Tag Archives: Reiki

The Aura

The Human AuraRecent developments in my magical work have convinced me that the art of discerning the Aura is a hugely under-rated discipline, especially when it comes to applying it to ceremonial magick. I believe that the faculty of Auric vision is essentially the same discipline as catching a glimpse of whatever lies within the Triangle of Art in an evocation, or for discerning whether a talisman is effectively charged as a result of a consecration ceremony.

I even have a working hypothesis that Auric phenomena tie in with some of the more fantastic visual manifestations in magic, such as Invisibility and transformation. I argued this point with two magical colleagues recently: after all I reasoned, if some people can see the human aura – which is a paranormal visual phenomenon – is it so unreasonable to claim that invisibility and transformation can also take place, which are other types of paranormal visual phenomenon? This divided my audience: one guy admitted that it was at least an interesting idea, but the other attempted to tank the plank from my argument by claiming that although the Aura is real, it isn’t “paranormal”!

Well, whatever. I don’t believe that arguing that the aura is a non-paranormal but lesser-known natural phenomenon can sufficiently explain some of the things I have witnessed in my time. I do not claim to be the world’s greatest aura reader myself, but I have definitely seen people light-up, especially when they were engaged in magical activity. One of the most remarkable incidents which occurred to me was when I attended a talk on Reiki. The speaker, a Reiki master, said that as a result of practising Reiki for several years he had found his own psychic abilities increase and improve of their own accord. He then staged a little demonstration.

He got several volunteers – including myself – to attempt tofeelour own auras by the simple method of rubbing our hands together and then holding them close together – varying the distance between them, so as to detect any differences. Then he came round to each one in turn. “Now notice what happens when I put my hands between yours,” he said.

He placed his hands between mine: there was a flash of golden light in the air between his hands as he did so. “Ooh!” I cried. “I saw that!” It transpired that the speaker had indeed been attempting to send a current of Reiki between his hands, and wanted to know if we could detect it, either by noticing a change in temperature or, as in my case, by beholding a strange ethereal glow in mid-air which could not be explained by any light-source or reflection.

The thing is, the ability to gain at least a basic level of Auric-vision is both remarkably easy and fast. Developing it to a high degree however is what takes a lot of practice. Another magical colleague of mine showed the ease with which it was possible to teach basic auric vision by demonstrating it in the pub one evening (which of course is where all the best magic takes place!).  The first step was to acquire a plain black surface to view the results against: we improvised by hanging a black leather jacket on the back of a chair. He held up his own hands and got me to stare past them, and then got me to hold up my own: I noticed that a glow was hanging around them which I had not noticed before. The total time taken was less than a minute.

A magical system like, e.g., the Golden Dawn, presupposes that Adepts will possess “spirit-vision” – most obviously in the analysis of the Neophyte ceremony, where it is claimed that symbols appear in the aura of the candidate at key points in the ritual. Yet there is no teaching on how to attain this spirit-vision! There is plenty of instruction in regard to the use of Tattvas to develop clairvoyance, although this is more akin to seeing visions on the astral plane than ones which occur in physical space. This is why I believe that more emphasis should be given to training people up in basic psychism, before expecting them to accomplish tasks of ceremonial magic.

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The Middle Pillar

The Middle Pillar is the subject of a paper I recently delivered at a Golden Dawn themed open day.


This talk is aimed at everyone including complete beginner to the Qabalah. In a little while we will be doing the Middle Pillar Ritual itself.

But first, some background.

The Middle Pillar Ritual seems to have been an original creation of Israel Regardie, which he synthesised from Golden Dawn teachings. The Golden Dawn before Regardie did not really use it per se, although they did contemplate the Tree of Life as a whole in ones aura.

The Middle Pillar corresponds to the Sushumna of Yoga – the channel down the centre of the body where are located the Chakras. The Middle Pillar Ritual is thus a technique for rousing the energies of the chakras, but with two key differences:

  1. In the Qabalah we work with 4 or 5 (I’ll explain later) chakras, not the full 7;
  2. In the Golden Dawn we always invoke the highest first – always. Therefore we always start from the top (Crown) and go down.

Many schools of Yoga do the opposite – they open the chakras from the bottom upwards. However: Sri Aurobindo, the founder of Integral Yoga, said that the correct Yogic method should be to open the chakras from the top down – like we do in the Golden Dawn. The reason – he says – is that by opening the chakras from the top down one prevents a sudden uncontrolled explosion of Kundalini, because the superior chakras will have already been stabilised and dedicated to God before the Kundalini (which resides in the base chakra) is awakened.

NB: Kundalini rising in a controlled manner is good; exploding uncontrollably is bad, because despite feeling good it leads to bad side-effects.

The “chakras” (actually “Sephiroth”) with which we work are: Kether, the Crown chakra; Daath, the throat; Tiphereth, the heart; Yesod, the sacral or genital region; and Malkuth, the base chakra.

NB: The Sephiroth do not correspond exactly to those of Yoga, so it is best not tot try and keep looking for correspondences where none exist. The Middle Pillar Ritual does not necessarily fulfil the same function as raising Kundalini – it is an invocation of the Divine from above, as opposed to raising energy from below. References to chakras etc are but a convenient peg on which to hang my metaphor, for those not familiar with the Golden Dawn.

Kether – the crown – does correspond fairly well to the Sahasrara, the thousand-petalled lotus. Both represent ones connection to the Universe. In the Golden Dawn the Kether point of one Qabalistic world is the connection to the Malkuth of a superior world: so we may imagine that energy spirals down into our crown chakra from a higher plane of existence.

Daath – the throat – is slightly problematic. It is not actually a Sephirah – technically, it is a place where a Sephirah should be but tellingly, is not. Daath should be considered as a marriage of Chokmah and Binah. Daath does not have any attributions of itself: however, in the Hexagram ritual which we use in the second order, the point corresponding to Daath is associated with the supernals generally and Saturn specifically. For that reason, when we perform the Middle Pillar Ritual we use the divine name of the sphere of Saturn, i.e. Binah.

In any event, Daath does not correspond perfectly with the throat chakra of Yoga. The “Vishuddi” chakra is associated with the element of Akasha, which in the Golden Dawn is more associated with Tiphereth.

The next Sephirah is Tiphereth itself. As it happens both Tiphereth and its corresponding Chakra, Anahata, are associated with the element of Air, in spite of the Tiphereth’s other associations with Akasha or Spirit. Tiphereth itself is associated with the Sun.

Below that is Yesod. This is in the same place as the Svadisthana chakra, however: Yesod is associated with Air, and Svadisthana is associated with Water. All of the Sephiroth of the Middle Pillar are associated with Air, in fact, apart from Malkuth, which is associated with Earth. Yesod itself is also associated with the Moon.

Finally we have Malkuth, which like the Muladhara chakra the lowest chakra, represents the Earth – ones connection with the Earth. There is a fairly major difference, however: because the Yogi does his meditation sitting down, his connection with the Earth is the base of his spine – the perineum. However, because we do our Middle Pillar Ritual standing up, our connection i.e. our Malkuth centre is in our feet. Both the Muladhara chakra and Malkuth are (as said previously) associated with Earth.

Incidentally, Dion Fortune worked out a method of working with all the chakras, albeit using Qabalistic associations with all of them. What she did was to work with the four (or five) Sephiroth which I have already mentioned: however in addition, she imagined the brow chakra (Ajna) as jointly-representing Chokmah and Binah; whilst the solar plexus chakra (Manipuraka) as jointly representing both Hod and Netzach. Daath becomes the Luna plexus, whilst the Vishuddi chakra is imagined as jointly representing Chesed and Geburah. She also formulated an exercise in which after these eight were opened one imagined them being ruled over by Egyptian God-forms. She also specified a method for partner-working – i.e. one partner invokes the chakras for the other and then vice versa.

That digression aside, I will now speak about the Middle Pillar Ritual itself, and what it is used for. It is primarily a method for invoking spiritual blessings for ourselves. Israel Regardie however said that it could also be used for healing, and even as a simple method of practical magic. Regardie’s theory was this. One performs the Middle Pillar ritual – after which one is imagining and feeling oneself filled with light and energy. Then, to perform healing, whilst still contemplating that light and energy, one concentrates on the part which needs to be healed, imagining that light is flowing into that part. It is in effect a Qabalistic form of Reiki. This can be done on oneself, or with a patient who is present, or it can be used as a form of distant healing.

As to practical magic, Regardie said that the Middle Pillar ritual could be used in a way that is similar to what people who work with the aura know as colour breathing. So for example, to attract a specific influence into your life, one would perform the Middle Pillar ritual, and then still contemplating the light circulating in your aura, visualise that your aura is being filled with the colour representing that influence – whilst vibrating the diving names associated therewith.

Regardie also said this could be extended to consecrating talismans. Having created a talisman for a particular purpose, one performs the Middle Pillar ritual, one contemplates the particular influence and its colour, and then one imagines that that light is flowing into the Talisman.

In short, I recommend reading “The Art of True Healing” (which is included in “Foundations of Practical Magic”), “How to Make and Use Talismans” and “The Middle Pillar” itself – all by Israel Regardie. In actual fact the material added to the current edition of “The Middle Pillar” by Chic and Tabatha Cicero almost makes it worth reading by itself.


After the introductory talk, I then led those present in the Middle Pillar Ritual, rather as it is outlined in Regardie’s book, though with a certain amount of adaptation:

By way of setting the scene, I asked all present to imagine themselves in their astral body, which had grown so large that they were the size of the Earth itself. Around them were the stars, whilst directly above their heads a mighty Dragon – the constellation Draco – was flying around and around in a circle, creating a Tourbillon of power (i.e. a vortex or whirlpool) drawing down energy from above.

NB: this is essentially a simplified version of the visualisation that an Adept does when contemplating the Tree of Life projected in a sphere.

A point of light appears in the centre of the circle traced by the path of the Dragon. The vortex draws this light down from above, so that it touches the crown of the participant. As is touches the crown it lights up the Kether centre – visualised as a sphere of white light directly above and touching the top of the head. The light is swirling around inside this sphere, following the perturbations of the vortex.

At this point I asked everyone to vibrate the divine name of Kether – EHEIEH – six times, imagining that the vibrations were occurring in the sphere of Kether itself.

Then I asked everyone to imagine that light from Kether was spiralling down the Middle Pillar like a corkscrew to the throat, lighting up Daath. Again the light was imagined as swirling around inside Daath. The name YOD HEH VAV HEH ELOHIM was vibrated six times, again imagining the vibrations were taking place in that sephirah.

In a similar manner, Tiphereth was invoked with YOD HEH VAV HEH ELOAH VE-DAATH.

Likewise: Yesod with SHADDAI EL CHAI.

Likewise: Malkuth with ADONAI HA-ARETZ. The light was imagined as cork-screwing down even into the Earth.

Then I got the participants to imagine light going down their left-side and up their right-side, enclosing them in a Vesica Piscis, the symbol of transmutation to a higher spiritual level.

Then I got them to visualise the light going down the front of their body and up the back.

Then I got them to imagine light coming up the Middle Pillar from Malkuth to Kether, where it fountained-out and poured down on all sides.

Then I asked them to imagine that light was spiralling back up their bodies, literally wrapping them up.

Given that I had previously been talking about using the Middle Pillar Ritual for healing, I told them that if anyone felt in need of it, they should spend a moment contemplating the person or part being filled with white light. Thereafter – as the flooding in Pakistan was current in the news at the time – I encouraged those present to send healing energy to that country and its people – and also the middle East generally.

Finally, we closed by bringing our attention back to our heart-centres, and vibrating once the mystical names of Jesus – YEHESHUAH, YEHOVASHAH. I personally felt that the ritual was very powerful performed this way, especially with all the chanting.

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