In keeping with last week's !"##$%&'()*+$,*&(-./01(*20(!3*,.

$,'(4/33$,/&/5(6"3(
7'+$22'3# that appeared in this column, I thought it important to introduce the reader to a
small book that will help them signiIicantly with Step III oI the Twelve Steps to Spiritual
Enlightenment, by Israel Regardie: that oI 891.95$,(73'*.9$2+. Not that this little book
will help so much Irom a technical point oI view. It will not. But rather, it will help the
student by showing him or her that emotional Iervour is every bit as important in this
Step, as is technique itselI.
Ironically, the simple technique oI Rhythmic Breathing that Regardie so insisted upon-
and rightly so!-acts as a 'balance point' between Steps I and II and Steps V and VI: it is
that vital. For as progress is made and the rhythmic breath is established in the individual,
Steps I and II deepen even more, automatically, while Step V and VI become dynamic
Iocal points oI practical application oI the three Steps that preceded them. It is Irom this
all too Irequently overlooked small book-which should be read while Step III is being
perIected-that the student will learn oI that emotional Iervour needed to access that
genuine spiritual Iorce contained in the breath itselI. He or she will also learn oI the
importance oI a uniIied, eclectic system oI thought and action, spiritually motivated,
psychically directed, and physically enacted. In short, the reader will learn how to apply
an emotional Iervour which arises 2*./3*&&1 Irom the deepest longings oI their own
being.
There is much in this book. It deserves several reads at least, iI Ior no other reason than to
see the truly spiritual longings oI a simple Russian Peasant who traveled by Ioot
throughout Russia and Siberia circa 1861, trying desperately to Iind the meaning oI the
biblical admonition, "Pray without ceasing."
The book is not one oI Iiction. Rather, it was translated Irom a manuscript by R. M.
French. (The manuscript itselI was Iound by the Abbot oI St. Michael's Monastery at
Kazan, having been drawn up Irom notes the Peasant himselI kept oI his physical and
spiritual journey.)
The Iull title oI the book is:
The Way oI a Pilgrim and the Pilgrim Continues His Way, Translated by R. M. French
You won't be sorry you studied this little gem oI devotion, Iervour, and spiritual wisdom.
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Magical Thought oI the week Ior May 15 - May 21, 2006.
!"##$%&'()*+$,*&(-./01(*20(!3*,.$,'(4/33$,/&/5(6"3(7'+$22'3#
In last week's column Author's Response to Readers' Questions, question Q-4 brought up
an issue regarding student magical study and practice, and asked iI I would come up with
what amounts to an eIIective course oI study and practice Ior individuals who are either
just beginning to study Magic, or Ior those who have the courage to admit that their New
Age practices have gotten them nowhere in terms oI concrete, real-world results. As the
reader who submitted that question explained, this came about due to my insistence that
one's psychic development-and as a consequence, their spiritual unIoldment-proceed in a
saIe, sane, and dynamic way, preparing the earnest student Ior the Mysteries and Glories
that unIailingly Iollow as one advances along the Magical Path. My answer to that
question, copied below, was in reply to that request.
However, over the past week, I have been inundated with emails asking so many
questions about this proposed !"##$%&' study and practice curriculum, that I decided to
expand on that topic in this week's Magical Thought oI the Week column. My initial
Answer, "A-4" has thus been modiIied and extended to include as much as could be
given within the conIines oI this column and my available time Ior it. I trust that what
you read below will be oI value to you.
A 'recommended course oI study' Ior a beginner is always a very diIIicult
recommendation to make. There are so many variables involved: the age oI the
individual, their level oI intellectual development, emotional maturity and stability, their
natural ability or aIIinity Ior the Work, their Iinancial situation (books and equipment
cost money!) their living conditions and overall liIe-situation (married, single, children,
no children) to name a Iew, all impact a potential study curriculum. The most serious oI
these considerations are the level oI intellectual development oI the individual, their
emotional maturity and stability, and their natural aIIinity Ior the Work. This instant
gratiIication society oI ours with its 'quick-Iix' mentality has blinded so many, that it is
more common than not Ior any given individual to Ieel they are 'smarter,' more mature,
and are 'naturals' Ior Magic, while they are Iar Irom anything near those grandiose claims.
How can one determine iI they have deluded themselves in these matters, or iI-indeed-
they are as developed as they surmise they are? This is just another beneIit oI what this
proposed curriculum oI study and practice will do Ior them: it !"## 'expose'-to them-not
only !"# and !"$% they truly are, but also their $"%%&'()*+",&- Ior wanting to "do
Magic;" not what they imagine themselves to be, or argue is their 'true intent' Ior entering
the Magical Arts and Sciences. The reader can count on this: by the time they have
Iinished this program oI study and practice, all they will have to do is review their ./01(
2**3-.-those daily, written accounts oI their study and practice oI the Steps listed below,
in order to answer these questions and to Iace their real SelI, perhaps Ior the Iirst time.
(The mechanics oI the Day Book are covered in some detail in Regardie's Twelve Steps
to Spiritual Enlightenment.) Most will be absolutely amazed to Iind they are not who and
what they thought they were. Nor are their hidden motives Ior wanting to enter the
Magical Path glistening with the tears oI altruism they deluded themselves into believing.
NO. The individual who dares to complete this curriculum will know-beyond the shadow
oI any doubt-just where they stand in relation to the discipline that is Magic. They will
then be able to chart their own course, by learning to rely upon the being that is-in both
the Iirst and Iinal analysis-the only one who can guide them to the Summit oI the Magical
Mountain oI Attainment: their own Holy Guardian Angel (HGA.)
AIter having given this matter some serious thought, pulling out my own Day Books
Irom 1971-1974, and reviewing those oI some oI my Iormer students, I devised what I
believe to be a general, (very) basic "Possible Beginners Program" that could help many,
and in the terms I have expanded upon above (I stress the word, "possible" as it will
depend upon the individual in the end). It consists oI two parts:
I. Study Component
II. Practice Component
Now, the practices oI Part II do not reIlect the readings oI Part I in a linear way, and
purposely so. Why? Because there is a phenomenon I call "Magical Saturation;" a state
that very quickly leads to another most undesirable state I term, "Magical
Supersaturation." Regardie did not diIIerentiate between the two. Rather, he reIerred to
both states as a condition oI "Spiritual Dryness." This is a condition I have never
encountered in any so-called New Age writings. BrieIly, this Magical Saturation can be
summed up as, 'too much oI any good thing causes problems.' To be speciIic: in the state
oI Magical Saturation, the psychic nature becomes so overloaded with Magical energy
that it-the psychic nature-cannot-just like a sponge-absorb anymore. When this happens,
it just closes down. In other words, you cannot even think oI doing any Magical reading
or practice: the very idea just shuts your mind down. OI course, iI you can't do any
Magical reading, trying to do any ritual work is even more unthinkable: you just can't
bear it anymore (this is actually a normal, healthy state that allows you to adjust to the
new energy levels, saIely.) You can push past this Iirst state, oI course. At least you can
the Iirst Iew times it occurs, but even then, you can do so only Ior a short time. II you do
however; iI you push past the Magical Saturation stage, then you enter another period-
one oI Magical Supersaturation-in which it is diIIicult to even think deeply about
anything-even daily liIe matters. This is a state to be avoided at all costs, Ior reasons
explained in last week's column here (See Magical Saturation & Supersaturation: Just
What are these States? Ior the Week oI May 8 - 14, 2006.)
The Iirst time Magical Saturation happened to me was in January 1973, one month aIter
getting married, and aIter eight years oI increasingly intense Magical work (including
two Iull blown Evocations to Physical ManiIestation) and sixteen months aIter going
under Regardie's tutelage. I didn't know what happened: I could not even Iorm a mental
image oI a pentagram let alone trace one in the air. My tongue reIused to even pronounce
any oI the Divine Names, let alone intone or vibrate them. Regardie's advice? "Cet used
to reading some Agatha Christie novels, 1oe, or start watching the boob-tube until the
Dryness passes!" And it did-six months later. II I had pushed past this Iirst state into the
state oI Magical Supersaturation-which I did, years later-the time it took Ior that state to
Iade away not only increased in length, but in terms oI the liIe-troubles it led to. Put
brieIly, it was thirteen long months beIore I could even broach the idea oI 'working
Magic' once more.
Can this state be avoided? No. Can it be put oII? Yes, but only so long. Why does it
occur? Because it eventually leads to the Creat Crisis: 1he Dark Aight of the Soul and
the Abramelin Operation.
Last week I stated that these are matters Ior another time, and that iI the reader was
interested he or she could read !"#$%"&'()*+#),'*-',).'/..0 column Ior last week, and
Iind a more detailed discussion there oI this phenomenon. Well, readers had more
questions about this point, albeit they were premature in asking them. Nevertheless, I Ieel
it is better to give some direction in this matter than leave them 'wondering.' In last
week's entry in this column I mentioned a book by Jason Augustus Newcomb entitled,
21st Century Mage: Bringing the Divine Down to Earth, and that I thought it was one
contemporary magical text that deals with ideas and topics directly related to the Dark
Night oI the Soul (or a variation oI it as I read it) and its role in Attaining to the K&C oI
the HGA. In Iact, it also deals with matters oI more important immediacy that precede the
entire HGA operation. It is a remarkably lucid, well written and intense book, and I
cannot recommend it highly enough. However, these matters oI the 12.",'32$4$4, the
5"20'6$#),'*-',).'7*+&, and ().'8,,"$9:.9,'*-',).';9*<&.=#.'"9='3*9>.24",$*9'*-'
,).'?*&@'1+"2=$"9'89#.&'A8,,"$9:.9,'*-',).';B3'*-',).'?18C are 'interconnected.'
That is, they are oI a class oI phenomena that overlap or 'intersect' at diIIerent points oI
magical practice, depending upon the development oI the student, their natural ability Ior
Magic, their level oI emotional maturity and stability, and their unswerving devotion and
dedication to the Great Work. In short-once again-one size does not Iit all. Meaning, one,
clear-cut, this-is-how-it-is explanation does not-and will not-apply to each and every
student. To oIIset this, I recommend the student study closely and very careIully the
Iollowing book (along with Mr. Newcomb's, oI course.) II these are delved into, at some
point the 'picture' oI these interrelated phenomenon and how they 'intersect' Ior any
particular student will begin to emerge. That is, they will see how the Attainment oI the
K&C oI the HGA applies to them and their eIIorts. Meaning, the Path to this Supreme
Experience Ior the individual will begin to emerge. The books to study then, are: The
Spiritual Exercises oI St.Ignatius and The Dark Night oI the Soul by St. John oI the Cross
Now, the 7,+=@'3*:D*9.9, should consist oI:
1. A Garden of Pomegranates
2. The MiddIe PiIIar (the originaI edition)
3. Foundations oI Practical Magic
4. Kabbalistic Handbook Ior the Practicing Magician
The E2"%,$%.'3*:D*9.9, consists oI:
1. The Twelve Steps to Spiritual Enlightenment
Notes on the Study Component:
1. A Garden of Pomegranates is readily available, in undiluted, unedited Iorm.
It is a basic-although rigorous-introduction to the theory and assignments oI the
Kabbalah. I say rigorous because it contains many associations that are not readily
connected to one another. It also presupposes the reader has some knowledge oI
Kabbalah. Nevertheless, even the basic knowledge presupposed can be gained
Irom a careIul study oI it. As such, it demands serious attention.
2. I !"#$%&'( recommend you obtain the MiddIe PiIIar by Regardie in its $#)&)%*'+
Iorm Irom a used book dealer such as www.abebooks.com or another such source.
The 'modern' versions-or should I say, edited versions available today are-well-
best leIt to the New Age types. You won't regret buying the original Irom a used
book dealer, I assure you.
3. Foundations of PracticaI Magic also by Regardie is, very happily, an
unedited collection oI Iive original papers that taken together Iorm the
cornerstone oI !"#$%#" Western Magic: not the New Age clap trap so readily
Iound today. It has only been recently re-released, and is worth every cent oI its
$25.00 price tag. Those Iive papers it presents are: The Art and Meaning of
Magic, A QabaIistic Primer, Meditation, The QabaIah of Number and
Meaning, and The Art of True HeaIing.
4. The KabbaIistic Handbook for the Practicing Magician brings into the
play the assignment and use oI the Tarot in practical Magic along with Iurther
meditative techniques; not to mention that most important oI techniques,
"Kabbalistic Analysis," that &$'( be applied to all Magical ritual and ceremonial
practices.
Notes on the Practice Component:
1. The book to be worked Irom, The TweIve Steps to SpirituaI EnIightenment,
,-!" be purchased as a used book Irom one oI the many used books dealers online, as I
mentioned. No doubt, www.abebooks.com will list at least several, and other dealers will
also have more to sell. In Iact, the counterpart oI this book, The One Year ManuaI, has
the same content as Iar as the mechanics oI the "Steps" are concerned; but it bases the
Morning, Noon, Evening, and Midnight Adorations on Thelema, and contains other New
Aeon inclusions as well. I told Regardie I did not like this latter book at all, and Ielt it
'deIocused' one's attention Irom the classical (and thereIore Christian) basis oI Magic. He
agreed, but said he did it ".out oI consideration Ior the old boy." The 'old boy' oI
course, meaning, Crowley. He was never pleased with it, but Ielt it had to be done. Hence
my recommendation that the $#)&)%*' Twelve Steps be purchased by the serious student.
Notes on Coordination oI the Study and Practice Components:
The student would do well to Iollow the outline suggested here:
1. Study A QabaIistic Primer Iirst
2. Study The QabaIah of Number and Meaning
3. Next, study careIully the book, A Garden of Pomegranates
4. A thorough study oI The Art and Meaning of Magic would then Iollow
5. CareIul reading oI the paper, Meditation, Iollows next
6. The Art of True HeaIing would then be studied very careIully, paying attention
to the application oI basic Kabbalistic ideas to the Spheres operating within the
psycho-spiritual nature oI the individual.
7. A thorough study oI The MiddIe PiIIar would Iollow next
note: the
relevant
chapters from
this Book are
appended at
the back of
this
monograph.
8. The KabbaIistic Handbook for the Practicing Magician would round out
this basic study. Here, !"##"$%&'%()*+"$,&%& would be applied to the ritual
content given in the Middle Pillar, "+- to the (.+'/+').0)'1/)2%'3"$)
'/(1+%43/& given in The Art of True Healing. In doing this, the student
will learn to apply Kabbalistic Theory to Ritual Practice: a process which breathes
a unique and powerIul liIe into the ritual perIormances.
While working their way through the suggested reading, the student would begin to
practice Steps I through III, and Steps V through VI oI the Twelve Steps, paying careIul
attention to the Four Adorations and doing them every day. !"#"$%#&%'(#)%*+",#-.%#/-."$#
+$-0)1#2%#1%&-"%1#"-#%*3$#-4#"$%#45&%#6"%7+8#.-#)%++.
Practice oI the Lesser Banishing Ritual oI the Pentagram (LBRP) as given in the book,
The Middle Pillar, and the Middle Pillar Ritual (MLPR)-as given in The Art
of True Healing-would .-" be attempted until the Iive Steps cited above are
5"&'/2/-, and "$$ oI the reading is done (the Spiritual Exercises oI St. Ignatius and The
Dark Night oI the Soul can be considered 'supplementary reading' and need not enter into
this schedule oI study and practice.) It is extremely important that the reading be done
3*'%40))( and "$-09$"40))(, in order to build and strengthen one's subconscious state oI
Subjective Synthesis. For without this synthesis, the student can expect to receive-at the
very best-paltry to partial results Irom all oI his or her Magic, whatever area oI Magic in
which they eventually engage.
The mastery oI the LBRP and the MLPR-aIter having IulIilled all 'prerequisites'-will take
many months indeed. But the beginning Magician will Iind that in the Iinal analysis, that
attention to these details will bring the Iull results they have every right to expect Irom
Magic, and do so quickly when they enter into more advanced Magical practices. These
then are my suggestions Ior the beginning student oI Magic, or Ior those who are honest
enough to admit they did not begin their development properly, no matter how long ago
that may have been. I trust this guidance will be oI value to the &/2%.3& student.
A Iinal word here regarding Step IV oI the Twelve Steps to Spiritual Enlightenment.
Many readers queried me as to why I leIt this Step, 6%+-)*7"2/+/&&, out oI the
proposed curriculum. Still others felt that without it, they would not have an awareness oI
what is going on in the deep recesses oI their mind, i.e., in their subconscious (or
unconscious) mind. There are two reasons why I eliminated Step IV Irom this
curriculum:
1. As I stated several times in this paper, this is only a 7'-7-+%1 curriculum oI study
and practice. It is the #/&' I could come up with, realizing the number oI variables
involved in each and every student 'type,' as well as the number oI 'types' oI
students out there.
2. Step IV, Mind Awareness, is a very, very diIIicult and dangerous exercise Ior
anyone to undertake on their own. Essentially, it involves the use oI Freudian
"Free Association" to dredge up Irom the depths oI the unconscious those
suppressed and repressed ideas and memories that contain concentrations oI
In the Author's Response to Readers' Questions column oI January 22 28,
2007, a reader commented and asked, in Question 5, the Iollowing (my replies are in
Italics):
'Looking over the recommended reading list you have provided with the study
component oI the recommended curriculum I began to Iorm the Iollowing question:
Should a student study certain material in line with the practice component?
Most definitelv. There must be a coordinated approach that will fulfill the intellectual
component of ones curriculum, while the practice component allows for application of
the (eventuallv) comprehended intellectual material. This application will produce the
Experiential Knowledge I have written of so manv times before. In turn, this Experiential
Knowledge will then (graduallv) be Apprehended bv vou, making it a part of vour living
being. So ves, this is essential.
'I know that you have already stated that the Way oI the Pilgrim can aid with Step III oI
the Twelve steps but are there other books that would best beneIit the student iI studied
during a time oI speciIic practice? ANY additional inIormation in this regard would be
greatly appreciated.
I tried to give an example as vou state above. But without knowing more about vou, I
cannot make specific recommendations. When it comes to mv private students, ves, I have
verv specific recommendations for them. and all are making extraordinarilv rapid
progress, safelv and sanelv. And as far as I know, none of them have anv complaints.
Somehow, this reply oI mine stuck with me. AIter ruminating over it, I decided that I
treated this readerand all those who are in such a quandaryunIairly. So even though I
(still) insist that the Oral Tradition is the only way in which speciIic readings can
eIIectively be assigned to an individual (student), there are still those reading materials
that are more template-like` in nature, and which potentially can be oI help to those who
study them in a coordinated way with the Steps oI Regardie`s book.
In light oI this, I have come up with what I think will aid the individual who is genuinely
working Irom the TweIve Steps to SpirituaI EnIightenment, and who will not
relent until Illumination occurs. The list Iollows. The readings cited here are coordinated
with each oI the 12 Steps, and are taken Irom my private Magical Journals. That is, these
are the books I studied under the tutelage oI Israel Regardie when I began working this
program oI Spiritual UnIoldment in 1971 (through 1974.) I trust these recommendations
will help those who are ready Ior them (most are available Irom Amazon. Com. Others
will have to be Iound through used books dealers, such as Abe Books.)
Step I Body Awareness. Recommended ReadingsGray's Anatomy and The body
has a head, by Gustav Eckstein
Step II Relaxation. Recommended Readings The ReIaxation Response, by
Herbert Benson
Step III Rhythmic Breathing. Recommended ReadingsThe Science of Breath, by
Yogi Ramacharaka and, The Way of a PiIgrim, Translated by R. M. French
Step IV Mind Awareness. Recommended ReadingsSeIf-AnaIysis, by Karen
Horney, An EIementary Textbook of PsychoanaIysis, by Charles Brenner, and
Psychosynthesis, by Roberto Assagioli
Step V Concentration. Recommended ReadingsTeachings of the Mystics, by W.
T. Stace, Varieties of ReIigious Experience, by William James, The CIoud Upon
the Sanctuary, by Karl Von Eckartshausen, and The CandIe of Vision, by A.E.
Step VI Developing the Will. Recommended ReadingsThe Act of WiII, by Roberto
Assagioli
Step VII Christ`s Breastplate. Recommended ReadingsMysticism, by Evlyn
Underhill
Step VIII The Middle Pillar Ritual. Recommended ReadingsThe Art of True
HeaIing, by Israel Regardie
Step IX Symbol oI Devotion. Recommended ReadingsThe Loves and the
Fishes, by Herward Carrington and The Christian's Secret of a Happy Life, by
Hannah Whitall Smith.
Step X Practice oI the Presence oI God. Recommended ReadingsThe CIoud of
Unknowing, (written by an anonymous English Monk, circa 14
th
century. Edition with
commentary and translation by Ira ProgoII is very good.)
Will as a complex psycho-spiritual Iunction, much in keeping with my own view on the
Will being the result oI shiIts in consciousness.
In terms oI Magic, once the experience oI the SelI becomes a daily event, and the honesty
that diIIerentiates between needs and desires is in place, the individual`s reprioritizing
and directing oI his or her magical Iorce insure that the best comes into one`s liIe at all
times.
Those who are serious in their study and practice oI Old System Magic such as I
advocate, would do well to investigate the writings oI Roberto Assagioli, and incorporate
them into their liIe stream. Those who do will Iorever be grateIul to this genius who
wedded the originally cold, austere principles oI psychoanalysis to the truly spiritual
phenomena oI the SelI and its Will, and who did so in the most holistic way conceivable.
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Magical Thought oI the week Ior July 17 - July 23, 2006.
Devotion, Magical Momentum, and the Magical 1ournal
I received the Iollowing letter this past week Irom an individual whom I respect greatly,
and whose magical institute and philosophy I admire and hold with equal respect. The
issues he cites are so important, that I Ielt his letter should be reprinted here in its
entirety. Those readers desiring to truly Iollow a magical curriculum would do well to
read his comments careIully, and to implement them in their !"#$% lives, exactly.
In this letter, he brings out several important matters dealing with a daily devotional
period (when necessary) in order to maintain that all-important concept and reality: that
oI magical momentum. In like manner, he points out the absolute need Ior the creation
and maintenance oI a Magical Diary (Journal or 'Day Book) and the reason why such a
device is so important. In point oI Iact, as he explains, it was Aleister Crowley who, in
contemporary times, pointed out the need Ior such a written record in addition to his
explaining the why` behind this need, and how it should be used. OI course, Crowley
was right.
Like the writer oI this letter, I am not a "big Ian" oI Aleister Crowley and Ior my own
reasons. But his own true spiritual unIoldmentbrought about by the system he
hammered out Ior himselIcannot be denied by anyone, nor should it be. Additionally,
his contributions to Magic are without parallel in the last century (and certainly in this
one as well, so Iar!) Thus, his comments about the deciphering oI one`s own Magical
Journal are extremely important and should be heeded by all.
In Iact, I highly recommend Crowley`s book, Aleister Crowley And the Practice oI the
Magical Diary, which has just been reissued in a revised edition by Weiser in March oI
this year. It`s instructions in the creation and continuation oI the 'Journal as I reIer to
such a record, are very valuable and absolutely necessary, indeed.
Personally, I used very similar techniques throughout the years, taught to me by
Regardie, to get to the point I am at in my own Spiritual UnIoldment: Ior what this may
or may not be worth to the reader. In addition, I have maintained !"#$% private
'notebooks or 'diaries oI magical and other personal data since March 1963, and have
learned as much Irom them as I have Irom my Magical Journals. This might very well be
something Ior the reader to consider as well.
So enjoy the Iollowing letter, take it to heart, and continue to do what you do so well
WORK!
Dear Dr. Lisiewski,
I was reading your weekly columns when I noticed your suggestions to students wishing
to begin their esoteric studies and qabalistic practices.
Your emphasis on the Day Book, or record oI personal practice is oI inestimable value to
each student. Through a daily dedication oI brieIly writing down what they have done
and the results obtained they create a habit that will beneIit them in many unseen ways.
In addition to the simple act oI discipline, it shows their real dedication to the Work.
Did they do something, anything that day?
As a Iather oI two young children, husband, and author, I know the diIIiculty there can be
in carving out the needed time to do our 'ideal practice'. Yet, iI one's schedule Ior a day or
week does not allow Ior an hour oI unbroken work, even simply saying a regular set oI
prayers, and sitting Ior ten or IiIteen minutes twice a day, while perIorming Square
Breathing continues momentum created by other exercises, until our regular schedule can
be resumed. Such a simple yet demanding practice also demonstrates to us that 'simple' is
not the same as 'easy' nor does something have to be complex in order Ior us to beneIit
Irom it. In short, we must daily do something iI we want to progress in any discipline -
and magic is the highest oI disciplines.
While not a big Ian oI Aleister Crowley, the mentor oI your Iriend and teacher Israel
Regardie, Crowley states some things that are important in themselves. In particular he
points out in Magick in Theory and Practice that Irom one point oI view, magickal
progress actually consists in deciphering one`s own record. Without a record we have
nothing to decipher and seriously hamper our progress.
In addition to the Day Book, or Magical Diary, individual notebooks are important. I am
Iinally completing two notebooks I keep, one on esoteric theory and the second purely on
magical and mystical techniques and methods. Each book is dated as to when it was
started. A quick look shows me that it was over 15 years ago Ior these two. In addition
there is a book consisting only oI the Sepher Yetzirah, written out completely by myselI,
along with pages dedicated to each Hebrew letter, and additional commentaries Irom
various sources.
Very oIten when I write articles or books these notebooks alone are the source oI
inIormation, as they are a distillation oI decades oI practice. A practice that once seemed
so overwhelming, and now is as the alchemists say, "children's play".
Thank you Ior pointing out these critical points to your readers and students, and best
wishes to them on their Path oI Return.
Sincerely,
Mark Stavish
Director oI Studies
www.hermeticinstitute.org
Author oI:
The Path oI Alchemy - The World oI Energetic Healing and Natural Magic
Healing Paths - Kabbalah Ior Health and Wellness;
Between the Gates - Lucid Dreaming Astral Projection, and the Body oI Light in Western
Esotericism
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Magical Thought oI the week Ior July 10 - July 16, 2006.
&$'"(')*+,' - Due to unexpected business demands, Dr. Lisiewski has not been able
to prepare the Magical Thought of the week. This column will resume next week as
usual. Thank you for your understanding. - -'./"(,'0
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Magical Thought oI the week Ior July 3 - July 9, 2006.
The Daily Devotions
We who practice Magic and the Occult Sciences are so pragmatic. We are so intent and
Iixed on changing our worlds within and without through the process oI exteriorizing our
interior growth, that all too oIten we Iall into a mechanical trapand one oI our own
making. We may begin our daily liIe by perIorming the Lesser Banishing Ritual oI the
Pentagram (LBRP) and might even Iollow it with the Banishing Ritual oI the Hexagram
20 AP P RE NT I CE D TO MAGI C
S P E C I M E N P A G E O F A M A G I C A L D I A R Y .
GRADE: E. A.
Morning Salute Given at correct time.
Noon Salute. Missed. Forgot .
Evening Salute. Given, but later t han usual. (Visitors arrived sud-
denly.)
Exercise in
Meditation
Special Notes.
Was able to visualize the street well, but I noticed
that I could only visualize part of it at a timeas
though I was using a mental flash-light. Only those
things in the beam were clearthe rest was blurred
and indistinct.
I find considerable difficulty in starting the medita-
tion, despite my "cl eari ng" efforts.
Special Note: Frater Uncle Al prefaces his journal entries as follows:
This is something I wish I did from the beginning as it helps one pick
up on the cycles of the seven classical planets and their interaction
with moon phases during any given day of the week. Patterns start to
emerge and one discovers the best times to perform certain magical
activities. This has helped me understand Natural magic far faster than
I would have otherwise.
Date: January 12, 1999.
Day: Tuesday.
Moon: Waxing.
Moon sign: Scorpio
!"#$ %&'($ )*&()!+&,-$
I N I O R M L R C R L A T ACL S , M A N
ieaIized i nlui li veI y his ieI ali onshi p lo naluie and lo lhe I i vi ng
univeise in vhi c h he I i ved and vas a pail. He feIl his uni l y
vi l h aI I lhe eIenenls. In lhe fuIIness of his Iife he voishi pped
lhe Sun as a visilIe synloI of lhe unknovn Co d! "#! $%&'! $(!
)"*(! +#,! '&*(! +#,! %+*(! &-.! /("#01 Il is axi onal i c lhal Iighl is
Iife and lol h aie dependenl upon lhe Sun ~vhi c h lhus
lecones a vi laI synloI of Co d .
In oui nodein! 23"(#4"5"3 age of gadgels and lhings, vi l h
oui unnal uiaI vay of Iife di voiced f i on conlacl vi l h lhe
dynani c iool of lhings, ve have Iosl lhis essenliaI vi s don. In
oidei lhal ve nay once noie piogiess l ovaids lhe f uI I
avaieness of lhe souice of Iife and Iove and I i leily, ve nake
ii l uaI gesluies of af f i i ni ng a I i nk lelveen lhe Sun and
ouiseIves. Upo n lhe lasis of lhese gesluies of adoial i on, eveiy
acl in Iife nay le dedicaled in such a vay lhal I i vi ng ilseIf
lecones sanclified and l iansfoined.
Though Co d is a uni l y, lhe Sun, as a synloI of Co d , ap-
peais diffeienlIy al each of ils foui dai I y sl al i ons~davn,
noon, sunsel and ni dni ghl . Theiefoie an adoial i on is diiecled
l ovaids lhe Sun al each of lhese foui slalions.
Al davn, oi upon aii si ng, he shouI d peif oin vhalevei
alI uli ons aie cuslonaiy and lhen l uini ng l ovaids lhe Lasl,
say audi lI y:
6+")! -#4&! 7%((! $%&! +.4! 8+! "#! 7%9! ."2"#0:!
;*(#! -#4&! 7%((! $%&! +.4! 8+! "#! 7%9! 24.(#04%:!
Hail to Thee, the Eternal Spiritual Sun,
whose visible Symbol now rises in the
Heavens. Hail unto Thee from the
Abodes of Morning.
Magical Curriculum: Practice
Component
2 / T H L O N L Y L A R M A N U A L
!"#$ %&'()**)+%$ #()&$ %")$ ,)'()-+$ .-$ /"0$ 1'&2$
3%$ %")$ 45&.+.-6$ #7$ %")$ 89-:$
/'"9%.$ +%'-;)%"$ .-$ ,.+$ +5*)-;#9&$ '%$ %")$ 5&#<$
3-;$ ='>,##&$ '1.;)%"$ '%$ %")$ ")*?:$
,'.*$ 9-%#$ /"))$ 7&#?$ %")$ 31#;)+$ #7$ @.6"%A$
Mu c h of lhe synloI i sn inheienl i n lhis acl of sinpIe
adoial i on nay le nissed ly lhe sludenl foi sone consideialIe
li ne. Il does nol nallei jusl yel. ul lhis shouI d nol le peinil-
led lo seive as an olslacIe lo dai I y piacli ce, noi lo delei hi n
f i on adoii ng Co d i n lhe f oin of lhe iising Sun eveiy day of his
Iife. V *
Al noon, vheievei he nay le ~ al hone, in lhe offi ce, on
lhe slieels, oi in a facloiy~I el hi n adoie Co d . Il vi I I heIp in
sone neasuie lo lii ng Co d i nlo his Iife. Iace lhe Soulh and
say:
,'.*$ 9-%#$ /"))$ <"#$ '&%$ ,'%"#&$ .-$ /"0$ %&.9?5".-6B$
C()-$ 9-%#$ /"))$ <"#$ '&%$ ,'%"#&$ .-$ /"0$ 1)'9%0B$
!"#$ %&'()**)+%$ #()&$ %")$ ,)'()-+$ .-$ /"0$ 1'&2$
3%$ %")$ D.;>E#9&+)$ #7$ %")$ 89-:$
/'"9%.$ +%'-;)%"$ .-$ ,.+$ +5*)-;#9&$ '%$ %")$ 5&#<B$
3-;$ ='>,##&$ '1.;)%"$ '%$ %")$ ")*?:$
,'.*$ 9-%#$ /"))$ 7&#?$ %")$ 31#;)+$ #7$ D#&-.-6A$
Al lhe evenlide, vhen lhe Sun goes do vn, Iel hi n face lhe
Wesl and adoie lhe Lo i d of lhe Uni veise i n lhese voids:
,'.*$ 9-%#$ /"))B$ <"#$ '&%$ /9&-$ .-$ /"0$ +)%%.-6B$
C()-$ 9-%#$ /"))$ <"#$ '&%$ /9&-$ .-$ /"0$F#0B$
!"#$ %&'()**)+%$ #()&$ %")$ ,)'()-+$ .-$ /"0$ 1'&2$
3$ %$ %")$ G#<->6#.-6$ #7$ %")$ 89-:$
/'"9%.$ +%'-;)%"$ .-$ ,.+$ +5*)-;#9&$ '%$ %")$ 5&#<$
3-;$ ='>,##&$ '1.;)%"$ '%$ %")$ ")*?:$
,'.*$ 9-%#$ /"))$ 7&#?$ %")$ 31#;)+$ #7$ G'0A$
Al ni dni ghl oi upon ieli ii ng, luin l o lhe Noi l h and say:
,'.*$ 9-%#$ /"))$ !"#$ '&%$ H")5"&'$ .-$ /"0$ ".;.-6B$
C()-$ 9-%#$ /"))$ <"#$ '&%$ H")5"&'$ .-$ /"0$ +.*)-E)B$
!"#$ %&'()**)+%$ #()&$ %")$ ,)'()-+$ .-$ /"0$ 1'&2$
The Ioui Adoialions / 3
3%$ %")$ D.;-.6"%$ ,#9&$ #7$ %")$ 89-:$
/'"9%.$ +%'-;)%"$ .-$ ".+$ 85*)-;#9&$ '%$ %")$ 5&#<$
3-;$ ='>,##&$ '1.;)%"$ '%$ %")$ ")*?:$
,'.*$ 9-%#$ /"))$ 7&#?$ %")$ 31#;)+$ #7$ C()-.-6:$
Thi s pail i cuI ai piaclice shouI d le nade a ieguIai pail of
eveiyday Iife and shouI d le peisisled in unl i I il lecones a pail
of youi vay of Iife. Ol hei exeicises desciiled heie nay le pei-
f oined foi I i ni l ed oi vaiyi ng peii ods of li ne, lul lhese pai-
li cuI ai$ I#9&7#*;$ 3;#&'%.#-+ aie lo le inlegialed foi aI I line i n-
lo lhe dai I y pallein of I i vi ng.
Hail to Thee, the Eternal
Spiritual Sun, whose visible
Symbol stands now in High
Heaven. Hail unto Thee from
the Abodes of the Noonday.
Hail to Thee, the Eternal Spiritual
Sun, whose visible Symbol sets
now in the Heavens. Hail unto
Thee from the Abodes of the
Evening.
Hail to Thee, the Eternal Spiritual
Sun, whose visible Symbol now
rests in the Heavenly Womb. Hail
unto Thee from the Abodes of
Night.
STLI I
O D Y A W A R L N L S S
O N L O I T H L M A } O R COAL S
of any syslen of seIf-deveIopnenl oi spi ii luaI gi ovl h is lhe ac-
qui si li on of sensilivily oi seIf-avaieness. Theie is onI y one
vay of acqui ii ng lhis avaieness~ and lhis is lo lecone avaie.
Si lli ng conf oil alI y i n a sliaighl-lacked chai i, oi I yi ng
fIal on one's lack in led, one neieIy allenpls lo olseive vhal
i s happeni ng, as i l veie, "undei lhe s ki n. " Yo u si npI y val ch
youi lody, ils sensalions and feeIing heie and nov. Thi s
onI y~and nol hi ng noie. Do nol liy l o ieIax oi l o liealhe i n
any unusuaI oi speciaI vay, oi lo liy lo conl ioI lhe lhoughls
lhal fIoal l hiough lhe ni nd. AI I lhese piocesses and nelhods
vi I I le deaIl vi l h Ialei. Ioi lhe line lei ng, neieIy lecone
conscious of any sensalion lhal aiises anyvheie in lhe lody.
I suggesl you vii ggI e aiound foi a nonenl oi l vo lo f i nd
lhal one posi l i on vhi c h seens nosl conf oil alI e. Ha vi ng
f ound i l, slay i n i l, and do nol nove f i on i l i n any vay. Theie
shouI d le alsoIuleIy no voI unl aiy nuscuI ai novenenl foi lhe
iesl of lhe piaclice session. No l even a vii ggI e of a loe, oi a
viggIe of a fingei. The session shouI d Iasl nol noie l han len
ninules al fiisl, lul giaduaI I y ly lhe end of a nonl h shouI d le
exlended lo haI f an houi. Ioi nany peopIe lhis vi I I seen an
eleinily i n vhi c h eveiy inslincl vi I I ciy aI oud foi a vi ggI e of
sone ki nd lo ease lhe lensi on. Thi s shouI d le iesisled. Ol hei
sludenls vi I I f i nd lhe len ninules lo pass, as il veie, in a fI ash.
Il is i npoil anl lo deveI op youi poveis of concenliali on
vhi I e piacl i ci ng lhese avaieness exeicises. If youi ni nd
6 / T H L O N L Y L A R M A N U A L
vandeis, genlIy lii ng i l lack. Yo ui povei of concenliali on
vi I I i npiove each day.
As you sil oi Iie qui elI y, you nay lecone conscious of an
i l chi ng of lhe scaIp. Leave i l aIone. Do nol do anylhi ng aloul
il. Do nol scialch. }usl val ch. In a nonenl oi l vo, i l nay die
dovn and disappeai, oi eIse youi allenlion vi I I le disliacled
ly a li ngI i ng sonevheie eIse. IiesenlIy, you nay lecone con-
scious of lhe lack sellIing dovn i nlo lhe led oi chai i. }usl
val ch lhis piocess. Ti y onI y lo lecone exquisileIy avaie of
lhe acconpanyi ng lody sensalions vi l houl in lhe Ieasl l iyi ng
lo ignoie lhen oi change l hen.
Ma k e no judgenenls aloul vhal you olseive. Mei eI y
noli ce. Do nol ciilicize noi iejecl any of lhese sensalions. They
nay le confoilalI e oi unconf oil alI e, pIeasuialIe oi olhei-
vi se, lul lhey aie youi ovn. Accepl lhen jusl as lhey aie.
They aie you!
Sensalions i n diffeienl poili ons of lhe lody vi I I cone and
go, vi l houl appaienl ihyne oi ieason. Wal c h lhen. Il is oflen
a good idea lo veilaIize audi lI y jusl vhal you do feeI. Il is a
pioceduie I oflen use in ny offi ce, vheie I encouiage lhe pa-
lienl, I yi ng on lhe couch, lo expiess audi lI y enough foi ne lo
heai his descii pli on of exaclIy vhal he is piesenlIy feeIing, and
vheie.
The oulcone of lhis is lhal a pi of ound ieI axali on of nei-
vous lension deveIops neieIy on lhe lasis of val chi ng. Yo u do
nol hi ng eIse lul olseive lhe iise and faI I of sensalion vi l houl
allenpli ng in lhe Ieasl lo nodi f y vhalevei phenonena nay
occui. ul day in and day oul piaclice vi I I heighlen enoi-
nousIy lhis funclion lhal is caIIed seIf-iecoIIeclion, ni nd-
fuIness, seIf-avaieness, and nany olhei nanes. Wi l houl lhis
seIf-avaieness, veiy IillIe can le acconpI i shed on lhe Ial h. AI I
olhei exeicises and conpI ex pioceduies acluaIIy legin f ion
lhis heighlening of seIf-avaieness.
Slail il nov. No speciaI line need le sel apail foi lhis ex-
eicise. Yo u nay puisue il vheievei you happen lo le, al any
li ne, i n any pIace. Ceil ai nI y, i n led vhen ieli ii ng al ni ghl, oi
vhen aii si ng in lhe noi ni ng, lhese aie exceIIenl peiiods of
line lo piaclice lhis ail of seIf-iecoIIeclion.
ody Avaieness / 7
Wh i I e pe i f o i ni ng one' s da i I y alI ul i ons ~l a l hi ng,
vashi ng, shavi ng, evacuali ng, appI yi ng nakeup, diessing,
elc. ~ one can shaipen one's peicepli on of vhal one is doi ng lo
lecone conscious of lhe nosl ninule and hilheilo i nsi gni fi -
canl sensalions.
Thi s ail can le exlended enoinousI y in a vaiiely of dif-
feienl diieclions as fani I i aii l y vi l h piaclice nakes one avaie
of noie of vhal i s goi ng on inside. Ioi exanpI e, i f Cai I }ung' s
defi ni li on of psycho-lheiapy is lhal lheiely one lecones con-
scious of vhal hilheilo vas unconsci ous, lhen lhe puisui l of
lhis nel hod vi I I iesuIl in lhe heighlened consciousness of a
Iaige nunlei of innei sensalions of vhi ch pievi ousI y one vas
lolaIIy unavaie. An d lo lhis exlenl, one's hoii zons of one's
seIf vi I I have lecone enIaiged. The Ial h has leen enleied
upon.
Thi s exeicise shouI d le puisued foi al Ieasl one nonl h.
T vo piaclice peii ods shouI d le sel aside al lhe veiy Ieasl eveiy
day, no Iongei lhan len ninules al a li ne. Thi s aIlogelhei
apail f i on lhe nonenl aiy cessalion of aclivily al vaiyi ng
lines duii ng lhe day i n vhi c h lo olseive vhal i s goi ng on i n-
side.
STLI II
R L L A X A T I O N
T H L R L A R L W L L L - D L I I N L D
lechniques foi deveI opi ng lhe piocess of ieI axal i on, and ve
can use lhe gains deii ved f i on lhe piecedi ng exeicises.
Whalevei posi l i on has leen enpI oyed pievi ousI y shouI d le
conl i nued nov. Li l hei a supine oi upii ghl posi l i on nay le us-
ed. If lhe Iallei, a sliff-lacked chaii lo suppoil lhe eiecl spine
is undoull edI y lesl. If I yi ng dovn on a couch oi led, lhe nal-
liess shouI d le nodeialeI y f i i n: lul if nol, lhe lesl aIleinalive
is a veI I -caipeled f I ooi. The ieason foi lhis Iallei ieconnen-
dal i on is lhal lhe f I ooi vi I I nol yi eI d, so il vi I I have lo le lhe
piacli si ng sludenl vhose lody yieIds lo ieI axal i on.
efoie I yi ng oi si lli ng do vn, lheie aie a coupI e of
novenenls lhal I ieconnend lo palienls in lhe office. Iiisl of
aI I , spend a ni nule oi l vo, ski ppi ng vi l h an i nvi si lI e iope i n a
slalionaiy posi l i on. Thi s is nol neieIy an exeicise lo enhance
lhe lI ood ci icuI al i on and slinuIale deepei lieal hi ng, lul ly
viilue of lhe aIleinale conl iacl i on and ieI axal i on of nuscIes, il
vi I I go fai l ovaids pi ovi di ng lhe iighl sonali c lasis on vhi ch
lo pioceed vi l h lhese psychoI ogi caI ieI axal i on lechniques.
IoI I ovi ng lhis, sland upii ghl , vi l h Iegs aloul a fool
apail, and havi ng i nhaI ed, expeI aI I lhe aii as you Iel youiseIf
faI I f oi vai d f i on lhe vai sl , I i np I i ke a iag doI I . Il is si ni I ai lo
a caIislhenic exeicise of l iyi ng lo l ouch lhe loes vi l houl lend-
i ng lhe knees, faI I i ng f oi vai d conpI eleI y ieI axed. We aie
slii vi ng lo pioduce ieI axal i on hovevei, nol lo do caIislhenic
exeicises. Lel lhe lody alove lhe vaisl faI I dovn vi l h lhe ex-
! "# $# % & '# ( ) '# * ' + ,# - + ) . + /#
012 13 4 567# 84 3 0# 309# :46;9<=# 16># 016>=# >16;2 4 6;# 691<# 309# :993# :5<#
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>4 6;# B5=4 3 4 56D# ,9B913# 304=# B<5?9==# 1# >5E96# 5<# F5<9# 34F9=D# G3#
84 2 2# 092B# @5A# 35# ;93# @5A<#84 6># H1?I7# 1:39<# 309# =I4 BB4 6;#9J9<?4=9#
16># 12=5# 35# <921J# F16@# 5:#309# FA=?29=# 5:#309# 35<=5D# %09# 091># 16>#
69?I# 355# =05A2 ># H9# B9<F4 339># 35# ><5B# 2 4 FB# 1=# @5A# 9J01297#
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<921J# 309# 69?I# FA=?A2 13A<9D#
K99B# @5A<# F4 6># 133A69># 16># :5?A==9># 56# @5A<# H5>@# =96C
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4 6;# ?56=?4 5A=# 5:# 309# H2 55># 12<91>@# 46# 309# L9==92=# 309<97# 5<# 3013#
69<L5A=# 4FBA2=9=# 1<9# ?56L9@9># 35# 309# FA=?A2 1<# 812 2# 5:# 309#
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,921J13456#$ 2 2#
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309# 3095<@O# 43# 291>=# >4<9?32@# 35# B<1?34?9D#
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L4=A124E9# @5A<# H<14 6D# 'L9<@569# 01=# =996# >4 1;<1F=# 16># ><18C
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4 6# 309# F1 4 67# 84 3 05A3# 61F4 6;# 309# 3 9?064 ?12# 69A< 52 5;4 ?12#
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1 2 / T H L O N L Y L A R M A N U A L
aieas i nagi ned, vi l h lhe giaduaI eneigence of lhe ieIaxed
feeIing.
y lhe line you have gone lhus f ai ~and al Ieasl len
ninules shouI d have leen spenl in lhis acli on ~lhe giealei
pail of lhe lody vi I I iefIexiveIy have undeigone a ieI axi ng
piocess. No nallei hov giealIy ieIaxed you feIl aflei lhe fiisl
exeicise of neieIy olseivi ng youi lody~l hi s neieIy piepaied
lhe pal hvay. The cuiienl exeicises caiiy lhen lienendousIy
fuilhei.
The ienai ni ng pail of lhe haIf houi ~and lhe exeicise foi
lhis nonl h shouI d lake nol one ni nul e Iess ~shouI d le
devoled lo deaI i ng vi l h eveiy pail of lhe lody in nuch lhe
sane vay as desciiled alove. The vhoI e neck shouI d le deaIl
vi l h l hoioughI y. Wo i k dovn easiIy l hiough lhe shouIdeis
and lhe ains unl i I lhe aldoni naI aiea is ieached. Ci ve lhis
lhen a l hoiough voi ki ng ovei. The noie you ieIax lhis ni ddI e
aiea of lhe aldonen, lhe noie I i keI y il is lhal lhe vhoI e of
youi lody vi I I iespond vi l h nassive "I el l i ng-go". Di . Ceoi g
Ci oddec k, lhe falhei of nodein psychosonali c nedi ci ne,
caI I ed lhis aiea lhe " ni ddI e- nan" of lhe lody. In lhe leauli fuI
i nageiy and psychoI ogi caI synloI i sn lhal lhis physi ci an
enpI oyed, lhis ni ddI e pail of lhe lody vas conceived lo le
endoved vi l h a species of inleIIigence even as is lhe lieasl and
lhe head ~lhis! "#$$%&'()* lei ng oflen opposed lo lhe coI d i n-
cI i nali ons and ial i onaI aclivilies of lhe! +#,*&'()*- Il is lhe seal
of lhe inslincls, feeIings and passions, and aI I lhe dynani c
foices i nheii led f i on lhe pasl lhal ve alliilule lo lhe Un -
consci ous.
Ii naI I y, visuaIize lhe sliean of lI ood sepaialing f i on lhe
aoila i nlo l vo poveif uI aileiiaI slieans, l vo iiveis of vai n
lI ood descending f i on lhe peIvis i nlo lhe lhighs, Iegs and feel.
e veiy allenlive heie, l oo, visuaIize aI I lhe lighl, sliff, laul
lhi gh and Ieg nuscIes l hoioughI y i n oidei lo ieIax lhen undei
lhe slinuIus of lhe i nagi nal i on and lhe vai nl h of lhe lI ood.
In lhis nannei, pioceed unl i I lhe loes aie ieached. Then
pause.
Yo u have conpI eled a gieal cycIe in lhe ieI axi ng piocess.
ReIaxalion / 13
Iause l o considei and olseive. Nol e hov you feeI. Yo ui
pievi ous voi k shouI d have heighlened youi ali I i ly lo sense
vhal i s happeni ng sonali caI I y. Recoid youi feeIings. Ieini l
lhe sense of ieaI pIeasuie and enj oynenl and fieedon lo nake
an i ndeI i lIe i npiessi on upon youi ni nd.
If lhe nenoiy of lhis expeiience is veI I - iecoided, il can
le evoked al any nonenl f ion youi sloiehouse of nenoiies.
Il doesn' l nallei if you aie ii di ng in lhe sulvay oi dii vi ng youi
cai, al hone ieading oi Iislening lo lhe iadi o, you have onI y lo
ienenlei lhe pI easuie of i eI axal i on and f oi l hvi l h lhe
nenoiy i s evoked f i on youi psyche lo i npacl ilseIf upon aI I
lhe lissues and filies of lhe lody. ReI axal i on lhen f oI I ovs.
Il is veI I lo enjoy lhis feeIing of deep ieI axal i on. Inpiess il
l hoioughI y upon youi ni nd. Cel lhe feeI of conpIele ieI axa-
l i on as vi vi dI y and as sliongIy as you can, lecause hencefoilh,
vhen you need lo ieI ax, you can iesloie lhis slale of caInness,
seienily and conpIele ieI axal i on neieIy ly l hi nki ng of il.
Whe n you nexl vanl lo ieI ax, aI I you have lo do is lake a
deep liealh and as you exhaI e, l hi nk of lhe voi d! .#$,/ and
ienenlei lhis vondeif uI seiene feeIing of conpIele ieIaxalion
and once again il vi I I le innedialeIy iesloied lo you. InhaIe
and as you liealhe oul , nenlaI I y connand youiseIf lo ieI ax.
Soon lhis condi l i oned iefIex vi I I le i nnedi al e, aulonali c and
conpIele.
Appi oxi nal eI y haIf an houi al a line shouI d le given
ovei lo lhis piaclice. If you aie alIe l o, puisue lhe piocess
lvice a day, noini ng and evening. Concenliale on lhe f oina-
l i on of lhe condi l i oned iefIex vhi ch vi I I lhen pioduce lhe
ieIaxed slale vi l houl lhe Ioss of vaIualIe li ne. ul lheie nusl
le consideialIe piaclice fiisl lefoie lhe condi l i oned iefIex can
le eslalIished. Once a day vi I I do, lvice a day is lellei. In lhis
vay, lhe f oundal i on is I ai d dovn foi lhe noie significanl and
spi ii luaI voi k lo le deveIoped and voi ked upon Ialei.
As an aside, il ni ghl le voi l h iecoidi ng lhal lhis exeicise
in one f oin oi anolhei, is nov leing used in lhe liealnenl of
cancei. In Texas lheie is a husland-vi fe lean, physi ci an and
psychoI ogi sl, lhe Di s. Ca i I Si nonl on vho leach lheii palienls
! "# $# % & '# ( ) '# * ' + ,# - + ) . + /#
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1 6 / T H L O N L Y L A R M A N U A L
ieguIale lhe piocess of liealhi ng in a ihyl hni caI nannei. Ils
necessily aiises f i on lhe f oI I ovi ng nol i on: if Iife is aI I one, aI I -
penelianl and aII-peivasive, vhal noie ieasonalIe lhen, lhal
lhe veiy aii ve liealhe f i on one nonenl lo anolhei shouI d le
hi ghI y chaiged vi l h vilaIily` Oui liealhi ng piocess i s lhen
ieguIaled on lhe lasis lhal Iife is lhe aclive pii nci pI e in lhe al-
nospheie, vhelhei ve caI I il oxygen, piana oi sonelhi ng eIse.
Dui i ng lhe piaclice of lhis ihyl hni c liealhi ng al f i xed
peii ods of lhe day~l vi ce a day al Ieasl, and foi no noie lhan
len ninules al a line~lheie shouI d le no slienuous f oici ng of
lhe ni nd, no oveil axi ng of lhe vi I I . A I I effoil shouI d le genlIe
and easy, lhen ski I I i s oll ai ned. Lel lhe liealh f I ov i n vhi I e
nenlaI I y counl i ng veiy s I ovI y. . . one, l vo, lhiee, f oui. Then
exhaIe counl i ng lo lhe sane f ouif oI d leal.
Il is fundanenl aI and i npoil anl lhal lhe i ni l i aI ihyl hn
legun, vhelhei il le al a f oui oi a len leal counl , oi any olhei
conveni enl i hyl hn, shouI d le nai nl ai ned foi lhe len ninules
piescii led. Il is lhe veiy ihyl hn ilseIf vhi c h is iesponsilIe foi
lhe ieady alsoipl i on of vi laI i ly f i on vi l houl , and lhe ac-
ceIeialion of lhe di vi ne povei vi l hi n.
In voi ki ng foi lhe deveI opnenl of lhe ihyl hni c liealh,
lhe sl udenl s houI d nol iej ecl lhe pos s i li I i l y of us i ng
nechani caI devices. In lhe openi ng phases of seIf-appIied
di sci pI i ne, lhe sludenl needs eveiy lil of heIp he can oll ai n. I
vouI d I i ke lo suggesl lhe use of one of lhe nodein eIecliic
nelionones allached lo a linei as lei ng supieneIy usefuI .
The conli nal i on of lhese l vo insliunenls vi I I acconpI i sh lhe
f oI I ovi ng:
1. Sel an aulonali c I i ni l lo lhe piaclice session.
2. LI i ni nal e anxiely as lo lhe duial i on of lhe session.
3. Ieini l a iapi d oi sI ov leal on lhe nelionone vhi ch
one can f oI I ov in lhe liealhi ng pallein.
4. Il can le adjusled lo pioduce a I oud oi sofl cI i ck.
5. Il piovi des an exlianeous lul nol supeifIuous sound
vhi ch can le concenlialed on vhi I e deveI opi ng
lhe ihyl hni c liealh.
A nunlei of lhings aie lhus acconpI i shed in one feII
Rhylhni c iealhing / 17
svoop. Il ni ghl aIso le noled lhal vhen lhe sludenl ap-
pioaches lhe deveI opnenl of a nanl ian of any ki nd lo accon-
pany lhe ihyl hni c liealh, lhe nel ionone vi I I le f ound lo le
nosl usefuI .
In facl, lhis lopi c of lhe nanl i an ni ghl jusl as as veI I le
louched on I i ghlI y al lhis poi nl . A cIassicaI Chi i sl i an nanl ian
is! "#$%! &'()(! *+$,(-.! +/0'! 1'$23! #4! 1'5 Il does nol nallei
vhelhei you vi sh oui Lo i d l o have neicy on you oi nol. I l
does nol even nallei vhelhei oi nol you leIieve i n }esus. The
issue al hand is lhal lhese voi ds can le pul lo a lype of leal lo
le paced ly lhe nel ionone vhi c h in l uin lines lhe i hyl hn of
lhe liealhi ng.
So, foi exanpI e on lhe i nhaI al i on lo a sI ov f oui - f oI d
leal, lhe sludenl vho is synpalhelic lo lhe Chi i sl i an nyl hos
can siIenlIy inlone! "#$%555&'(5556(555*+$,(- one cycI e, and on
lhe exhaI al i on! +/0'5551'$23555#45551' as lhe second cycIe.
OnI y a veiy IillIe piaclice vi I I le iequi ied lo gel lhe nanl ian
goi ng. If heIp is iequi ied, lhe sludenl can lap lhe leal vi l h his
fingei i n line vi l h lhe nel ionone. Oi lhe l vo phiases couI d
le diclaled i nlo a lape iecoidei, vhi c h can le pI ayed lack
ovei and ovei agai n, unl i I lhe ihyl hn and nanl i an aie
nasleied. Thi s is ieIaliveIy easy lo acqui ie, and lhe iesuIls ol-
lained aie voi l h vhal IillIe line and eneigy aie expended foi
nasleiy.
In allenpli ng lo allune ouiseIves anev lo lhe inleIIigenl
spi ii luaI povei opeiali ng l hioughoul aI I of naluie, ve al-
lenpl, nol lI i ndI y l o copy, lul ial i onaI I y l o adopl hei
nelhods. Ma k e lheiefoie lhe liealhi ng ihyl hni caI al ceilain
f i xed lines of lhe day vhen lheie is IillIe I i keI i hood of di sluil-
ance.
CuI l i val e leyond aI I olhei lhings, lhe ail of ieI axal i on. A
gieal deaI of enphasis vi I I le pI aced on lhis piocess. Iiaclice
of lhe piecedi ng nel hod of seI f - olseival i on vi I I go fai
l ovaids nasleiing lhis ail. Whe n sone degiee of ieI axal i on
has leen achi eved, lhen you shouI d legin youi ihyl hni c
liealhi ng exeicise, sI ovI y and vi l houl hasle. Ci aduaI I y, as
lhe ni nd accuslons ilseIf lo lhe i dea, lhe Iungs sponlaneousI y
1 8 / T H L O N L Y L A R M A N U A L
lake up lhe i hyl hn. Wi l hi n a fev ninules il vi I I have lecone
aul onal i c. The vhoI e piocess lhen lecones exlieneIy sinpIe
and pIeasuialIe.
Si npI e as il is, lhe exeicise shouI d nevei le despised
lecause of lei ng in a huiiy lo gel lo noie conpI i cal ed oi ad-
vanced pioceduies. Il is upon lhe nasleiy of lhis veiy easy
lechnique lhal nuch of lhis one-yeai syslen depends. Masl ei
i l fiisl. Lnsuie youi deplh ieI axal i on, and lhen pioceed vi l h
lhe ihyl hni c liealh.
Il vouI d le di ffi cuI l lo oveieslinale ils i npoilance oi ef-
fi cacy. As lhe Iungs lake up lhe i hyl hn, aul onal i caI I y i nhaI -
i ng and exhaI i ng lo a neasuied leal, so do lhey connuni cale
il and giaduaI I y exlend il lo aI I lhe suiioundi ng lody ceIIs and
lissues. }usl as a slone l hi ovn i nl o a pond sends oul vi deI y ex-
pandi ng ii ppI es and concenlii c ciicIes of nol i on, so does lhe
nol i on of lhe Iungs. In a fev ni nules, lhe vhoI e lody vi I I le
feIl lo vi liale synpalheli caI I y. Ve i y soon, lhe enliie oigani sn
cones lo feeI as if il veie an i nexhausli lI e sloiage lalleiy of
povei . The sensalion ~and il nusl le a sensalion, nol a neie
fanlasy~i s unni sl akalI e.
A iali onaIe foi lhis lype of liealhi ng nay le f ound in
lhese lheoiies:
Ii isl, lhe i nl aki ng of Iaige quanlilies of oxygen has a
di sli ncl effecl on lhe endociines vhi c h undeigo an enoinous
sl i nuI al i on. Thi s nay le pii naii I y due lo lhe i npioved cii-
cuI al i on of lI ood lhal f oI I ovs f i on lhe ihyl hni c excuisions of
lhe di aphiagn.
Se c ond, i n hi s loo k! "#$#! %&'#( lhe I ale S va ni
Vi vekananda piovi ded an adni ialI e expI anal i on of lhe effecl
of ieguIaled liealhi ng, vhi c h slienglhens and slinuIales lhe
Wi I I i nlo a nosl f oini dalI e concenl ial i on of povei. ii efI y,
his lheoiy is lhal ly naki ng aI I lhe ceIIs in one' s lody viliale in
uni son, as lhey do duii ng lhe ihyl hni c liealh, a poveif uI
eIecliic cuiienl of! )*++ oi! ,-*.*/0#+! 121.'3 is insliluled in lhe
lody and ni nd.
Thi i d, lhe Wi I I undeigoes a seiious l iai ni ng. Any i n-
di vi duaI vho has allenpled liealhi ng exeicises foi even a fev
Rhylhni c iealhing / 19
ni nul es vi I I undeisl and vhal i s neanl . Anyl hi ng noie
ledious and I aloii ous and veaii sone al fiisl sighl lhan lhis
sinpIe exeicise couI d haidI y le i nagi ned. Il caIIs foi lhe exei-
l i on of lhe ulnosl del eini nal i on lo conli nue. In doi ng so, lhe
i ndi vi duaI is lioughl shaipIy lo face lhe ineilia and Iassilude
he Iives ly, iequi ii ng no IillIe di sci pI i ne and seIf-conquesl lo
peisisl i n lhis appoi nl ed lask. Thi s lecones easiei vi l h
nasleiy and lhe eneigence of consideialI e lody pIeasuie.
In any evenl, if lhe sludenl has ollai ned no lechnicaI
look-descii led iesuIl vhalsoevei, he vi I I al Ieasl have gained
an i nneasuialIe inciease i n vi I I povei and i ndoni l ali I i l y of
puipose i n havi ng l iai ned hi nseI f l o oveicone his ovn
sIolhfuIness. " T o I eain seIf-conquesl i s, lheiefoie, lo Ieain
hov lo I i ve, and lhe ausleiilies of sloicisn veie no idIe loasl
of I i leily. To iesisl and oveicone naluie i s lo achieve foi
oneseIf a peisonaI and inpeiishalI e exislence, il is lo sel
oneseIf fiee f i on lhe vicissiludes of Iife and deal h, " so viol e
LI i phas Levi aloul a cenluiy ago.
2 4 / T H L O N L Y L A R M A N U A L
i nliospecli on. The noie advanced sludenl, vho has leen ex-
posed lo si ni I ai lypes of l iai ni ng lefoie, nay veiy I i keI y saiI
l hiough lhis sel of exeicises I i ke a lieeze. These peopIe,
hovevei, aie fev and fai lelveen. Mos l shouI d ieaIize lhal il
is goi ng lo lake line lo achieve ski I I and nasleiy in lhese
nelhods.
Il shouI d le ienenleied lhal vheie lheie is hasle, lheie is
vasle. I sli I I I i ke lhe oI d naxi n ~!"#$%&'()! *+,($*-.#/ SoIve
youi piolI ens as you pioceed. IeeI lhal you do nol have lo
iush lo piove lhal you aie liighl oi veiy spi ii l uaI .
STLI V
C O N C L N T R A T I O N :
US L O I T H L M A N T R A M
Y N O W , T H L S T U D L N T S H O U L D
le consi deialI y fani I i ai vi l h his ovn sensalions, feeIings and
lhoughls. The piaclices heielofoie I ai d dovn shouI d have
ciealed a high degiee of sensilivily lo lhese phases of hinseIf so
lhal vi l h lhe legi nni ng of concenliali on exeicises he vi I I le
undei no deI usi on as lo vhal exisls i n lhe ki ngdon vi l hi n.
Once he legins lo piaclice concenliali on and nedi l al i on, il
vi I I le as l hough aI I lhe foices vi l hi n hinseIf aiise in open
ievoIl againsl lhis di sci pI i ne. Anci enl nenoii es and infanliI e
feeIings vi I I lecone aclivaled ly lhe exeicise and nay di sluil
hi n unIess he has achieved a hi gh degiee of seIf-avaieness. Il
is in lhe acqui si li on of lhis avaieness lhal nuch of lhe vaIue of
lhe foinei exeicises exisl.
The pievi ous exeicises shouI d have iesuIled in lhe ac-
qui si l i on of sone degiee of peace and quiel. A sense of veI I -
lei ng and innei assuiance vi I I aiise f i on vi l hi n. Il is in lhe
l ianqui I I i l y and caInness nov deveI oped lhal peini ls, as il
veie, lhe ni nd lo open up and ieceive lhe i nf I ux of lhe Ho I y
Spi ii l. ul piaclice is lhe fiisl and Iasl essenliaI.
Il shouI d le easiei lo sel up noie fiequenl and shoil
peii ods of nenl aI voi k duii ng lhe day so as lo l iai n lhe ni nd
noie effecliveIy lo concenliale. These peii ods of quiel, innei
olseivali on and iefI ecli on, i nliospecli on and concenl ial i on,
vi I I piepaie lhe sludenl lo ieceive lhe i nnei Li ghl . Lven
lhough al fiisl no piogiess! "00+" lo le nade, and no iesponse
is feIl, discouiagenenl nusl nol le peinilled lo occui lo
2 6 / T H L O N L Y L A R M A N U A L
danpen one's aidoi noi lo lii ng aloul a cessalion of effoil.
The sludenl has no vay al lhe nonenl of gaugi ng his pio-
giess. Innediale iesuIls aie nol, as a iuI e, f oil hconi ng. Wi l h
seiious inlenl, lhe vhoI e concepl of expecli ng sonelhing lo
happen qui ckI y vi I I le given up, vi l h lhe enphasis lei ng pIac-
ed on lhe advanlages of leaching lhe ni nd an i npoil anl and
hi ghI y necessaiy di sci pI i ne.
In lhe piocess of acqui ii ng lhis facuIly of concenliali on,
lheie vi I I le a nunlei of side-effecls vhi ch aie of lhe ulnosl
i npoil ance. The fiisl i s lhe deveI opnenl of lhe Wi I I , and
secondI y, lhe I nagi nal i on oi i nage- lui I di ng facuI ly vi I I
undeigo a vasl i npiovenenl . ol h of lhese facuIlies vi I I piove
lo le i nfi ni leI y vaI ualIe in lhe piocess of innei giovl h and
deveI opnenl. Sone of lhe iesuIls f i on lhe Ialei exeicises vi I I
hinge on lhe use of lhese innei facuIlies, lhe ki ng facuIlies,
socaI I ed, of Wi I I and Inagi nal i on.
The sl udenl vi I I have aI i eady di s covei ed vhal a
nenageiie he has inside hi n. The allenpls lo olseive lhe lody
sensalions al lhe legi nni ng of lhis voi k, f oI I oved ly val chi ng
lhe f I ov of lhoughls and ideas vi l houl inleifeiing vi l h lheii
novenenl , vi I I have shovn hi n sonelhi ng of lhe naluie of
his innei vo i I d. These cannol le i gnoied noi can lhey le
foughl and suppiessed. The neie allenpl lo do lhis vi I I
heighlen lheii i nl iusi on and give lhen povei vhi ch oidi naii I y
lhey do nol have. ul as lhey aie olseived and val ched, lhey
lend lo di ni ni sh in fiequency and polency, and lhus cieale lhe
iighl condi l i ons foi lhe deveIopnenl of concenliali on.
Il is lhis achievenenl vhi ch sels lhe slage foi lhe legin-
ni ng of voi k on concenliali on and Ialei, nedi l al i on. In oidei
lo achieve lhis povei, sone pieIininaiies aie usefuI. Il is veI I
lo ienenlei lhal lhough oui uIlinale goaI is lo achieve an i n-
nei slale of caI n and quiel, ve shouI d nevei liy lo!"#$%& lhe
ni nd i nl o qui escence, nevei liy lo slop l hi nki ng oi lo
deIileialeIy lI ank oul oui lhoughls. Il is an inpossilIe goaI
anyvay. We have lo Ieain palience lo conquei any sense of
ieslIessness. In oidei lo acqui ie lhis palience, lheie aie
nelhods lo le used vhi ch vi I I faciIilale oui piogiess lo lhis
uI li nale end.
Concenlialion: Use of lhe Manl ian / 27
The ni nd i s a ciealuie of halils. No Iess an aulhoii ly
l han Wi I I i a n }anes has aveiied lhal oI d voilhI ess halils can
le lioken onI y in lhe deveIopnenl of nev consliuclive ones.
The ni nd has a nal uiaI lendency l o adopl halils. Yo u knov
hov ve gel i nl o lhe halil of doi ng lhings, pail i cuI aiI y halils
of doi ng lhings al a definile line of day. Thus ve gel i nlo lhe
halil of vaki ng up al a definile line of lhe noi ni ng, ealing
lieakfaslj and I unch and di nnei al ceilain lines, nol lecause
ve aie ieaIIy hungiy lul lecause ve have deveI oped lhe halil
of ealing al lhose houis. Once lhe pallein is sel, ve usuaIIy
lend lo vake up oi lo go lo led al lhe sane houis. In effecl, lhe
piaclice of any acl, lhe peisislence of any given sel of ideas,
ieguIaiIy occuiii ng al a sel line of lhe day, iesuIls in a veiy
povei f uI lendency lo lhe iecuiience of lhose ideas, oi lo lhe
piaclice of lhal acl al lhe sane line eveiy day.
Il is lhis facl lhal ve use lo assisl us in oui piaclice of con-
cenliali on. Choose a given line of day. AI vays piaclice al
lhal sane l i ne, even if il is onI y foi len ni nules, lul aI vays al
exaclIy lhe sane line of lhe day, in lhe sane i oon, and in lhe
sane chai i oi posluie. In a IillIe vhi I e, lhe halil vi I I have
lecone eslalIished I i ke a condi l i oned iefIex and you vi I I f i nd
il nuch easiei lo concenliale lhe ni nd al lhis line lhan al any
olhei. In facl, if you liy lo ski p piaclice al lhal houi, you aie
I i keI y lo expeiience a sense of dis-ease oi of anxi el y, vhi c h vi I I
lhen foice you lo gel dovn lo voi k.
If you have a specific i oon lhal couI d le ieseived soIeIy
foi youi piaclices, so nuch lhe lellei. The luini ng of a slick
of incense oi I i ghl i ng a candIe nay assisl in lhe eI i ci li ng of a
devol i onaI nood vhi ch nay dispose l o haid voi k. Hovevei ,
if lheie is no exlia i oon and if incense cannol le luined oi a
candIe I i ghl ed, do nol despaii oi iegaid lhese as olslacIes oi
considei youiseI f dooned. They aie neieIy conveniences and
nol hi ng noie.
Anol hei sinpIe l iadi l i onaI device foi sI ovi ng dovn lhe
iapi d novenenl of lhe ni nd is knovn as a nanl ian. Apai l
f i on noie lechnicaI consi deiali ons, a nanl ian is si npI y a
voi d oi a phiase, usuaI I y of a ieIigious naluie, vhi c h is
iepealed ovei and ovei agai n, eilhei audi lI y oi sulvocaI I y, un-
2 8 / T H L O N L Y L A R M A N U A L
li I il is laken up ly lhe ni nd ilseIf. In lhal case, lhe phiase goes
on iepealing ilseIf aul onal i caI I y. Thus a nechani caI ai d lo
concenl ial i on is peifecled, vhi c h can lhen le used lo fuilhei
lhe piedeleini ned goaIs.
Ioi lhose vi l h a piedi I ecli on foi Chi i sl i an piayei and
synloI i sn, lhe pievi ousI y desciiled nel hod shouI d piove
i deaI . To olheis, vhose heails nay le eIsevheie, Iel ne sug-
gesl lhe f oI I ovi ng Hi ndu nanl ian. Il l oo, has eighl syIIalIes,
vhi c h can le lioken dovn i nlo l vo Iines of foui leals each:
O n! "#! $#! %#!
&'(! )#! *#! +,!
Thi s i nvocal i on shouI d le nenoii zed, vhi c h i s easy, and
lhen ieciled nenlaI I y i n line vi l h lhe liealhi ng. On lhe i n-
haI al i on say:! +,! "#! $#! %# and on lhe exhaI al i on:! &'(! )#! *#!
+,- Wi l h onI y a IillIe effoil, lhe nanl i an lecones ieIaliveIy
easy lo iecile, li ned ly lhe liealhi ng piocess.
Once il has lecone ieIaliveIy aul onal i c, lhe sludenl can
iefIecl noie on vhal lhe phiases nean, and vi l h vhal passion
lhey aie oi can le endoved. Il is lhis enol i onaI foice vhi ch
diiecls lhe ni nd one-poi nledI y l ovaids lhe nainlenance of
lhe nanl i an unl i I concenl ial i on i s an eveipiesenl facl. The
I oadi ng of enol i on onl o lhe nechani caI iepelilion of lhe
piayei foices lhe iecaIcilianl ni nd lo lehave, i nduci ng a deep
slale of concenl ial i on. Wi l h sone piaclice, lhe concenliali on
can le luined on and off unl i I il lecones a facuIly vhi c h is as
ieadi I y avaiIalIe as is lhe eIecliic cuiienl in lhe nodein hone.
Aga i n, il nusl le iepealed, lhal aI l hough lheoielicaIIy a
nonl h is aI I ocal ed lo lhis pail i cuI ai exeicise, il nay le
necessaiy lo exlend consi deialI y lhe peii od of line iequi ied
lo oll ai n fani I i aii l y vi l h and nasleiy ovei lhe nel hod. If il
iequiies six nonl hs, lhen ly aI I neans conli nue lo voi k pa-
lienlIy on lhe nanl i an, lecause lhe goaIs you have i n ni nd
aie nol I i ni l ed neieIy lo a si x- nonl h peii od. They aie goi ng
lo opeiale l hiough and aIlei lhe vhoI e couise of youi fuluie
Iife. So lheie is no poi nl l aI ki ng aloul one nonl h oi lveIve
nonl hs, oi of haslening lhe piocess. A I I lhal i s i npoil anl i s lo
keep one's nose palienlIy lo lhe gii ndslone of lhe hoI y I aloi
vhi c h al lhis slage is lhe acqui si l i on of concenl ial i on.
STLI VI
D L V L L O I I N C T H L W I L L
I N HI S I N T R O D U C T I O N T O
.'/! *01#! &234#5! 06! 7#3#89#:(; Wi I I i a n Q. }udge nakes lhe
slalenenl lhal lhe ancienl Hi n du sages knev lhe seciel of lhe
deveI opnenl of lhe Wi I I , and hov l o inciease lol h ils polency
and efficacy. Thi s seciel of lhe ages, lhe enhancenenl of lhe
povei of Wi I I and Wi s don, has nevei ieaIIy leen Iosl. Wi I I , l o
lhe sludenl of lhe Mysl eii es, is lhe pii naiy facloi in lhe pi o-
ducl i on of vhalevei spi ii l uaI changes he pioposes. Il is neilhei
good noi lad i n ilseIf, i l i s povei onI y, and vilaIizes aI I lhings
aI i ke.
The seciel of lhe deveIopnenl of lhe Wi I I is lo sel up cei-
lai n goaIs and i f defIecled f i on olseivi ng l hen, lo depii ve
oneseIf of sonel hi ng lhal gives one pIeasuie. Lel il le cIeaiIy
undeislood heie lhal lheie is nol hi ng good noi lad in lhis pio-
cess. To depiive oneseIf of, Iel us say, lieakfasl as a puni sh-
nenl f oi havi ng nissed lhe noi ni ng piacli ce, does nol nake
one vi iluous oi good, noi shouI d i l iesuIl i n lhe feeIing lhal
havi ng given up seveiaI hundied caIoiies of nul ii l i on lheie is a
noiaI gai n in a nelaloI i c Ioss of vei ghl. Il nusl le ieaIized al
lhe slail lhal lhis nel hod, vhi ch ve can caI I a species of
nodi f i ed ascelicisn, is neilhei a vice noi vi il ue, neilhei good
noi lad, jusl as Wi I I ilseIf is coIoiIess and is neilhei good noi
lad in ilseIf.
A vaiiely of lechniques have leen eiecled on lhis lasic
pioposi l i on and sone exlieneIy efficienl nelhods have leen
evoIved in iecenl yeais ~ nelhods fiee f i on aI I lhe unpIeasanl
i npI i cali ons and noi aI lendencies of lhe oI dei syslens.
Ieihaps lhe nosl effeclive nel hod of ieinfoicenenl of lhe
! "# $# % & '# ( ) '# * ' + ,# - + ) . + /#
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3 2 / T H L O N L Y L A R M A N U A L
nuI l i faii ous aclivilies of lhe hunan psyche undei conscious
conl ioI of lhe Wi I I .
An even noie i npoilanl iesuIl, f i on oui piesenl poi nl of
vi ev, is lhal nol onI y does lhe sludenl f i nd hi nseI f in posses-
sion of a sliongei Wi I I , lul lhal lhe ni nd ilseIf has giaduaI I y
pIaced ilseIf undei conl ioI . The Ioss of pIeasuie is expeiienced
aInosl as if pai n veie i nf I i cl ed, and ve aI I shii nk f ion ils
iepeli li on. So ialhei lhan expeiience pai n oi dispIeasuie, a
conl ioI is exeiled vhi ch iesuIls in an easiei conl ioI of lhe
ni nd, faci I i lali ng lhe deveIopnenl of concenliali on.
As an aside, il ni ghl le nenli oned lhal lhe nel hod
descii led has ils nodei n counl eipail i n vhal i s caI I ed
lehavi oi nodi f i cal i on oi aveision lheiapy. LssenliaIIy il is
piedi caled on lhe oii gi naI voi k of IavI ov, decades ago, vi l h
lhe condi l i oned iefIex. Il has leen used vi l h consideialIe suc-
cess even in such piosaic nalleis as veighl conl ioI and lhe
eiadi cali on of lhe snoki ng halil. Modi f i cal i ons inilialed ly
lhe psychoI ogi sl Skinnei have a vi de cuiienl usage ieaching
even i nlo vaii ous aspecls of oui penaI inslilulions and piisonei
iehali I i l al i on.
STLI VI I
T H L R O S L C R OS S R I T U A L
A N L W T Y I L OI W O R K WI L L L
i nlioduced in oidei lo avoi d lhe possi li I i ly of loiedon oi of
sI i ppi ng inlo lhe duI I iul of iouli ne. Mos l of lhe pievious voi k
has leen suljeclive. N o v i n lhe piesenl voi k, lhe sludenl vi I I
nake his fiisl lenlalive expI oial i on i nlo lhe sinpIesl f oin of
ii luaI vheie lol h suljeclive and physi caI aclivilies lecone
conli ned.
I suggesl lhal lhe sludenl oll ai n sone slicks of incense. Il
doesn' l ieaIIy nallei vhal ki nd oi vhal fiagiance lhey give
off. He couI d visil any one of lhe I ocaI oii enlaI oi psychedeIic
sloies and savoi a vaiiely of lhe incense slicks, fi naI I y seIecling
one lhal pIeases hi n lhe nosl.
The nexl l hi ng is lo piaclice vi l h a slick of incense, nak-
i ng a f oi n of lhe cioss vi l h a ciicIe inside. The i nagi nali on
nusl le used vhen liaci ng lhis cioss lhal ve can caI I lhe Rose
Cioss. Ho I d oul lhe incense slick in lhe iighl hand al alove lhe
IeveI of lhe eyes and liace a sliaighl Iine do vn, sloppi ng
sonevheie opposi le lhe knees. Whi I e liaci ng lhis veilicaI I i ne,
visuaIize il in paIe lIue ~nol loo di ssi ni I ai lo lhe coI oi pio-
duced vhen lui ni ng aI cohoI . Then lii ng lhe ai n and lhe slick
lo a IeveI opposile lhe Iefl shouI dei, novi ng ovei lo lhe iighl
shouIdei. Thi s loo shouI d le vi suaI i zed in lhe paIe lIue as
cIeaiIy as possilIe. Disengage lhe incense slick f i on lhe cioss
lai and poi nl il al lhe veili caI lai, aloul haIf vay lelveen lhe
cioss lai and lhe legi nni ng poi nl of lhe veilicaI lai. Ii on lhis
poi nl liace a ciicIe novi ng lo lhe iighl and dovnvai ds and
that mystical meditation or handle that magical weapon in some rite or ceremony, preIace
your work by recalling that they are toolsnecessary tools Ior the presentbut tools that
your mind and hand will one day outgrow. Continue to work, but at all times, remember
that all Cause lies within you, and nowhere else. You will Iind it easier said than done
at Iirst.
II this paper has been diIIicult to read, rest assured, it was even more diIIicult to write.
But it contains much that will enable the serious student to Iurther build his state oI
Subjective Synthesis, so that he can achieve that Unity spoken oI above.
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Magical Thought oI the Week oI December 11 - December 17, 2006.
A Simple Magical Aspersion for Protection and the Attraction of
Opportunity
II you would believe the current trends oI the times, your daily regimen oI magical
activity would probably begin with the Lesser Banishing Ritual oI the Pentagram (LBRP)
Iollowed by the Banishing Ritual oI the Hexagram (BRH.) Not to mention all oI those
necessary` signs and hand/arm gestures that are indispensable` in getting you started Ior
the day, or ending your day on a proper` magical note. Then too, aIter years oI IaithIul
execution oI these required rites, you might be wondering why you are in the same place
you were when you began. Or indeed, at a worse place in liIe than the day you started.
All too oIten, such are the complaints made by those who have accepted the 'Magical
Current(s) oI the day. These sincere workers in Magic Ioundas have so many oI you
who wrote to me have statedthat these so called Currents and rites just do not work. So
what to do?
The Iollowing is an Old System oI Magic derivation and application that is simplicity
itselIbut one that works very well. It has not only been used by myselI successIully
throughout the decades, but by my current students in the Oral Tradition as well. These
highly educated, intelligent and hard working people have attested to it as being
indispensable in their daily lives. For this simple ritual not only provides a maximum oI
protection in all daily activities, but attracts to the practitioner no small amount oI
opportunityboth spiritual !"#$%&'(#(). It does this, because unlike the LBRP and the
BRH whichas their own adherents admitdiminishes throughout the day and night,
the !""!#$%&'"&$()%&*)$+,-&,#$&).$!.%)")!%&'/!*&$)0!. Day aIter day, week aIter week, month
aIter month, its eIIects build up, bringing more and more oI those desirable things in liIe,
while neutralizing or removing those negativities and evils that can beset the magical
practitioner.
The version given below is a brieI Iorm oI that which I teach to my personal students.
Nevertheless, it is quite eIIective. II you Iollow the instructions given, I think you will be
more than a little surprised at the results you receiveand even more delighted with that
which it brings to you.
Throughout the Iollowing ritual act, do !"# concern yourselI with any 'visualizations,
gestures, or the like. This is not New Age Iad Magic.` Instead, !"#$%&"'&("$)&
*"+,*,'-%, i.e., "'&-.,&/.(%0#12&1#-0"'%&-.,*%,2+,%, and ),#122&-"&*0'3&("$)&/$)/"%,%:
to invoke protection and to bring Iorth those opportunities oI the Spirit and oI Malkuth
that you desire. Nothing more. Simply be consciousbut $%&&' consciousoI your
actions and intentions.
MagicaI Rite of Protection and Attraction of Opportunity
Obtain a new, earthen vessel never used Ior any other purpose (thus assuring its eIIicacy
see last week`s paper on 'EIIicacy in this column.) Be sure the vessel is unglazed. It
is best to do this on a day and hour ruled by Venus. Likewise during this time, obtain a
new container oI ordinary table salt, and a new bottle oI Extra Virgin Olive Oil (be
certain the olive oil comes Irom the Mediterranean, but preIerably, Irom Italy. Do not use
any Irom America, Australia, Turkey, or Spain.)
On a day and hour ruled by Jupiter, obtain a new container oI mountain spring drinking
water. That is, water that has only been Iiltered and irradiated by ultraviolet light.
Enter your Magical Chamber, stand at the center oI the room, Iace East, and add some oI
the water to your earthen vessel. AIter this, place a small quantity oI salt Irom the
container into your right hand, and slowly pour the salt into the water. Do not stir the salt-
water mixture.
Now, take one step Iorward with your right Ioot, and bring your leIt Ioot up to meet it at
your new position. Place your right hand into the water, withdraw it, and begin sprinkling
in the East as you recite the Iollowing:
Thou shaIt purge me with hyssop O Lord, and I shaII be cIean. Thou shaIt
wash me, and I shaII be whiter than snow. (From PsaIm 51)
Recite this blessing only !"#$ as you move Irom the East, through the South, through the
West, the North, and return to the East. That is, you repeat the prayer and the sprinkling
!"#$"%, %!#&'(")*!"*+,$*-!./'*0"/*1!&.*2$#,0"(#03*0#+(!"'4
Return to the center oI the room, and Iace East once more. Take a drop oI Olive Oil Irom
its container, and place it on the tip oI the index Iinger oI your right hand. II you are a
Christian or come Irom this tradition, mark a Cross on your Iorehead (Up to down, and
Irom right to leIt) while Iocusing on your intentions oI protection and opportunity. II you
are Irom any other religious tradition, simply touch the Olive Oil to the center oI your
Iorehead. This ends the rite.
As you will Iind, this Old System Magic riteas with all Old System Magicis most
certainly built upon principles. But it is not my intention to go into them here.
Nevertheless, what is given here will be oI inestimitable value to those who Iollow it
daily.
&'()*+',")'#-(.)/0+!)1+-2,"),3-+#')+!)-#)4()5(1*#16(7)-$+3(),)7,%8)(9(1%)7,%8)-0()
!(3#'7)5(1*#16,'3()-#)4()7#'()'#)!##'(1)-0,'):)0#21!)*1#6)-0()*+1!-8),'7)'#)",-(1)
-0,');<)0#21!.)
Enjoy your new Iound protection and opportunities.
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Magical Thought oI the Week oI December 4 - December 10, 2006.
=**+3,3%),'7)+-!)>#"()+')&"7)?%!-(6)@,A+3
Attendant to last week`s discussion in this column is an underlying theme which has been
all but Iorgotten in the practice oI contemporary magic: that oI eIIicacy. II you think
about the Iollowing quoted Irom last week`s posting, chances are you just may see it Ior
yourselI: "Along with this is the question of 'paying the price' of success in
whatever it is we do - magic, alchemy, professional or personal life choices. The