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Like few books before or since, The Art of True Healing provides both the theory and practices necessary for attaining well-being and fulfillment"--Page 4 of cover. The tree of life; a study in magic by Israel Regardie Book 25 editions published between and in English and held by WorldCat member libraries worldwide The most comprehensive introduction available to the Golden Dawn system of initiation. An ideal introduction to the numerous complex and obscure mystical writings of Aleister Crowley. Includes practical exercises for developing the will and the imagination.

The Golden Dawn; an account of the teachings, rites, and ceremonies of the Order of the Golden Dawn by Israel Regardie Book 27 editions published between and in English and German and held by WorldCat member libraries worldwide. The eye in the triangle; an interpretation of Aleister Crowley by Israel Regardie Book 18 editions published between and in English and held by WorldCat member libraries worldwide Aleister Crowley, the greatest Magus of the twentieth century, redefined the very basis of the Western Esoteric Tradition.

His incalculably vast influence reaches through all modern occultism. Whether acknowledged or not, he is the father of the modern arts of ceremonial magick, western tantra, tarot and wicca. His devotees ascribe even greater significance to his life, regarding him as the Prophet of the Modern Age. A garden of pomegranates; an outline of the Qabalah by Israel Regardie Book 20 editions published between and in English and held by WorldCat member libraries worldwide.

Prometheus rising by Robert Anton Wilson Book 13 editions published between and in English and German and held by WorldCat member libraries worldwide Imagine trying to make sense of an amalgam of Timothy Leary's eight neurological circuits, G. Gurdjieff's self-observation exercises, Alfred Korzybski's general semantics, Aleister Crowley's magical theorems, and the several disciplines of Yoga; not to mention Christian Science, relativity, quantum mechanics, and many other approaches to understanding the world around us. In short, this is a book about how the human mind works and what you can do to make the most of yours.

The philosopher's stone; a modern comparative approach to alchemy from the psychological and magical points of view by Israel Regardie Book 13 editions published between and in English and held by WorldCat member libraries worldwide. Magick without tears by Aleister Crowley Book 17 editions published between and in English and held by 99 WorldCat member libraries worldwide.

Thought, colour, and sound are the three means. The mind must concentrate itself on the assumed position of these centres one by one. Then certain names which are to be considered as vibratory rates must be intoned and vibrated. Finally, each centre is to be visualised as having a particular colour and shape.

The combination of these three agencies gradually awakens the centres from their latency. Slowly they become stimulated into functioning each according to its own nature, pouring forth a stream of highly spiritualized energy and power into the body and mind. When, ultimately, their operation becomes habitual and stabilised, the spiritual power they generate may be directed by will to heal various ailments and diseases both of a psychological and physical nature. It can also be communicated by mere laying of hands to another person. First of all, the position of the centres, as shown in the diagram, must be memorised.

They are to be stimulated into activity either while sitting upright or whilst lying down flat on the back in a perfectly relaxed state.

Regardie, Israel

The hands may be folded in the lap, or else, with fingers interlocked, be permitted to rest loosely below the solar plexus. Calmness of mind should be induced, and several minutes devoted to rhythmic breathing should result in the sensation of a gentle ripple playing over the diaphragm. Then imagine above the coronal region of the head a ball or sphere of brilliant white light. To force would only result in the development of neuromuscular tension, and this would defeat our end. Let it be done quietly and easily.

After a few days of practice it will become quite easy to imagine the name vibrating above the head in the so called Spirit centre. This is the indwelling or overshadowing divinity in each of us, the basic spiritual self which we can all draw upon.


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The effect of thus mentally directing the vibration is to awaken the centre to dynamic activity. When once it begins to vibrate and rotate light and are felt to emanate downwards upon and into he personality. Enormous charges of spiritual power make their way into the brain, and the entire body feels suffused with vitality and life. Even the finger-tips and toes react to the awakening of the coronal sphere by a faint pricking sensation at first being felt. The name should be intoned during the first few weeks of practice in a moderately audible and sonorous tone of voice.

As skill is acquired, then the vibration may be practised in silence, the name being imagined and mentally placed in the centre. If the mind tends to wander, the frequent repetition of the vibration will be found a great help to concentration.

*The Middle Pillar Meditation*Kabbalah* Esotericism*Hermetic Knowledge*

Having let the mind rest here for some five minutes, when it will be seen to glow and scintillate, imagine that it emits a white shaft downwards through the scull and brain, stopping at the throat. Here it expands to form a second ball of light, which should include a large part of the face, up to and including the eyebrows. If the larynx is conceived to be the centre of the sphere, then the distance from it to the cervical vertebrae at the back of the neck will be approximately the radius.

Regardie, Israel [WorldCat Identities]

Naturally this dimension will vary with different people. A similar technique should be pursued with this sphere, which we name the Air centre, as obtained with the previous one. It should be strongly and vividly formulated as a scintillating sphere of brilliant white light, shining and glowing from within. A word or two may not be amiss at this point with regard to the names. In reality they are names ascribed in various part of the Old Testament to God. The variety and variation of these names are attributed to different divine functions. When acting in a certain manner.

He is described by the biblical scribes by one name. When doing something else, another name more appropriate to his action is used. The system I am describing now has its roots in the Hebrew mystical tradition. Its ancient innovators were men of exalted religious aspirations and genius. It is only to be expected that a religious bias was projected by them into this scientific psychological system. But it must be explained that for our present-day purposes no religious connotation is implied by my use of these biblical divine names.

Anyone can use them without subscribing in the least to the ancient religious views — whether he be a Jew, Christian, Hindu, Buddhist or atheist. It is a purely empirical system which is successful despite the scepticism or faith of the operator. We today may consider these sacred names in an entirely different and practical light. They are vibratory rates or symbolic signatures of the psychophysical centres we are describing.

Their use as vibratory keynotes awakens into activity the centres with which their rate is in sympathy, conveying to our consciousness some recognition of the several levels of the unconscious spiritual side of our personalities. Hence the actual religious significance does not concern us. Nor their literal translation. To refer back to the air centre in the throat, let the vibratory sounds be intoned a number of times, until its existence is recognised and clearly felt as a definite sensory experience.

There is no mistaking the sensation of its awakening. About the same length of time should be spent formulating it and the succeeding centres as was devoted to the contemplation of the coronal sphere. This period having elapsed, let it thrust downward from itself, with the aid of imagination, a shaft of light. Descending to the region of the solar plexus, just beneath the sternum breast-bone, the shaft expands once again to form a third sphere.

This is the position of the Fire centre. The allocation of fire to this centre is particularly appropriate, for the heart is notoriously associated with the emotional nature, with love and the higher feelings. How often do we not speak of ardent passion, and the flame of love, and so forth? The diameter of this ambient cardiac sphere should be such as to extend from the front of the body to the back.

Take care that the intonation vibrates well within the formulated white sphere. If this is done, at once a radiation of warmth will be felt to emanate from the centre, gently stimulating all the parts and organs about it. Some students have complained that the above divine name is unduly long and difficult to pronounce. IAO should be pronounced eee- as in key ah-oh, slowly and with vigour. In point of fact, it is simpler to vibrate this name than almost any other, and the vibration it produces is clear and strong. Since the mind functions in and through the body, being co-extensive with it, the mental and emotional faculties likewise become stimulated by the dynamic flow of energy from the centres.

The hard and fast barrier erected between consciousness and the unconscious, an armoured partition which impedes our free expression and hinders spiritual development, slowly becomes dissolved. As time goes on, and the practice continues, it may disappear completely and the personality gradually achieve integration and wholeness. Thus health spreads to every function of mind and body and happiness ensues as a permanent blessing.

Continue the shaft downwards from the solar plexus to the pelvic region, the region of the generative organs. Here too, a radiant sphere is to be visualised approximately of the same dimensions as the higher one.


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  7. Here also is a name to be intoned so as to produce a rapid vibration in the cells and molecules of the tissue in that region. The mind must be permitted to dwell on the imaginative formulation for some minutes, visualising the sphere as of a white brilliance. And each time the mind wanders from such a brilliance, as at the beginning it is bound to do, let it gently be coaxed back by repeated and powerful vibrations of the name. It may be feared that this practice could awaken or stimulate sexual feeling and emotion unnecessarily.

    In those in whom a sexual conflict is raging such an apprehension is just and legitimate. Actually, however, the fear is groundless. For the contemplation of the Water centre as a sphere of white light connected by a shaft to the higher and more spiritual centres acts rather in a more sedative way. And in point of fact sexual stimulation can be removed, not by ignorant and short-sighted repression, but by the circulation of such energies through the system by means of this practice.

    A thoroughgoing and far-reaching process of sublimation, Alchemical almost in effect, may thus be instigated. This is not to be construed as legitimising the avoidance of the sexual problem.

    Untapped Currents

    The final step is once more to visualise the shaft descending from the reproductive sphere, moving downwards through the thighs and legs until it strikes the feet. There it expands from a point approximately beneath the ankle, and forms a fifth sphere. We have named this one the Earth centre. Let the mind formulate here exactly as before a brilliant dazzling sphere fop the same size as the others.

    Several minutes having been utilised in awakening this centre by fixed and steady thought and by repeated vibration of the name, pause for a short while. The try to visualise clearly the entire shaft of silvery light, studded as it were with five gorgeous diamonds of incomparable brilliance, stretching from the crown of the head to the soles of the feet. But a few minutes will suffice to give reality to this concept, bringing about a vivid realisation of the powerful forces which, playing upon the personality, are eventually assimilated into the psychophysical system after their transformation and passage through the imaginative centres.

    The combination of rhythmic breathing with the willed visualisation of the decent of power through the light shaft or Middle Pillar, as it is also called, produces by far the best results. As skill and familiarity are acquired in the formulation of the centres, an addition to the technique may be made. Earlier I remarked that colour was a very important consideration where this technique was concerned. Each centre has a different colour attribution, though it is wisest for a long period of time to refrain from using any other colour that white.

    To the Spirit or coronal centre the colour white is attributed. It is the colour of purity, spirit, divinity, and so on. It represents, not so much a human constituent, but a universal and cosmic principle overshadowing the whole of mankind. As we descend the shaft, however, the colours change. Lavender is attributed to the Air or throat centre, and it represents particularly the mental faculties — human consciousness as such. To the Fire centre, red is an obvious association requiring no further comment.

    Blue is the colour referred to the Water centre; it is the colour of peace, calmness and tranquillity, concealing enormous strength and virility. In other words, its peace is the peace of strength and power rather than the inertia of mere weakness. Finally, the colour referred to the lowest centre of Earth is russet, the rich deep colour of the earth itself, the foundation upon which we rest. From this very brief and concise summary it will be seen that each of these centres has a species of affinity or sympathy with a different spiritual constituent.

    One centre is peculiarly sympathetic to or is associated with the emotions and feelings, whilst another has definitely an intellectual bias. And where disease manifesting in the body is directly due to some psychic maladjustment or infirmity, then the activity of the appropriate centre must be affected somehow in a deleterious way. Its stimulation by sound and colour, tends to stimulate the corresponding psychic principle and thus to disperse the maladjustment. Sooner or later a reaction is induced physically in the disappearance of the disease, and the consequent building up of new cells and tissue — the appearance of health itself.

    We approach a further and important stage in the development of the Middle Pillar technique. Having brought power and spiritual energy into the system by means of the psycho-spiritual centres, how best are we to use it? That is to say, use it in such a way that every single cell, every atom, and every organ becomes stimulated and vitalised by that dynamic stream? To begin with, we throw the mind upwards to the coronal sphere again, imagining it to be in a state of vigorous activity.

    That is, it revolves rapidly, absorbing spiritual energy from space about it, transforming it in such a way that it becomes available for immediate use in any human activity. Imagine then that such transformed energy flows, stream-like, down the left side of the head, down the left side of the trunk and the left leg.

    While the current is descending the breath should slowly be exhaled to a convenient rhythm. Naturally this circulation is visualised as persisting within the body rather than as travelling around the periphery of the physical shape. It is, so to say, and interior psychic circulation rather than a purely physical one. Let this circulation, once firmly established by the mind, flow evenly to the rhythm of the breath for some seconds so that the circuit has been traversed about half a dozen times — or even more, if you wish.

    Then repeat it in a slightly different direction. Visualise the vital flow as moving from the coronal centre above the head down the front of the face and body. After having turned backwards under the soles of the feet, it ascends at the back in a fairly wide belt of vibrating energy.

    This, likewise should accompany the inhalation and exhalation of breath, and should also be persisted in for at least six complete circuits. The general effect of these two movements will be to establish in and about the physical form an ovoid shape of swiftly circulating substance and power. Since the spiritual energy dealt with by this technique is extremely dynamic and kinetic, it radiates in every direction, spreading outwards to an appreciable distance.

    It is this radiation which forms, colours and informs the ovoid sphere of sensation which is not conterminous with the shape or dimension of the physical frame. General perception and experience has it that the sphere of luminosity and magnetism extends outwards to a distance more or less identical with the length of the outstretched arm. And it is within this aura, as we call it, that the physical man exists rather like a kernel within a nut. Circulating the force admitted into the system by the former mental exercises is tantamount to charging it to a considerable degree in every department of its nature with life and energy.

    The final method of circulation rather resembles the action of a fountain. Just as water is forced or drawn up through a pipe until it jets up above, falling in a spray on all sides, so does the power directed by this last circulation. Throw the mind downwards to the Earth centre, imagining it to be the culmination of all the others, the receptacle of power, the storehouse and terminal of he incoming vital force.

    The imagine that this power ascends, or is drawn or sucked upwards by the magnetic attraction of the Spirit centre above the crown of the head. The power ascends the shaft and then falls down within the confines of the ovoid aura. When it has descended to the feet it is again gathered together and concentrated in the Earthcentre preparatory to being pushed up the shaft again. As before, the fountain circulation should accompany a definite rhythm of inhalation and exhalation. By these means, the healing force is distributed to every part of the body. No single atom or cell in any organ or limb is omitted from the influence of its healing regenerative power.

    The circulation completed, the mind may be permitted to dwell on the idea of the sphere of light, spiritual and healing in quality, surrounding the entire body. The visualisation should be made as vivid and as powerful as possible. The sensation, following the partial or complete formulation of the aura in the manner described, is so marked and definite as to be quite unmistakable. In the first place it is marked by an extreme sense of calmness and vitality and poise, as though the mind was placid and still. The skin over all the body will throw up symptoms, caused by the intensification of life within, of a gentle pricking and warmth.

    This is the moment when, should there be any functional disturbances in any organ or limb, the attention should be directed and focused on that part. The result of this focus of attention directs a flow of energy over and above the general equilibrium just established. The diseased organ becomes bathed in a sea of light and power. Diseased tissue and diseased cells, under the stimulus of such power, become gradually broken down and ejected from the personal sphere.

    The revitalised blood-stream is the able to send to that spot new nourishment and new life so that new tissue, fibre, cells, etc. In this way, health is restored by the persistent concentration there of the divine power. Carried on for a few days in the case of superficial ailments, and for months in the event of chronic and severe troubles, all symptoms may successfully be banished without others coming to take their place. There is no suppression of symptoms. Elimination is the result of these methods.

    Even psychogenic eruptions may thus be cured. For the currents of force arise from the deepest strata of the unconscious, where these psychoneuroses have their origin and where the lock up the nervous energy, preventing spontaneous and free expression of the psyche. Where organic disease is the problem to be attacked, the procedure to be followed is slightly different. One should still be under the care of a competent physician.

    In this instance a considerably stronger current of force is required such as will dissolve the lesion and be sufficient to set in motion those systemic and metabolic activities to construct new tissue and cellular structure. To fulfil these conditions in an ideal sense a second person may be requisite to that his vitality added to that of the sufferer may overcome the condition.

    A useful technique which my experience has discovered supremely successful, and which any student can adopt, is first of all to relax completely every tissue throughout the body before attempting the Middle Pillar technique. The patient is placed in a highly relaxed state, one in which every neuromuscular tension has been tested and called to the attention of the patient. Consciousness is then able to eliminate tension and induce a relaxed state of that muscle or limb. I have found a useful preliminary in the practice of spinal manipulation and massage, with deep kneadings and effleurage, for in this way an enhanced circulation of the blood and lymph is produced — which from the physiological point of view is half the battle won.

    The operator or healer the seats himself on the right side of the person should the patient be right-handed — vice versa for a lefthanded patient. Within a few minutes a free circulation of magnetism and vitality is set up, readily discernible both by patient and healer. Silence and quiet should be maintained for a short while, following which the operator silently performs the practice of the Middle Pillar, still maintaining his physical contact with the patient.

    His awakened spiritual centres act on the patient by sympathy. Even when the operator does not vibrate the divine name audibly, the power flowing through his fingers sets up an activity which will surely produce some degree of healing activity within the patient. His psycho-spiritual centres are sympathetically stirred into the active assimilation and projection of force so that, without any conscious effort on his part, his sphere is invaded by the divine power of healing and life.

    When the operator arrives at the circulation stage, he so employs his inner visualising faculty, a veritable magical power indeed, that the augmented currents ofd energy flow not only through his own sphere but through that of his patient as well. Whereas formerly there existed close sympathy and a harmonious frame of mind, mutually held, during and after the circulation there is an actual union and interblending of the two energy fields.

    The unite to form a single continuous sphere as the interchange and transference of vital energy proceed. Thus the operator, or his unconscious psyche or spiritual self, is able to divine exactly what potential his projected current should be, and precisely to where it should be directed. A number of these treatments incorporating the co-operation and training of the patient in the use of mental methods should certainly go far in alleviating the original condition.

    Occasionally, since fanaticism above all is to be eschewed, medical and manipulative methods may usefully be combined with the mental methods described to facilitate and hasten the cure. Although I have stressed healing of physical ills in the above, it cannot be insisted upon too strongly that this method is suitable for application to a host of other problems. This description of technique will be found adequate for all other situations which may come before the student whether it be a problem of poverty, character development, social or marital difficulties — and in fact any other problem type of which one can think.

    Repetition is often invaluable both in teaching and in learning new subjects. And I should like to add a further consideration which will help to render the entire method more effectual, lifting it up to a higher plane of spiritual understanding and achievement. This final step will enable the student to call into operation dynamic factors within the human psyche which will aid in the production of the desired result. The first step, as we have seen, is a psycho-physical exercise. The student must learn how to relax, how to loosen the chronic grip of neuromuscular tensions in his body.

    Every involuntary tension in any group of muscles or tissues in any area of the body must be brought within the scope of his conscious awareness. Awareness is the magical key by means of which such tension may literally be melted away and dissolved. Only a little practice is necessary for this, and skill is very readily obtained. The important conclusion following upon physical relaxation is that the mind itself in all its departments and ramifications undergoes a similar relaxation. They actually prevent one from becoming aware of the ever-presence of the life-force, the dependence of the mind upon — even its ultimate identity with — the Universal Mind, the Collective Unconscious.

    Once having become aware of the preceding, the logical procedure is to awaken the inner spiritual centres which can handle, as it were, this high-voltage power and transform it into a unable human quality. Possibly the easiest way to conceive of this is to liken the spiritual part of man to a radio receiving set. The instrument must first be started with power either from the battery or from the main before it will work.

    Once power is flowing through it, then the rest of the intricate mechanism of wiring, transformers, condensers, tubes and antennae are able to come into operation. So also with man. When the radio set is operative, then the divine current can be shot through the set in various ways, until both body and mind become powerfully vitalised and strong with spiritual energy.

    But all this is merely preparatory. The radio set may be lighted, the condensers and transformers and antennae in perfect operation — but what do we want to do with it? Or we have undesirable moral or mental traits — or what not. Prayer is therefore indispensable. Prayer, not merely as a petition to some God outside of the universe, but prayer conceived as the spiritual and emotional stimulus calculated to bring about an identification with or realisation of our own Godhead, Prayer, sincerely, undertaken, will mobilise all the qualities of the self, and the inner fervour that it will awaken will reinforce the work previously done.

    It will render success an almost infallible result.

    What is Fatigue?

    The fervour and the emotional exaltation enable one to realise the divinity within, which is the spiritual factor which brings our desires to immediate and complete fulfilment. But I question whether prayer of the quite unemotional variety has any value at all here. This cold-blooded petitioning finds no place within the highest conceptions of spiritual achievement. We must so pray that the whole of our being becomes aflame with a spiritual intensity before which nothing can stand. All illusions and all limitations fade away utterly before this fervour. When the soul literally burns up, the spiritual identity with God is attained.

    The wish becomes fact — objective, phenomenal fact, for all to see. That I conceive to be a problem to be solved each one for himself. Every man and woman has some idea about prayer which, when sustained, will inflame him to inward realisation. Some people will use a poem that has always had the effect of exalting them. And so on for all possible types. For myself, I prefer the use of some archaic hymns known as invocations, but which are prayers nonetheless, which certainly have the desired effect upon me of arousing the necessary emotional potential. In the hope that these might be useful to others, I append herewith a couple of fragments, the first one being composed of vesicles from various scriptures.

    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 shall have everlasting life. I am the First, and I am the Last. I am He that liveth and was dead — but behold! I am alive for evermore, and hold the keys of hell and death. For I 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 but 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. I have entered into the invisible. I am the Sun in his rising, passed through the hour of cloud and of night. I am Amoun, the Concealed One, the opener of the day. The second fragment is rather different from the above although both have a similar personal effect when slowly repeated, meditated upon and felt intensely. This second prayer consists of two parts — the first one being a sort of petition of the higher divine self, whilst the second part bespeaks of the realisation of identity with it. Thee I invoke the Bornless One.

    Thee that didst create the Earth and the Heavens. Thee that didst create the Night and Day. Thee that didst create the Darkness and the Light. Thou art Man-Made-Perfect, whom no man hath seen at any time. Thou art God and very God. Thou hast distinguished between the Just and the Unjust. Thou didst make the female and the male.

    Thou didst produce the seed and the fruit. Thou didst form men to love one another and to hate one another. Thou didst produce the moist and the dry, and That which nourisheth all created things. The second half should follow only after a long pause, in which one attempts to realise just what it is that the prayer has asserted, and that it is raising the mind to an appreciation of the hidden secret Godhead within, which is the creator of all things.

    This is the Lord of the Gods. This is the Lord of the Universe. This is He whom the winds fear. This is He, who having made voice by his commandment is Lord of all things, king, ruler and helper. Hear me and make all spirits subject 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 may be made obedient unto me. 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 into 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, the begetter and manifester unto the Light. I am He, the Grace of the World.