Contents

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

ISBN 0-87728-301-X

Cover painting is entitled " T h e Ascent,"

© 1990, Rob Schouten.

Typeset in 11 point Sabon

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

T H I S BOOK WAS F O R M E R L Y
entitled Twelve Steps to Spiritual Enlightment. Insofar as it
was intended to be a m a n u a l delineating a course of practical
study to extend over a p e r i o d of at least twelve m o n t h s , that
title seems rather presumptuous. It h a d been my original i n -
tention to entitle it The One Year Manual. T h e title describes
the nature of the b o o k w i t h o u t any pretensions, assumptions
or exaggerated claims.
Several experiences w r a n k l e d in my m i n d not o n l y about
the title but by the C h r i s t i a n references w h i c h were really quite
foreign to my o u t l o o k . T h e first b l o w came w h e n a psychol-
ogist l i v i n g in F l o r i d a corresponded w i t h me about a couple of
my other b o o k s . T h e n she chanced u p o n the Twelve Steps to
Spiritual Enlightenment. It so annoyed her that she wrote me
most emphatically about her d i s a p p r o v a l . There was n o t h i n g I
c o u l d do honestly but to w r i t e back agreeing w i t h her and ad-
mitting that I had no great l i k i n g for these C h r i s t i a n references
either.
Sometime after that there was an editorial in a small
British magazine Agape w i t h whose editor there h a d been oc-
casional correspondence. T h i s editorial was most critical of
both me and the b o o k . It made me realize the enormity of my
error and h o w far I had strayed f r o m w h a t was really accep-
table to me.
T h e r e were several others that h a m m e r e d home the
point.
x / THE O N E YEAR M A N U A L
T h e error consisted simply of being too susceptible to the
suggestions of w e l l - m e a n i n g friends. It was their contention
that the i n c l u s i o n of T h e l e m i c , E g y p t i a n and other pagan allu-
sions, might prove difficult to accept by some readers. T o d a y
it bothers me somewhat to admit that I was swayed by this
specious argument. It was also suggested that if C h r i s t i a n
items were to replace those mentioned above it w o u l d insure a
w i d e r c i r c u l a t i o n a n d sale of this b o o k .
T h e outcome of all this is the revision of the b o o k in the
f o r m o r i g i n a l l y intended before close a n d dear friends sug-
gested modifications of one k i n d or another. M o s t of the
material is identical w i t h that i n Twelve Steps. T h e slant,
however, is totally different a n d may appeal to a different
group of students. In its present f o r m it adheres more closely
to my o r i g i n a l intention, a n d so is more to my o w n l i k i n g .
As previously stated, this m a n u a l delineates a course of
practical study to extend over a p e r i o d of at least twelve
months. T h e o r e t i c a l l y , it is designed for the ideal student.
S i n c e , h o w e v e r , there i s n o such " i d e a l " , each student
represents a different p r o b l e m . E a c h is a unique personality
w i t h his o w n character-structure, his o w n idiosyncracies a n d
his o w n w a y of solving problems in a certain a m o u n t of time.
N o t w o students are alike.
U n d e r these circumstances, it must be self-evident that
though designed for a twelve m o n t h p e r i o d , it is more likely
that the student may need to spend a g o o d five years w o r k i n g
w i t h these simple methods. Some exercises may be completed
and mastered in the m o n t h prescribed. O t h e r procedures may
require anywhere f r o m three months to a year before any real
mastery or noticeable result is achieved. It is i m p o r t a n t
therefore to stress patience as a supreme necessity where this
course of study is concerned. Some exercises have as a secon-
dary gain the acquisition of a higher degree of patience.
These simple injunctions require little elaboration. Make
haste slowly w o u l d be the ideal m a x i m f o r every student to
adopt w h e n starting to study and practice this scheme. It w i l l
pay o p t i m a l dividends in the end.
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 exer-
cises, 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 oc-
curred, 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 ex-
periences 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 at-
tainment 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

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

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

I N FORMER GREAT AGES, M A N

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

Hail unto Thee who art Ra in Thy rising,

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

Who travellest over the Heavens in Thy bark

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

Hail unto Thee who art Hathor in Thy triumphing,

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

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

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

Hail unto Thee, who art Turn in Thy setting,

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

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

Hail unto Thee Who art Khephra in Thy hiding,

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

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

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

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

T H E R E ARE WELL-DEFINED
techniques for developing the process of r e l a x a t i o n , a n d we
c a n use the gains d e r i v e d f r o m the p r e c e d i n g exercises.
Whatever p o s i t i o n has been employed previously should be
continued n o w . E i t h e r a supine or upright p o s i t i o n may be us-
ed. If the latter, a stiff-backed chair to support the erect spine
is u n d o u b t e d l y best. If l y i n g d o w n on a couch or bed, the mat-
tress s h o u l d be moderately f i r m : but if not, the best alternative
is a well-carpeted f l o o r . T h e reason for this latter recommen-
d a t i o n is that the floor w i l l not y i e l d , so it w i l l have to be the
practising student whose b o d y yields to r e l a x a t i o n .
Before l y i n g or sitting d o w n , there are a couple of
movements that I recommend to patients in the office. First of
a l l , spend a minute or t w o , s k i p p i n g w i t h an invisible rope in a
stationary p o s i t i o n . T h i s is not merely an exercise to enhance
the b l o o d c i r c u l a t i o n a n d stimulate deeper breathing, but by
virtue of the alternate contraction a n d relaxation of muscles, it
w i l l go far t o w a r d s p r o v i d i n g the right somatic basis on w h i c h
to proceed w i t h these psychological relaxation techniques.
F o l l o w i n g this, stand upright, w i t h legs about a foot
apart, a n d h a v i n g i n h a l e d , expel all the air as y o u let yourself
fall f o r w a r d f r o m the w a i s t , l i m p like a rag d o l l . It is similar to
a calisthenic exercise of t r y i n g to touch the toes w i t h o u t bend-
ing the knees, falling f o r w a r d completely relaxed. We are
striving to produce relaxation however, not to do calisthenic
exercises. Let the body above the waist fall d o w n w i t h the ex-
10 / T H E O N E YEAR M A N U A L
h a l a t i o n , w i t h the fingers and hands dangling near the feet for
a second or t w o , then, as y o u inhale, s l o w l y rise up to the stan-
d i n g p o s i t i o n . Repeat this process a dozen or more times. It
w i l l help y o u to get y o u r w i n d back, after the s k i p p i n g exercise
and also to relax many of the muscles of the torso. T h e head and
neck too s h o u l d be permitted to d r o p l i m p as y o u exhale,
w h i l e letting the upper body d r o p f r o m the waist. T h i s w i l l
relax the neck musculature.
Keep y o u r m i n d attuned a n d focussed on y o u r b o d y sen-
sations. T h i n k only of w h a t y o u are d o i n g . Observe and con-
centrate on the various sensations of the b o d y .
N o w y o u are ready to begin the r e l a x a t i o n exercise p r o p -
er. T a k e a few very deep breaths a n d , as y o u exhale, heave
some very deep sighs. If the d i a p h r a g m a n d a b d o m i n a l
muscles relax, the greater part of the musculature and other
tissues s u p p l i e d by the i n v o l u n t a r y or vegetative nervous
system, t o o , w i l l loosen u p w i t h it. L i e quietly i n this p o s i t i o n
for a few seconds, observing yourself all the time. Become
familiar w i t h the b o d y ; learn to notice w h a t the b o d y feeling is
l i k e , b e c o m i n g even more aware. T h e former exercises w i l l
have acquainted y o u w i t h this m e t h o d a n d its sensations.
T h e next stage of the process actively employs the i m -
agination to extend the boundaries of y o u r awareness. There
is a w e l l - k n o w n physiological l a w that an increased f l o w of
b l o o d to any part of the body can be p r o d u c e d by concen-
trating on that part of the b o d y . W h e t h e r it is merely becom-
ing conscious of the b l o o d already in the vessels there, or that
nervous impulses are conveyed to the muscular w a l l of the
arteries a n d vessels in the area contemplated, thus relaxing
those walls to permit an enhanced b l o o d - f l o w , does not mat-
ter; either e x p l a n a t i o n w i l l suffice. T h a t this can be done is an
actual experience y o u can demonstrate to yourself.
By k n o w i n g that there are tensions in a certain l i m b or
organ we c a n , by using the i m a g i n a t i o n , stimulate vasodilator
fibers w h i c h relax blood-vessels enabling the b l o o d to f l o w
there in larger quantities. A surplus of b l o o d —a conges-
t i o n — w i l l cause a degree of heat w h i c h in t u r n w i l l induce the
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 accom-
panied 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 particular-
l y , f r o m the area y o u are r e l a x i n g . Concentrate. T h i n k only on
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
areas i m a g i n e d , w i t h the gradual emergence of the relaxed
feeling.
By the time y o u have gone thus f a r — a n d at least ten
minutes s h o u l d have been spent in this action —the greater
part of the body w i l l reflexively have undergone a relaxing
process. No matter h o w greatly relaxed y o u felt after the first
exercise of merely observing y o u r b o d y — t h i s merely prepared
the p a t h w a y . T h e current exercises carry them tremendously
further.
T h e r e m a i n i n g part of the half h o u r — a n d the exercise for
this m o n t h s h o u l d take not one m i n u t e less — s h o u l d be
devoted to dealing w i t h every part of the b o d y in m u c h the
same w a y as described above. T h e w h o l e neck should be dealt
w i t h t h o r o u g h l y . W o r k d o w n easily t h r o u g h the shoulders
a n d the arms u n t i l the a b d o m i n a l area is reached. G i v e this
then a t h o r o u g h w o r k i n g over. T h e more y o u relax this middle
area of the a b d o m e n , the more likely it is that the w h o l e of
y o u r b o d y w i l l respond w i t h massive "letting-go". D r . G e o r g
G r o d d e c k , the father of m o d e r n psychosomatic medicine,
called this area the " m i d d l e - m a n " of the b o d y . In the beautiful
imagery a n d p s y c h o l o g i c a l s y m b o l i s m that this p h y s i c i a n
e m p l o y e d , this middle part of the b o d y was conceived to be
e n d o w e d w i t h a species of intelligence even as is the breast and
the head —this belly-mind being often opposed to the c o l d i n -
clinations a n d r a t i o n a l activities of the head-mind. It is the seat
of the instincts, feelings a n d passions, a n d all the d y n a m i c
forces inherited f r o m the past that we attribute to the U n -
conscious.
F i n a l l y , visualize the stream of b l o o d separating f r o m the
aorta into t w o p o w e r f u l arterial streams, t w o rivers of w a r m
b l o o d descending f r o m the pelvis into the thighs, legs a n d feet.
Be very attentive here, t o o ; visualize all the tight, stiff, taut
thigh a n d leg muscles t h o r o u g h l y in order to relax them under
the stimulus of the i m a g i n a t i o n a n d the w a r m t h of the b l o o d .
In this manner, proceed u n t i l the toes are reached. T h e n
pause.
Y o u have completed a great cycle in the relaxing process.
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 relaxa-
t i o n as v i v i d l y a n d as strongly as y o u c a n , because henceforth,
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

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

then add their o w n personal flourishes to the technique. F o r
example, one may imagine that the b l o o d sweeping through a
cancerous g r o w t h is breaking d o w n the malignancy, to sweep
it away for e l i m i n a t i o n elsewhere. Y e t another may imagine a
host o f k n i g h t s i n s h i n i n g a r m o r b e a r i n g d o w n o n the STEP III
malignancy and slashing it to bits. There are innumerable
RHYTHMIC BREATHING
variations to be rung on this simple theme. As a supplement or
as an a d d e n d u m to o r t h o d o x m e d i c a l treatment, a high
percentage of "cures" is claimed w h i c h is not obtainable by us-
ing one or the other exclusively.
As a further extension of the technique described here, it
A F T E R T H E EXERCISES O N
w o u l d be well to note that all the current experiments w i t h bio-
awareness and relaxation have been practiced, the attention
feedback instruments corroborate in every detail the fundamen-
can be turned to breathing. First of a l l , it can be stated
tal thesis of this chapter.
dogmatically that few of us breathe adequately. T h e preceding
exercise s h o u l d have demonstrated the existence of massive
tensions in the entire chest, diaphragmatic a n d a b d o m i n a l
areas of the b o d y . These tensions hamper the breathing p r o -
cess. Self-awareness a n d relaxation w i l l have m o d i f i e d these
tensions if not entirely, then at least in part.
Self-observation w i l l further have revealed that m a n y of
us breathe o n l y w i t h the upper p o r t i o n of the lungs. F o r exam-
ple, men w h o w e a r tight belts w i l l f i n d that they are forced to
breathe w i t h the higher chest area because the d i a p h r a g m and
a b d o m e n are compressed by the tight belt. On the other h a n d ,
w o m e n w h o w e a r tight brassieres may discover that the effort
i n v o l v e d in l i f t i n g the chest against the tight compression of
the elastic part of the brassiere is entirely too great, so that it is
easier to use the m i d d l e or l o w e r area of the lungs. M o r e o v e r ,
those w i t h severe e m o t i o n a l problems w i l l have discovered
that invariably the entire breathing process is hampered by
massive muscular tension, resulting in very p o o r oxygena-
t i o n — a n d therefore very l o w vitality.
T h e a t t e n t i o n g i v e n t o b r e a t h i n g o n the P a t h o f
Enlightenment has as one of its objects the eradication of as
m u c h neuromuscular tension as possible a n d therefore the
heightening of energy a n d vitality. An attempt is made to
16 / T H E O N E YEAR M A N U A L
regulate the process of breathing in a r h y t h m i c a l manner. Its
necessity arises f r o m the f o l l o w i n g n o t i o n : if life is all one, a l l -
penetrant a n d all-pervasive, what more reasonable then, that
the very air we breathe f r o m one moment to another s h o u l d be
highly charged w i t h vitality? O u r breathing process is then
regulated on the basis that life is the active principle in the at-
mosphere, whether we call it o x y g e n , p r a n a or something else.
D u r i n g the practice of this r h y t h m i c breathing at fixed
periods of the d a y — t w i c e a day at least, a n d for no more than
ten minutes at a time—there should be no strenuous forcing of
the m i n d , no overtaxing of the w i l l . A l l effort should be gentle
and easy; then s k i l l is obtained. Let the breath f l o w in w h i l e
mentally c o u n t i n g very s l o w l y . . . one, t w o , three, four. T h e n
exhale c o u n t i n g to the same f o u r f o l d beat.
It is fundamental and i m p o r t a n t that the initial r h y t h m
begun, whether it be at a four or a ten beat count, or any other
convenient r h y t h m , s h o u l d be maintained for the ten minutes
prescribed. It is the very r h y t h m itself w h i c h is responsible for
the ready absorption of vitality f r o m w i t h o u t , and the ac-
celeration of the divine p o w e r w i t h i n .
In w o r k i n g for the development of the r h y t h m i c breath,
the s t u d e n t s h o u l d n o t reject the p o s s i b i l i t y o f u s i n g
mechanical devices. In the o p e n i n g phases of self-applied
discipline, the student needs every bit of help he can o b t a i n . I
w o u l d like to suggest the use of one of the m o d e r n electric
metronomes attached to a timer as being supremely useful.
T h e c o m b i n a t i o n of these t w o instruments w i l l accomplish the
following:
1. Set an automatic l i m i t to the practice session.
2. E l i m i n a t e anxiety as to the d u r a t i o n of the session.
3. Permit a r a p i d or slow beat on the metronome w h i c h
one can f o l l o w in the breathing pattern.
4. It can be adjusted to produce a l o u d or soft click.
5. It provides an extraneous but not superfluous sound
w h i c h can be concentrated on w h i l e developing
the r h y t h m i c breath.
A number of things are thus accomplished in one fell
Rhythmic Breathing / 17
s w o o p . It might also be noted that w h e n the student ap-
proaches the development of a m a n t r a m of any k i n d to accom-
pany the r h y t h m i c breath, the metronome w i l l be f o u n d to be
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 ob-
tained 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 at-
tempt, not b l i n d l y to c o p y , but r a t i o n a l l y to a d o p t her
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 disturb-
ance.
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

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

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

T H E DIFFERENCE BETWEEN
this exercise and the previous awareness exercise is that the
area of attention is shifted f r o m b o d i l y processes to those of
the m i n d . In psychoanalysis, this is c o m m o n l y referred to as
free association. O n e simply permits the m i n d to w a n d e r as it
w i l l , letting it move w i t h o u t hindrance in any direction where
it may be attracted. T h e student simply watches. T h i s , a n d
n o t h i n g else.
It is rather like t u r n i n g a horse out to pasture, w i t h o u t
rope or saddle or blanket; there is n o t h i n g to interfere w i t h its
free movement. In this practice, one rapidly proves for oneself
one of the basic theorems of psychoanalysis, that all thoughts
are strictly determined. O n e discovers soon enough that one
can trace every thought to a causative chain extending far back
into the past. Y o u m a y appreciate this theoretically; it remains
to be discovered e m p i r i c a l l y .
" U n t i l y o u k n o w w h a t the m i n d i s d o i n g y o u cannot con-
t r o l i t . " So said a great sage, V i v e k a n a n d a , over sixty years
ago. It is still true. He went on to say, " G i v e it the f u l l length of
the reins; many most hideous thoughts m a y come into it; y o u
w i l l be astonished that it was possible for y o u to t h i n k such
thoughts. But y o u w i l l f i n d that each day the mind's vagaries
are becoming less a n d less violent, that each day it is becoming
calmer. In the first few months y o u w i l l f i n d that the m i n d w i l l
have a thousand thoughts, later y o u w i l l f i n d that it is toned
d o w n to perhaps seven h u n d r e d , a n d after a few more months
 22 / T H E O N E YEAR M A N U A L
it w i l l have fewer a n d fewer, u n t i l at last it w i l l be under
perfect c o n t r o l , but we must patiently practice every day. As
soon as the steam is turned on the engine must r u n , and as
s o o n as things are before us we must perceive; so a m a n , to
prove that he is not a machine, must demonstrate that he is
under the c o n t r o l of n o t h i n g . "
O n e should determine beforehand h o w l o n g each session
of introspection practice should be. If y o u decide that it shall
be for half an h o u r , then use an a l a r m clock or a kitchen timer
set for that p e r i o d of time. O n c e it has sounded off, the prac-
tice s h o u l d be stopped p r o m p t l y . In this w a y , one w i l l not be
carried a w a y over-enthusiastically by this process of observing
w h a t is g o i n g on w i t h i n the m i n d itself.
T h e most comfortable and effective p o s i t i o n for this prac-
tice is to sit in a straight chair, using a p i l l o w at the back, head
u p , eyes closed, knees straight a n d together, hands resting
easily in the lap or on the knees, a n d back straight. T h e most
i m p o r t a n t thing to remember is that the b o d y must always be
perfectly balanced, erect, comfortable and relaxed. A l l the
preceding w o r k should have rendered this p o s i t i o n relatively
easy.
A favorite device of mine is to e m p l o y a tape recorder. It
should be so prepared that it w i l l r u n f o r a f u l l h o u r w i t h o u t
the need for the slightest bit of attention. T h i s is not to state
that the practice-session should last for an h o u r . On the con-
trary, thirty minutes is ample, at any one time. T h e student
c o u l d practice twice, or even three times per day if he has the
o p p o r t u n i t y and i n c l i n a t i o n . As time goes o n , a n d as p r o f i -
ciency is gained, then the time of practice c o u l d be extended
considerably. But the recorder s h o u l d be able to handle at least
the h a l f - h o u r recommended, a n d perhaps a f u l l h o u r in the
event y o u get carried away by the process.
W h i l e sitting upright a n d motionless in the meditative
p o s i t i o n , quietly verbalize a u d i b l y to the m i c r o p h o n e nearby
any thought, m e m o r y , idea or feeling that happens to arise
w i t h i n . T a l k a t r a n d o m , w i t h o u t premeditation.
U s u a l l y , the results are i l l u m i n a t i n g — as w e l l as s h o c k i n g .
M i n d Awareness / 23
It w i l l give the student an idea of w h a t " s t u f f lies concealed
w i t h i n his psyche. T h e y are sometimes s h o c k i n g o n l y if one
has been w h o l l y honest in expressing the inner content of the
m i n d as it arises. T h e development of some mental honesty is a
tremendous gain.
O n c e one has really become aware of the h i d d e n content
of consciousness, a n d has struggled to come to terms w i t h
oneself, the inner conflicts p r o d u c e d by the censorship of the
superego or conscience are considerably reduced. So also w i l l
be the number of " b r e a k s " in concentration p r o d u c e d by
pressure of these repressed ideational a n d e m o t i o n a l contents
w i t h i n the psyche.
T h e practice of i n t r o s p e c t i o n or " u n c o n t r o l l e d " free
association recording a n d playback s h o u l d be pursued for
some length of time, u n t i l the shock a n d dismay usually ex-
perienced u p o n the realization of the hideous t h i n k i n g one is
capable of, has been dissipated or reduced to practically zero.
T h e n one is ready to attack the process of concentration
directly.
W h a t is i m p o r t a n t b e y o n d all other things is that in the
process o f w a t c h i n g a n d o b s e r v i n g the r a n d o m f l o w o f
thoughts and feelings there should be no judgment or criticism
or self-condemnation. "Judge not lest ye be j u d g e d ! " O n c e the
initial shock has w o r n off, it is more than likely that the stu-
dent w i l l take the same bemused attitudes towards the mental
contents, as it were, as he d i d towards his physical sensations
w h e n merely observing his body. To criticize or c o n d e m n
oneself is f o o l i s h , even infantile. Y o u r thoughts have to be ac-
cepted as part of y o u r total equipment, u n t r a i n e d , u n s k i l l e d
and u n d i s c i p l i n e d . W i t h training a n d a p p l i c a t i o n , these infan-
tile elements w i t h i n the psyche can be turned in other direc-
tions and their latent energy employed for nobler and higher
ends.
T h e student must also be reminded of the tentative nature
of the attributions of exercises to months. T h e slower student,
a n d most of us come w i t h i n this category, s h o u l d a l l o w several
months at the very least to deal adequately w i t h this topic of
24 / THE O N E YEAR M A N U A L

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

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

BY NOW, THE STUDENT SHOULD

be considerably familiar w i t h his o w n sensations, feelings and
thoughts. T h e practices heretofore l a i d d o w n s h o u l d have
created a high degree of sensitivity to these phases of himself so
that w i t h the beginning of concentration exercises he w i l l be
under no delusion as to w h a t exists in the k i n g d o m w i t h i n .
O n c e he begins to practice concentration and m e d i t a t i o n , it
w i l l be as t h o u g h all the forces w i t h i n himself arise in open
revolt against this discipline. A n c i e n t memories a n d infantile
feelings w i l l become activated by the exercise a n d may disturb
h i m unless he has achieved a high degree of self-awareness. It
is in the acquisition of this awareness that m u c h of the value of
the former exercises exist.
T h e previous exercises should have resulted in the ac-
q u i s i t i o n of some degree of peace a n d quiet. A sense of w e l l -
being and inner assurance w i l l arise f r o m w i t h i n . It is in the
tranquillity a n d calmness n o w developed that permits, as it
were, the m i n d to open up and receive the i n f l u x of the H o l y
Spirit. But practice is the first and last essential.
It should be easier to set up more frequent and short
periods of mental w o r k d u r i n g the day so as to t r a i n the m i n d
more effectively to concentrate. These periods of quiet, inner
observation a n d reflection, introspection a n d concentration,
w i l l prepare the student to receive the inner L i g h t . E v e n
though at first no progress seems to be made, and no response
is felt, discouragement must not be permitted to occur to
26 / THE O N E YEAR M A N U A L
d a m p e n one's ardor n o r to b r i n g about a cessation of effort.
T h e student has no w a y at the m o m e n t of gauging his pro-
gress. Immediate results are not, as a rule, f o r t h c o m i n g . W i t h
serious intent, the w h o l e concept of expecting something to
happen q u i c k l y w i l l be given u p , w i t h the emphasis being plac-
ed on the advantages of teaching the m i n d an i m p o r t a n t and
highly necessary discipline.
In the process of acquiring this faculty of concentration,
there w i l l be a number of side-effects w h i c h are of the utmost
i m p o r t a n c e . T h e first is the development of the W i l l , and
s e c o n d l y , the I m a g i n a t i o n o r i m a g e - b u i l d i n g faculty w i l l
undergo a vast improvement. B o t h of these faculties w i l l prove
to be infinitely valuable in the process of inner g r o w t h and
development. Some of the results f r o m the later exercises w i l l
hinge on the use of these inner faculties, the k i n g faculties,
socalled, o f W i l l and Imagination.
T h e s t u d e n t w i l l have a l r e a d y d i s c o v e r e d w h a t a
menagerie he has inside h i m . T h e attempts to observe the body
sensations at the beginning of this w o r k , f o l l o w e d by w a t c h i n g
the f l o w of thoughts a n d ideas w i t h o u t interfering w i t h their
movement, w i l l have s h o w n h i m something of the nature of
his inner w o r l d . These cannot be ignored nor can they be
fought a n d suppressed. T h e mere attempt to do this w i l l
heighten their intrusion and give them p o w e r w h i c h o r d i n a r i l y
they do not have. But as they are observed a n d w a t c h e d , they
tend to d i m i n i s h in frequency a n d potency, a n d thus create the
right conditions for the development of concentration.
It is this achievement w h i c h sets the stage for the begin-
n i n g of w o r k on concentration and later, meditation. In order
to achieve this p o w e r , some preliminaries are useful. It is w e l l
to remember that though our ultimate goal is to achieve an in-
ner state of calm and quiet, we should never try to force the
m i n d i n t o quiescence, never try to stop t h i n k i n g or to
deliberately blank out o u r thoughts. It is an impossible goal
a n y w a y . We have to learn patience to conquer any sense of
restlessness. In order to acquire this patience, there are
methods to be used w h i c h w i l l facilitate o u r progress to this
ultimate e n d .
Concentration: Use of the M a n t r a m / 27
T h e m i n d is a creature of habits. No less an authority
than W i l l i a m James has averred that o l d worthless habits can
be b r o k e n o n l y in the development of new constructive ones.
T h e m i n d has a natural tendency to adopt habits. Y o u k n o w
h o w we get into the habit of d o i n g things, particularly habits
of d o i n g things at a definite time of day. T h u s we get into the
habit of w a k i n g up at a definite time of the m o r n i n g , eating
breakfastjand lunch and dinner at certain times, not because
we are really hungry but because we have developed the habit
of eating at those hours. O n c e the pattern is set, we usually
tend to w a k e up or to go to bed at the same hours. In effect, the
practice of any act, the persistence of any given set of ideas,
regularly o c c u r r i n g at a set time of the d a y , results in a very
p o w e r f u l tendency to the recurrence of those ideas, or to the
practice of that act at the same time every day.
It is this fact that we use to assist us in o u r practice of con-
centration. C h o o s e a given time of day. A l w a y s practice at
that same time, even if it is only for ten minutes, but always at
exactly the same time of the d a y , in the same r o o m , and in the
same chair or posture. In a little w h i l e , the habit w i l l have
become established like a c o n d i t i o n e d reflex a n d y o u w i l l f i n d
it m u c h easier to concentrate the m i n d at this time than at any
other. In fact, if y o u try to skip practice at that h o u r , y o u are
likely to experience a sense of dis-ease or of anxiety, w h i c h w i l l
then force y o u to get d o w n to w o r k .
If y o u have a specific r o o m that c o u l d be reserved solely
for y o u r practices, so m u c h the better. T h e b u r n i n g of a stick
of incense or lighting a candle may assist in the eliciting of a
devotional m o o d w h i c h m a y dispose t o hard w o r k . H o w e v e r ,
if there is no extra r o o m a n d if incense cannot be burned or a
candle lighted, do not despair or regard these as obstacles or
consider yourself d o o m e d . T h e y are merely conveniences and
n o t h i n g more.
A n o t h e r simple traditional device for s l o w i n g d o w n the
r a p i d movement of the m i n d is k n o w n as a m a n t r a m . A p a r t
f r o m more technical considerations, a m a n t r a m is simply a
w o r d or a phrase, usually of a religious nature, w h i c h is
repeated over a n d over again, either a u d i b l y or subvocally, u n -
 28 / THE O N E YEAR M A N U A L

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

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

O m Na Ma Ha
I N HIS I N T R O D U C T I O N T O
Shi Va Ya Om
The Yoga Sutras of Patanjali, W i l l i a m Q. Judge makes the
T h i s i n v o c a t i o n s h o u l d be m e m o r i z e d , w h i c h is easy, and statement that the ancient H i n d u sages k n e w the secret of the
then recited mentally i n time w i t h the breathing. O n the i n - development of the W i l l , a n d h o w to increase b o t h its potency
h a l a t i o n say: Om Na Ma Ha and on the e x h a l a t i o n : Shi Va Ya a n d efficacy. T h i s secret of the ages, the enhancement of the
Om. W i t h o n l y a little effort, the m a n t r a m becomes relatively p o w e r o f W i l l a n d W i s d o m , has never really been lost. W i l l , t o
easy to recite, timed by the breathing process. the student of the M y s t e r i e s , is the p r i m a r y factor in the p r o -
O n c e it has become relatively a u t o m a t i c , the student can d u c t i o n of whatever spiritual changes he proposes. It is neither
reflect more on w h a t the phrases m e a n , and w i t h what passion g o o d n o r b a d in itself; it is p o w e r o n l y , a n d vitalizes all things
they are or c a n be e n d o w e d . It is this e m o t i o n a l force w h i c h alike.
directs the m i n d one-pointedly t o w a r d s the maintenance of T h e secret of the development of the W i l l is to set up cer-
the m a n t r a m u n t i l concentration is an everpresent fact. T h e
tain goals a n d if deflected f r o m observing t h e m , to deprive
l o a d i n g of e m o t i o n onto the mechanical repetition of the
oneself of something that gives one pleasure. Let it be clearly
prayer forces the recalcitrant m i n d to behave, i n d u c i n g a deep
understood here that there is nothing g o o d n o r b a d in this p r o -
state of concentration. W i t h some practice, the concentration
cess. To deprive oneself of, let us say, breakfast as a p u n i s h -
can be turned on and off u n t i l it becomes a faculty w h i c h is as
ment f o r h a v i n g missed the m o r n i n g practice, does not m a k e
readily available as is the electric current in the m o d e r n home.
one virtuous or g o o d , n o r should it result in the feeling that
A g a i n , it must be repeated, that a l t h o u g h theoretically a
having given up several hundred calories of n u t r i t i o n there is a
m o n t h is allocated to this p a r t i c u l a r exercise, it m a y be
m o r a l gain in a metabolic loss of weight. It must be realized at
necessary to extend considerably the p e r i o d of time required
the start that this m e t h o d , w h i c h we can c a l l a species of
to o b t a i n familiarity w i t h and mastery over the m e t h o d . If it
m o d i f i e d asceticism, is neither a vice n o r v i r t u e , neither g o o d
requires six months, then by all means continue to w o r k pa-
nor b a d , just as W i l l itself is colorless and is neither g o o d nor
tiently on the m a n t r a m , because the goals y o u have in m i n d
bad in itself.
are not l i m i t e d merely to a s i x - m o n t h p e r i o d . T h e y are going
A variety of techniques have been erected on this basic
to operate t h r o u g h a n d alter the w h o l e course of y o u r future
p r o p o s i t i o n a n d some extremely efficient methods have been
life. So there is no point t a l k i n g about one m o n t h or twelve
evolved in recent years — methods free f r o m all the unpleasant
m o n t h s , or of hastening the process. A l l that is important is to
implications a n d m o r a l tendencies of the older systems.
keep one's nose patiently to the grindstone of the h o l y labor
Perhaps the most effective m e t h o d of reinforcement of the
w h i c h at this stage is the acquisition of concentration.
 30 / THE O N E YEAR M A N U A L
c o n d i t i o n e d response is to administer a m i l d electric shock. In
most magic or trick store y o u w i l l be able to f i n d a small gadget
w h i c h w i l l administer a very light shock w h e n the insert is p u l l -
ed f r o m the s u r r o u n d i n g container. T h e shock is slight, but the
surprise value is considerable. If this is used immediately
f o l l o w i n g the b r o k e n v o w or f o r b i d d e n a c t i o n , the association
w i l l become f i x e d and a constant vigilance on the part of the
W i l l is set u p . F o r this reason it is necessary that y o u carry the
gadget w i t h y o u at all times so that the shock can be given i m -
mediately after a v i o l a t i o n has o c c u r r e d . In this w a y , f o r b i d -
den action and the electric shock w i l l be conjoined.
A c c o r d i n g to this system, the technique is so arranged as
to i n c l u d e the entire f i e l d of h u m a n a c t i o n , speech a n d
t h o u g h t , a n d thus is applicable to the entire constitution of
m a n . It is in agreement w i t h the general concept of discipline
that a certain a c t i o n , w o r d or thought w h i c h has become
h a b i t u a l a n d i n v o l u n t a r y , should be denied or negated. Such
as for example, v o w i n g for a p r o v i s i o n a l p e r i o d of time, say a
w e e k , to refrain f r o m crossing the legs over the knee w h e n sit-
ting d o w n , or perhaps not to raise the left h a n d to head or
face. T h e great advantage is that there is no m o r a l bias in these
suggestions. It is not virtuous to refrain f r o m crossing the
knees or not t o u c h i n g the face w i t h the left h a n d . T h u s the stu-
dent is delivered f r o m the tendency of m a k i n g a foolish virtue
of his discipline.
It is necessary also to observe that there is no suggestion
to a p p l y the ascetic p r i n c i p l e in this scheme to w h a t is c o m -
m o n l y termed a b a d habit, such as s m o k i n g , d r i n k i n g or
swearing. To do so w o u l d be to invite certain individuals w i t h
compulsive neuroses to regard their abstinence as a virtue to
be highly c o m m e n d e d , instead of realizing that the denial is
s i m p l y a matter of convenience a n d t r a i n i n g , a personal
idiosyncrasy to w h i c h neither credit n o r blame should be at-
tached. A t h o r o u g h l y i m p e r s o n a l attitude of detachment
s h o u l d be m a i n t a i n e d . T h e a p p l i c a t i o n of the scheme is
necessary to those actions, w o r d s a n d thoughts to w h i c h it is
altogether impossible to attribute a m o r a l w o r t h . It is not c o n -
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 cer-
tain 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 forget-
fulness, and there w i l l be m a n y , it may be that the student per-
forms the proscribed deed. T h a t v i o l a t i o n s h o u l d be i m -
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 ac-
t i o n thus becomes associated w i t h p a i n or a d e p r i v a t i o n of
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 at-
tention. 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 stu-
dent 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 ap-
p r o x i m a t i n g a very p o w e r f u l current of W i l l - p o w e r has been
generated. T h i s , f r o m the b e g i n n i n g , tends to b r i n g the
 32 / THE O N E YEAR MANUAL

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

control of the W i l l .
An even more important result, f r o m o u r present point of
v i e w , is that not only does the student f i n d himself in posses-
sion of a stronger W i l l , but that the m i n d itself has gradually
placed itself under c o n t r o l . T h e loss of pleasure is experienced
STEP V I I
almost as if p a i n were inflicted, a n d we all shrink f r o m its
repetition. So rather than experience p a i n or displeasure, a T H E ROSE CROSS RITUAL
c o n t r o l is exerted w h i c h results in an easier control of the
m i n d , facilitating the development of concentration.
As an aside, it might be mentioned that the method
described has its m o d e r n c o u n t e r p a r t in w h a t is called
behavior m o d i f i c a t i o n or aversion therapy. Essentially it is A N E W TYPE OF W O R K WILL BE
predicated on the original w o r k of P a v l o v , decades ago, w i t h
introduced in order to a v o i d the possibility of b o r e d o m or of
the c o n d i t i o n e d reflex. It has been used w i t h considerable suc-
slipping into the d u l l rut of routine. M o s t of the previous w o r k
cess even in such prosaic matters as weight control and the
has been subjective. N o w in the present w o r k , the student w i l l
eradication of the s m o k i n g habit. M o d i f i c a t i o n s initiated by
make his first tentative e x p l o r a t i o n into the simplest f o r m of
the psychologist Skinner have a w i d e current usage reaching
ritual where b o t h subjective and physical activities become
even into various aspects of our penal institutions and prisoner
combined.
rehabilitation.
I suggest that the student obtain some sticks of incense. It
doesn't really matter what k i n d or w h a t fragrance they give
off. He c o u l d visit any one of the local oriental or psychedelic
stores and savor a variety of the incense sticks, finally selecting
one that pleases h i m the most.
T h e next t h i n g is to practice w i t h a stick of incense, mak-
ing a f o r m of the cross w i t h a circle inside. T h e imagination
must be used w h e n tracing this cross that we can call the Rose
C r o s s . H o l d out the incense stick in the right h a n d at above the
level of the eyes and trace a straight line d o w n , stopping
somewhere opposite the knees. W h i l e tracing this vertical line,
visualize it in pale blue — n o t too dissimilar to the color p r o -
duced w h e n b u r n i n g a l c o h o l . T h e n b r i n g the a r m a n d the stick
to a level opposite the left shoulder, m o v i n g over to the right
shoulder. T h i s too s h o u l d be visualized in the pale blue as
clearly as possible. Disengage the incense stick f r o m the cross
bar and point it at the vertical bar, about half w a y between the
cross bar and the beginning point of the vertical bar. F r o m this
point trace a circle m o v i n g to the right and d o w n w a r d s a n d
 34 / T H E O N E YEAR M A N U A L
then up and left to complete the circle. T h i s completes the
Rose C r o s s . It should appear to the i m a g i n a t i o n something
like this:
T w o sacred names s h o u l d be p r o n o u n c e d or vibrated in
the process of tracing this figure. B o t h are of Q a b a l i s t i c o r i g i n ,
d a t i n g f r o m the M i d d l e Ages. W h i l e both are variants of the
name of Jesus in the H e b r e w tongue, the exact meaning and
the s y m b o l i s m of the name are of no concern to us at this pre-
sent m o m e n t . T h e n a m e s a r e : Y E H E S H U A H a n d
Y E H O V A S H A H . T h e first name s h o u l d b e vibrated w h i l e
tracing the cross — that is, both the upright and cross bars, and
the second name should be voiced d u r i n g the f o r m a t i o n of the
circle. Practice m a k i n g the cross in the above-described m a n -
ner and v i b r a t i n g the t w o names u n t i l there is not a moment's
d o u b t as to w h a t y o u are d o i n g . W h e n s k i l l has been achieved,
then y o u can proceed to the f u l l r i t u a l .
T h e Rose C r o s s R i t u a l / 35
Face the East. Place the lighted incense on the altar or
table in front of y o u . Raise and extend your arms out f r o m
your sides, thereby f o r m i n g a cross.
1. Intone the f o l l o w i n g i n v o c a t i o n .
I am He! The Bornless Spirit! Having sight in the Feet!
Strong and the Immortal Fire!
I am He! The Truth!
I am He! Who hate that evil should be wrought in the
World!
I am He that lighteneth and thundereth.
I am He from Whom the Shower of the Life of Earth:
I am He, Whose mouth ever flameth:
I am He, the Begetter and Manifester unto the Light.
I am He, the Grace of the World!
'The Heart Girt With a Serpent' is my Name!
Come thou forth and follow me, and make all spirits sub-
ject unto me: so that every spirit of the Firmament and of
the Ether upon the Earth and under the Earth; on dry
land and in the Water, of Whirling Air and of rushing Fire
and every Spell and Scourge of God, the Vast One, shall
be obedient unto me.
R e t u r n arms to y o u r side. Pause and reflect u p o n the
meaning intrinsic to the i n v o c a t i o n .
2. E x t e n d the right a r m in front of y o u a n d w i t h the
lighted incense stick, trace the first Rose C r o s s in the East.
V i b r a t e softly but p o w e r f u l l y the t w o sacred names.
3. P o i n t i n g the incense stick to the center of the C r o s s ,
move towards the right, a n d facing the S o u t h , trace another
Rose C r o s s , v i b r a t i n g the same names.
4. P o i n t i n g the incense stick to the center of the C r o s s ,
move towards the right, a n d facing the West, trace another
Rose C r o s s , v i b r a t i n g the same names.
5. P o i n t i n g the incense stick to the center of the C r o s s ,
move towards the right a n d facing the N o r t h , trace another
Rose C r o s s , v i b r a t i n g the same N a m e s .
6. P o i n t i n g the incense stick to the center of the C r o s s ,
move towards the right, thus returning to the E a s t , and thrust
 T h e Rose Cross R i t u a l / 37
36 / T H E O N E YEAR M A N U A L

Let the influence of Thy Divine Ones descend upon my

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

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

IN THIS R E G I M E N OF SPIRITUAL
discipline, every attempt has been made to a v o i d reference to
foreign systems or the use of strange w o r d s or names w i t h
w h i c h the average student might not be f a m i l i a r . In this exer-
cise we w a n t to use some H e b r e w w o r d s or divine names.
There is n o virtue perse i n these w o r d s . T h e y are traditional
a n d they emit a type of s o u n d v i b r a t i o n w h i c h is useful to
us — a n d that is a l l . No other E n g l i s h w o r d s have been f o u n d
w h i c h quite serve the same p u r p o s e . T h e student m u s t
therefore understand that no religious prejudice is i n v o l v e d in
the u t i l i z a t i o n of these w o r d s .
T h e m e t h o d to be described is called the M i d d l e P i l l a r
R i t u a l — though it is not a formalized r i t u a l in the accepted
sense of the term. It is derived f r o m an archaic mystical
p h i l o s o p h y called the Q a b a l a h . T h e central schema of this
p h i l o s o p h y is k n o w n as the Tree of L i f e , w h i c h consists of ten
centers arranged in a pattern of Three Pillars. We are concern-
ed here solely w i t h the M i d d l e P i l l a r , the P i l l a r of Balance
situated between the other t w o columns of Severity and Mercy.
Let the student be seated in his n o w habitual meditation
p o s i t i o n . Start off w i t h r h y t h m i c breathing w h i c h s h o u l d be
persisted in for a few minutes u n t i l the ripple in the solar
plexus is i n i t i a t e d , by w h i c h time the r h y t h m s h o u l d be
automatic.
Some authorities have asserted that the higher spiritual
Self is not fully incarnated in the average h u m a n being, but
 40 / THE O N E YEAR M A N U A L
only overshadows h i m . M u c h of the intent of this excercise is to
heighten awareness of this divine o v e r s h a d o w i n g and to per-
mit a more complete permeation of the m i n d - b o d y system by
the higher self or H o l y G u a r d i a n A n g e l as it has archaically
been called. « where this center is, a little ancillary aid is useful. O b t a i n f r o m
To facilitate the development of the requisite m o o d , the
student might initiate the entire R i t u a l w i t h a prayer such as:
Holy art thou Lord of the Universe for thy glory flows out
to the ends of the Universe, rejoicing.
Be with me now in this, the Great Work,
which I dedicate wholly to Thee.
Be my mind open to the Higher.
Be my heart a center of the Light.
Be my body a temple of the Holy Spirit.
L a t e r , w h e n m a x i m u m f o r c e a n d energy i s t o b e
generated, it is recommended that the prayer or invocation be
followed w i t h the Bornless Spirit invocation of the previous
chapter for additional reinforcement and exaltation.
V i s u a l i z e a bright light just over the head in the f o r m of a
sphere or ball about the diameter of a saucer or salad plate.
C o n c e n t r a t e u p o n its s c i n t i l l a t i n g b r i l l i a n c e , i m a g i n i n g it
w h i r l i n g and v i b r a t i n g , a n d very soon there w i l l be some
awareness, some sensation-feeling of something being ac-
tivated above the head. W h e n this is felt, vibrate the w o r d
E H E I E H — p r o n o u n c e d E h - h u h - y e h . ( A g a i n , let me insist, the
meaning of these w o r d s is of little i m p o r t here; only their
sound value is of use to us n o w . ) These syllables are equally
emphasized and should be vibrated s l o w l y , getting the max-
i m u m sound out of each syllable. W i t h a little practice, the
w o r d can be so vibrated as to appear to be w h o l l y concen-
trated in that sphere of light above the head. If there is any
tendency for the m i n d to w a n d e r — though once the sensations
are felt, the m i n d concentrates almost automatically as though
fascinated — repeat the v i b r a t i o n of the name. V i b r a t e the
name several times; there is no set l i m i t . T h e v i b r a t i o n need
not be l o u d , a vigorous h u m m i n g is really all that is required.
As time goes o n , the w h o l e procedure can be performed men-
The M i d d l e Pillar Ritual / 41
tally, w i t h the v i b r a t i o n being performed sub-vocally, that is,
silently. But o n l y after the technique has been mastered
orally — n o t until then.
In the event that some difficulty is experienced in feeling
the local drugstore a proprietary medicine named H E E T . T h e
cork comes equipped w i t h a little dauber. F i n d the spot on top
of the head f r o m w h i c h the hair radiates, and apply a tiny dab
of this H E E T . R u b it in very gently w i t h the fingers until y o u
can feel where the irritant is, for in reality, this product is
merely an irritant to stimulate the b l o o d c i r c u l a t i o n to that
area. T h e n pause for a moment and repeat the above direc-
t i o n s — t h a t there is a ball of w h i r l i n g light above the head.
A f t e r you have concentrated on this sphere of light above
the head for approximately five minutes, or u n t i l it feels suffi-
ciently activated, then imagine a shaft of light issuing f r o m it,
going d o w n through the head to the throat and neck. H e r e it
expands to f o r m another sphere of light that extends f r o m the
front to the back of the neck. Formulate this sphere as v i v i d l y
a s y o u can, using the divine name Y H V H E L O H I M . T h i s i s
pronounced Y U H - H o h - v o h E h - l o h - h e e m , no one syllable be-
ing more strongly accented than the other. V i b r a t e the name
several times, focusing it w i t h i n this second sphere, using a
s i m i l a r p r o c e d u r e as before, u n t i l there is a clear v i v i d
awareness of this second sphere v i b r a t i n g in the neck.
Some minutes later, visualize the shaft descending f r o m
the neck to the chest; resting on the solar plexus — i n other
w o r d s , in the heart area. H e r e it forms a t h i r d sphere of bright
light, extending f r o m the front to the back of the chest, again
the size of a salad plate. M a i n t a i n the keen visualization — o r
better yet, sense-feel it. T h e result is unmistakable.
It is here that we can see where some of the earlier exer-
cises are yielding high dividends by m a k i n g it easier to develop
sensory awareness a n d feeling these w h i r l i n g spheres.
Instead of the customary H e b r e w name, w h i c h is very
l o n g a n d cumbersome, a G n o s t i c divine name w i l l be used. It is
shorter, vibrates extremely w e l l and is m u c h easier to use. T h i s
name is: I A O — w h i c h is p r o n o u n c e d : ee-ah-oh. Repeat the
42 / THE O N E YEAR M A N U A L
v i b r a t i o n of the name as often as may be required to help the
m i n d to stay concentrated on the center. If necessary, a little
dab o f H E E T o n the m i d d l e o f the breast-bone w i l l produce
enough skin sensation to help y o u become conscious of the
area to be activated. v h o l l o w pipe. On the i n h a l a t i o n of breath, suction is set up
In about five minutes, visualize the shaft of light descen-
d i n g f r o m the chest to the pelvic area, where a fourth sphere of
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 gut-
tural as in the Scotch w o r d for lake " l o c h " . ) V i s u a l i z e a n d feel
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-nyehah-
ah-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 oc-
c 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
The M i d d l e Pillar Ritual / 43
aura of white light. T h e field is not yet complete, however, re-
q 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
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 The M i d d l e Pillar Ritual / 45

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

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

IT IS AXIOMATIC T H A T A N Y
strongly felt e m o t i o n w i l l produce as a b y - p r o d u c t a mental
concentration of an intense k i n d . F o r e x a m p l e , if some event
has occurred to p r o d u c e a fearful reaction, it may seem almost
impossible to some people to switch the m i n d over to another
topic. O n e becomes c o n s u m e d , as it were, w i t h the fear, c o n -
centrated w h o l l y u p o n it to the exclusion of all else, breathing
and l i v i n g this e m o t i o n , no matter h o w m u c h one m i g h t like to
t h i n k o f s o m e t h i n g else. T h i s i s w h y , i n s o m e o f the
psychoneuroses, the patient appears to be concerned w h o l l y
w i t h his p a t h o l o g i c a l feelings a n d despite p r o d d i n g a n d
reassurance cannot really t u r n his m i n d in another d i r e c t i o n .
The emotion induces concentration.
A m a n or w o m a n in the early stages of being in love
neglects all other preoccupations but his beloved. M o r n i n g ,
n o o n a n d night — e a t i n g , resting or w a k i n g , he is concerned
solely w i t h his emotions a n d his beloved. Some people speak
of this k i n d of love as being m a d or insane. It m a y w e l l appear
to be so, since the p r e o c c u p a t i o n or concentration is so a l l -
c o n s u m i n g , but as I am t r y i n g to indicate here, any p o w e r f u l
e m o t i o n produces this same end-result.
Since we are attempting by a series of w i d e l y differing
devices to produce a state of concentration, it behooves us to
become aware of the d y n a m i c effect of e m o t i o n on the
organism. E v e r y o n e has h a d this experience at some time or
another in his life a n d so is on speaking terms w i t h w h a t is be-
48 / THE O N E YEAR M A N U A L
ing discussed here. W h a t we have to d o , therefore, is to devise
some m e t h o d of a w a k e n i n g enough feeling or of stimulating a
sufficiently p o w e r f u l e m o t i o n w h i c h can be consciously a n d
deliberately employed as a t o o l to be used for t u r n i n g the m i n d
w h o l l y to one topic. It is fervor a n d p r o f o u n d c o n v i c t i o n that
are required here as the productive and creative agency.
So let us cast a r o u n d for something that w i l l tend to
a w a k e n a p r o f o u n d l y m o v i n g reaction. Search y o u r m e m o r y .
W h a t m o v e s y o u e m o t i o n a l l y ? A s e n t e n c e f r o m the
Bible — f r o m one of the Psalms or the Epistles? A c r u c i f i x or
some other religious symbol? A poem? Or a m e m o r y of an ex-
citing love affair of years gone by — or even proceeding today?
Whatever it is, t h i n k u p o n it. E x a m i n e it closely and
carefully. Picture it v i v i d l y . E v e n go as far as to d r a w or paint
or to reproduce in some other w a y — something that w i l l serve
as a s y m b o l of that w h i c h excites the e m o t i o n , a s y m b o l w h i c h
we can n o w c a l l the beloved. A n d by o n l y a slight effort, a very
m i l d stretch of the i m a g i n a t i o n , this s y m b o l of the beloved can
be extended to include or to become the goal of all the
preceding w o r k itself, w h i c h we call the G r e a t W o r k . T h i s is
n o t h i n g more or less than the total t r a n s f o r m a t i o n of m a n
f r o m a sense-oriented creature to one w h o is conscious of his
being a vehicle of the O n e U n i v e r s a l L i f e , a h u m a n being w h o
is i l l u m i n a t e d by the gnosis, the k n o w l e d g e that G o d exists
w i t h i n as w e l l as w i t h o u t h i m . "For I have found Thee in the
Me and the Thee. In the One and the Many have I found Thee,
yea, I have found Thee."
W h i l e f o r m u l a t i n g the s y m b o l of the goal of one's devo-
t i o n , y o u can either render it objectively as in a d r a w i n g or
p a i n t i n g of some object w h i c h can be regarded as sacred, or
m a i n t a i n it abstractly as a s y m b o l w i t h i n the m i n d itself
w i t h o u t expressing it concretely at a l l . T h u s it can be an idea,
or a m e m o r y of a person w h o was beloved, or a verse f r o m a
p o e m or a sacred scripture. F o r example, I have often used the
following:
The prophet cried against the mountain: come thou
hither that I may speak with Thee!
Symbol of Devotion / 49
The mountain stirred not. Therefore went the
prophet unto the mountain, and spake unto it.
But the feet of the prophet were weary and the
mountain heard not his voice.
But I have called unto Thee, and I have journeyed
unto Thee, and it availed me not.
I waited patiently and thou wast with me from
the beginning. This now I know,
O my beloved, and we are stretched
at our ease among the vines.
But these Thy prophets; they must cry aloud and
scourge themselves; they must cross trackless
wastes and unfathomed oceans; to await Thee is
the end, not the beginning.
There is a painting by Salvador D a l i of a c r u c i f i x i o n
w h i c h also is most meaningful to me. T h i s D a l i p a i n t i n g takes
the point of view of some heavenly seer above l o o k i n g d o w n
on the c r u c i f i x i o n b e l o w — f r o m the trancendental point of
v i e w , as it were. It is extremely effective, and there have been
occasions w h e n I have employed it as a symbol to awaken
devotion.
T h r o u g h o u t the years I have also come to use a far
more abstract s y m b o l , the H e b r e w letter Shin W . It has,
Q a b a l i s t i c a l l y , the numerical value of 3 0 0 - w h i c h also hap-
pens to be the same value for a H e b r e w phrase meaning The
Spirit of the Living God. So that this one letter-symbol em-
bodies for me a vast series of intellectual ideas a n d aspirations.
It has thus developed as a s y m b o l of the highest aspirations
a n d as a fiery triple-tongued flame of light, I frequently have
visualized it o v e r s h a d o w i n g me.
But whatever it is, lavish attention u p o n the s y m b o l u n t i l
it becomes so p o w e r f u l a force that merely u p o n seeing it or by
t h i n k i n g about it, is enough to a w a k e n an intense feeling of ar-
d o r a n d d e v o t i o n . O n c e this point has been reached, then
wherever one goes, the s y m b o l goes, a n d devotion awakens
spontaneously a n d g r o w s . W a k i n g o r sleeping, eating o r
d r i n k i n g , shaving or dressing, c o m b i n g one's hair or a p p l y i n g
50 / THE O N E YEAR M A N U A L
cosmetics, it remains in the b a c k g r o u n d of one's m i n d to
represent the beloved u p o n w h i c h one is concentrated. W i t h
this development, it becomes s y m b o l i c to consecrate one's
every activity to the service of the beloved. E a c h act is done for
the beloved, regardless of w h a t it is a n d no matter h o w or-
d i n a r y or c o m m o n p l a c e it may seem. It leads ultimately to the
dedication of one's life to G o d , to render h o l y every hitherto
worthless or minute deed and perfunctory act. L i f e becomes
consecrated — and all one's energies become automatically
c o n c e n t r a t e d in one c o n t i n u o u s act of d e v o t i o n to the
beloved —to G o d , or whatever one chooses to call the O n e
U n i v e r s a l a n d Eternal L i f e that courses through each one of
us, u n i t i n g us in a higher synthesis that is at the same time the
multiplicity of d i v i s i o n .
STEP X
PRACTICE OF T H E
PRESENCE OF G O D
I W O U L D LIKE Y O U TO REVIEW
some of the exercises y o u have done m u c h earlier in this
course. R e v i e w especially the exercise of w a t c h i n g the body
and all its sensations w i t h o u t interfering a n d also the one of
observing the activity of the m i n d w i t h o u t in the least attempt-
ing to stop the f l o w of thoughts a n d memories. Spend a couple
of days actively reviewing the m e t h o d a n d practice so that the
s k i l l previously acquired becomes reactivated. In other w o r d s ,
reinforce the o r i g i n a l c o n d i t i o n e d reflex by renewed exercise.
W h a t I am a s k i n g y o u to do n o w after this review is to
consider the obvious fact that the skin all over the b o d y is per-
forated by m i l l i o n s o f minute holes w h i c h we call pores. E v e r y
organ in the b o d y , being composed of cells of different types
a n d sizes, similarly is perforated by countless intercellular
spaces, interstices of minute size. In other w o r d s , by a con-
t e m p l a t i o n of this a n a t o m i c a l fact — w h i c h can be
demonstrated by e x a m i n i n g the surface of any p o r t i o n of the
s k i n , anywhere, w i t h a high-powered m a g n i f y i n g glass— the
student w i l l begin to realize that the concept of physical s o l i d i -
ty and impermeability is merely a convenient concept — b u t
not necessarily an accurate one.
T h e student s h o u l d lie d o w n on a c o u c h on his back, in
the f o r m a l relaxation p o s i t i o n . Later, w h e n considerable s k i l l
has been achieved, he w i l l not need to recline in this or any
other special w a y . R e l a x a t i o n w i l l occur so immediately that it
can be induced anywhere, at any time, merely by w i l l i n g it to
52 / THE O N E YEAR M A N U A L
occur. But for the i n i t i a l purpose of a c q u i r i n g mastery of the
technique he should recline, w i t h closed eyes, in order to block
out all sensory impressions f r o m the external w o r l d . L y i n g
d o w n , then, relaxed, imagine the s k i n on the cheeks of the
face, feeling that the pores in the s k i n are stretched w i d e
open —large y a w n i n g precipices a n d lacunae on the face. A
few seconds w o r k w i l l usually suffice —especially if he has
previously f o l l o w e d the former exercises m o n t h by m o n t h and
acquired some facility in concentrating the m i n d and m a k i n g it
f o l l o w the w i l l .
E x t e n d this n o t i o n then to the s k i n on the forehead, nose
a n d entire face. Include also, piecemeal, the scalp and the back
of the head. C o n t e m p l a t e , in each area, that no longer is the
s k i n impermeable and n o n - p o r o u s , but that it is composed of
more holes than tissue. In fact, the picture of a w o m a n ' s
hairnet (even though these are rarely seen nowadays) w i l l
perfectly convey the idea to be grasped.
In m u c h the same w a y , the entire b o d y s h o u l d be visualiz-
e d , f o l l o w i n g the surface of the s k i n d o w n w a r d s f r o m the
h e a d , neck, shoulders a n d arms, t h o r a x , pelvis a n d a b d o m e n ,
thighs, legs a n d feet. He s h o u l d consider every part, c o m i n g to
realize that the membrane w h i c h surrounds every organ of the
b o d y , h o l d i n g it together as a l i m i t i n g membrane, has lost its
density a n d impermeability a n d is actually a series of holes
loosely k n i t together by a net-like tissue. R e a c h i n g the toes a n d
soles of the feet, he s h o u l d pause t e m p o r a r i l y to acquire the
f u l l sensation of the stretching of the pores — a completely u n -
mistakable sensation.
T h i s sensation, once acquired — and no further w o r k on
this exercise s h o u l d be c o n t i n u e d u n t i l it is acquired — n o w let
h i m return to reflection of the head once m o r e . But this time,
his i m a g i n a t i o n w i l l extend interiorly rather than externally.
He s h o u l d try to consider the b r a i n , not as in the p r e l i m i n a r y
r e l a x a t i o n technique w i t h a v i e w to vascularising its neural
tissue, but in order to arrive at the feeling that it t o o has
become f u l l of holes. T h e student s h o u l d attempt to acquire
the sensation that the interstices between the b r a i n cells are
b e c o m i n g greater, a n d that the b r a i n is, in a w o r d , b e c o m i n g
Practice of the Presence of G o d / 53
sponge-like. If he can first examine a real sponge, he w i l l have
succeeded in realizing w h a t I am attempting to describe by
feeling that the substance of the brain is similarly constructed.
T h i s may take some little time, but once obtained it can be i n -
duced again w i t h the greatest of ease.
T h i s sponge feeling should n o w be applied to every organ
of the b o d y , one after the other. D e a l w i t h the head area first
of a l l . Feel, in t u r n , that the b r a i n , the eyes, the nose, the ears,
all the viscera of the head, are sponge-like, replacing the solid
tissue. E v e n the b o n y covering of the head, the s k u l l , w h e n ex-
amined under a microscope or w i t h large magnification is seen
to be f u l l of holes. Use this fact. T h e n continue w i t h the neck,
imagining that the neck vertebrae of the spine, the neck
muscles and flesh, l a r y n x , esophagus a n d other glands — i n
fact, visualizing that the w h o l e neck has become like a number
of sponges, n o t h i n g but holes b o u n d together by a membrane.
A p p l y a similar technique to the shoulder and arms. V i s u a l i z e
that a bone, as w e l l as muscles and ligaments and tendons, res-
p o n d to exactly the same image. T h e thorax w i t h its soft
organs of lungs, heart, large blood-vessels, etc. likewise c o m -
prise a large sponge. In fact, the lungs a n d liver, a n d many
another o r g a n , w h e n examined microscopically, do l o o k very
m u c h like spongy tissue. T h e a b d o m e n , pelvis, thigh and legs
then disappear save as they appear to the i m a g i n a t i o n , or are
felt, as masses of holes b o u n d into an integrated w h o l e .
It is important that this realization be obtained fully
before he continues. It is not very difficult really, and most
people can obtain it w i t h i n a very short period of time. A n y
student w h o has persevered w i t h this course of t r a i n i n g up to
this point should experience no difficulty at a l l . T h e physical
sensations attending this sponge-realization are distinctive and
cannot be mistaken for any other b o d i l y reaction.
As an aside, the student should try to remember the dic-
t u m of Berkeleyan p h i l o s o p h y , that sensation tells us not i m -
mediately of material objects, but only of divine ideas retained
i n the universal m i n d o f G o d - t h i s w i l l enable h i m t o trans-
cend the plane of mere technique. If this presents difficulties,
at least let h i m realize that sensations are cerebral ac-
 \
54 / T H E O N E YEAR M A N U A L
tivities —that w i t h o u t the brain there c o u l d be no knowledge
of sensation; that, in effect, sensations are psychological pro-
cesses. We are at all times dealing w i t h m i n d and its ac-
t i v i t i e s — a n d w i t h n o t h i n g else.
If the b o d y is thus f u l l of perforations, the student should
consider this fact. Since the atmosphere encloses h i m and sur-
rounds h i m at all times, the now-absolutely-permeable body
offers no impediment whatsoever to the entrance of air f r o m
any quarter. In fact, so far f r o m resisting the f l o w of air
t h r o u g h his b o d y , he k n o w s that the atmosphere must literally
rush and course through these myriads of holes w h i c h he n o w
feels his b o d y to be. As he reclines on the c o u c h , fully relaxed,
let h i m n o w imagine that the s u r r o u n d i n g air pours through
his b o d y , p u s h i n g d o w n w a r d s f r o m the ceiling. He may c o m -
bine this w i t h the rhythms of his breathing, as already describ-
ed earlier.
As he breathes i n , let h i m realize that the air saturates the
sponge that he is, p o u r i n g into h i m f r o m above, f r o m head to
toe. W i t h the exhalation of breath, the air leaves his porous
b o d y , m a k i n g its exit all the w a y a l o n g the back of his head,
the back of his t r u n k , thighs, and legs. C o n t i n u e this n o t i o n
for some several seconds u n t i l the feeling of the permeability of
the b o d y to the s u r r o u n d i n g air g r o w s . Let the student vary the
exercise, first by i m a g i n i n g that he breathes in through the
pores in the soles of his feet, the air rushing vigorously along
the w h o l e course of his b o d y , and exhaling through the c r o w n
of his head a n d vice-versa. T h e n that the atmosphere rises up
f r o m b e l o w h i m , passing out t h r o u g h h i m in front to rise to the
ceiling above.
These are simply a series of imaginative concepts w h i c h
have the effect of furthering the relaxation of the body and
m i n d begun in earlier m o n t h s , and at the same time preparing
the trained m i n d to consider new spiritual truths. T h e spiritual
fact to be considered is the p r i m o r d i a l relationship existing
between air a n d spirit. In all primitive languages, the w o r d for
air is the same as that for spirit and m i n d . B o t h are life and the
carriers of life. W i t h o u t air there can be no manifestation of
life.
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 psychological-
ly 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 bar-
r i e r — t h i s air is the D i v i n e Spirit. It is the universal life w h i c h
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 con-
sciousness of the ever-presence and p o w e r of G o d . G o d per-
vades every minute cell of the b o d y . No a t o m , no minute parti-
cle 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 concentra-
tion 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

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

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

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

NOW THAT, THROUGH THE

pursuit of this series of psycho-spiritual disciplines, some
degree of G o d - r e a l i z a t i o n has been achieved (though never let
it be forgotten for one second that this is but a beginning and a
beginning only) the student is faced by a most i m p o r t a n t deci-
sion. He is obliged to eradicate every vestige of duality f r o m
his t h i n k i n g . Residues w i l l cling to his m i n d , in very subtle
w a y s . There is no G o d and the W o r l d — there is not G o d and
himself. There is only G o d . A l l is G o d . E v e r y trivial action is
G o d - d i r e c t e d . E v e r y single object in his environment is G o d -
e n d o w e d . E v e n the e g o — t h o u g h that seems to be the major
obstacle to be gotten r i d o f — i s G o d - d e t e r m i n e d .
Y e t he is a m a n or w o m a n l i v i n g for the moment in w h a t
appears to be a material w o r l d . He has to accept the w o r l d of
appearances, the phenomenal w o r l d , exactly as it is. T h e r e , in
that phenomenal w o r l d , heat burns, c o l d freezes, water is wet,
concrete is h a r d and his body needs n u t r i t i o n of every k i n d .
A l t h o u g h each and everyone of these phenomena are divine
phenomena — and in their constant change are nonetheless
representative of the ceaseless activity of the u n c h a n g i n g , o m -
nipotent b o d y of G o d —yet he must learn to keep all these
diverse phenomena in their o w n place. Because he realizes his
essential identity w i t h the Life in all things howsoever diverse,
yet he has to realize as w e l l that these phenomena have their
distinct laws w h i c h must be respected and obeyed.
58 / T H E O N E YEAR M A N U A L
W h i l e he may fly w i t h the speed of light on other levels
a n d w a l k through apparently solid walls and k n o w f u l l w e l l
the illusoriness of time, yet here a n d n o w he must live by the
c l o c k and travel by car or train or plane in order to go where he
w i l l . A n d he w i l l f i n d it more circumspect and certainly easier
to w a l k through a d o o r rather than to try to squeeze himself
through the molecular structure of a w a l l . E a c h plane has its
o w n laws; these too are G o d . A n d G o d i n all H i s phases and
activities is G o d .
W h a t then shall he do w h e n it is necessary for h i m , as a
m a n i n the phenomenal w o r l d , t o w o r k H i s W i l l , t o achieve
other of his goals? W h a t if, in all h u m i l i t y , he realizes that his
j o b , whatever that may be, depletes his energies so that no
longer is there satisfaction to be obtained f r o m it? He needs a
vacation. W h e r e shall he go? A n d h o w shall it be financed?
H i s car is n o w a w o r n - o u t o l d jalopy. It becomes expen-
sive to r u n and repair, is a menace on the highway and
demands far too m u c h of his attention in order to be handled
w e l l . H o w shall he get another?
He is surrounded by people w h o do not k n o w that they
are G o d - e n l i g h t e n e d , he k n o w s a n d feels they are; this
knowledge is a part of his o w n mystical realization. T h e y are
hysterical, a n x i o u s , compulsive, disturbed by one event or
p r o b l e m after another, are sick a n d lame and halt. A l l this
because they k n o w not w h a t or w h o they truly are.
H o w shall we presume to make them aware of their true
nature w i t h o u t invading their precious privacy?
In other w o r d s , though he k n o w s his o w n personal rela-
tionship to G o d , he must consider w h a t practical engines are
to be used to f u l f i l l his W i l l . He must consider those methods
whereby his needs are to be met that the divine purpose may be
fulfilled.
There are many w a y s , of course, to do this. O n e of these
is the m e t h o d described in a little b o o k I wrote some years ago,
The Art of True Healing. It is a method of m o b i l i z i n g the
spiritual p o w e r of the cosmos through the agency of W i l l , col-
o r , imagination and sound in order to achieve that w h i c h is re-
quired. It is an extension of the M i d d l e Pillar where divine
U n i t y - A l l is G o d / 59
energy is concentrated and directed for specific use. It does not
need to be other than mentioned here; it has great merit and is
far from difficult to use. (It is n o w one essay in a book entitled
Foundations of Practical Magic, A q u a r i a n Press, England 1979.)
There is another approach w h i c h is possible only to that
student w h o has persevered w i t h his o w n disciplines so that he
has become an avenue through w h i c h the D i v i n e W i l l may
operate. Its outstanding merit is that it is simple and direct. It
is not dissimilar to the classical religious one of accepting Jesus
as one's personal L o r d a n d Savior, and t u r n i n g one's life over
to H i m . T h i s approach has it that we are eager to find H i m
w h e n we come to realize that there is no source of p o w e r in
ourselves, that we are w h o l l y dependent on H i m . We become
eager to connect up w i t h this Source of Life and P o w e r w h e n
we k n o w that it makes w i s d o m , p o w e r and love available for
us. It is "the strait gate," "the n a r r o w w a y , " a n d " f e w there be
that f i n d i t . " T h i s is the traditional evangelistic C h r i s t i a n w a y .
In this w o r k , instead of using the traditional and for-
malistic terms of the C h r i s t consciousness, we fall back on the
mystico-magical t r a d i t i o n to use the term " T h e H o l y G u a r d i a n
A n g e l " as the term for o u r o w n H i g h e r Self. He is an angel,
mighty and p o w e r f u l and is our o w n personal l i n k w i t h the
universal G o d , a n d so it is to H i m that we submit ourselves for
the fulfillment of H i s W i l l , w h i c h at the same time and
paradoxically, is our w i l l .
We have to learn experientially, the w i s d o m and meaning
of those beautiful verses in the second chapter of The Light on
the Path, where M a b e l C o l l i n s w r o t e :
1. Stand aside in the coming battle, and though thou
fightest be not thou the warrior.
2. Look for the Warrior and let him fight in thee.
3. Take his orders for battle and obey them.
4. Obey him not as though he were a general, but as
though he were thyself, and his spoken words were the
utterance of thy secret desires; for he is thyself, yet
infinitely wiser and stronger than thyself. Look for him,
else in the fever and hurry of the fight thou mayest pass
him; and he will not know thee unless thou knowest him.
60 / THE O N E YEAR M A N U A L
// thy cry reach his listening ear then will he fight in
thee and fill the dull void within. And if this is so, then
canst thou go through the fight cool and unwearied,
standing aside and letting him battle for thee. Then it will
be impossible for thee to strike one blow amiss. But if
thou look not for him, if thou pass him by, then there is
no safeguard for thee. Thy brain will reel, thy heart grow
uncertain, and in the dust of the battlefield thy sight and
senses will fail, and thou will not know thy friends from
thy enemies.
"He is thyself, yet thou art but finite and liable to
error. He is eternal and is sure. He is eternal truth. When
once he has entered thee and become thy Warrior, he will
never utterly desert thee, and at the day of the great
peace he will become one with thee."
We cannot make a vital contact w i t h our A n g e l by
goodness or obedience — these latter characteristics merely
f o l l o w w h e n w e have f o u n d H i m . T h e n goodness and obe-
dience a n d the other socalled virtues take on another meaning
altogether, far removed f r o m that understood in the bourgeois
or conventional morality.
N o r may we f i n d h i m because of our good deeds. At best,
o u r g o o d deeds are o n l y the evidence that we have f o u n d h i m .
T h e n we m a y find that instead of g o o d they are selfish — but
dedicated to the Self that is the A n g e l . N o r do we find H i m by
a belief in any religious, metaphysical or occult doctrine. At
best these are intellectual constructs for the expansion of our
minds but later come to have p r o f o u n d meaning as useful con-
structs o n l y after we have f o u n d H i m .
If we are w i l l i n g to persevere, to be patient, and to w o r k
at self-discipline, to aspire and to i n v o k e often, the A n g e l w i l l
enable us to do all of this. F o r every step we make in H i s direc-
t i o n , he w i l l take t w o . Thou wast long seeking Me; thou didst
run forward so fast that I was unable to come up with thee. O
thou darling fool! What bitterness thou didst crown thy days
withal. Now I am with thee; I will never leave thy being.
We do not have to do violence to ourselves to force
ourselves to believe in H i m ; there is no need for force. We do
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 exer-
cises—and 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 objec-
tives and p e r m i t t i n g H i m to p l a n o u r life for us. It may not
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
the pit called because where we may perish w i t h the dogs of
reason.
In this, we f i n d a new w i s d o m , a new joy, and a new i l -
l u m i n e d w a y o f dealing w i t h life. T o the o n l o o k e r , w h o k n o w s
n o t h i n g of this inner t r a n s f o r m a t i o n , vary little difference in
our behavior may be observed. To us however, it means that
not I live, but Jesus Christ liveth in me. T h i s is the magical
w a y , o f letting the A n g e l d o H i s w o r k a m o n g the l i v i n g , o f
h a v i n g placed oneself under the aegis of the A n g e l after h a v i n g
w o r k e d and prayed a n d i n v o k e d .
F r o m n o w o n , the responsibility for all one's life in all its
phases is taken f r o m o u r petty egos w t h its l i m i t e d vision and
scope, a n d its wretched lust for results, a n d surrendered gladly
to this higher agency w h i c h is Oneself Made Perfect.
It is then that he can sing the t r i u m p h a n t peroration to the
ancient R i t u a l in w h i c h he glorifies his unity w i t h the A n g e l in
these d y n a m i c terms:
I am He, the hornless Spirit, having sight in the feet,
strong, and the immortal Fire.
I am He, the Truth.
I am He, who hate that evil should be wrought in the
world.
I am He, that lighteneth and thundereth.
I am He, from whom is the shower of the Life of
Earth.
I am He, whose mouth ever flameth.
I am He, the begetter and manifestor unto the Light.
I am He, the Grace of the World.
'The Heart Girt with a Serpent is my name.'
STEP X I I
INVOKE OFTEN!
INFLAME THYSELF WITH
PRAYER!
T H E S T U D E N T W H O HAS
persevered to this p o i n t , s h o u l d by n o w f i n d that his efforts are
p a y i n g magnificent dividends. A number of results s h o u l d
have occurred —the least of them being an enormous expan-
sion in the horizons of his consciousness. It c o u l d w e l l be that,
in a d d i t i o n , he is a c q u i r i n g an awareness of d i v i n i t y , his o w n
d i v i n i t y , as w e l l as that of the immanent and transcendent G o d
in w h o m we live, move and have our being. T h r o u g h the prac-
tice of the presence of G o d he should be able to extend his
awareness so vastly that wherever he is, and regardless of the
apparent triviality of his activity, he k n o w s that G o d goes w i t h
h i m . He rests in the b o s o m of the E t e r n a l — a n d realizes the
m e a n i n g of being under the shadow of Thy wings.
W i t h this high achievement, he might feel tempted to
relax in order to rest u p o n his laurels. A n d it may w e l l be that
for a period of time, he s h o u l d do just that, as though to enjoy
the rewards of his l o n g a n d hard labor and permit himself to
recoup his energies as though to prepare for the l o n g c l i m b
ahead. But this accomplished, he has to gird up his loins a n d
move f o r w a r d , remembering the instruction of the C h a l d e a n
Oracles that one must "invoke often" a n d "inflame himself
with prayer" according to The Book of Sacred Magic of Abra-
Melin the Mage. There are higher goals to aspire towards and
through the exaltation of prayer or i n v o c a t i o n , he may, G o d
w i l l i n g , reach these goals, unitive and mystical.
D a i l y discipline is surely required. A l l spiritual teachers in
some w a y recognize this and therefore recommend a daily
64 / THE O N E YEAR M A N U A L
p e r i o d of prayer. " E v e r y soul must take time daily for quiet
a n d m e d i t a t i o n , " writes E m i l i e C a d y in her Lessons in Truth.
" I n daily meditation lies the secret of p o w e r . No one can g r o w
in either spiritual knowledge or p o w e r w i t h o u t it. Practice the
Presence o f G o d just a s y o u w o u l d practice music. N o one
w o u l d ever dream of becoming a p o w e r in music except by
spending some time daily alone w i t h music. D a i l y meditation
alone w i t h G o d , seems in some w a y , to focus the divine
presence w i t h i n us a n d o u r consciousness."
There are many methods for achieving quiet and medita-
t i o n . Some people, for example, w i l l use any previously quoted
prayer when they have achieved some familiarity w i t h the quiet
state created w i t h i n . In fact, they use it to create for themselves
the serenity and self-assurance they long for. It seems to possess
the self-imposed and self-devised p o w e r of exalting them
ecstatically to a consciousness of the omnipresence of G o d
w h o , u p o n explicit invitation, as it were, w i l l be able to act
through the i n d i v i d u a l . He w i l l , in this w a y , come to feel and
realize his implicit relationship and necessitous reliance u p o n
God.
F o r m u c h the same p u r p o s e , C r o w l e y ' s Holy Books
likewise are used by m a n y people. It is needless to indicate that
the Holy Books breathe a w a r m atmosphere o f a d o r a t i o n , of
ecstatic praise of G o d . P r o b a b l y the Psalms are the best ex-
amples of the poetic beauty of the B i b l e , indicating that the
Psalmist k n e w G o d at f i r s t - h a n d , h a d ineffable experience of
H i m p u l s i n g vibrantly in the heart's b l o o d a n d in the loins, a
l i v i n g presence, strong, vital a n d passionate.
T h e metaphysical argument is that by d w e l l i n g u p o n a
p o e m or statement or prayer uttered by a spiritually enlighten-
ed person, by a m i n d that k n e w G o d in intimate c o m m u n i o n ,
the reader or listener w i t h sympathetic understanding and
d e v o t i o n , w i l l f i n d his m i n d exalted to similar heights of
spiritual discernment a n d realization. L i k e w i l l speak unto like
a n d the p h e n o m e n o n of sympathetic v i b r a t i o n w i l l a w a k e n
h i m to a realization of the divine consciousness w i t h i n , in a ho-
ly a n d mystical experience.
Invoke Often! Inflame Thyself w i t h Prayer! / 65
Prayer does have the effect of stimulating the m i n d to
function in an entirely new w a y . It creates, w h e n successful, a
r e v o l u t i o n w i t h i n the p s y c h o l o g i c a l apparatus, a t u r n i n g
a r o u n d of the m i n d . It becomes ecstatically uplifted so as to
f u n c t i o n in a new w a y , to perceive new and more spiritual
ideas, and experience a hitherto never before experienced life
of d i v i n i t y a n d high consciousness. T h e entire object of prayer
is to exalt the m i n d to an indissoluble unity with God. It must
lift the m i n d on the wings of ardent aspiration — thus the
phrase " i n f l a m e thyself w i t h p r a y e r " — i n a n unrestrained
flight of love to a sense of k i n s h i p a n d unity w i t h the w h o l e of
life.
There must be this a r d o r . An attitude of c o l d objectivity
and lack of feeling d u r i n g prayer is, so far as my understanding
goes, quite impossible. I cannot conceive h o w the student w h o
has pondered over a classical i n v o c a t i o n and understood it to
the extent of e m p l o y i n g it as his personal means of exaltation,
can refrain f r o m being strongly m o v e d e m o t i o n a l l y . A prayer,
to be successful, s h o u l d have the effect of b r i n g i n g about an i n -
ner crisis. M o r e often than not, as the student proceeds, he
w i l l be bathed in a deluge of tears — tears not of s o r r o w , nor
even tears of joy, but tears w h i c h are the sign and s y m b o l of
submission t o a n d u n i o n w i t h , the Source o f A l l L i f e .
An ecstasy may result, a t h o r o u g h g o i n g standing out of
the m i n d itself a n d all its concerns w i t h the b o d y and its p r o -
blems, f r o m neurosis a n d inner t u r m o i l s . It s h o u l d raise the i n -
d i v i d u a l above all t e m p o r a l and personal matters so as to
realize that the heresy of separation is ended for all time. He
and G o d are one!
T h e w h o l e secret of prayer lies in this d i r e c t i o n . Invoke
often. Inflame thyself with prayer. It aims at m o v i n g the i n -
d i v i d u a l in ecstasy to transcend himself. In short, prayer con-
sists of a c o m p l e x of psychological and spiritual gestures — all
of w h i c h s h o u l d prove relatively easy, after the prolonged
d i s c i p l i n e e n g a g e d i n f o r the past s e v e r a l m o n t h s o r
more — designed to enable us to recover o u r true identity,
which is G o d .
66 / T H E O N E YEAR M A N U A L Invoke Often! Inflame Thyself w i t h Prayer! / 67

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

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

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

THIS FINAL CHAPTER

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

nonetheless, by adhering to our vision of the Holy Guardian

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

RECOMMENDED READING

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

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

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

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