Hermetic Initiation

Initiation Into Hermetics [From Chapter Three of Psi Development Systems]

A systematic approach to ESP training is presented in a volume by Franz Bardon titled Initiation into Hermetics: A Course of Instruction in Ten Stages; Theory and Practice. The original German title of this work is Der Weg zum wahren Adepten, which translates as "The Way to Become an Adept." The publishers provide no date for the original German edition; the English translation was published in 1962. The word "Hermetics" in the title is a reference to the mythical figure Hermes Trismegistus (thrice-great Hermes), a name given by the neoplatonists and later mystical writer-, to the Egyptian god Toth, who was to some extent identified with the Grecian god Hermes and to whom were attributed various works embodying mystical doctrines. These writings are known as Hermetic. The word "hermetic" is also used to refer to airtight fusion or sealing, and is a reference to the airtight secrecy alleged to be associated with the Hermetic traditions.

The brief theoretical introduction to the exercises draws on Hindu philosophy, the tarot, pseudoscientific notions of mental electricity and magnetism, classical Hermetic philosophy, Christian kabbalist thought, and Theosophical concepts.

Each of the ten stages of practice is divided into three sections, called "magic mental training," "magic psychic training," and "magic physical training." The candidate is advised to master the exercises outlined in each stage before moving on to those of the next. Bardon states that individuals of average aptitude will be able to complete the exercises for the first stage in two weeks to a month. The candidate is advised not to attempt to hasten his or her development, but rather to approach the training with "patience, perseverance and tenacity." It is urged that practicing the exercises become as habitual to the candidate as eating, drinking and sleeping. Also suggested is that the candidate keep a "magic note book" in which to record the successes, failures, and duration of every exercise.

In the first stage, magic mental training involves observing one's own train of thought for a five minute period. An additional minute is added each day up to ten minutes. A second exercise involves choosing a single idea or thought and concentrating on it for ten minutes without allowing other thoughts to Interrupt. The author states, "At first, you will probably succeed only for a few seconds, later on for minutes. You must manage to concentrate on one single thought and follow it for 10 minutes at least." A third exercise is to maintain an empty Mind, without any thought, for at least ten minutes.

The first stage of the magic psychic training is devoted to Introspection. The candidate is asked to record in the magic diary all character weaknesses, down to the finest nuances and variations. The candidate is required to assign each individual fault to one of the four alchemical elements – fire, air, water, and earth-according to which faults are most severe, which occur less frequently and which occur only rarely. The entire process is then repeated with one's good qualities. Bardon urges that the magical diary containing this information be shown to no one.



In the first stage of magic physical training, Bardon urges daily brushing of the body all over with a soft, dry brush until the skin turns reddish. In addition, he suggests morning gymnastic exercises of the candidate's choice. Breathing exercises are specified in this section, in which the student imagines that, with the inhaled air, health, tranquility and peace are passing into the body through the lungs and the blood. Bardon states, "You should not allow the slightest doubt about this fact." A similar exercise is prescribed for food intake. In both cases, the candidate is urged to concentrate on the fulfillment of only one desire at a time. Finally, similar exercises are done with water used for washing.

The second stage of the training includes in its introduction a discussion of the unconscious mind and further techniques for autosuggestion. Magic mental training in the second stage concerns the conscious production of sensory hallucinations, in all five senses, for a period of five minutes. The magic psychic training in the second stage specifies the use of autosuggestion and concentration to attain mastery over those faults outlined in the first stage and to balance the influence of those qualities associated with each of the four elements. Magic physical training in the second stage includes further breathing exercises in which one visualizes the cells of the body breathing along with the lungs. A second exercise has the trainee sitting totally motionless without any nervous jerking. At first this exercise is done only for five minutes, but is eventually extended to over an hour and provides the basis for much future work. The candidate is urged to practice will power by putting off immediate satisfaction for food, drink, and sleep.

Magic mental training in the third stage prescribes the production of sensory hallucinations using several senses simultaneously. The exercises begin by imagining simple objects and locations and progress to the movements and sounds of animals and eventually to people of different ages, sex, and races. The magic psychic training in the third stage involves imagining the body being completely filled, in turn, with each of the four elements. Concentrating individually on each organ of the body and imagining its breathing with the lungs is the third stage of magic physical training. Exercises distinguish between the inhale, exhale, and accumulation of vital power in the body during the breath. Further exercises have the trainee "impregnate" a room, a ring, a stone, any object, space or even a person with vital force, using the breathing and concentration exercises.

Magic mental training in stage four specifies creating a clear mental image that one has become something else, beginning with inanimate objects and moving on to living creatures. At first one begins with imagining the animal motionless and later on walking, running, creeping, flying, or swimming. Finally, one imagines oneself becoming other individual human beings. When this skill is attained, the author states that one can know the thoughts of another individual and also influence that person. Magic psychic training in the fourth stage involves "charging" any individual body organ (with the exception of the heart or brain) with the image of each of the four elements. Fourth state magical training uses mudras, or hand positions, for the use of attaining one's desires in autosuggestions: "Bind and fix your personal desire which you wish most eagerly to be realized to your own small ritual or gesticulations, best of all, gesticulations of the finger, and imagine that your desire is being realized by this gesture, or that it has been realized already" (p. 103).

In the fifth stage of magic mental training the trainee imagines his or her consciousness in the center of any form, beginning with small symmetrical objects, moving to asymmetrical objects, and eventually involving animals and human beings. Bardon states that after practice with this exercise the student will attain the capacity to look through any object, and will recognize the material as well as mental structure of such an object. Then follows an exercise whereby one's consciousness is transferred into the exact center of the body, at the solar Plexus, into the "fourth dimension" and "from there perceiving and influencing all that concerns his being." Magic psychic training in the fifth stage concerns projecting images of the four elements out into a room. Bardon states that by projecting the element of fire into a room, one can actually increase the temperature, or even actually light a fire.

Fifth stage magic physical training attempts to control the body directly through the will, without the mediation of the muscles. The exercise begins with efforts to control the hands and fingers. Bardon states in passing that by practicing this exercise on all parts of the body, one could eventually attain complete levitation of the body. However, the exercises continue in a different, more spiritualistic, vein. The student is asked to relinquish control of a hand and mentally contact one's higher spirit guide who answers questions by influencing a pendulum or planchette, or simply by moving the fingers. Further exercises follow for automatic writing and painting. Bardon instructs the student to remain silent regarding all such contacts. The purpose of this "passive communication" with spiritual beings is to convince the student of the reality of such a world before beginning more active communication. (The second, more advanced volume of Bardon's deals strictly with spirit conjuring.)

Exercises in the five advanced stages of Initiation Into Hermetics are not directly relevant to the present work, but rather utilize techniques for the application of the psi abilities which have been trained in the first five stages. These applications use talismans, amulets, crystal balls and other paraphernalia, which Bardon claims are effective only to a mind that has been trained in accordance with the previous stages.

References

Bardon, F. Initiation into hermetics. Kettig fiber Koblenz, West Germany: Osiris Verlag, 1962.