Re: [BardonPraxis] Re: questions . . .

["Rawn Clark" <rawnclark@...>]

Dear Peter,

>> From what I've read, one would to unify with the divine. Something
that I'm quite a ways away from, though I guess working with TMO
IHVH-Adonai with regards to the raising of consciousness is one
expression of such unificaiton with the divine. <<

TMO is designed to facilitate the opening of the channels between all of
the levels of Self. These are the same channels through which the Unity
flows into the temporal human and by which the temporal human rises
unto Unity. But the IIH work is also doing essentially the same thing.
For example, your work with the Elements brings you closer to Unity
because you are integrating these aspects of the Divine into yourself.
You are learning to become creative *with* them.

>> Yet, at the same time, with "learning the Letters" one learns how to
condense them dynamically in a manner equivelent to the work with the
Elements and Vital energy in IIH. Can not one use this sort of
accumulation to effect changes as when working with the Elements? How
would such a work differ from the Single Letter Key? <<

The Key is like a finger ritual but on a vastly greater scale. The
preparatory work of KTQ is very much like the repetitive work of
creating a finger ritual, except that here, it is quadrapolar in nature.

Furthermore, when you utter a Key, it is not just your small self that
is uttering the Letter. It is your Unified Self. This is so vastly
different than condensing an Element or Light or Fluid that it defies
description.

>> Actually, it's a quote from William Blake, I believe. Though,
personally I am very much of a poet. I've produced a number of poems
relating to my practice in Hermetics. Not exactly sure they'd be
appropriate to be posted here though. <<

If you'd like to send me a sampling, I'd take a read and let you know.

>>>Whether or not it was "safer" would depend upon your facility with
the Elements. Once mastered, the Elements are "safe".<<<
>> I was specifically wondering about the application of the Lights and
the Elements upon another person. <<

I know and what I said, was with that understanding.

>> So how does learning how to recognize these Universal Qualities and
then start to apply them differ from uttering the Letters
Kabbalahistically? <<

The quality is the same but the quantity is vastly different. It's a
matter of scale.

>> Even without being able to utter the Letters Kabbalahistically, I can
see that having a deep understanding of the Universal Qualities and how
they manifest would be a great asset to the magician. <<

This is what the magical training is all about. By definition, a
magician is one who does understand the Universal Qualities and applies
them quantitatively. It's not just an asset, it's *essential*.

>> Part of the reason why I feel I've progressed up to this level of
being able to percieve essential meaning is due to the fact that I've
worked rather extensivly with the Archeaous, TMO IHVH-adonai, and the
CSM. <<

I am deeply pleased to hear this, Peter! :)

>> With the Archeaous, when the three bodies are seperated, one is able
to see varying degrees of essential meaning. Which is really interesting
when you compare it to the various steps within IIH where Bardon doesn't
start an active seperation of the three bodies until step 8. Yet, with
the Archeaous one is able to achieve seperation and integration of the
three bodies when one has only attained step two. When one attains the
elemental balance work of step four, actual astral and mental wandering.
<<

What this progression hinges upon is the Elemental Equilibrium. From
the very beginning, the Archaeous seeks to incubate this Equilibrium.
First with the physical body and a process that leads toward an
understanding of how the Universal Qualities of the Elements manifest
within the physical body. Then with the astral body through a similar
process with the same end. And finally with the mental body in the same
manner, Once the Qualities are recognized and to a certain degree this
realization has been integrated into the three bodies, *separation* (NOT
wandering or travel) becomes possible. This coincides with the work of
Step Three at which point one has achieved what I call the "rudimentary
Elemental *balance*", wherein the most outstanding negative traits have
been transformed.

Then, once one has made good progress with Step Four, there is Lesson
Six of the Archaeous, in which I turn to balancing the Elements, through
accumulation, within each of the three bodies, followed by thorough
re-integration. At this point in the IIH training, the *Astral*
Elemental *Equilibrium* is fairly close at hand, if not already in
place, so Lesson Six reinforces the nascent Astral Equilibrium and
speeds the practitioner toward its maturity.

Compared to Bardon's pacing, the only ingredient actually lacking in
order for there to ensue *safe* mental and astra-mental wandering, is
the matter of the *Mental* Elemental Equilibrium. In IIH, Bardon
doesn't begin directly addressing the Mental Equilibrium until Step
Seven (which is one reason why mental wandering doesn't come until Step
Eight), but here in Lesson Six of the Archaeous, is an exercise which
*directly* addresses the Mental Equilibrium by the end of Step Four.

By the end of Step Four / beginning of Step Five, there is already a
Mental *balance* in place, so the Lesson Six exercise will strengthen
this balance and speed its evolution toward a true Equilibrium. I dare
say, it will be quite possible to attain the Mental Equilibrium of the
Elements by the completion of the Step Five work if the Lesson Six
exercise is pursued in conjunction with it. What makes this speeding up
(in comparison to Bardon's pacing) safe, is the careful integration of
the Elemental harmony into each of the three bodies in succession. This
"grounds" the harmony which is what transforms transitory 'harmony' into
less transient 'balance' and ultimately, into Equilibrium.

In order to *safely* mental wander and astra-mental wander, there must
be a state of Elemental balance within the three bodies. This degree of
balance can be induced by the Archaeous process and in Lesson Seven I
will be elucidating a method by which this is achieved.

>> Now, Bardon also states that one shouldn't let other's know one's
rituals for a variety of reasons. Yet here on your website you have
quite a number of rituals. So, what's going on? <<

;-) I would call the Archaeous, TMO and CSM, "techniques" or
"instructional exercises" and not rituals in the sense that Bardon
meant. I would not, for example, share with you the minute details of a
healing ritual I performed or an evocation, etc. Those are my personal
business and are not shared. But I do describe the techniques upon
which many of my personal rituals are built. When, in the course of
describing a technique (such as in Lesson Six of the Archaeous), I
resort to describing an actual ritual working that I performed, I don't
include the truly personal details, the revealing of which would violate
the sanctity of the ritual. Instead, I focus upon the technique itself
and upon clarity of explanation.

The Eight Temples however, *is* a ritual in the sense that Bardon meant,
but I have effectively compensated for the losses and protected against
the risks that Bardon warned of.

My best to you,
:) Rawn Clark
06 Jul 2003
rawnclark@...
rawn@...
http://www.ABardonCompanion.com
http://groups.yahoo.com/group/BardonPraxis
http://E.webring.com/hub?ring=arionthebardonwe