Professional Documents
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Israel Regardie - The One Year Manual
Israel Regardie - The One Year Manual
Israel Regardie - The One Year Manual
First published as
Twelve Steps to Spiritual Enlightenment
by the Sangreal Foundation, 1969
First Samuel Weiser paperback 1975
This revised edition 1981 by
Samuel Weiser, Inc.
Box 612
Y o r k Beach, M a i n e 03910
Reprinted, 1990
Israel Regardie, 1975
A l l rights reserved.
No part of the publication may be reproduced or transmitted in any form or by any means, electronic or mechanical,
including photocopy, without permission in w r i t i n g from
Samuel Weiser, Inc. Reviewers may quote brief passages.
ISBN
0-87728-301-X
Preface, ix
The Four Adorations, 1
Body Awareness, 5
Relaxation, 9
Rhythmic Breathing, 15
M i n d Awareness, 21
Concentration, Use of the Mantram, 25
Developing the W i l l , 29
The Rose Cross Ritual, 33
The Middle Pillar Ritual, 39
Symbol of Devotion, 47
Practice of the Presence of God, 51
U n i t y - A l l is God, 57
Invoke Often! Inflame Thyself with Prayer, 63
Epilogue, 69
Recommended Reading, 71
Bibliography, 73
Gratefully dedicated to
C A R R P . C O L L I N S , JR.
who suggested and inspired this book,
and without whom it would never have been written
or completed!
PREFACE
T H I S BOOK WAS F O R M E R L Y
x / THE O N E YEAR M A N U A L
Preface / xi
It w o u l d be of infinite value if, w h i l e w o r k i n g these exercises, the student kept w h a t I propose to call a D a y B o o k . In
accounting procedures, the D a y B o o k is a j o u r n a l in w h i c h are
entered all the transactions of the d a y , regardless of w h a t they
are. In this D a y B o o k , or W o r k B o o k , that we are considering,
the student s h o u l d keep a detailed record of every practice that
he engages i n . Immediately after p e r f o r m i n g every exercise, he
should take a couple of minutes f r o m his next task in order to
make entries in this D a y B o o k . He s h o u l d record the date and
time of the d a y , the particular exercise he practiced, h o w
many minutes were devoted to it, w h a t he felt about the m a n ner in w h i c h he proceeded, any experiences that may have occurred, and finally his evaluation of the p e r i o d itself. It might
even be w o r t h w h i l e recording some extraneous data, such as
the k i n d of weather p r e v a i l i n g , the temperature w i t h i n the
r o o m in w h i c h he is w o r k i n g a n d the general emotional m o o d ,
etc.
If this D a y B o o k is scrupulously kept, at the e x p i r a t i o n of
a year, regardless of whether it is seen or examined by any
other person, the student w i l l eventually be able to l o o k at his
efforts w i t h fair objectivity. It may come as a distinct surprise
to read through some of his early comments on his first experiences and efforts. He may even perceive a psychological
pattern r u n n i n g through all his exercises and whatever results
accrue f r o m them. No little insight can be obtained f r o m this.
T h e keeping of the D a y B o o k , therefore, is a matter of prime
importance. M e t i c u l o u s attention should be given to it right
f r o m the start.
T h e occult student, at the outset of his studies, is besieged
by hundreds of b o o k s describing dozens of practices of every
k i n d . T h e y p r o m i s e , directly or otherwise, to b r i n g h i m to the
very heights of spiritual attainment, no matter h o w that attainment is defined. But by the very wealth of material is he
o v e r w h e l m e d . A n d the result is that, generally speaking, he
does n o t h i n g except read. R e a d i n g does very little to b r i n g one
to any k i n d of realization of one's divine nature.
In this m a n u a l , it is proposed to burden the student w i t h
xii / T H E O N E Y E A R M A N U A L
Preface / x i i i
dent may f i n d himself far more prepared to embrace the
disciplines that C r o w l e y had recommended. In fact, I rather
fancy that the Probationer o f C r o w l e y ' s A . A . c o u l d f i n d this
m a n u a l of the utmost value to prepare h i m for advancement to
the G r a d e of N e o p h y t e . N e i t h e r of these t w o Grades should
pose any great p r o b l e m or insuperable d i f f i c u l t y to the student
w h o has first mastered the more simple disciplines outlined
here.
Israel Regardie
T H E FOUR ADORATIONS
STEP I
BODY AWARENESS
O N E O F T H E MAJOR GOALS
of any system of self-development or spiritual g r o w t h is the acquisition of sensitivity or self-awareness. There is only one
way of a c q u i r i n g this awareness and this is to become aware.
Sitting c o m f o r t a b l y in a straight-backed chair, or l y i n g
flat on one's back in b e d , one merely attempts to observe w h a t
is h a p p e n i n g , as it were, " u n d e r the s k i n . " Y o u simply w a t c h
y o u r b o d y , its sensations and feeling here a n d n o w . T h i s
o n l y a n d n o t h i n g more. Do not try to relax or to breathe in
any unusual or special w a y , or to try to c o n t r o l the thoughts
that float t h r o u g h the m i n d . A l l these processes and methods
w i l l be dealt w i t h later. F o r the time being, merely become
conscious of any sensation that arises anywhere in the b o d y .
I suggest y o u wriggle a r o u n d for a m o m e n t or t w o to f i n d
that one p o s i t i o n w h i c h seems most comfortable. H a v i n g
f o u n d it, stay in it, a n d do not move f r o m it in any w a y . There
should be absolutely no v o l u n t a r y muscular movement for the
rest of the practice session. N o t even a wriggle of a toe, or a
wiggle of a finger. T h e session s h o u l d last not more than ten
minutes at first, but gradually by the end of a m o n t h s h o u l d be
extended to half an h o u r . F o r many people this w i l l seem an
eternity in w h i c h every instinct w i l l cry a l o u d for a wiggle of
some k i n d to ease the tension. T h i s s h o u l d be resisted. O t h e r
students w i l l f i n d the ten minutes to pass, as it were, in a flash.
It is i m p o r t a n t to develop y o u r powers of concentration
w h i l e p r a c t i c i n g these awareness exercises. If y o u r m i n d
Body Awareness / 7
W h i l e p e r f o r m i n g one's d a i l y a b l u t i o n s b a t h i n g ,
w a s h i n g , shaving, evacuating, a p p l y i n g m a k e u p , dressing,
etc. one can sharpen one's perception of w h a t one is d o i n g to
become conscious of the most minute and hitherto insignificant sensations.
T h i s art can be extended enormously in a variety of different directions as familiarity w i t h practice makes one aware
of more of w h a t is going on inside. F o r example, if C a r l Jung's
definition of psycho-therapy is that thereby one becomes conscious of w h a t hitherto was unconscious, then the pursuit of
this method w i l l result in the heightened consciousness of a
large number of inner sensations of w h i c h previously one was
totally u n a w a r e . A n d to this extent, one's h o r i z o n s of one's
self w i l l have become enlarged. T h e Path has been entered
upon.
T h i s exercise should be pursued for at least one m o n t h .
T w o practice periods s h o u l d be set aside at the very least every
day, no longer than ten minutes at a time. T h i s altogether
apart f r o m the momentary cessation of activity at v a r y i n g
times d u r i n g the day in w h i c h to observe w h a t is going on i n side.
STEP II
RELAXATION
T H E R E ARE WELL-DEFINED
10 / T H E O N E YEAR M A N U A L
Relaxation / l l
relaxation of muscular fibre and tissue that we desire. T h i s is
the theory; it leads directly to practice.
It calls for the active use of the i m a g i n a t i o n . First of a l l ,
visualize y o u r b r a i n . E v e r y o n e has seen diagrams and d r a w ings of the b r a i n frequently enough to k n o w w h a t it looks like
i n the m a i n , w i t h o u t n a m i n g the t e c h n i c a l n e u r o l o g i c a l
details. It is a mass of w h i t e and gray substance, convoluted
a n d twisted in u p o n itself, divided by a l o n g fissure into t w o
lateral hemispheres, w i t h a front and rear p o r t i o n . Picture it,
as y o u have seen it in the drawings. H o l d the picture f i r m l y in
y o u r m i n d u n t i l y o u begin to sense a w a r m feeling spreading
out f r o m the center of the s k u l l . Sometimes it may be accompanied by a gentle t i n g l i n g , a pins-and-needles sensation.
Facilitate this process by imagining that the blood-vessels
w i t h i n the b r a i n have dilated enough to h o l d larger amounts of
b l o o d , thus t u r n i n g the b r a i n p i n k , and that this congestion
has p r o d u c e d the w a r m t h that has already been sensed.
F r o m the b r a i n proceed to the eyes, i m a g i n i n g that these
are like t w o balls, each hanging f r o m f o u r tiny muscular
chains. M a n a g e this picture as y o u have the previous one. By
b u i l d i n g the imaginative picture, the l u m e n of the b l o o d
vessels in the muscles become enlarged a n d h o l d more b l o o d
w h i c h w a r m s the s u r r o u n d i n g musculature. T h e y then relax,
yielding the sensation of the eyeballs s i n k i n g back into their
sockets.
It is i m p o r t a n t to develop y o u r powers of concentration
w h i l e practicing these relaxation exercises. D o not a l l o w y o u r
m i n d to w a n d e r f r o m w h a t y o u are d o i n g , or more particularl y , f r o m the area y o u are r e l a x i n g . Concentrate. T h i n k only on
w h a t y o u are d o i n g . If y o u r m i n d w a n d e r s , gently b r i n g it
back. Y o u r p o w e r o f concentration w i l l i m p r o v e each day.
Pursue a similar procedure w i t h regard to the rest of the
head that is, visualize the w a r m b l o o d f l o w i n g through
w i d e n e d b l o o d - v e s s e l s t o the t e m p l e s , the e a r s , the
cheekbones, then to the nose, m o u t h , l i p s , tongue, jaws a n d
c h i n . In m u c h the same w a y , after h a v i n g made the mental
constructs, y o u w i l l feel w a r m t h a n d t i n g l i n g b u i l d u p i n the
12 / THE O N E YEAR M A N U A L
Relaxation / 13
Pause to consider and observe. N o t e h o w y o u feel. Y o u r
previous w o r k should have heightened y o u r ability to sense
w h a t is happening somatically. R e c o r d y o u r feelings. Permit
the sense of real pleasure a n d enjoyment and freedom to make
a n indelible impression u p o n y o u r m i n d .
If the m e m o r y of this experience is w e l l - r e c o r d e d , it can
be evoked at any moment f r o m y o u r storehouse of memories.
It doesn't matter if y o u are r i d i n g in the subway or d r i v i n g y o u r
car, at home reading or listening to the r a d i o , y o u have only to
remember the pleasure of r e l a x a t i o n a n d f o r t h w i t h the
memory is evoked f r o m y o u r psyche to impact itself u p o n all
the tissues a n d fibres of the b o d y . R e l a x a t i o n then f o l l o w s .
It is w e l l to enjoy this feeling of deep r e l a x a t i o n . Impress it
thoroughly u p o n y o u r m i n d . Get the feel of complete relaxat i o n as v i v i d l y a n d as strongly as y o u c a n , because henceforth,
w h e n you need to relax, y o u can restore this state of calmness,
serenity and complete relaxation merely by t h i n k i n g of it.
W h e n y o u next w a n t to relax, all y o u have to do is take a
deep breath a n d as y o u exhale, think of the w o r d relax and
remember this w o n d e r f u l serene feeling of complete relaxation
and once again it w i l l be immediately restored to y o u . Inhale
and as you breathe o u t , mentally c o m m a n d yourself to relax.
Soon this c o n d i t i o n e d reflex w i l l be immediate, automatic and
complete.
A p p r o x i m a t e l y half an h o u r at a time should be given
over to this practice. If y o u are able t o , pursue the process
twice a day, m o r n i n g and evening. Concentrate on the f o r m a t i o n of the c o n d i t i o n e d reflex w h i c h w i l l then produce the
relaxed state w i t h o u t the loss of valuable time. But there must
be considerable practice first before the conditioned reflex can
be established. O n c e a day w i l l d o ; twice a day is better. In this
w a y , the f o u n d a t i o n is l a i d d o w n for the more significant and
spiritual w o r k to be developed and w o r k e d u p o n later.
As an aside, it might be w o r t h recording that this exercise
in one f o r m or another, is n o w being used in the treatment of
cancer. In T e x a s there is a husband-wife team, physician and
psychologist, the D r s . C a r l S i m o n t o n w h o teach their patients
14 / THE O N E YEAR M A N U A L
STEP III
RHYTHMIC BREATHING
A F T E R T H E EXERCISES O N
16 / T H E O N E YEAR M A N U A L
Rhythmic Breathing / 17
s w o o p . It might also be noted that w h e n the student approaches the development of a m a n t r a m of any k i n d to accompany the r h y t h m i c breath, the metronome w i l l be f o u n d to be
most useful.
In fact, this topic of the m a n t r a m might just as as w e l l be
touched on lightly at this p o i n t . A classical C h r i s t i a n m a n t r a m
is Lord Jesus Christ, have mercy on me. It does n o t matter
whether y o u w i s h o u r L o r d to have mercy on y o u or not. It
does not even matter whether or not y o u believe in Jesus. T h e
issue at h a n d is that these w o r d s can be put to a type of beat to
be paced by the metronome w h i c h in t u r n times the r h y t h m of
the breathing.
So, for example on the i n h a l a t i o n to a s l o w f o u r - f o l d
beat, the student w h o is sympathetic to the C h r i s t i a n mythos
can silently intone Lord...Jes...Us...Christ one cycle, a n d on
the e x h a l a t i o n have...mercy...on...me as the second cycle.
O n l y a very little practice w i l l be required to get the m a n t r a m
going. If help is r e q u i r e d , the student can tap the beat w i t h his
finger in time w i t h the m e t r o n o m e . Or the t w o phrases c o u l d
be dictated into a tape recorder, w h i c h can be played back
over a n d over again, u n t i l the r h y t h m a n d m a n t r a m are
mastered. T h i s is relatively easy to acquire, a n d the results obtained are w o r t h w h a t little time and energy are expended for
mastery.
In attempting to attune ourselves anew to the intelligent
spiritual p o w e r operating throughout all of nature, we attempt, not b l i n d l y to c o p y , but r a t i o n a l l y to a d o p t her
methods. M a k e therefore the breathing r h y t h m i c a l at certain
fixed times of the day w h e n there is little l i k e l i h o o d of disturbance.
C u l t i v a t e b e y o n d all other things, the art of r e l a x a t i o n . A
great deal of emphasis w i l l be placed on this process. Practice
o f the p r e c e d i n g m e t h o d o f s e l f - o b s e r v a t i o n w i l l g o far
towards mastering this art. W h e n some degree of relaxation
has been achieved, then y o u should begin y o u r r h y t h m i c
breathing exercise, s l o w l y a n d w i t h o u t haste. G r a d u a l l y , as
the m i n d accustoms itself to the idea, the lungs spontaneously
18 / THE O N E YEAR M A N U A L
Rhythmic Breathing / 19
minutes w i l l u n d e r s t a n d w h a t i s meant. A n y t h i n g m o r e
tedious a n d laborious a n d wearisome at first sight than this
simple exercise c o u l d hardly be imagined. It calls for the exert i o n of the utmost determination to continue. In d o i n g so, the
i n d i v i d u a l is brought sharply to face the inertia a n d lassitude
he lives b y , r e q u i r i n g no little discipline a n d self-conquest to
persist in this a p p o i n t e d task. T h i s becomes easier w i t h
mastery a n d the emergence of considerable body pleasure.
In any event, if the student has obtained no technical
book-described result whatsoever, he w i l l at least have gained
an immeasurable increase in w i l l p o w e r and i n d o m i t a b i l i t y of
purpose i n h a v i n g trained himself t o overcome his o w n
slothfulness. " T o learn self-conquest is, therefore, to learn
h o w to l i v e , and the austerities of stoicism were no idle boast
of liberty. To resist a n d overcome nature is to achieve for
oneself a personal a n d imperishable existence; it is to set
oneself free f r o m the vicissitudes of life a n d d e a t h , " so w r o t e
E l i p h a s L e v i about a century ago.
STEP I V
MIND AWARENESS
T H E DIFFERENCE BETWEEN
22 / T H E O N E YEAR M A N U A L
M i n d Awareness / 23
24 / THE O N E YEAR M A N U A L
introspection. T h e more advanced student, w h o has been exposed to similar types of training before, may very likely sail
through this set of exercises like a breeze. These people,
however, are few and far between. M o s t s h o u l d realize that it
is going to take time to achieve s k i l l a n d mastery in these
methods.
It s h o u l d be remembered that where there is haste, there is
waste. I still like the o l d m a x i m solvitur ambulando. Solve
y o u r problems as y o u proceed. Feel that y o u do not have to
rush to prove that y o u are bright or very spiritual.
STEP V
CONCENTRATION:
USE O F T H E M A N T R A M
26 / THE O N E YEAR M A N U A L
28 / THE O N E YEAR M A N U A L
STEP V I
DEVELOPING T H E WILL
I N HIS I N T R O D U C T I O N T O
30 / THE O N E YEAR M A N U A L
Developing the W i l l / 31
ceivable that the intelligent student w i l l make a religious virtue
of the fact that he refrains f r o m crossing his knees or that on
occasion he does not t o u c h his head w i t h his left h a n d . He can
formulate other tasks for this purpose.
N o w for every v i o l a t i o n of this v o w to refrain f r o m a certain course of a c t i o n , a certain punishment s h o u l d be inflicted.
It is in this discipline that the W i l l derives its t r a i n i n g a n d its
strength. F o r instance, assume the student to have decided to
refrain for a p e r i o d of forty-eight hours f r o m crossing the right
knee over his left leg w h e n seated. D u r i n g a moment of forgetfulness, and there w i l l be m a n y , it may be that the student performs the proscribed deed. T h a t v i o l a t i o n s h o u l d be i m mediately p u n i s h e d , so as to make a lasting impression on the
m i n d either by an act or by depriving oneself of something that
o r d i n a r i l y gives pleasure.
O n e c o u l d go w i t h o u t breakfast or a dessert after d i n n e r ,
or s h o u l d one s m o k e , eliminating the m i d - m o r n i n g cigarette
or p i p e . I t h i n k the electric shocker is better. T h e f o r b i d d e n act i o n thus becomes associated w i t h p a i n or a d e p r i v a t i o n of
pleasure and s o o n becomes reinforced by repetition into a c o n d i t i o n e d r e f l e x . T h i s w i l l s h o r t l y operate a u t o m a t i c a l l y
w i t h o u t the student h a v i n g to give the matter any conscious attention. A curious vigilance on the part of the W i l l is set u p , a
free unconscious f l o w of attention being ever present a n d
ready to execute the wishes of the student. O n e w i l l soon
discover that w h e n chatting in casual conversation a n d in a
state of utter forgetfulness of the v o w , any automatic tendency
of the legs, for example, to repeat thoughtlessly the habit to
w h i c h they have l o n g become accustomed, w i l l immediately
be detected by the W i l l l o n g before the proscribed act is even
half-way completed a n d the tendency w i l l be stopped in its i n ception.
T h e consequence is obvious. As time progresses, the student accomplishes t w o separate things, b o t h of them being
major aspects of the Great W o r k . A perpetual vigilance app r o x i m a t i n g a very p o w e r f u l current of W i l l - p o w e r has been
generated. T h i s , f r o m the b e g i n n i n g , tends to b r i n g the
STEP V I I
T H E ROSE CROSS RITUAL
A N E W TYPE OF W O R K WILL BE
34 / T H E O N E YEAR M A N U A L
T h e Rose C r o s s R i t u a l / 35
36 / T H E O N E YEAR M A N U A L
T h e Rose Cross R i t u a l / 37
R o s e C r o s s Ritual
STEP V I I I
T H E M I D D L E PILLAR RITUAL
IN THIS R E G I M E N OF SPIRITUAL
40 / THE O N E YEAR M A N U A L
42 / THE O N E YEAR M A N U A L
In about five minutes, visualize the shaft of light descend i n g f r o m the chest to the pelvic area, where a fourth sphere of
light is formed in your imagination. V i b r a t e the name S H A D D A L E L C H A I - shah-dye-ail-Cheye. (The H e b r e w 'ch' i s guttural as in the Scotch w o r d for lake " l o c h " . ) V i s u a l i z e a n d feel
intense activity in this pelvic area, u n t i l the entire centre feels
alive a n d pulsating w i t h energy.
F i n a l l y , see the shaft of light descend f r o m the pelvis to
the feet, f o r m i n g a fifth sphere of light. T h e name to be used
here i s A D O N A I h a - A R E T Z , pronounced: Ah-doh-nyehahah-retz. V i b r a t e the divine name often enough until it is felt in
the l o w e r extremities, stirring the sphere of light into vigorous
activity. Feel it w h i r l i n g a n d v i b r a t i n g as a brilliant sphere of
light-energy. Keep the m i n d concentrated on it for at least five
minutes also.
A vast a m o u n t of spiritual energy has thus been stirred up
and t h r o w n into the organism. It n o w remains to circulate this
energy throughout the entire system.
Go back in the i m a g i n a t i o n , to the top of the head and
will that w i t h the exhalation of the breath, the light-energy
begins to stream d o w n the length of the left side of the b o d y to
the feet. As y o u inhale, imagine this spiritual energy ascending
the right side to the head center. V i s u a l i z e this activity as a
swiftly m o v i n g band of energy, extending out some distance
f r o m the b o d y . D o this several times u n t i l some clear
awareness of the movement has been achieved.
T h e n a similar imaginative gesture is to be f o l l o w e d w i t h
the energy f l o w i n g d o w n the front of the body to the feet on
e x h a l a t i o n , and ascending f r o m the feet to the head at the
back, on i n h a l a t i o n . T h i s too should be imagined and felt occ u r r i n g several times u n t i l the realization of movement is clear.
T h i s sets up bands of energy circulating w i t h i n and
a r o u n d the b o d y f o r m i n g a b r o a d electro-magnetic field or
aura of white light. T h e field is not yet complete, however, req u i r i n g but another gesture to r o u n d it out.
R e t u r n in the imagination to the foot center, a n d imagine
that the M i d d l e P i l l a r reaching up to the head center, is like a
h o l l o w pipe. On the i n h a l a t i o n of breath, suction is set up
d r a w i n g the energy f r o m the foot center up the h o l l o w p i p e ,
and on the e x h a l a t i o n it jets forth above the head center f a l l i n g
on all sides like a f o u n t a i n . T h e energy sprays a r o u n d the outer
margins of the f i e l d , falling like a shower of scintillae to the
feet, where it is once again gathered into the foot center. U p o n
i n h a l a t i o n , it is again d r a w n up into the M i d d l e P i l l a r to be
sprayed over the head u p o n e x h a l a t i o n . T h i s process s h o u l d
be frequently repeated u n t l the result is a clear realization of a
b r i l l i a n t , v i b r a t i n g field in w h i c h the student is enclosed and
by w h i c h he is w h o l l y permeated.
At this p o i n t , he should embark u p o n a meditation that
he is enclosed in the L i g h t of the Spirit and thereby is at one
w i t h the O n e L i f e w h i c h pulses through the universe and
w h i c h unifies all beings a n d all things. If it w i l l aid h i m to
achieve the requisite degree of e x a l t a t i o n , he may recite
something inspirational such as a passage f r o m C r o w l e y ' s The
World Tragedy:
H e a r then! B y A b r a s a x ! T h e bar
of the unshifting star
Is b r o k e n - I O ! A s a r !
M y spirit i s w r a p t i n the w i n d o f light;
It is w h i r l e d away on the wings of night,
Sable-plumed are the w o n d e r f u l w i n g s ,
But the silver of m o o n l i g h t subtly springs
Into the feathers that flash w i t h the pace
Of o u r flight to the violate bounds of space.
T i m e is d r o p t like a stone f r o m the stars:
Space is a chaos of b r o k e n bars:
Being is merged in a furious f l o o d
T h a t rages and hisses and foams in the b l o o d .
See! I am dead! I am passed, I am passed
O u t of the sensible w o r l d at last.
44 / THE O N E YEAR M A N U A L
Lord of Spirits and his name in the presence of the Ancient of Days.
Amen.
T h e M i d d l e Pillar
STEPLX
SYMBOL OF DEVOTION
IT IS AXIOMATIC T H A T A N Y
48 / THE O N E YEAR M A N U A L
Symbol of Devotion / 49
50 / THE O N E YEAR M A N U A L
STEP X
PRACTICE OF T H E
PRESENCE OF G O D
I W O U L D LIKE Y O U TO REVIEW
52 / THE O N E YEAR M A N U A L
\
54 / T H E O N E YEAR M A N U A L
P r a c t i c e o f the P r e s e n c e o f G o d / 5 5
Let the student therefore begin to consider psychologically the n o t i o n that this air rushing through his b o d y so c o m pletely open to its i n f l u x , and offering no impediment or barr i e r t h i s air is the D i v i n e Spirit. It is the universal life w h i c h
animates all created things. T h i s all-pervasive A i r is the i m m a nent G o d w h o , so all the metaphysical systems teach, is an o m nipresent, infinite, omnipotent principle. Spirit is everywhere
at all times, and there is no part of space w h i c h is exempt f r o m
its presence. G o d is a l l - p o w e r f u l ; we cannot conceive of any
competing or o p p o s i n g force. N o r can we conceive that He
should have any limitations of any k i n d that our minds can
conceive of. He is divine w i s d o m and truth and all o u r
knowledge and learning is but an infinitesimal fragment of the
omniscience of the U n i v e r s a l Spirit. H e , likewise, is all-love;
an all-embracing love that is so fine and b r o a d and intense that
those w h o touch that love in their consciousness, rave of the
ineffable ecstasy and bliss that came in their realization. A l l
these qualities belong to G o d , and these are the characteristics
that the student should contemplate as he begins to consider
the relationship of Spirit w i t h air the air that rushes through
his body and m i n d .
By imagining the air to saturate the completely porous
and permeable b o d y , we are in reality, arriving at a high consciousness of the ever-presence and p o w e r of G o d . G o d pervades every minute cell of the b o d y . No a t o m , no minute particle anywhere in this body can possibly be free of the p o w e r and
substance and love that G o d is. A l l the previous knowledge
and practical mystical experience that the student has acquired
may n o w be t h r o w n w i t h the utmost intensity and concentration into this meditation f o r such it is w i t h the complete
assurance and knowledge that he has achieved success. He has
already gained confidence in the efficacy of his o w n efforts by
having applied himself to the techniques already described and
w h i c h he has assiduously practiced.
T h i s Practice of the Presence of G o d is only an extension
of earlier w o r k . A true realization of his identity w i t h G o d ' s i n finite spirit may thus be d i v i n e d , in such a w a y that no violence
is done either to b o d y or to m i n d . A l l parts of m a n are f u l f i l l e d ,
56 / T H E O N E YEAR M A N U A L
STEP X I
U N I T Y - A L L IS G O D
I who made the Universe am the Universe: and abide its separate Lord.
Song Celestial
NOW
THAT,
THROUGH
THE
58 / T H E O N E YEAR M A N U A L
U n i t y - A l l is G o d / 59
60 / THE O N E YEAR M A N U A L
U n i t y - A l l is God / 61
not have to w i l l ourselves to believe. We need o n l y to be w i l l i n g , to make the necessary set of gestures, sincerely and
honestly a n d then work and invoke often!
It entails trusting the H o l y G u a r d i a n A n g e l w i t h all areas
of o u r lives. In this we must face o u r egotism to realize that of
ourselves we can do n o t h i n g , a n d w h a t we are able to do can
o n l y result in futility a n d frustration. It means trusting the
A n g e l to renew o u r character; we cannot do it ourselves. We
turn over to H i m the entire psyche, w i t h all its conscious a n d
unconscious problems a n d complexes w h i c h we have become
acquainted w i t h t h r o u g h the agency of the f o r m e r exercisesand perhaps t h r o u g h some psychotherapeutic w o r k .
But we leave it to H i m to clean out the f i l t h f r o m the
stables w h e n it ceases to be f i l t h . O n l y He can do it; of
ourselves we are impotent.
It means a l l o w i n g H i m to dictate all o u r activities and
keeping o u r hands and m i n d s f r o m m e d d l i n g w i t h H i s w o r k ,
reserving them o n l y as tools w h i c h He can use as He sees fit for
o u r betterment and progress. We must not interfere w i t h w h a t
H e has to d o .
It means trusting H i m as to o u r health a n d financial
security. T h i s does not mean that we become careless of o u r
n u t r i t i o n a l intake, o u r clothes or personal hygiene or that we
drive the a u t o m o b i l e w i t h eyes closed. But it does mean that
we stop w o r r y i n g about w h a t is g o i n g to become of us. We do
the very best we can in any situation, k n o w i n g that He is
g u i d i n g and g u a r d i n g us and letting H i m w o r r y about us.
It means l a y i n g aside all o u r petty ambitions and objectives and p e r m i t t i n g H i m to p l a n o u r life for us. It may not
result in the fulfillment of every a m b i t i o n a n d objective, but
w e learn t o rely solely u p o n H i m , k n o w i n g that w e w i l l b e
guided constantly and continuously whether we are aware of
it o r not.
It means p u t t i n g away all our nice little occult
philosophies a n d systems where everything is put into a neat
cubbyhole a n d neatly c o m p a r t m e n t a l i z e d a n d letting H i m lead
us to the T r u t h . It is the joy of p u t t i n g aside o u r h u m a n
frailties, of a l l o w i n g H i m to sanctify us so that we fall not into
62 / THE O N E YEAR M A N U A L
STEP X I I
INVOKE OFTEN!
INFLAME THYSELF WITH
PRAYER!
T H E S T U D E N T W H O HAS
64 / THE O N E YEAR M A N U A L
66 / T H E O N E YEAR M A N U A L
EPILOGUE
THIS
FINAL
CHAPTER
70 / THE O N E YEAR M A N U A L
RECOMMENDED READING
T h i s One Year Manual is essentially a practical course for
personal development. V e r y little attention has been given to
theory or p h i l o s o p h y . In the event the interested student
wishes to pursue further the intellectual study of the various
practices comprising this p r o g r a m , the f o l l o w i n g books are
recommended.
The Way of a Pilgrim. Translated by R . M . French (Seabury
Press, N e w Y o r k , 1968).
The Perrenial Philosophy. A l d o u s H u x l e y ( H a r p e r , N . Y . ,
1944).
Teachings of the Mystics. W . T . Stace ( M e n t o r B o o k s ) .
The Christian's Secret of a Happy Life. H a n n a h W h i t a l l Smith
(Fleming H . R e v e l l C o . N . Y . 1941)
Mysticism. E v e l y n U n d e r h i l l ( M e r i d i a n B o o k s , N . Y . 1955)
The Candle of Vision. A . E . ( M a c m i l l a n s , L o n d o n , 1919)
Varieties of Religious Experience. W i l l i a m James. ( M e n t o r
Books)
Science of Breath. Y o g i R a m a c h a r a k a ( Y o g i P u b l i c a t i o n
Society, C h i c a g o , 1904)
Ramakrishna and His Disciples.
Christopher Isherwood.
(Simon & Schuster, N . Y . 1959)
Loaves & Fishes. H e r e w a r d C a r r i n g t o n (Scribners, N . Y .
1935)
Lessons in Truth. E m i l i e C a d y . ( U n i t y , Kansas 1939)
The Christos. V i t v a n (School of the N a t u r a l O r d e r , B a k e r ,
Nev.
1951)
BIBLIOGRAPHY OF T H E W O R K S
ISRAEL REGARDIE
The Garden of Pomegranates
The Tree of Life
My Rosicrucian Adventure
Foundations of Practical Magic
The Middle Pillar
The Philosophers Stone
The Golden Dawn
The Romance of Metaphysics
The Art and Meaning of Magic
Be Yourself
The Eye in the Triangle
Roll Away the Stone
A H A ! An extended Commentary on the Poem
Gems from the Equinox
The Law is for A l l
Magick Without Tears
Ceremonial Magic