The Middle Pillar

by Israel Regardie

  Beyond this five-fold division of the human soul, there is one more portion that is sometimes overlooked. The lowest part is called the G‘uph. Centered in Malkuth, the G’uph is closely tied to the physical body and the total range of all psycho-physical functions. It is a low level of subconscious intelligence which communicates the current condition of the human body to the brain.

  Transpersonal psychotherapies and reputable systems of magic both work to examine and integrate the shadow of the Nephesh. This integration is a prerequisite for further spiritual/magical work and self-realization. In magical orders such as the Golden Dawn, this is accomplished through initiation rituals which heighten the awareness of the student, combined with intellectual teachings and personal meditations, rituals, visualizations, invocations, and exercises such as the Middle Pillar.35 Once the shadow is confronted, recognized, and correlated into the psyche, its tremendous energy resources and rich symbology can be harnessed and utilized by the conscious mind which can in turn stimulate the Neshamah. Magical disciplines strive to open a channel for the Neshamah to communicate with the lower portions of soul, bringing to the individual a conscious recognition of the divine self. The higher faculties of the Ruach, including imagination, will, and memory, are also awakened.

  In order for this to take place, however, it is essential that the modern reader, who seeks renewed meaning in the purpose of life in addition to an understanding of his or her own inner workings, uniqueness, and place in the greater divine scheme of the universe, have the ability to bridge the ever-shrinking chasm that has divided psychology and magic. Both systems should be examined, and their respective bodies of knowledge culled for the gems of wisdom to be found in each. This process of reconnection between the modern science and the ancient art will be an act of healing, on both a personal and a collective level, which recognizes that all of reality is united under the integrating principle of spirit.

  No one should be led to believe that the process of self-realization, whether achieved through the principles of analytical psychology, the techniques of magic, or a combination of the two systems, is an easy matter. But here, even the smallest achievement will be a monumental step in one’s personal inner growth. If the mind is kept open to both new and old ways of exploring human development, one will discover that the psychologist’s pursuit of a healthy, integrated human psyche, the alchemist’s search for the Philosophers’ Stone, and the magician’s quest to complete the Great Work are all natural complements of each other.

  Humanity’s spiritual development is a long and arduous journey, an adventure through strange lands full of surprises, difficulties, and even dangers. It involves a drastic transmutation of the “normal” elements of the personality, an awakening of potentialities which had hitherto been dormant, a raising of consciousness to new realms, and a functioning along a new inner dimension.36

  Endnotes

  1 Arnold Toynbee, quoted in Walsh, Perspectives and Patterns: Discourses on History, 73.

  2 LeShan, The Dilemma of Psychology, xiii.

  3 One could say that magic and spirituality became the repressed shadow of psychology’s conscious ego.

  4 Hebb, “What Psychology Is About,” American Psychologist 29, 74.

  5 LeShan, The Dilemma of Psychology, 88.

  6 In addition to repression, other defense mechanisms include displacement, where dangerous impulses are released in a substitute situation or through camouflaged activities, and sublimation or the rerouting of instinctive sexual energy toward other activities. Sublimation may sometimes be a consciously chosen process, in which case it can be constructive without being a defense mechanism.

  7 In free association therapy, a person expresses their thoughts immediately after these thoughts arise.

  8 Regardie often believed that he witnessed the Oedipus complex in his own patients, along with relaxed complexes of masochism and castration anxiety. He also tended to agree with Freud (over Jung) in his assertion that the sex drive is the primary motivation in humans. However, Regardie disagreed with Freud’s idea that repression is a requirement of civilized life. To Regardie, repression was the source of most of humanity’s problems. He also disagreed with Freud’s rejection of occultism, and in this he sided with Jung.

  9 Jung, “The Relations between the Ego and the Unconscious” The Collected Works of C. G. Jung, #7, 305.

  10 Jacobi quoting Jung, The Psychology of C. G. Jung, 8-9.

  11 Jung, The Collected Works of C. G. Jung, #6, 373.

  12 Jung, “On the Nature of the Psyche,” The Collected Works of C. G. Jung, #8, 412.

  13 Jung, “The Meaning of Psychology for Modern Man,” The Collected Works of C. G. Jung, #10, 289.

  14 Jung, “Psychology and Religion,” The Collected Works of C. G. Jung, #11, 131.

  15 If a person’s outer personality is self-centered and argumentative, his shadow might well exhibit positive altruistic traits that are repressed by the ego. The fictional character Ebenezer Scrooge would be a good example of a negative personality type who faced his shadow and was able to bring out its positive qualities.

  16 Ibid., 131.

  17 Ibid., 131.

  18 From our book Self-Initiation into the Golden Dawn Tradition, 661.

  19 Jung, The Collected Works of C. G. Jung, #17, 198.

  20 Jung, The Collected Works of C. G. Jung, #10, 847.

  21 Mana means “great power.” A Polynesian term for the magical force in nature. Comparable to prana or ch’i.

  22 Jung, The Collected Works of C. G. Jung, #12, 563.

  23 See Donald Michael Kraig’s article “Do the Gods Exist?” in The Magical Pantheons, 260-261.

  24 Jacobi quoting Jung, The Psychology of C. G. Jung, 131.

  25 In Reichian therapy, certain areas massaged approximate the positions of the Sephiroth on the Middle Pillar. It is easy to see why Regardie was so drawn to this type of therapy.

  26 Assagioli, Psychosynthesis, 6.

  27 What Assagioli called the “higher self” is what ceremonial magicians often call the “divine self.”

  28 Rather than identifying yourself with a weakness, limitation, or obsession (“I am depressed”), disidentify yourself from the source of the problem (“a surge of depression is trying to envelop me”).

  29 Assagioli thought that this point was an outward projection, but magicians consider it an inward reality, located in the Sephirah of Tiphareth, the seat of the Holy Guardian Angel.

  30 In magic, this can be compared to the work of the 27th Path of Peh (known as “The Tower”) in which the old outmoded personality is dismantled, and a new personality is rebuilt.

  31 Transconscious is a term developed by psychologist/magician William Stoltz to describe the psyche’s creative and intuitive imagination.

  32 Although Hermes is male, he is sometimes seen as an androgyne or hermaphrodite. In fact, the word hermaphrodite is a combination of the names Hermes and Aphrodite—the union of the anima and the animus.

  33 Sometimes confused with Freud’s super-ego, which was an artificial construct composed of external influences in accordance with a process called introjection —the incorporation of the characteristics of a person or an object into one’s own psyche which occurs unconsciously.

  34 The descent of the Neshamah into the individual’s field of awareness occurs through the “holy union” of the “king” and the “queen”—the higher and lower self symbolized by Tiphareth and Malkuth.

  35 Certain Golden Dawn teachings, such as the symbolism of the Garden of Eden Before and After the Fall, are specifically designed to aid in the integration of the shadow by using myth and metaphor which can be understood on many levels. See our book Self-Initiation into the Golden Dawn Tradition, 367-371 and 554-556.

  36 Assagioli, Psychosynthesis, 39.

  CHAPTER SEVEN

  THE ART OF RELAXATION

  In the Foreword to the second edition of The Middle Pillar, Regardie expressed a desire to add more material on the art of rela
xation and its importance to the individual’s well-being. At that time Regardie wanted to leave his original work intact and unencumbered by afterthoughts. Later, in such books as The Romance of Metaphysics (1946), Twelve Steps to Spiritual Enlightenment1 (1969), and Foundations of Practical Magic (1979), he went into more detail concerning the psychological and physical benefits to be gained through relaxation. Some of the techniques he suggested to his patients and students alike are given below, along with other methods.

  Before the student commences any extended involvement with advanced magical techniques, he or she should first concentrate on gaining proficiency in the art of relaxation. This sounds simple enough, but it is not something to be passed over lightly. Even so, as Regardie noted, few spiritual schools emphasize basic techniques of relaxation, without which, nothing of substance and lasting value can be accomplished. Many esoteric schools seem to focus on the idea that the simple contemplation of a mystical idea alone will naturally result in the required concentration and relaxation. Sometimes this idea is correct, but as Regardie observed, in most cases it is not. More often than not, as soon as the student tries to concentrate on a spiritual affirmation or belief, he or she is beset by a horde of extraneous ideas which lead to distraction. As a result:... (D)istracted, and annoyed by this wandering of his mind, he makes determined efforts to bring the attention back. The total result is added tension of the mind, reflecting neuromuscular hypertonicity in the body, and he becomes a nervous exhausted wreck within the space of a few minutes.

  Regardie cites the remedy for this situation:

  It is absolutely imperative that the student should at the outset be taught a method which will enable him to relieve these neuromuscular tensions and this cramp of the mind in such a way as to enable him to continue by the employment of the same method to the contemplation of metaphysical ideas.2

  The human body is a complex machine which converts food into energy. A great deal of energy is needed to carry out the internal bodily functions alone. But even in a normal state of rest, about one-half of the body’s energy can be squandered through tension and anxiety. This is why people often complain of being exhausted even when they’ve had plenty of sleep. Fatigue and psychic conflicts create tension which eats up precious energy. And unfortunately, the demands of modern life often seem to make relaxation a rare luxury that few can afford.

  Like energy from food, the consumption of oxygen is also of primary importance to all somatic operations. Relaxation exercises can regulate the consumption of oxygen through the techniques of rhythmic breathing. To use an automotive metaphor, this helps to keep the human “motor” running smoothly without burning too much oil or fuel. Thus relaxation helps to conserve large amounts of energy that is wasted by neuro-muscular tension. And who would not want to free up this misspent energy and use it for things more meaningful and enjoyable than tense shoulder muscles, a stiff neck, or an upset stomach? Having an abundance of energy will alleviate these tensions and help one live life to its fullest.

  Regular performance of the relaxation exercises given here will reward the practitioner with physical and psychological dividends. Among the physical advantages are a decrease in blood pressure, a slowdown in respiration and heartbeat, and a noticeable decrease in muscular tension (along with the “aches and pains” that accompany such tension). The psychological effects are even more profound. Through deep relaxation, the student can achieve a state of pure consciousness in which the physical or somatic element is completely removed. Eventually the body is able to relax so completely (as if all its needs have been fulfilled) that all body consciousness disappears. This has a very healing effect.

  Regardie suggested that a new point of view is needed, a scientific approach to metaphysics. This psychological approach will accomplish two things: 1) the complete relaxation of the mind/body mechanism, and 2) the training and education necessary to successfully contemplate spiritual truths.

  ...(T)he mind is able to control the body and its manifold functions— and in fact to affect the entire phenomenal world.... The methods indicated ... will prove to the metaphysical novice that by means of evolving mental pictures he can himself induce a variety of psychological changes in his body. With this acquired ability, a quiet confidence based upon experience will come to him, an assurance that now he will be able to succeed in demonstrating metaphysically his ability to conquer and transcend all physical and mental circumstances of every kind.3

  When relaxation techniques are successful in bringing about a state of consciousness where awareness of the body vanishes, the mind is no longer restrained by physical sensations, pains, or other corporeal impediments which activate psychological activities that obstruct the higher mental and spiritual functions. It is a feeling of ecstacy—calm and satisfying. Free from physical limitations, the mind is able to focus on profound spiritual truths. This is a real advancement in personal growth which results in increased mental balance and self-confidence. The relaxation of the body, which is so closely connected with the subconscious mind, dissipates those psychic blockages which cause tension, stress, and disease (or disease). Beyond these important considerations, relaxation will provide the student with great impetus toward approaching spiritual exercises and magical techniques with a sound psychological basis.

  Simply put, you need to relax. Your body requires it. Your spirit will rejoice in it. A few moments each day spent in a state of complete relaxation will be time well spent. And there is no reason two or more people cannot set aside time to perform these methods together and support each other’s efforts.

  BODY AWARENESS EXERCISE

  One of the primary aims of any system of spiritual growth is the procurement of self-awareness or perception. The only way to increase sensitivity is to become aware—aware of that which is within as well as that which is without. Try this Body Awareness Exercise.4

  Sitting comfortably or lying on the floor, merely attempt to observe what is happening with your own body. (If you have trouble with your lower back, be sure to place a couple of pillows under each knee whenever lying down to meditate.) Simply watch your physical body and its various sensations. Do not do anything special. Breathe normally and don’t try to relax or control wandering thoughts. Just try to notice what happens.

  After a few moments, find a comfortable position and stay in it, without moving or consciously fidgeting in any way. Remain perfectly still. At first this exercise should be practiced for no more than ten minutes. Gradually increase the time spent in practice so that this exercise is extended to half an hour. Obviously, this exercise will be simple to some, terribly difficult to others. Any urge to wiggle and release tension should resisted.

  The powers of concentration should also be developed as this awareness exercise is practiced. If your mind begins to wander, gently bring it back. Your powers of concentration will gradually but steadily become enhanced.

  During this practice, you may become aware of itching sensations in various parts of your body. Do not attempt to scratch. Merely observe. Simply be aware of various body sensations without trying to alter or ignore them. Do not make judgments or criticisms about these sensations. Accept them as a part of you.

  Sensations will come and go in different areas of the body. Study them. It is sometimes a good idea to verbally express what you are feeling or experiencing.

  This exercise will result in a profound relaxation of nervous tension. Daily practice will heighten the function of self-awareness, something that is vital to the work of a magician. All complex ceremonies and rituals actually begin with this heightening of self-awareness.

  No special time period needs to be found to practice this. Lying in bed at night or in the morning provides an excellent opportunity to rehearse body awareness. This exercise should be done twice daily for about six months. In addition to this, short periods of temporary pause from activity can be taken throughout the day during bathing, shaving, or dressing, etc., in order to sharpen one’s perceptions and
observe what is happening within.

  THE CLEANSING BATH EXERCISE

  Take a shower to clean the body. Then fill the bathtub with warm water. Add bath salts or perfumed oil to the water. For an added spiritual effect, white candles and incense may be employed in the room. Some soothing music on the CD or tape player wouldn’t hurt either.

  Simply soak for a few minutes and let go of any negativity or tension into the cleansing water. Then pull the plug and drain the water while remaining in the tub. Feel your doubts and worries siphon out with the water, leaving you feeling relaxed and energized. Don’t rush when getting up.

  THE PURIFYING BREATH EXERCISE

  This simple exercise is an extension of the rhythmic breath and should be employed at the end of all meditations.

  Take a deep full breath and hold it in for a few seconds. Then pucker the lips, leaving only a narrow opening in the mouth. Exhale the air strongly through the mouth, gradually and slowly forcing the air out through the small opening in the lips until all the air is gone.

  Relax for a moment while maintaining the balance of the air, then repeat. This will impel an automatic rebound of the chest whenever the exhalation of breath is completed in this fashion. Repeat this technique over a long period of time until it can be executed easily and without discomfort.