This banner text can have markup. Search the history of over billion web pages on the Internet. 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 writing from Samuel Weiser, Inc. Reviewers may quote brief passages. Insofar as it was intended to be a manual delineating a course of practical study to extend over a period of at least twelve months, that title seems rather presumptuous. It had been my original in- tention to entitle it The One Year Manual.
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This banner text can have markup. Search the history of over billion web pages on the Internet. 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 writing from Samuel Weiser, Inc.
Reviewers may quote brief passages. Insofar as it was intended to be a manual delineating a course of practical study to extend over a period of at least twelve months, that title seems rather presumptuous. It had been my original in- tention to entitle it The One Year Manual.
The title describes the nature of the book without any pretensions, assumptions or exaggerated claims. Several experiences wrankled in my mind not only about the title but by the Christian references which were really quite foreign to my outlook. The first blow came when a psychol- ogist living in Florida corresponded with me about a couple of my other books.
Then she chanced upon the Twelve Steps to Spiritual Enlightenment. It so annoyed her that she wrote me most emphatically about her disapproval. There was nothing I could do honestly but to write back agreeing with her and ad- mitting that I had no great liking for these Christian references either. Sometime after that there was an editorial in a small British magazine Agape with whose editor there had been oc- casional correspondence.
This editorial was most critical of both me and the book. It made me realize the enormity of my error and how far I had strayed from what was really accep- table to me.
There were several others that hammered home the point. It was their contention that the inclusion of Thelemic, Egyptian and other pagan allu- sions, might prove difficult to accept by some readers. Today it bothers me somewhat to admit that I was swayed by this specious argument. It was also suggested that if Christian items were to replace those mentioned above it would insure a wider circulation and sale of this book. The outcome of all this is the revision of the book in the form originally intended before close and dear friends sug- gested modifications of one kind or another.
Most of the material is identical with that in Twelve Steps. The slant, however, is totally different and may appeal to a different group of students. In its present form it adheres more closely to my original intention, and so is more to my own liking. As previously stated, this manual delineates a course of practical study to extend over a period of at least twelve months.
Theoretically, it is designed for the ideal student. Since, however, there is no such "ideal", each student represents a different problem. Each is a unique personality with his own character-structure, his own idiosyncracies and his own way of solving problems in a certain amount of time. No two students are alike. Under these circumstances, it must be self-evident that though designed for a twelve month period, it is more likely that the student may need to spend a good five years working with these simple methods.
Some exercises may be completed and mastered in the month prescribed. Other procedures may require anywhere from three months to a year before any real mastery or noticeable result is achieved. It is important 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 would be the ideal maxim for every student to adopt when starting to study and practice this scheme. It will pay optimal dividends in the end. It would be of infinite value if, while working these exer- cises, the student kept what I propose to call a Day Book.
In accounting procedures, the Day Book is a journal in which are entered all the transactions of the day, regardless of what they are. In this Day Book, or Work Book, that we are considering, the student should keep a detailed record of every practice that he engages in. Immediately after performing every exercise, he should take a couple of minutes from his next task in order to make entries in this Day Book. He should record the date and time of the day, the particular exercise he practiced, how many minutes were devoted to it, what he felt about the man- ner in which he proceeded, any experiences that may have oc- curred, and finally his evaluation of the period itself.
It might even be worthwhile recording some extraneous data, such as the kind of weather prevailing, the temperature within the room in which he is working and the general emotional mood, etc. If this Day Book is scrupulously kept, at the expiration of a year, regardless of whether it is seen or examined by any other person, the student will eventually be able to look at his efforts with 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 running through all his exercises and whatever results accrue from them. No little insight can be obtained from this. The keeping of the Day Book, therefore, is a matter of prime importance. Meticulous attention should be given to it right from the start. The occult student, at the outset of his studies, is besieged by hundreds of books describing dozens of practices of every kind.
They promise, directly or otherwise, to bring him to the very heights of spiritual attainment, no matter how that at- tainment is defined. But by the very wealth of material is he overwhelmed. And the result is that, generally speaking, he does nothing except read. Reading does very little to bring one to any kind of realization of one's divine nature. This course of procedure will describe a certain number of classical practices which are calculated to produce certain types of results. There will be no attempt to dazzle him with startling but vague promises, with fantasies of great achievements, with misleading claims leading nowhere.
I will simply suggest that this practice or the other, when faithfully performed, should yield such and such result. The speed with which such results are achieved naturally must vary with each student. Each human being is different, though con- structed more or less on the same anatomical, physiological, psychological and spiritual basis. But within these areas there is room for a variety of differences.
Such differences will deter- mine whether he can work quickly, concentrate dly, dynamically, slowly, methodically, imaginatively, or without any real vision of where he is going. But if this program is followed, he is certain at the end of a year to find himself a changed person, with a vastly changed outlook upon life, an improved perception of himself, and capable of undergoing some kind of inner discipline which ultimately will take him along the trail where former spiritual giants have trod.
It may be that when that time comes he may find himself better able to appreciate the more complex systems of training described in two occult encyclopedias which I have edited. A profound and most effective training system is there described at great length.
With his newly-found sen- sitivity and discipline, the student may discover this is no longer so mysterious or overwhelming as it may once have ap- peared. The more recent encyclopedia is Gems from the Equinox. This consists of the magical instructions beautifully written by Aleister Crowley for his own occult Order, the A. I have known many students throughout the years who, having read these instructions, have for one or more reasons been put off, finding them entirely too complicated or difficult or unintelligible.
It is my belief that having completed the course of training described in this one year manual, the stu- dent may find himself far more prepared to embrace the disciplines that Crowley had recommended.
In fact, I rather fancy that the Probationer of Crowley's A. Neither of these two Grades should pose any great problem or insuperable difficulty to the student who has first mastered the more simple disciplines outlined here.
He felt his unity with all the elements. In the fullness of his life he worshipped the Sun as a visible symbol of the unknown God in whom we live and move and have our being. It is axiomatic that light is life and both are dependent upon the Sun— which thus becomes a vital symbol of God. In our modern scientific age of gadgets and things, with our unnatural way of life divorced from contact with the dynamic root of things, we have lost this essential wisdom.
In order that we may once more progress towards the full awareness of the source of life and love and liberty, we make ritual gestures of affirming a link between the Sun and ourselves. Upon the basis of these gestures of adoration, every act in life may be dedicated in such a way that living itself becomes sanctified and transformed. Though God is a unity, the Sun, as a symbol of God, ap- pears differently at each of its four daily stations — dawn, noon, sunset and midnight.
Therefore an adoration is directed towards the Sun at each of these four stations. Tahuti standeth in His splendour at the prow And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Night! Much of the symbolism inherent in this act of simple adoration may be missed by the student for some considerable time. It does not matter just yet. But this should not be permit- ted to serve as an obstacle to daily practice, nor to deter him from adoring God in the form of the rising Sun every day of his life.
It will help in some measure to bring God into his life. Tahuti standeth in His splendour at the prow, And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Morning! Hail unto Thee from the Abodes of Day!
Tahuti standeth in his Splendour at the prow And Ra-Hoor abideth at the helm. Hail unto Thee from the Abodes of Evening. This particular practice should be made a regular part of everyday life and should be persisted in until it becomes a part of your way of life. Other exercises described here may be per- formed for limited or varying periods of time, but these par- ticular Fourfold Adorations are to be integrated for all time in- to the daily pattern of living.
There is only one way of acquiring this awareness — and this is to become aware. Sitting comfortably in a straight-backed chair, or lying flat on one's back in bed, one merely attempts to observe what is happening, as it were, "under the skin.
This only — and nothing more. Do not try to relax or to breathe in any unusual or special way, or to try to control the thoughts that float through the mind.
All these processes and methods will be dealt with later. For the time being, merely become conscious of any sensation that arises anywhere in the body. I suggest you wriggle around for a moment or two to find that one position which seems most comfortable.
Having found it, stay in it, and do not move from it in any way.
One Year Manual : Twelve Steps to Spiritual Enlightenment
By Israel Regardie. This twelve-month manual brings the serious student of consciousness to an ongoing awareness of unity. Regardie revised this edition originally published as Twelve Steps to Spiritual Enlightenment to progress from the physical disciplines of body awareness, relaxation, and rhythmic breathing, through concentration, developing will, mantra practice, to the ultimate awareness that All is God. Upload Sign In Join. Create a List. Download to App. Length: 95 pages 1 hour.
One Year Manual
The One Year Manual: Twelve Steps to Spiritual Enlightenment