whole.
+his represents the appearane of the +ree within the kabbalisti
world of Eet6irah =1%ormation1>. +his is the +ree struture $
reommend for work within the astral realm.
+he third image to the right is the Ari's =Rabbi Eit6hak /uria!
late 19th entury> image of the +ree. +his is the epitome of /uriani
kabbalah whih is refletive of the Hohar. (ere again! there is a
further disonnetion of ,alkuth and the lettered paths take on new
shape. $n pratie! $ use this +ree struture for work within the
material realm as it refers most learly to the kabbalisti realm of
Assiah =1,aking1>.
+he reason $ offer these three images of the +ree to you is
beause they very aurately reflet the relationship between the ten
numbers and the manner in whih the letters mi" and e"press the
universal ideas. ,ost ommonly! the (idden paths are not depited
when the +ree image is given. &ut $ have inluded them here
beause they are signifiant lues as to how the numbers relate to
one another. +hat these paths are not given letters is signifiant as
they are not 1spoken1. $n other words! they are a matter of personal
e"periene and are uni#ue to eah individual! thus they annot be
desribed by universal symbols suh as number and letter.
+he +ree of /ife image is the struture you must inulate into
your three bodies! most espeially into your mental and astral bodies!
in order to be a truly effetive kabbalist. A very effetive method for
doing this is to visuali6e the +ree within your mental and astral
bodies. %or e"ample! with your eyes losed! sense the si6e and shape
of your mental body! and then bak into the graphi image of the Ora
+ree. +his plaes Chokmah at your left temple and &inah at your
right! et. &uild your visuali6ation out of light! first establishing the
ten )ephirot and then adding the paths! both lettered and unlettered.
As your understanding of the +ree's omponents deepens! bind these
to your visuali6ation so that eah part has signifiane and not Cust
form.
+he same an be done with the astral body and the (ebrew
+ree! and with the physial body and the Ari +ree. ;ventually! this
struture will ompletely permeate your being and your ability to
utter kabbalistially in aordane with the universal legality will
beome automati.
8.7
+here also e"ist other good tehni#ues for penetrating to the
deeper meaning of the numbers and letters. 5ne good tehni#ue
omes from the @estern (ermeti tradition and is know as sphere4
and pathworking. +his is a proess of mental andLor astral
wandering of the )ephirot and <aths. )ine there are plenty of books
already in print whih desribe this pratie in detail! $ will not write
further about it here.
*nfortunately! &ardon does not e"plain how one is to
inorporate number into the #uadrapolar onentration. +o fill this
gap! $ offer the following.
$n pratie there are two levels at whih you employ legality.
+he first is the ogni6ane of the speifi legality represented by the
numerial value of the letter=s> you are dealing with.
)eond is the numerial legality of the intent with whih you
use eah letter. $n other words! eah letter an be used for different
purposes whih e"ist within the bounds of its speifi legality. %or
e"ample! *mlaut ^ an be used within the physial realm to either
learn about Alhemial transmutation or to effet any number of
Alhemial transmutations 44 whih aspet you wish to manifest
depends upon your intent! yet eah will onern Alhemial
transmutation and thus fall within the legality of *mlaut ^.
)o! if you wish to inorporate the fourth pole of the
#uadrapolar onentration into your utterane of the letter 'A'! you
will first onnet with the essential legality of 'A' =i.e.! 1> and then
with the legality of your intent in the use of the letter. (owever! to
master the fourth pole with eah of the letters! prior to their atual
use! you should onsider only their essential legality and onfine
your intent4legality to the number 6ero.
+o learn the use of the fourth pole! you should pratie eah
letter in the standard order! pronouning it #uadrapolarly only into
your whole body. -o not fill either the ;lemental regions nor the
organs! by themselves. ,aster the #uadrapolar use of eah letter!
both dedutively and indutively! and in eah of the three modes
=mentally! whispering and aloud>..
+hus! for e"ample! with the letter 'A' you will pronoune it
with a light blue olor osillation! a tonal osillation of O! the feeling
osillation of 'ease'! and the legality osillation of U1! simultaneously.
%irst you master it in the mind4only mode! then in the mindXbreath
mode! and finally! in the mindXbreathXvoal vibration mode.
<rogress through eah of the letters in se#uene until you have
mastered them all.
$f you have previously integrated the numerial legalities into
8.8
your psyhe! then this proess with finali6e this integration. +his is
the final transformation that enables you to utter the letters in a truly
kabbalisti manner. +his step is what brings your own miroosm
into aord with the universal! maroosmi #ualities.
5ne you have mastered the fourth pole of eah letter in this
manner! you are ready to begin work with the first =single letter> key.
STEP *I: T'E TETRA,RAMMATON 2 T'E .UABBA&ISTIC "OUR"O&D
0E(
$n this )tep! &ardon desribes the basi rules of kabbalisti
utterane onerning the first four keys. (ere is a short list of the
basi rules of thumbI
,ental ;ffetI $n order to reate an effet upon the mental
plane! you must not give any shape or any time limit to your
utterane. Eou must utter #uadrapolarly only in the mind4only mode.
Eour intention must be absolutely lear.
Astral ;ffetI $n order to reate an effet upon the astral
plane! you must give a speifi shape =i.e.! spatial dimension> to your
utterane. $t must have no time limitation imposed. Eou must utter
#uadrapolarly in the mindXbreath mode. Eour intention must be
absolutely lear.
<hysial ;ffetI $n order to reate an effet upon the physial
plane! you must give a speifi shape and a time limit to your
utterane. Eou must utter #uadrapolarly in the mindXbreathXvoal
vibration mode. Eour intention must be absolutely lear.
@ith the first! single4letter key! you must transfer your
onsiousness into your depth point! i.e.! into the Akasha. All work
with the first key originates in the Akasha. @hihever realm you
want your effet to our diretly in! you simply follow the standard
rule of thumb pertaining to that realm.
%or larity's sake $ will desribe the utterane of the letter 'A'
as a single4letter key.
+o begin you must learly define your intention and pereive
its legality. +hen you transfer your onsiousness into your depth
point =the Akashi realm>. +hen you utter the letter 'A'
#uadrapolarly! giving it a light blue olor osillation! a tonal
osillation of O! a feeling osillation of 'ease'! and a legality
osillation of U1. $f you desire this utterane to be effetive diretly
upon the mental plane! then you must utter the 'A' in the mental4only
mode ! giving it neither shape nor speifi duration. $f you desire a
8.:
diret and immediate astral effet! then you utter the 'A' in the
mindXbreath whisper mode! giving it shape but no duration. And if
you desire a diret and immediate physial effet! you utter the letter
'A' in the mindXbreathXvoal vibration mode! giving it both shape
and duration. Eou must build the density of your utterane and when
you are satisfied! you must release it into the realm onerned. $t is
at this point of release that the effet atually ours. @hen your
utterane is omplete! you must return to your normal waking
onsiousness and turn your attention elsewhere.
$f you wish for an effet to be manifest diretly into the astral
or the physial realm! your utterane will by4pass the intermediate
realms and our diretly in that realm! by simply following the
appropriate rule of thumb. Eou an also set up a mental effet that
will eventually at as the ause for an astral and! ultimately! a
physial effet if you so hoose! but the immediate effet will our
in the mental realm. +he diret effet ours in whihever realm you
design your utterane to aommodate. %or e"ample! if you insert
your effet upon the astral realm! there will be no diret effet upon
the physial realm! and within the Akashi and the mental realms!
there will be a simultaneous ausation reated! but this will be
spontaneous with the astral effet! and will not re#uire reliane upon
the natural desent of ausation.
+he disadvantage of the first key is that it re#uires a
transferene of onsiousness into the Akasha. +he seond! two4
letter key! re#uires a transferene into the mental realm and this is
somewhat more onvenient. +he third key re#uires that you transfer
your onsiousness into the astral realm and the fourth key re#uires
no transferene at all! and is thus the most onvenient.
+he mastery of eah suessive key further transforms you.
Eou annot simply begin with the utterane of the fourth key! sine
the ability to reate a diret ausation of an effet upon the physial
plane 44 from wit&in t&e p&ysical plane 44 re#uires a omplete
transformation of your being. +his is the ultimate integration of your
own miroosm and the maroosm.
+he first key must be mastered ompletely before progressing
to the ne"t key. +his is a longer proess than it sounds! for you must
master the single key use of eah letter =23>! in the four planes ="8>!
thus you fae 10? operations 44 at least. 5ften it will take more than
Cust one attempt to master a letter! so $ would multiply this by two at
the very least =Y219>.
@ith the seond! third and fourth keys! you do not need to
master all of the letter ombinations that are possible. +he more the
8.9
merrier! but the mastery of the first key will enable you to
immediately master any ombination you hoose. $ suggest you
work with at least twelve of the two4letter ombinations and si" of
the three4letter ombinations! before beginning work with the four4
letter ombinations. *ltimately! the fourth key is the most
advantageous! so you may end up mastering several of these! but this
depends entirely upon your own speifi set of needs and appointed
tasks.
+he rules for the use of the seond! third and fourth keys are
more omple" than those of the first key. +his is a refletion of the
greater number of options eah of these keys present.
%or e"ample! with the seond key! one an work in two
manners. +he first involves the proCetion of both letters into the
mental realm or body and the seond manner involves the proCetion
of the first letter into the Akasha and the seond letter into the mental
realm. ;ither operation is done with the onsiousness firmly rooted
in the mental realm.
/ikewise the third key an be proCeted in its entirety into the
astral realm! or the letters an be split by proCeting the first letter
into the mental realm! the seond into the astral realm! and the third
into the physial realm. 5r you may even group the letters into two
plus one! and proCet the first two into the astral realm and only the
last one into the physial realm! et. ;ah suessive key presents
with a signifiant inrease in the number of options.
5ne you have mastered the first key all of these thousands of
options will be self4evident.
STEP *II 66 T'E "IRST 0E( 2 T'E SIMP&E &ETTERS
As $ said previously! the first key is enated from within one's
own depth point 44 the Akasha. $t is! as &ardon points out! best to
employ this key only for the purpose of your own spiritual
development. $f you use this key for another person or being! you
will! sine you are working from within your own depth point! be
inurring the karmi debt =whih is a onse#uene of any ausation
rooted in the Akasha> assoiated with the effet you are ausing for
this other person. $n other words! the karma is tied diretly to you.
+his is okay when you are working for yourself sine this would be
the ase in the normal ourse of events! but when you work from
within the Akasha for another person! you will be taking on a burden
whose resolution you would not otherwise inur. $ warn you that this
8.3
an #uikly get out of hand. $t's like presribing a seond mediation
to ounterat the negative side4effets of first! and then a third to
ounterat the negative effets of the seond! et.! ad infinitum.
$f you wish to ause an effet upon your own mental! astral or
physial body! then you will need to pro2ect the letter into your
relevant body. +his sort of proCetion will be very familiar to anyone
who has worked their way through $$(! so $ will not elaborate
further.
(owever! if you wish to reate a ausation within the Akasha
itself! then you will not proCet 44 you will only release it into the
Akasha proper! without regard to its manifestation throughout the
other planes. $n this ase! Cust like when ausing an effet on the
mental plane! your utterane must be in the mind4only mode.
&ardon gives no speifi order of e"erises for mastery of the
single key. +here are several options whih will be self4evident by
now! but here is what $ reommend.
&egin with the utterane at the Akashi level and master eah
letter! one after the other! in this mode. $ suggest that you master all
those with the =redued> legality of U1! then those of U2! et. +hat
would establish the following groupsI U1YA! ] ! $ ! @. U2Y&! P! R.
U7YO! ;! /! )h. U8Y-! ,! G. U:Y(! N. U9Y%! ^! ). U3YH! *! 5.
U?YCh! <. U.Y+! EL_! C.
5ne eah letter has been mastered in the Akasha! then move
on to the mental proCetion of eah letter in the same order.
%ollowing this! master the astral proCetion of all the letters and then
finally! the physial proCetion.
Eou ould Cust as easily master the mental! astral and physial
proCetion of an individual letter after you have mastered all 23 in the
Akasha! but whatever you deide to do! it is best to master them all
in the Akasha first.
Eou an! of ourse! master eah letter in all four phases
=Akasha! mental! astral and physial> individually before going on to
do the same with the ne"t letter! but in my opinion! this presents an
uneven development 44 remember! this work transforms you. $t is far
better to layer this transformation and bring it forth in stages.
&ardon finishes out this )tep with a desription of the
effetiveness of eah of the single letters in all four of the pertinent
realms. $t so happens that this list is the basis from whih the guides
to the two4! three and four4letter ombinations derive. )o! $ offer
Chart U7! whih abbreviates this list.
8.?
8..
*se in the Peys 44
/;++;R
APA)(A
=%irst Pey>
,;N+A/
=)eond Pey>
A)+RA/
=+hird Pey>
<(E)$CA/
=%ourth Pey>
A @isdom ;nlightened ,ind ,astery of Air ,astery of Air
]
Cognition of /ife and
-eath
,astery of +houghts ,astery of -esires
,astery of <hysial
,atter
& <ereption of <olarity ,astery of %luids Kolting ,astery of <olari6ation
C ;uharist ,ental $nfluene Astral $nfluene <hysial $nfluene
- Creation
,astery of ,ental
,atri"
,astery of /ove L
;rotiism
%ertility
; Cosmi Consiousness $ntuition
,astery of Astral
,atri"
,ateriali6ation
% /egality and (armony ,ental /egality Astral ;#uilibrium Juadrapolar ,agnet
O -ivine Orae and ,ery ,ental <eae (appiness Abundane
( <ower of the @ord *nderstanding $nfluene 5ver %ate
*nderstanding of the
@ord
Ch Clarity and <urity
*nderstanding of All
/anguages
Rhythm and /ife ,astery of @ater
$ Parma and ;volution
,emory and
Consiene
,astery of Astral
,atri"
,astery of Analogy
G Cosmi /ove ,ental ;stasy
)ympathy and
Attration
<rogeneration
P 5mnipotene ,anifestation of %aith Courage and ;ndurane +reasures
/ -ivine Kirtues ,orality ,agi ;#uilibrium ,astery of Kitality
, ,astery of @ater
,astery of /ife and
%eelings
,astery of @ater [
,agneti %luid
,astery of All %luid
+hings
N )upreme (appiness
,astery of ,ental
,atri"
)elf4<reservation
,ovement and
Coherene
5 Gustie and /egality /egality of (armony Contentment and <oise )uess and (appiness
^ +ransformation Juabbalisti Alhemy Astral <roCetion
Alhemial
+ransmutation
< ,ysti /onging -evotion and (umility /onging for <urifiation Reprodutive $nstint
R
%reedom and
$ndependene
Absolute )eurity $ngenuity Comprehension
) All4<enetrating <ower ,astery of ;letri %luid
Clairvoyane and
<rophey
Control of
Consiousness
)h 5riginal %ire and /ight (ighest ;nlightenment ,astery of %ire ,astery of ;letri %luid
+ -ivine $nspiration $nventiveness ,astery of Astral ,agi ,astery of Analogy
*
Comprehension of
Akasha
$ntuition and
$nspiration
+ransfer of
Consiousness
,astery of Akasha
@ Cosmi $ntuition
Clairsentiene L
Conentration
Clairaudiene and
,ystiism
-isrimination
E or _ 5riginal Rhythm
$ntuition and
$nspiration
<rophey Condensation
H Cognition $ntellet and +alent Artisti %aulties ;ndurane
C'ART @R <;R &AR-5NI
PART III 66 MA,IC O" "ORMU&AS
STEP *III 66 T'E T)O"O&D 0E( 66 DOUB&E &ETTERS
STEP I+ 66 T'E USE O" T'E T'REE"O&D 0E(
STEP + 66 T'E USE O" T'E "OUR"O&D 0E(
STEP +I 66 .UABBA&ISTIC USE O" DI*INE NAMES AND BEIN,S
STEP +II 66 T'E .UABBA&IST AS ABSO&UTE MASTER O" T'E
MICROCOSM AND T'E MACROCOSM
$ hoose to not omment upon these )teps. <rimarily this is
beause anyone who makes it through the seventh )tep of P+J will
definitely not need anything more than what &ardon gives.
)eondarily! the use of the letter ombinations is often alluring to the
unprepared person who may be tempted to e"periment before they
are ready to do so with safety and $ have no wish to further
enourage suh an error.
EPI&O,UE
&ardon's epilogues are always a treat. +o a ertain degree! he
steps out of his role as sage teaher and reveals a side of himself
otherwise hidden. Eet even here he onveys a deep and profound
sagaity. $ suppose it is impossible to fully separate the message
from the man.
At any rate! $ would like to leave you with the following brief
#uote from &ardon's epilogueI ICn eart& e,ery &uman 'eing &as
two teac&ers3 firstly/ &im* or &erself and/ secondly/ fate. 1&at man
is not a'le to ac&ie,e 'y &is own diligence/ practice/ renunciation/
pain/ grief/ etc./ will 'e ser,ed up to &im 'y disappointments and
'uffets of fate. =ife is a sc&ool/ not an amusement fair.I
NOTE O" T'E PUB&IS'ER DB( DIETER RU,,EBER, E
At the end of P+J! the publisher adds a note warning the
reader that P+J 1ontains some mistakes! partiularly onerning
the relation of the ;lements to some letters.1 $ must strongly
disagree with this statement. +here are no errors as far as the
;lement4to4letter orrespondenes go. +here is one error regarding
the anatomial orrespondene to the letter 'H'! a few errors in the
third and fourth key )teps! and in the )tep T$ material onerning
:00
the use of the 324fold name. &ut as ,r. Ruggeberg points out! the
student should! in any event! first verify these things with a being of
the 6one girdling the earth before beginning pratie.
:01
:02
Appendi!
An Eay on :Shie$din%;
D"irt EditionE
:07
:08
Shie$din%
+he first thing to be said on this subCet is that there is no need
for paranoia! espeially if youDre following a balaned path suh as
&ardonDs. +he universe is N5+ out to get you2 04> ,any folks have
put forth the idea that there is danger around every orner when
youDre pursuing a magial path! but this is simply not so Q unless of
ourse this is what you are always e"peting in the bak of your
mind. +he thing is! when you set yourself up in this way for
ontinual diffiulty! that is e"atly what will be drawn to you! but
this has nothing to do with the following of a magial path.
+herefore! it is important as you work with shielding! to stay
away from the inlination to paranoia. A shield is not a thing whih
should merely serve to assuage your fear0 instead! it is to be a thing
whih promotes your self4onfidene.
+here is no avoiding the inevitable! so if you think that a
shield will forever keep you from enountering unpleasant
e"perienes you are Cust plain wrong. ;ven the strongest shield will
not buffer you from the karmi onse#uenes of your ations.
@hat a shield an protet you from are impersonal! stray
influenes and influenes that are direted speifially at you by
others. @hile the latter is rare! the former is #uite ommon. %or
e"ample! as you move throughout your day! you will inevitably
enounter the foul moods of others or the emotional residue resident
in partiular plaes! et. Repelling these influenes is where a shield
is most effetive.
+he philosophy =#uality> that underpins a shield is important.
<ersonally! $ prefer a shield that alerts me to any inoming or
ambient negative influenes and then gives me the option to either
let them in! or reCet them entirely! as $ see fit. @e an learn many
important lessons from our enounters with negative fores and
unpleasant irumstanes! so avoiding them entirely misses the
point. $t would be like living your life with your head buried in the
sand Q it gets awfully hard to breathe and you miss so muh of what
goes on around you. 04>
+he influenes that a shield an protet you from are! by
nature! of mental andLor astral density! therefore a shield is omposed
of similar material. +he best shield is energy based AN-
impregnated with a speifi ideation. &y e"tension! suh a shield
an protet you from muh physial harm sine by ereting a wall
through whih mental and astral influenes annot pass! you
:0:
therefore avoid the physial onse#uenes of those fores. &ut here
again! this is only effetive so long as these onse#uenes are not of
a personal karmi nature.
+here are three basi types of shielding whih $ will now
disussI 1> -rawing down the Pethri /ight. 2> )urrounding
oneself with the Kital ;nergy. 7> @orking with the Akasha.
GE USIN, T'E 0ET'RIC &I,'T
&y this term $ mean to indiate any shield that employs energy
=/ight> drawn down from AaboveB. An e"ample of this is the Oolden
-awnDs A,iddle <illarB e"erise or the ARose CrossB. &oth of these
effetively draw down energy from a higher soure than the
individual and use it for the individualDs protetion.
+his an! of ourse! be done in less formal ways. %or
e"ample! merely through visuali6ation the same effet an be aused.
&efore engaging in any sort of shielding! a banishing of
negative influenes should be undertaken. @hether that be done
through a ritual suh as the Oolden -awnDs A/esser banishing ritual
of the pentagramB =/&R<> or through other magial means! is of
little importane! so long as it is done. A simple visuali6ation will
also suffie. +he reason this is neessary is that it does not pay to
bind any negativity to yourself! inside of the shield you will be
taking suh are to reate. $t is far wiser to wrap your shield around
a leansed spae.
@hen rafting a shield from this higher /ight! it should always
desend from above your head and slowly wrap itself around your
entire body! from head to toe. +he /ight should desend in a
lokwise diretion =i.e.! it starts from your left side and rotates
around your front! over to your right side! and then around your bak
to your left side! et.>. Eour shield should stay in this onstant
irular or spiral motion.
Eour shield ,*)+ be impregnated with its underpinning
ideation. Namely! that it protet you in the manner you desire and
that it stay put for as long as you desire it to.
*nless you are establishing a very temporary shield! you will
need to arrange for its replenishment. +his an be aomplished in
two primary waysI 1> Eou an keep it onneted to its soure. 2>
Eou an disonnet it from it origin and diret it to replenish itself
from the universal storehouse of /ight. +he latter is preferable.
:09
NE USIN, T'E *ITA& ENER,(
+his is the type that $ use for my permanent shield as it is the
most versatile and is the easiest to maintain. &y NKital ;nergyD $
mean the energy that &ardon desribes in )tep +wo of $$(.
$n my e"periene! the best form of the Kital ;nergy to use for
shielding is not the golden tinged variety but the lear! white variety.
+his seems to have less of an affinity to the human body and
therefore is not disturbing to the nerves when surrounding the body
for e"tended periods of time. (owever! it should be pointed out that
reating a shield out of the Kital ;nergy is not e"atly the same thing
as aumulating the Kital ;nergy sine here one does not permeate
oneDs entire body with the Kital ;nergy as one does in the
aumulation.
+he initial proedure is as followsI
)it omfortably! lie down or stand eret! as it suits you! and
ompletely rela" your body from head to toe. &anish all negativity
from your mind and body! and onentrate upon the feeling of
harmony.
-raw the Kital ;nergy to you so that it surrounds your entire
body. -o not let it permeate your body! only let it surround you. $f
you are able! ondense the Kital ;nergy to a very high degree.
Now set the Kital ;nergy in motion and let it rotate lokwise
as before. &e sure that it surrounds your entire body! even under the
soles of your feet.
Ne"t! you must impregnate it with your ideation. Oive to it its
predetermined purpose.
And finally! arrange for its duration. (ere you are faed with
many alternatives. $ reommend that you bind it to the universal
storehouse of Kital ;nergy by direting it to onstantly replenish
itself from this soure. $f you do not do this! then it will dissipate
one you rediret your attention away from it.
As for the duration of your shield itself! you an either make it
a permanent thing or make it so that it will materiali6e only when
you think of it! or anything in between. -onDt forget that you an
always hange your mind later and modify it so that it better suits
you needs.
5ne these things have been taken are of! you an then return
to your normal everyday awareness or you an proeed further. $f
you stop here! take a moment oasionally to sense your shield. +he
AfurtherB steps re#uire a bit more training than this simple proedure.
:03
+he first Afurther stepB is to e"tend your shield to your astral
body. +his is done by first sensing the dimensions of your astral
body and then reating the same shield of Kital ;nergy for it as you
Cust did for your physial body. All of the same rules apply as
regards rotation of the Kital ;nergy! impregnation with your ideation!
replenishment and duration. ;nd this step by Coining your physial
shield with your astral shield.
+he final Afurther stepB is to eret a shield around your mental
body. +he proedure is e"atly the same e"ept that here you must
be able to sense the dimensions of your mental body. All of the same
rules apply and you end the operation by Coining your three shields
together so that they at in unison.
As $ said previously! $ employ this sort of triple4shield for my
own permanent shield. @ithin my underpinning ideation is the idea
that this shield will alert me of ANE inoming influene. +his
provides me the opportunity of either aepting it or reCeting it at
will.
%or the most part! $ am seldom onsious of my shield. &ut
when $ am entering a situation or spae that $ e"pet will be filled
with stray influenes of an unfavorable or unwanted nature! $ have
simply to fous on my shield and there it is! ready and able.
*ntil $ had perfeted the onneting of my shield to the
universal storehouse of Kital ;nergy! $ had to periodially replenish
it. $ suggest that you hek the status of your shield periodially!
espeially in the beginning. As you work with shielding! this proess
of replenishing will beome easier and muh faster! and eventually!
unneessary.
$f you are to! this sort of shield may be bound to a physial
obCet andLor a spoken phrase. %or e"ample! my triple4shield is
bound to three pinky rings that $ always wearI my physial shield is
bound to a simple silver band0 my astral shield! to a simple yellow4
gold band0 and! my mental shield! to a not4so4simple white4gold
band. All $ have to do to ignite my shield to its strongest fore is
touh these rings.
$ have also bound my shield to a simple phrase that $ learned
during my @ian studies. +his phrase isI A$ ast out all negativity
Rthe banishingS and in its plae let harmony be Rthe blessingS. $ now
invoke the law of three Rthis is where the three parts of my shield are
ignitedS and as $ will! so mote it be.B
$ highly reommend this sort of Kital ;nergy shield to all
students of $$(. $t does not interfere with the training and it will help
preserve you from harm. 5f ourse! the greatest preservation from
:0?
harm is the attainment of the ;lemental ;#uilibrium! so it should
never be assumed that mere shielding will do in its plae.
RE USIN, T'E A0AS'A
+his is a more AadvanedB tehni#ue that re#uires great
faility with the Akasha. $t also serves a somewhat different funtion
than the previous two types of shielding. (ere! the greatest
advantage has to do with avoiding negative influenes that are
direted speifially at you. $t does also offer protetion from those
pesky stray influenes! but one who is apable of working with the
Akasha in this manner is generally impervious to suh influenes
already.
As before! this tehni#ue is of no use in attempting to avoid
oneDs karmi debt. +his is beause karma resides within the Akasha
and there is therefore N5 esape from oneDs karma.
+he partiulars of this tehni#ue are very diffiult to desribe
to someone who has no faility with the Akasha! and for someone
who does understand the Akasha! any e"planation $ ould offer
would be unneessary! so $ will not be going into the partiulars.
$nstead! $ will speak only in general terms Q hopefully not too
enigmati2
;ssentially! this tehni#ue involves wrapping oneself with the
Akasha! but it is not the body that one wraps. $nstead! it is a speifi
level of oneDs being that is enapsulated. $ all this level Abeads and
threadsB! sine that is how it appears to me. +he AthreadB is the
individual lifeline and the AbeadB is the present moment of the
individual inarnation. Another appropriately desriptive name
might be Aspheres and rodsB.
At a pereptual level in this realm! inoming influenes are
seen as threads or lines that interset the individual sphereLbead at an
angle different than the individual lifeline. +he degree of angularity
indiates the temporal relationship of the inoming influene. %or
e"ample! if the influene intersets on the hori6ontal =the individual
lifeline runs vertial> then it is oming from a very reent soure! but
when the influene intersets at a nearly vertial angle! then the
influene is very old and may even be karmi in nature.
At any rate! if youDre apable of finding this AplaeB you will
reogni6e my meaning.
At first! it is only possible to enase oneDs own sphereLbead
with the Akasha! but with time! it also beomes possible to enase
:0.
the rodLthread as well. ;ventually! it is even possible to enase the
beads and threads of others! and thus afford them a similar degree of
protetion.
(ereDs how it worksI &y enasing yourself! at this speifi
level! with the Akasha! you are! in effet! removing yourself as a
target for any inoming influene. @hen suh an influene finds no
target! it dissipates. +herefore! this sort of shielding is N5+ a rebuff
of the fore! nor is it a Areturn to senderB sort of mirror4shield.
$nstead! it totally and permanently dissipates the inoming fore and
the original energy behind the fore is absorbed into the
undifferentiated storehouse of raw energy.
$ reommend this sort of shielding as being essential for any
magiian doing very advaned work! espeially those doing the kind
of work that! by its nature! eliits a strong negative! opposing
response from those that are! by their nature! prone to suh responses
to e"tremely strong positive works.
:10
A$pha3etica$ Inde!
A
A3domina$ re%ion. .117! 1:.p.! 8?8
A3y....18:pp.! 18.! 1:2! 20?! 7.8!
7.?! 800! 802! 80:
Acc#m#$ate 82! 8:! 83! 8.pp.! :8p.!
9:pp.! 39! ?2! ?8p.! ?3! ?.! 102p.!
111pp.! 127pp.! 1:3! 201! 2:3pp.!
2.1! 2.:p.! 788pp.! 7:?pp.! 79?!
730! 73:! 7?3! 7.8! 8?7! 8?:
Acc#m#$atin%8:p.! 8.p.! 92! 99pp.!
108! 122p.! 1:3! 2:3! 2:.p.! 721!
723! 781! 788p.! 7:?pp.! 731! 7?9!
:03
Acc#m#$ation. 72! 8.pp.! 92! 9:pp.!
?2pp.! ?.! 101! 108! 110pp.! 127pp.!
17.! 187! 1:3! 198! 131! 1?3! 272p.!
2:7! 2:9pp.! 23:! 2.1! 71.! 722!
782pp.! 7:?pp.! 730! 73:! 7?1! 7?3!
812! 838! 8?2! :03
Aco#tic e!ercie.......................10?
Addend#m to Step Three...:0! 783
Affirmation...10! 3?! 11?! 727! 72?!
778
Ain Soph A#r............................8?.
Air........82p.! 8:! 9?p.! ?2! ?9p.! ?.!
.2pp.! ..! 108! 109! 10?! 110!
112p.! 11:pp.! 122p.! 12:p.! 12.p.!
178p.! 181pp.! 1:0! 190pp.! 1?0!
1?9! 201! 227! 22?! 270! 272! 278p.!
289p.! 2:8! 2:?! 2?2! 2.7p.! 2.9p.!
713! 723! 772! 780pp.! 7:.pp.!
730p.! 7?3! 807! 8:9pp.! 890p.! 893!
838! 833pp.
Air re%ion... .9?p.! .7! .:! 108! 109!
10?! 11:pp.! 129! 12.p.! 189! 190p.!
1?0! 1?9! 227! 289! 791! 8?7p.
A>aha. .13! 71p.! 92! 38pp.! 3?! ?0!
??p.! .2! ..pp.! 103! 10.p.! 112!
12.! 171! 17.! 203! 272pp.! 289p.!
2::! 2:.! 23:pp.! 2?7! 2?:! 2.2!
2.?! 71?! 720pp.! 771p.! 78?! 731p.!
738pp.! 7?9! 7.0! 811! 8:?! 899!
839! 8?0! 8?7pp.! 8.:pp.! :09!
:0.p.
A>ahic. ..2! 107pp.! 173! 1.:! 202!
203! 890! 8?:! 8.:p.! 8.?
A>ahic rea$m...........107! 890! 8.:
A$eph......17:! 8:1! 8:3p.! 890! 830!
838! 8?1
A$$ &o-e.....................................17:
Anima$......91! 98! 38! 17:! 1.7pp.!
238! 773p.! 7:2! 7:8
AB#ari#....................................8?1
Archimede.......31! 79:p.! 79?! 73:
Arie...........................................8?1
Aana...................87! 2:1! 771! 787
Aceticim..................................701
Aiah.........................8::! 8:?! 8.7
Atra6menta$. . .7.! :7! :9! ?9! ??p.!
.8! .?! 107! 123pp.! 187! 192! 133!
13.! 1??! 28?! 23?! 772! 779! 799!
731p.! 7?1! 7?:! 7.0pp.! 81?! 827!
82:
Atra6menta$ 3ody..7.! ?9! 12?pp.!
172p.! 1??! 23?! 779! 799! 7.0p.
Atra6menta$ EB#i$i3ri#m......123!
187
Atra6menta$ ene....................?9
Atra6phyica$////1.! 89! 9.! 3.! ?2!
??! .1! .3p.! 101! 111! 117! 11?pp.!
170p.! 137! 272! 7?7
Atra6phyica$ 3ody.......3.! ?2! .1!
.3p.! 101! 117! 11?p.! 170p.
Atra$....17! 22! 80! 98! ?0! ..! 10.!
122! 123! 189! 22?! 283! 2:2! 23:!
710! 723! 77.! 7:?! 79?! 738! 73?!
7?9! 7?.! 7..
Atra$ 3ody...70! :3! 9?! 3:! ??! .7!
.:pp.! 10?! 119! 12:! 123pp.! 189!
192! 19.! 138! 139p.! 1?9pp.! 1.7!
1.9! 20?! 278p.! 289p.! 239! 2.8!
2.9! 700! 7?0! 7?:! 7?.p.! 7.2! 7..!
870! 877! 87?! 838! 8.7! :0?
Atra$ EB#i$i3ri#m.....77! 81! :3p.!
98p.! 109! 10.! 1?.! 20?! 73?
Atra$ matri!......12.! 130p.! 278p.!
789! 7.0
:11
Atra$ rea$m......??! .7pp.! .?! 119!
123p.! 19.! 133! 2:9p.! 2.?p.! 708!
79:! 73.! 7?:! 7?.! 7.1p.! 7.:! 870!
8:?! 890! 899! 8.7! 8.9p.
Atra$ ene. .10.p.! 118! 12?! 239!
700! 73?pp.! 7.1
Atra$ i%ht.............110p.! 1?3! 73.
Atra$ wander.......12:! 123p.! 170!
172! 1..! 239! 779! 7::! 73.! 7?:p.!
7?.! 7.1p.! 8.8
A#to6#%%etion 27! 29pp.! 72! 277!
238! 727! 72:
Ayin....................871! 830! 839! 8?1
B
BEin% 179! 132! 138! 1.7! 221! 227!
2:1
Bein% of the E$ement.......182pp.!
202! 2.?! 77.! 7.:p.! 820! 877! 8:?
Beth....................................8:1! 8?1
Binah......107! 18:! 193! 132p.! 13:!
133! 1.:p.! 7.8! 7.3! 871! 8?.p.!
8.7
Bio6ma%netim............................:1
Briah..................7.8! 8::! 8:?! 8.2
C
Cancer.......................................8?1
Capricorn..................................8?1
Ca#ation....102p.! 197p.! 199! 201!
272p.! 87:! 8.9pp.
Center point. .9.! 31p.! 38! 3?! 2.9!
2.?! 799
Centra$ par> of Se$f .1p.! .?! 102!
103! 10.! 111p.! 11:! 128! 170! 189
Cha>ra..............................?2! 20.p.
Character trait...18pp.! 27! 28p.!
29pp.! 7:! 80p.! :?! 109! 1:.! 22?p.!
270! 279! 28?! 713
Character Tranformation. .28pp.!
2.! 79p.! 80! 1..! 210! 21:! 22?p.!
271p.! 27?
Chet re%ion.....117! 1:.! 191! 792!
832! 838
Cheth.................................83:! 8?1
Cho>mah...1.:! 209! 871! 8?.! 8.7
C$aira#dience.................239! 73?p.
C$airfee$in%...........110! 112pp.! 127
C$airhearin%.........................110pp.
C$airentience........239! 2.8! 73?p.
C$air-oyance... .110pp.! 278! 23:p.!
2.8! 73?p.! 7?.
Co$d Shower..............................27:
Comm#nion...............................189
Concience........103! 198! 199! 283!
2.1! 732
Concio# Reception of "ood. . .13!
273
Concio#ne..........27! 8?! :3! :.!
92pp.! 93! 3?! .2! .8! .9p.! 108!
109pp.! 110! 112p.! 11.! 17:! 187!
189pp.! 1:3p.! 191p.! 19?p.! 137p.!
139! 1?:! 1??! 1.7! 1.9! 20:! 203!
221! 22:p.! 279! 27.! 2:1! 2:3! 23.!
70.! 71?! 728! 787! 789! 78.pp.!
7:8p.! 7:3! 7:.p.! 799pp.! 73:! 7?7!
7.8! 7.3! 7..pp.! 811p.! 813pp.!
828p.! 823! 877p.! 8::! 899! 837p.!
8?7pp.! 8?3! 8.:pp.
Contin#a$ rep$enihment...........:8
Contin##m.......100pp.! 112! 18?p.!
1:2p.! 1.9! 238! 2.7! 79:! 79?!
801p.! 80:p.! 890
Contro$ of yo#r 3ody..................72
Correpondence E!cerpt........1::
Co#ra%e...............................7:! 778
Creati-e ima%ination...1.p.! 81pp.!
89! 8.! :2pp.! :.p.! 9:p.! 11:! 113!
11.! 17.! 2:2! 707! 79.
D
Da$eth.........................................8?1
Darin%..........................................7:
Ded#cti-e Method. . . .122! 128! 239
Depth point....31pp.! ?:p.! ?.! .1p.!
.8! .9! 100pp.! 108! 110pp.! 128p.!
238! 2.9! 2.?! 79:pp.! 731p.! 73:p.!
8?8p.! 8.:! 8.3
Der )e% =#m )ahren Adepten
....................................................237
Diaphra%m..........12.p.! 190p.! 83:
:12
Direct perception.........20! 31! 1?1!
1..! 222
Di-ine........172pp.! 1:0! 199p.! 138!
139! 209! 29.p.! 2?0! 2?7! 7:8! 7?1!
7.2pp.! 7.?! 807! 818! 870! 8:2!
898! :00
E
Earth.............82p.! 8:! 9?p.! 33! ?2!
.2pp.! ..! 107! 109! 10?! 117! 11:!
113p.! 122! 128pp.! 173! 181pp.!
1:1! 1:.p.! 192! 19?p.! 1?9! 1.9!
201p.! 227! 22?! 270! 289p.! 2:?!
290! 2?7! 2.7p.! 2.9p.! 723! 772!
780! 782! 7:.pp.! 7?3! 7.:! 808!
82:! 870! 8:9! 8:?! 890p.! 893! 83:!
8?0pp.! 8?8pp.
Earth re%ion.........9?p.! .7pp.! 107!
109! 10?! 11:! 113p.! 129! 190! 192!
1?9! 227! 283! 791! 8?8p.
E$ectric...........1! .:p.! 122pp.! 203!
278! 239p.! 2.2pp.! 2.3! 772! 7?9p.
E$ectric "$#id...........1! .:! 122pp.!
2.7pp.! 2.3! 772! 7?3
E$ectro6ma%netic...129! 17.! 278p.!
822
E$ementa$....1:! 78! 80p.! 87pp.! 99!
9?p.! .2! 108pp.! 111! 117! 12:!
12.! 181pp.! 1:?p.! 192! 131! 13?!
1?3! 207! 20.! 22?pp.! 289p.! 28.!
2:.! 23:! 23.! 2?7! 2.7pp.! 2.3!
702! 717! 71:! 713! 728! 729! 72.!
780! 782! 7:?! 792! 739! 73.pp.!
7.:pp.! 82:! 870! 879! 880! 899!
831p.! 838pp.! 83.pp.! 8.8! :0.
E$ementa$ EB#i$i3ri#m.....78! 13?!
20.! 283! 72.! 73.! 82:! :0.
E$ementa$ rea$m......181pp.! 7.:pp.
E$ementa$ re%ion.....9?p.! .2! 103!
10.! 12:! 12.! 192! 831! 838!
83.pp.! 8.8
E$ementary...........................7?0pp.
E$ement.........18! 20! 71pp.! 80pp.!
:3pp.! 98pp.! 38! 33! 3.pp.! ?7pp.!
.1! .8! ..pp.! 109p.! 10.p.! 112!
118p.! 122pp.! 12.! 171! 17.!
181pp.! 1:3pp.! 130p.! 1?.! 202!
203p.! 22?pp.! 278p.! 273! 28?!
2::pp.! 23:pp.! 2.2p.! 2.:! 2.3pp.!
701! 717! 71:pp.! 721! 728! 729p.!
72.! 772! 77.pp.! 788! 7:?pp.! 798!
79?! 738p.! 73?! 7?0p.! 7?3p.! 7.2!
7.:p.! 811p.! 820! 872p.! 87:!
8:3pp.! 831! 837! 83.p.! 8?2! :00
Emotiona$ e!ercie....................10?
Emotiona$ Reitance...............218
Emotiona$ i%nificance..7pp.! 109!
10?pp.! 119! 11.! 172! 1?3! 201
Emotion.....1:! 1?! 77! :?! 97! 10?!
11:! 172! 1?1! 1?9! 1??pp.! 1.?!
21?! 222! 223! 22.p.! 283p.! 2:0!
2.:! 700! 78.p.! 7:2pp.! 799! 73.!
7.1! 819
Empathy....................................7::
Emptine of mind...17! 82! :?! 3.!
1.2! 220pp.! 227! 228! 229p.! 22.!
279! 238! 709p.! 70?p.! 79?
Ener%y *ampire......................210
EB#i$i3ri#m.....77p.! 81! :3p.! 98p.!
3.! 109p.! 10.! 11:! 129p.! 17?p.!
187! 13?! 1?.! 203pp.! 283p.! 702!
72.! 73?p.! 7.?! 82:! :0.
Eentia$ meanin%....1.! 72! 91! 31!
37pp.! ?0! .1pp.! 100! 102pp.! 109!
10?pp.! 11:p.! 11.! 172! 17:! 17.!
18:! 1:?! 1?9p.! 1.2! 1.:! 1..pp.!
222! 8?0
Eterna$...79! 3.! ?9! ..p.! 107! 103!
178pp.! 18:p.! 1:1p.! 193! 132pp.!
1?7! 1.8! 1.9! 208pp.! 2.7! 700!
707p.! 79:! 7..! 808p.! 8:8! 8??
Eterna$ menta$ 3ody....3.! ?9! 107!
103! 18:! 193! 132! 13:! 13?p.! 1.8!
20?
Eternity.....173pp.! 189! 1:?! 707p.!
79:! 7.8! 7.?! 870! 8:0! 8?0
Ether.........................pp.! 110! 112
E#charitic ma%ic.............20.! 272
E!pect........................................2:2
E!teriori=ation........?3! 279! 233p.!
731p.! 7?8
E!teriori=e??p.! 12?! 731! 7?7! 7.0
:17
"
"ati%#e.......................................21:
"ee$in%.......12! 1?! 2?! 70! 72p.! 7:!
87! :?! 9:! 3:! 33! ?3! .9pp.! 101!
109pp.! 110! 112! 127! 187! 1:2!
192p.! 1?3! 1.1! 1.7p.! 21:! 21?!
222pp.! 270! 27?! 289p.! 2:0p.! 2?2!
701! 711! 717! 72:! 770! 778! 780!
78.! 7:7! 793! 738p.! 7?8p.! 80:!
8:9! 891! 897! 899p.! 830! 83.p.!
8?8! 8.8p.! :03
"ire.....81pp.! 8:! 98p.! 93p.! 3?! ?2!
?8! .1pp.! ..! 102! 108! 109pp.!
110p.! 117! 11:pp.! 122pp.! 12.p.!
177! 181pp.! 18.! 190pp.! 131! 1?0!
1?9! 201! 222p.! 22?pp.! 278! 289!
2:7p.! 2:.p.! 2?2! 2.2pp.! 72:! 723!
772! 77.pp.! 7:.pp.! 79?p.! 7?3!
802! 8:9pp.! 890p.! 899p.! 831pp.!
839p.! 83.pp.
"/ire re%ion............9?! 3?! .1p.! .:!
109pp.! 117! 12:! 12.p.! 18:p.!
190pp.! 1?9! 222p.! 289! 8?7p.
"$#id....71! ?1! .1! .:! 110p.! 117p.!
122pp.! 17.p.! 187! 1:.! 130p.! 203!
278p.! 2::pp.! 239p.! 2.2pp.! 2.3!
722! 772! 78:! 79.! 7?9pp.! 7.2!
811! 819! 820! 822! 82:! 872! 880!
831! 837
"$#id Condener.........110p.! 117p.!
129! 131! 2:9pp.! 233! 7??! 820!
822! 82:
"$#idic EB#i$i3ri#m..................129
"o#r di-ine attri3#te........189pp.!
239! 7..pp.
"o#r Di-ine Princip$e.............177
"o#r pi$$ar.......................7:! 778p.
"ra3ato........29.! 231p.! 2?1! 2?7p.
"ree wi$$.......173! 199! 20:p.! 707p.
,
,e3#rah.....................18:! 871! 8?.
,ed#$ah.....................18:! 871! 8?.
,emini.......................................8?1
,ime$..............8:1! 897! 83:! 8?0p.
,nome...............................2.?! 7.:
,od.....................................189! 201
,reater Se$f....3.! ?9! .0! 107! 103!
10.! 18:! 193! 132pp.! 1?8! 1.8!
1.9! 20?
,#ardian. . .3.! ?9! ??pp.! 103! 10.!
181! 18:! 199! 283! 732p.! 7.8! 7.3
'
'ead re%ion.. .117! 1:.! 191p.! 792!
8?7
'earin%........21! 77! .?p.! 10?! 112!
11?! 21.! 28:p.! 72.! 779
'e3rew.. . .27p.! 202! 231! 2?1! 88.!
8:1! 8:9pp.! 897! 830p.! 837pp.!
83.pp.! 8?:! 8?3! 8.0! 8.2p.
'eh.............................................8?1
'ermeticim..............................203
'od...............28! 18:! 82.! 871! 8?.
'o$y ,#ardian An%e$........3.! 199!
283! 7.8! 7.3
'omoe!#a$ity...............207p.! 701
I
Immanence.......100! 173pp.! 1:1p.!
209! 808p.
Immanent.......173p.! 1:1! 1.7! 808
Immorta$ity.................1:0p.! 807p.
Indi-id#a$ Se$f.....27p.! 3?pp.! .1!
.2! .8! 100! 102! 107! 103! 178!
193! 132pp.! 1?2p.! 1?8! 1.:p.!
207p.! 20?! 28.! 809
Ind#cti-e method.122pp.! 239! 831
Initiation Into 'ermetic.........237
Inte$$ect..........79! .2p.! .:p.! 109p.!
1?.! 201! 20?! 22.! 8::
Interna$ %#idance................?9! 2?7
<
<#piter. . . .18:! 7.8! 871! 880! 8?0p.
0
0a33a$ah27! 3?! 17:! 230p.! 2?1p.!
738! 7??! 88:pp.! 8:7! 8:9! 8:?!
890pp.! 899! 830p.! 837! 8?3! 8?.!
8.2p.
:18
0a33a$itic....17.! 18:p.! 193! 2:?!
231! 2?2! 793! 7??! 7.8! 7.3! 7..!
823! 82.! 871! 889! 88?pp.! 899!
831! 837! 833pp.! 8?1pp.! 8?:pp.!
8?.! 8.2p.! 8.:
0aph.......................8:1! 83:p.! 8?1
0arma..........10:! 179! 197pp.! 139!
1?2p.! 2.?p.! 7:1! 7.8! 8.3! :0.
0ether.......3?! 13:! 871! 8:8! 8?.p.
0ethric.......................................:09
0ey to the Tr#e .#a33a$ah....298!
2?1! 88:
0now$ed%e...........................7:! 778
0#nda$ini................................20.p.
&
&amed.............................83:p.! 8?1
&aw of Attraction. .1.! 81! .7! 108!
121! 171! 18:
&aw of Sympathie...................12.
&e% re%ion.........................9.! 1:.p.
&e%a$ity..........17:p.! 891! 897! 893!
830! 83:! 8?9! 8.0! 8.7pp.! 8.?
&eo.............................................8?1
&e-itate................................?.! 2:8
&e-itation..............?9! ?.! 23?! 730
&i3ra..........................................8?1
&i%ht...........71! ?1! 108! 110p.! 127!
130p.! 820! 827! 872! 8:7! 831!
8??p.! :09
M
Ma%ic action.................................?
Ma%ic Be$t.................................82:
Ma%ic Cener............................820
Ma%ic Circ$e....23.! 813pp.! 823pp.
Ma%ic &amp......................820! 822
Ma%ic Mirror.....101! 129p.! 187p.!
23:! 233! 7?.! 820p.
Ma%ic of Air...........13! 23! 2.! 71p.
Ma%ic of air2 food and water.....13!
23! 2.! 20.
Ma%ic of Eentia$ Meanin%. . . .200
Ma%ic of )ater. . .13! 273! 239! 71.
Ma%ic Sword.....................819! 827
Ma%ic trian%$e.....23.! 81.pp.! 82?!
877
Ma%ic )and......................813! 822
Ma%ica$ a#thority.....................877
Ma%ica$ certainty........................70
Ma%ica$ e!ha$ation. 72! 88! :0! 791
Ma%ica$ e!ha$e....................72! 771
Ma%ica$ ,arment......................828
Ma%ica$ inha$ation............72! 88p.!
770p.! 781
Ma%netic....1.! 9?! ?.! .1! .7! .:p.!
110! 117! 122pp.! 170pp.! 17.!
182p.! 203! 270! 277pp.! 2:9! 2:.!
239p.! 2.2pp.! 2.3! 772! 792! 7?9p.!
81?
Ma%netic "$#id..............1! .:! 110!
122pp.! 278! 239p.! 2.2pp.! 2.3!
7?9p.
Ma%#6Band..............................828
Ma$>#th.......28! 82.! 871! 8?.! 8.7
Mar...........18:! 2:.! 2?0! 871! 8?1
Mater........12p.! 13p.! 21! 71p.! 80!
8:! :0! :7! :3p.! 92! 99p.! 9.p.!
39pp.! ?0! ?8p.! ?3! .?pp.! 102p.!
111! 11:pp.! 11.pp.! 171! 177!
220pp.! 279! 27.p.! 287! 28.!
2:2pp.! 290! 298! 237pp.! 2?0! 2?2!
2.0! 709! 70?p.! 717! 71?! 720!
728pp.! 771! 779pp.! 781! 788pp.!
7:0pp.! 7:.! 791! 797p.! 79?p.!
731p.! 738! 739! 73?! 7?0! 7?3! 811!
81?! 872! 873! 88?p.! 892! 898! 899!
831pp.! 833pp.! 8.8pp.! :00
Matery.....13! 71! 8:! :3! 100! 107!
122! 128pp.! 12?! 279! 2:7! 238!
239! 709! 70?! 71?! 723! 779! 797!
732! 738! 7?0! 7?3! 8.9pp.
Matery of Tho#%ht................709
Mechanim of perception//////1:2!
1.3! 1..! 80:
Meditation on E$em Re%ion. . .1:.
Mem...................8:?! 890! 839! 8?1
Menta$...11! 1.! 80! :3! 31! .1! 109!
11:! 123! 181! 219! 280! 2:2! 238!
709! 727! 77:! 78.! 79:! 738! 73?!
7?7! 7?.! 7.8
:1:
Menta$ 3ody..........3:! 3?p.! ?9! ??!
.1pp.! 102pp.! 109pp.! 117! 11:pp.!
121! 12?pp.! 181pp.! 18?! 1:2! 192!
193! 132p.! 13:pp.! 1?9! 1??! 1.2!
1.8pp.! 1.?! 207! 203p.! 222p.! 272!
27:! 287! 289! 2..p.! 782p.! 789!
78.pp.! 7:8pp.! 732! 738! 7?1!
7?7pp.! 7??pp.! 7.:p.! 800! 80:!
821! 879! 893! 831! 838! 8.7! :0?
Menta$ dicip$ine.....1?.! 1.3! 21.!
287! 238! 703pp.! 718! 78:! 798!
739
Menta$ Dicip$ine of the Emotion
....................................................1?.
Menta$ EB#i$i3ri#m........3.! 109p.!
10.! 11:! 20?! 73?
Menta$ matri!............12.p.! 130p.!
278p.
Menta$ p$ane......1.! 72! 81! :.! 92!
?9! 107p.! 111! 117! 121! 128! 171!
180! 18:! 19?p.! 13.! 287! 2?:! 2.2!
2..! 878! 891! 83?! 8.:! 8.?
Menta$ rea$m.......20! 38! ?.! .7pp.!
.?! 108p.! 110! 119! 121! 129! 172!
181p.! 18?! 1:?! 133! 202! 2:9p.!
2..! 708p.! 79:! 739! 7?:! 801!
878p.! 87?! 8:3! 890! 899! 8.2!
8.9p.
Menta$ ene........10.p.! 121! 17.!
281pp.! 728
Menta$ i%ht...............113! 11.! 700
Menta$ wander......1.! 10.! 11:pp.!
123p.! 171p.! 182! 188! 1..! 23.!
779! 787! 7::! 738! 7?7pp.! 7.8!
811! 821! 82.! 872! 87?! 899
Merc#ry....18:! 19.! 82.! 871! 880!
891! 8?1
Mercy...178! 1:0p.! 807p.! 871! 8?.
Mer%in%....102p.! 103! 10.! 189pp.!
1:2p.! 139p.! 7:1! 7:9! 79.! 73:!
7?9p.! 7.0! 7.2! 7.:! 7..pp.! 80:p.!
877
Mer>#r......213! 2:1! 2:?! 232! 2?.
Mind chatter...................12! 28! 2?
MindC eye......................281p.! 288
Mindf#$ne.....12pp.! 23p.! :?! 279
Minera$. 131! 1?7! 1.7pp.! 720! 78.
Moon.....28! 33! 18:! 19?! 19.! 81:!
871! 87?! 8?0p.
Mother &etter. .17:! 8:3! 839! 83.!
8?1
M#$ti6Incarnationa$ Re$ationhip
....................................................13?
M#$ti6ene...........2:2! 238! 773pp.
M#$ti6enoria$ concentration. . .80
M#ic.........................................223
Mytery of Breathin% 13! 278! 273!
71?
Mytic Death.............................13:
Mytica$......33! 100! 107! 119! 17:!
13:! 20.p.! 891! 8?.
N
Net=ach...........18:! 1??! 871! 8?.p.
Non6eB#entia$.....38! ..! 103! 178!
17?! 189pp.! 1:1pp.! 1:?! 138! 208!
708! 7.8! 7.?! 800p.! 808pp.! 8:8p.
N#n.....................................839! 8?1
O
O34ecti-e perception. . .39! ?2! 11:!
1.3! 1..! 2:9
O34ecti-ity......79! :9! 33! 113! 120!
12?! 2:9
Occ#$t anatomy.........1.7! 7.2! 7.3
Od......................................:9! 2.:p.
O$factory E!ercie...................28:
Omnipotence.............177! 18.! 802
Omnipreence. . .173! 1:1! 7?9! 808
Omnicience..............178! 1:0! 802
One6pointedne. . .1.2! 222p.! 22:!
22.! 279! 280! 2:2! 238! 70?p.
P
Pai-e comm#nication////9.! ?:p.!
??! .0! 10.! 2::p.! 233! 731pp.! 7.0
Pai-e o3er-ation....................12
Pat6&ife Memorie..................139
Pattern on the Tret$e3oard.....8?3
Peh.............................................8?1
Pentac$e.....................................823
:19
Phyica$.......19! 71! 89! 9.! ?:! 108!
118! 129! 17.! 1:8! 272! 28.! 2::p.!
239! 71?! 770! 782! 792! 730! 739!
7?0! 7??! 7.2! 803
Phyica$ 3ody.....19! 71! 78! 8.! :?!
91! 9?p.! ?7! ?9! ??! .2! .8pp.!
101p.! 110p.! 117! 119pp.! 128!
12?pp.! 181! 1?9! 1??! 21:! 283!
239! 2.:! 2..p.! 71?! 721! 770! 777!
779! 77.! 782! 789! 78.! 7:8p.! 799!
731! 739! 7?8p.! 7??! 7.0! 877! 838!
8.7! 8.?! :0?
Phyica$ rea$m.........91! .7pp.! 119!
123! 181! 1?:! 2:9! 2.2! 2..!
707pp.! 79:p.! 731! 739! 7?:! 7.1!
82.pp.! 87:! 8:?! 890! 898! 8.8!
8.9p.
Phyica$ ene.........?7! ?:! .8! .?!
110! 1?9p.! 229! 282! 700! 728p.!
77:! 79?! 7?8
Phyic.......................................1:?
Phyio6atra6menta$.....83! .?! 170
Phyio6atra6menta$ 3ody. .83! 170
Pi$$ar of the Temp$e...........7:! 778
Pice....................................28! 8?1
P$anetary p$ane.......................19?
P$anetary phere...............137! 820
P$anetary =one..........................181
P$ant.........91! 98! 38! 17:! 1.7pp.!
2:.! 238! 7:8
P$atic.21! 87! 97! 200! 281pp.! 28:!
778! 782! 78:! 791! 79.! 739! 7?:
Pore 3reathin%......1.! 23! 71p.! 82!
89p.! :1! :7! 99p.! ?2! ?8! 101!
28.pp.! 239! 770p.! 77.p.! 782pp.!
7:?p.! 832! 838
Practice of Ma%ica$ E-ocation298!
23?! 811
PrereB#iite...:3! :.! 98! 123! 2?2!
872! 899
Pro4ection.....:8p.! :.! 9.! 3.p.! ?8!
1:?! 272p.! 2:7! 238p.! 79?p.! 7?0!
81?! 87:! 8:2! 8::! 892! 8.3p.
Pro-idence. .17:p.! 29.p.! 2?0! 7:8!
7?1! 7.2pp.! 7.?! 818! 870! 8:2!
898p.
.
.ooph.......27p.! 830! 83:! 833! 8?1
.#adrapo$ar. . ..1! 182! 188! 2?2p.!
2.7! 2.9pp.! 782! 8:1p.! 8:9!
8:?pp.! 898! 899p.! 833! 83.! 8?2p.!
8?:p.! 8.8p.
.#adrapo$ar ma%net...2.7! 2.9pp.
R
Redemption....................22! 197pp.
Re%ion............9?p.! 3?p.! ?2! .1pp.!
107p.! 109pp.! 117pp.! 12:p.! 12.p.!
181! 18:p.! 1:.pp.! 1?0! 1?9! 222p.!
289p.! 23:! 789! 790pp.! 7?3! 831p.!
838! 83.pp.! 8.8
Re$i%ion...........................202! 700p.
Reh..................................27p.! 8?1
Rit#a$....9.p.! 289! 2:3! 239! 23?p.!
702! 792pp.! 738! 812! 818p.!
813pp.! 872pp.! :09
R#dimentary 3a$ance...............77.
R#%%e3er%.....213! 279! 2:7! 2:?p.!
232! 2?7pp.! 883! 89:! 8?1! :00p.
S
Sa%ittari#.................................8?1
Sa$amander...............................2.?
Same>h......................................8?1
Satan..........................................202
Sat#rn..........18:pp.! 193! 13:! 133!
2?0! 7.8! 7.3p.! 800! 870p.! 8?1
Scorpio.......................................8?1
Se$f6craftin%....................1.2! 723p.
Se$f6tranformation.......p.! 18! 19!
22pp.! 77! 178! 20?p.! 211p.! 218!
279! 2:3! 718! 72?
Senory concentration..........1.pp.!
72p.! 80! 1.1! 221! 223! 27?p.!
281pp.! 289! 2:2! 2:8! 728! 8?2
Sepher (et=irah........889! 88.! 8:1!
8:8! 830! 8?3
Sephirot....18:! 82.! 8:1! 8:8! 8:3!
8?.pp.
SeB#entia$ rea$m......103! 17:! 17?!
189! 1:?! 20:p.! 7.?
Se!#a$ orientation..........207p.! 702
:13
Se!#a$ity..............207p.! 701p.! 7.3
Shie$din%....................................:0:
Shin.................8:3p.! 890! 839! 8?1
Si%ht.....21! 77! ..! 110p.! 113! 11.!
1?3! 281! 289! 700! 73.
Si%i$........23.p.! 819! 820p.! 829pp.!
877! 880p.
Si$ence...............................7:! 778p.
Si$-er cord......................12?p.! 7.0
Sme$$.......21p.! 77! ..! 10?! 28:pp.!
2:2! 700! 728! 773
So$...............................19.! 793! 871
So$ar p$e!#.......3?! ?0! ?2pp.! 117!
170! 190
So$itary menta$ 3ody. .119pp.! 170!
18:! 133! 1?0! 7.1p.
So$omon? Temp$e.......................7:
So#$ Mate..................................13?
So#$ Mirror.....1:p.! 22! 2.! 72! 73!
117! 1:7! 13?! 1?.! 1.3! 1..! 20?p.!
211! 218p.! 22?pp.! 289! 28?! 23:!
710p.! 718p.! 713! 72.! 77.! 73?!
809
Space impre%nation....................:1
Spar> of Se$f.....1pp.! .?! 102! 103!
10.! 111p.! 11:! 128! 170! 189
Ste4nar.......................................81:
Step IG............................! 218! 709
Step IN.........................1.! 27.! 727
Step IR.........................7:! 2:2! 778
Step IS.................................:3! 78.
Step IA.........................31! 2:2! 79:
Step IT..................................1! 738
Step IU...............................109! 73?
Step IJ.......................11:! 2:9! 7?7
Step IH...............................123! 7?.
Step GI...............................181! 7.8
Str#ct#re of concio#ne.........97
Str#ct#re of Se$f................132! 203
S#3concio# reitance.............p.
S#3t$e ene..79! .?! 7?8! 7?.! 7.2
S#n......27p.! 33! 18:! 21.! 793! 8?1
Sy$ph..........................................2.?
T
Ta$iman...........17.! 233! 7.7! 81:!
823p.! 87?
Tate.......20p.! 77! 8?! ..! 10?! 27?!
288pp.! 700! 773
Ta#r#........................................8?1
Ta-........8:?! 897! 83:p.! 8?0p.! 8.0
Tempora$. .100! 103! 177pp.! 173p.!
18:p.! 192! 193! 132pp.! 1?2p.! 1.8!
1.9p.! 208pp.! 227! 2:1! 707! :0.
Tempora$ menta$ 3ody............103!
18:p.! 192! 132! 13:p.! 13?! 1?0!
1.8! 1.9! 203p.! 227
Ten .#a33a$itic 0ey.............8?9
Teth....................................839! 8?1
Tetra%rammaton.......8:.! 83:! 8.:
The One Se$f.......3?! 123! 189! 203!
221
Theory...............................1:3! 2.2
Tho#%ht.....................................1.2
Tho#%ht contro$....21:p.! 21.! 279!
709p.
Tho#%ht dicip$ine....21.! 709! 70?
Three6part action......738! 7??! 877
Time...................................208! 702
Time6pace.....2?! 9?! ..! 17?! 132!
138pp.! 13?p.! 1?1! 1?7p.! 203! 799!
79?! 8:0! 8:8p.
Tiphareth...27! 3?! 18:! 132p.! 13:!
1?0! 1.:! 21?p.! 793! 871! 8?.p.
Tranference of awarene........:7!
:9! 92! 93
Tranference of concio#ne. .92!
113! 1:?! 1.?! 221! 27.! 238! 789!
7:8p.! 793p.! 837p.! 8?7p.! 8.9
Tran$ocation............................121
Tranp$antation of concio#ne
.......................:3! 92! 93! 787! 78.p.
Tree of &ife.........27! 18:! 139! 839!
8?.! 8.2p.
Tri6po$ar. . ..3pp.! 10?! 110! 112pp.!
122pp.! 12?p.
T=addi.............830! 838! 8?0p.! 8.2
:1?
U
Undifferentiated.........2! ..p.! 102!
108p.! 10?! 111! 2:?! :10
Undine.......................................2.?
Unity.......189pp.! 132pp.! 202! 203!
20.! 7:8! 7.8! 7..pp.! 871
Uni-era$ .#a$ity.........177pp.! 173
*
*acancy of mind......17! 82! :?! 3.!
1.2! 220pp.! 227p.! 229p.! 22.! 279!
238! 709! 703p.! 70.! 79?
*a-.............................890! 83:! 8?1
*en#........1.p.! 18:! 19.! 822! 82.!
871! 8?1
*ir%o..........................................8?1
*i#a$i=ation...........20p.! :7p.! 201!
280pp.! 28.pp.! 2:8! 2:9! 71.!
728pp.! 77:pp.! 793! 79.! 899p.!
8.7! :09
*i#a$i=ation e!ercie.....20p.! 10?!
288p.! 72:
*ita$ Ener%y. .71p.! 89pp.! :?p.! 92!
9:pp.! 39! ?9p.! 100p.! 110! 28.!
239! 2.9! 71?! 721! 770pp.! 781pp.!
7:?pp.! 79?! 730! 73:! 837! :09pp.
*ita$ power.................71! :0! 101p.
*o$ition.............................7:p.! 778
*o$t....:! 10:! 129! 17.p.! 233! 7.7!
891
)
)ater.......82p.! 8:! 9?p.! ?2! .2pp.!
..! 109! 10?pp.! 117! 11:pp.!
122pp.! 12.p.! 17:! 181pp.! 1:0!
190pp.! 131! 1?9! 201! 227! 22?!
270! 277p.! 289! 2:8! 2:?pp.! 2?2!
2.7pp.! 701! 71.! 723! 772! 780!
782! 7:.pp.! 7?3! 807! 8:9! 8:?!
890p.! 893! 830p.! 83:p.! 83.pp.!
8?8
)ater re%ion. .9?p.! ?2! .7pp.! 109!
10?p.! 11:p.! 12:! 12.p.! 190pp.!
1?9! 227! 289! 791
)ei%ht$ene..........82p.! ?9p.! ?.!
730p.
)i$$.............10! 13! 1.! 28! 79p.! 89!
:2pp.! 9:p.! 9.p.! 3.! ?7! ?9pp.!
.2pp.! .3p.! 108! 109pp.! 118! 11?!
123p.! 170p.! 177p.! 173! 182! 18:!
18.! 192! 199! 19?! 131! 1.0p.!
200p.! 20:p.! 218! 228pp.! 277! 27?!
280! 282! 283! 2:.p.! 23.p.! 2.8!
701! 707p.! 709! 719! 722! 723pp.!
778p.! 78.! 7:3! 797p.! 730p.! 7?1!
7.1pp.! 802! 818! 822p.! 82:! 878!
8??! :0?
(
(eod...27! 18:! 1.:! 7.3! 82.! 871!
8?.p.
(et=irah.............7.8! 8::! 8:?! 8.7
('*'.....................................8:.p.
(od.............................8:1! 83:! 8?1
F
Fayin..................................833! 8?1
Fone %ird$in% the earth........19?p.!
82.pp.! 87?! 899! 833! :01
:1.
:20
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