The Golden Dawn

by Israel Regardie

  Tejas

  red

  triangle

  hot tastes such as pepper, etc.

  4 fingers

  hot

  Akasa

  black, dark,

  or no color

  human ear, oval, egg

  bitter

  upwards

  universally pervading

  Tests of the Tattwas. For practice, let a man take five little bullets or counters coloured red, yellow, green or blue, white or silver, and black, and place or carry them in his pocket. Now let him close his eyes and take one of them out of his pocket. The colour of the bullet will be that of the tattwa then in course. Whilst still keeping the eyes closed, let him see if the colour of the bullet floats before them.

  He must not suppose he will be correct all at once. By and by the confusion will disappear, and colours well-defined, staying for the proper length of time, will begin to come before him, and the colour of the bullet will be the same as that seen before his eyes. And then he will have gained the power of knowing which of the tattwas is in course, and can at pleasure find them.

  There is a particular method of concentrating the mind and practising with the eyes for this purpose, which will come with practice.

  Let him ask any of his friends to imagine one of the five colours, say a flower. He will only have to shut his eyes to find the tattwa then in course, and he can astonish his friends by naming the colour. Again, if a man sitting amongst his friends finds the Vayu tattwa set in, let him be sure that those of his friends who are in perfect health and in a normal state both of body and mind, wish to go away. Let him ask them to say frankly, and they will answer “yes.”

  In what way other tattwas affect both the body and mind of man will be stated in another place. Some higher secrets are purposely reserved for those who safely and honestly pass the elementary stage. When the man has reached the stage of finding at will any of the tattwas, let him not imagine he has become perfect.

  If he goes on practising, his inward sight becomes keener, and he will recognize the five subdivisions of the tattwas. On and on let him go with his meditation, and innumerable shades of colour will be recognized according to the different proportions of the tattwas. Whilst during these intervals he is trying to distinguish between the different shades of the colours, his work will be for a time very tedious. We say tedious at first, because when the thousand shades of colour become fixed and defined in his eyes by perseverance and practice, he will have before his eyes an everchanging prospect of colour of the most beautiful shades, and this for a time will be sufficient food for his mind.

  To avoid the tediousness, let him meditate upon his breath, as is laid down in the chapter of meditation of the tattwas.

  Action to be done during the different tattwas. Actions of a sedate and stable nature are those of the sort enumerated under the Chandra swara, to be done when Prithivi the earthy principle is in course. Those of a fleeting nature, which are to be done and gone through very soon, are to be done during Apas. Actions of a hard nature, those in which a man has to make violent struggle to hold his own, are to be done during Tejas. If a yogi wishes to kill a man he must try to do so with the Vayu tattwa. In the Akasa, nothing should be done but meditation, as works begun during this always end badly. Works of the above nature only prosper in the tattwas specified; and those whose actions prosper may see this by experiment.

  Meditation and Mastery Over the Tattwas

  We have previously given summary rules for distinguishing the various colours of the different tattwas which are of great use to the beginner. But now we are going to explain the final method of mastering the tattwas and of practising. This is a secret which was only imparted to the most promising adepts of yoga. But a short practice will fully show the important results to be gained by this practice.

  The student will by degrees become able to look into futurity at will, and have all the visible world before his eyes, and he will be able to command nature.

  During the day, when the sky is clear, let him once or twice for about an hour or two withdraw his mind from all external things; and sitting on an easy chair, let him fix his eyes on any particular part of the blue sky, and go on looking at it without allowing them to twinkle. At first he will see the waves of the water, this is the watery vapour in the atmosphere which surrounds the whole world. Some days later, as the eyes become practiced, he will see different sorts of buildings and so on in the air, and many other wonderful things as well. When the Neophyte reaches this stage of practice, he is sure of gaining success.

  After this he will see different sorts of mixed colours of tattwas in the sky, which will after a constant and resolute practice show themselves in their proper and respective colours.

  To test the truth of this, the neophyte during the practice should occasionally close his eyes and compare the colour floating in the sky with that which he sees inwardly. When both are the same the operation is right. Other tests we have given before, and other wonders resulting from this will of themselves present themselves to the yogi. This practice is to be done in the daytime.

  For the night, let the student rise about two o’clock in the morning, when everything is calm, when there is no noise, and when the cold light of the stars breathe holiness, and a calm rapture enters into the soul of man. Let him wash his hands, feet, the crown of his head, and the nape of his neck with cold water. Let him put his shin bones on the ground, and let the back of his thighs touch his calves, and let him put his hands upon his knees, the fingers pointing towards the body. Let him now fix his eyes on the tip of his nose. To avoid tediousness, he must always, especially during the meditation, meditate upon his breath, coming in and going out.

  Besides the above, this has many other advantages given elsewhere. It may here be said that by constant practice of this meditation over his breath, the man is to develop two distinct syllables in his thought. It is evident that when a man draws his breath in, a sound is produced which is imitated in Han. When out, the sound Sa. By constant practise, the going in and coming out of the breath is so much connected with these sounds that without any effort the mind understands Han-Sa with the production of these sounds. Thus we see that one full breath makes Han-Sa, this is the name of the ruler of the universe, together with his powers. They are exerted in the working out of natural phenomena. At this stage of perfection, the yogi should commence as follows:

  Getting up at two or three in the morning, and washing himself in the aforementioned manner, let him know and fix his mind upon the tattwa then in course. If the tattwa in course be then Prithivi, let him think of it as something having four angles, a good yellow colour, sweet smelling, small in body, and taking away all diseases. Let him at the same time repeat the word Lam. It is very easy to imagine such a thing.

  If it be the Apas tattwa, let him imagine something of the shape and brightness of the half moon, putting down heat and thirst, and that he is immersed in the ocean of water. Let him at that time repeat the word Vam.

  If the tattwa be Tejas, let him imagine it as something triangular in shape, shedding a red glare, consuming food and drink, burning away everything, and thus making itself unbearable. At the same time let him repeat Ram.

  If the tattwa be Vayu, let him imagine it as something of a spherical shape, of a colour green, or blue, like the green leaves of a tree after rain, and carrying him with a mighty power away from the ground and flying in space like the birds. And let him repeat the syllable Pam.

  If the Tattwa be Akasa, let him imagine it as having no shape but giving forth a brilliant light, and let him repeat the syllable Ham. By diligent practice, these syllables uttered by the tongue of a yogi become inseparable from the tattwas. When he repeats any of these, the special tattwa appears with as much force as he may will, and thus it is that a yogi can cause whatever he likes, lightning, rain, wind, and so forth.

  Cure of Diseases

  Every disease causes the breath to flow out of the wrong nostril, an
d the wrong tattwa to come into course. When the breath therefore is restored to the proper nostril, and the proper tattwa has been brought into course, let not anyone expect that all that is necessary has been done. If the disease be obstinate and the attack a very violent one, the man will have to persevere in battle a very long time before he conquers.

  If a beginner cannot succeed very soon, let him aid the power of his breath by a suitable medicine, and swara will be restored very soon.

  It may be noticed that the Chandra swara is generally the best for all diseases. Its flow is an indication of the soundness of health. In cold, cough, and other diseases, this breath ought to flow.

  Of the tattwas as well as of the swaras, no one causes pain if it goes on properly. In this state it ought not generally to be meddled with. But when any one gains an undue predominance and causes diseases, it ought to be at once changed. Experience shows that the Apas and the Prithivi tattwas are the only ones generally good for health, and indeed, the fact that during the course of the Apas tattwa the breath is felt sixteen fingers breadth below the nose, and during the Prithivi twelve fingers, argues at those times a more sound and powerful working of the functions of the body, than when it is felt only eight, or four, or no finger-breadth below the nose.

  Akasa therefore is the worst for health, and in a state of ill-health, a man will generally find in course, either Akasa, Vayu, or Tejas.

  Let him therefore, when need be, proceed in the following manner. After having changed his breath from the wrong nostril to the proper one, generally the left, and pressing the opposite side by a cushion so that it may not change again, let the man sit on an easy chair and bind his left thigh a little above the knee joint with his handkerchief. In a short time, whose length varies inversely as the deficiency of practice, and directly as the violence of the disease, he will perceive that the tattwa changes to the one immediately below it and so on; and then the next, and so forth. If he be an acute observer of the conditions of his body, he will perceive that slowly his mind is becoming more and more easy. Let him tighten his bandage still more if need be. When at last he reaches the Prithivi tattwa, he will find in the state of his health a great change for the better. Let him preserve in this state, or, still better, the Apas tattwa for some time, and return to it occasionally for some days, even after the attacks of the disease have ceased. He will no doubt be cured.

  Forecast of Futurity

  Although a yogi obtains the power of knowing everything that is, has been, or is to be, beyond the reach of the senses, yet generally he becomes indifferent to such knowledge, forgetting himself, as he does, in his eternal presence before the light which breathes beauty into all we see in the world. We shall therefore represent him here revealing if not all his knowledge of futurity, only on questions being put to him by others. But our Neophytes may as well put the questions themselves, and then answer them according to the laws here laid down.

  When a man comes and says to the yogi that he has a question to ask, let him see which of the tattwas is in course.

  (a) If the tattwa be Prithivi, the question is about some root, something belonging to the vegetable kingdom, or something in which the earthy nature is predominant.

  (b) If it be Apas, it is about some life, birth, death, etc.

  (c) If Tejas, the question is of metals, gain or loss, etc.

  (d) If Akasa, he means to ask nothing.

  (e) If Vayu, about some journey.

  These are but elementary things. The practical yogi who can distinguish between the mixture of the tattwas can name the particular things.

  Now let him see through which of his nostrils the breath is flowing, which is the fortnight then in course of passing, which the days, and what direction of himself, the enquirer.

  If the breath comes through the left nostril, to, secure complete success in the work which makes the subject of the question, and which will be of the sort specified under Ida, he must have the following coincidences: The fortnight must be bright, that is of the waxing moon; the day must be even, 2, 4, 6, and so on; the direction must be east or north. If these things coincide the man will get what he wants.

  Again, if the Surya swara coincide with the dark fortnight, the day odd, the direction south and west, the same result may be predicted but not so thoroughly. The action will be of the sort prescribed under Pingala.

  According as any of these do not coincide, will the success be more or less imperfect. It must be remembered that the breath at the time must not be flowing through the wrong nostril. This has many bad consequences; we only just touch the subject.

  Of the wrong swara. If at the commencement of the day the wrong swara arises, the lunar for the solar, and vice versa, a man may expect something wrong. If it happens the first day, there is sure to be some sort of mental uneasiness. If the second, some loss of wealth. If the third, a journey will come. If the fourth, some dear object will be destroyed. If the fifth, loss of kingdom. If the sixth, loss of everything. If the seventh, illness and pain sure to come. If the eighth, death.

  If the sun breath flows in the morning and at noon and the moon in the evening, a sad discomfiture will be the result, the reverse being a sign of victory.

  If a man, going to travel, raises his foot which coincides in direction with the empty nostril at the time being, he will not get what he desires from his travels.

  [contents]

  50. Note by JMG: This is not quite correct. The lecture is more exactly a summary of Rama Prasad’s translation of The Science of Breath and the Philosophy of Tattvas, a medieval Sanskrit text that is appended to the book just named.

  51. Note by JMG: This note was added and signed by S.R.M.D. (Mathers), and refers to events in Edward Bulwer-Lytton’s novel Zanoni, a great favorite of his and of other members of the original Order.

  GEOMANCY

  Chapter One

  The figures of geomancy consist of various groupings of odd and even points in four lines. Of these the greatest possible number of combinations is sixteen. Therefore these sixteen combinations of odd and even points arranged on four lines are the sixteen figures of geomancy. These are again classed under the heads of the elements, the signs of the zodiac, and the planets ruling these. Two figures are attributed to each of the seven planets, while the remainder are attributed to Caput and Cauda Draconis—the head and tail of the dragon, or the north and south nodes of the moon. Furthermore, to each planet and sign certain ruling genii are attributed, as shown on pages 660 and 661.

  Chapter Two

  Roughly speaking, the mode of obtaining the first four geomantic figures, from which the remainder of the divination is calculated, is by marking down at random on paper with a pencil held by a loosely tensed hand sixteen lines of points or dashes, without counting the number placed in each line during the operation. And all the time thinking fixedly of the subject of the demand. When the sixteen lines are completed, the number of points in each line should be added up, and if the result be odd a single point or cross should be made in the first of the three compartments to the right of the paper. If even, two points or crosses. These sixteen lines will then yield four geomantic figures. The results, odd and/or even, of lines one to four inclusive comprise the first figure. Of lines five to eight the second figure; of lines nine to twelve the third; of lines thirteen to sixteen, the fourth figure, as shown in the diagram on page 660.

  The symbol of a pentagram either within or without a circumscribed circle should be made at the top of the paper on which the dashes are made. The paper itself should be perfectly clean and should have never been previously used for any other purpose. If a circle be used with the pentagram, it should be drawn before the latter is described. The pentagram should always be of the “invoking” type, as described in the pentagram ritual. Since the pentagram concerns the element of earth, it should therefore be drawn beginning at the top descending to the lower left hand point, carefully closing the angle at the finish. Within the centre of the pentagram, the sigil
of the “ruler” to which the matter of the question specially refers, should be placed.

  Plan of Geomantic Divination

  15 points

  15 points

  16 points

  14 points

  odd

  odd

  even

  even

  Fortuna Minor

  15 points

  16 points

  15 points

  14 points

  odd

  even

  odd

  even

  Amissio

  12 points

  6 points

  9 points

  7 points

  even

  even

  odd

  odd

  Fortuna Major

  10 points

  11 points

  10 points

  10 points

  even

  odd

  even

  even

  Rubeus

  Sigil of Ruler

  Name of Ruler

  Planet which rules answer

  Sign of zodiac

  Bartzabel

  Mars zmars

  Aries zaries

  Kedemel

  Venus zven

  Taurus ztaur

  Taphthartharath

  Mercury zmerc

  Gemini zgem

  Chashmodai

  Luna zmoon

  Cancer zcanc

  Sorath

  Sol zsun

  Leo zleo

  Taphthartharath

  Mercury zmerc

  Virgo zvirg

  Kedemel

  Venus zven

  Libra zlib

  Bartzabel