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reverence, it is my belief that in this instance a study of Theurgy as developed by Western genius is
more capable than aught else of throwing an illuminating ray on the true nature of spiritual
development by means of the path of Magic. There are many paths to the one goal of the Beatific
Vision. Of these paths, meditation is one. Probably in its development of meditation and the purely
introspective processes of Yoga, the East is far in advance of the West. Certainly there is no better
text-book on that subject than the Patanjali Yoga Aphorisms, And I appreciate the fact that
Blavatsky brought Theosophy from the East. But Theurgy has climbed to sun-illuminated heights in
the Western Schools. Our hidden sanctuaries of initiation, where Magic has long been successfully
employed, but all too rigidly suppressed from the notice of the outer world, have a finer, nobler and
more spiritual interpretation than any to be found in Eastern systems.
For myself, I can only say that experience demonstrates that Theurgy makes no confusion in its
statement of ideals. It introduces no superstitious chaos concerning the fear of demons, etc., which is
only too apparent in the Tibetan scheme, judging from Waddell's book. Every magical effort of the
Lamas is described as being due to fear or hatred of evil spirits, though I do not doubt but that many
lamas have a finer understanding of their system than this. Theurgy nurtures the ideal that its
technique is a means of furthering one's spiritual development so that thereby one may consummate
the true objects of incarnation. Not selfishly, but that one may be the better able thereafter to help
and participate in the ordered progress of mankind to that perfect day when the glory of this world
passes, and the Sun of Wisdom shall have arisen to shine over the splendid sea.
MAGIC IN EAST AND WEST 24
Israel Regardie: The Art Meaning of Magic
THE MEANING OF MAGIC
by Israel Regardie
We live today in a world of great material progress and mechanical ingenuity. On every hand is
flouted the social advantages of the world-wide communication bequeathed to us by such modern
inventions as aviation, radio and space-craft. Time seems to disappear in the face of such things, and
space dwindles almost to nothing. The peoples of the earth are drawn far closer together than ever
they have been before in recorded history. By way of paradox, however, simultaneously with this
unique advance in scientific progress, a large proportion of mankind is supremely miserable. It
suffers the pangs of dire starvation because scientific methods have yielded an over-production of
foods and manufactured articles without having solved the problem of distribution. Yet modern
science has become invested with a nature which originally was not its own. Despite the chaos of
international affairs, and the fear of another catastrophic war present in the minds of most people, it
has become robed in a mighty grandeur, almost of divinity. Perhaps it is because of this feeling of
insecurity and fear that this condition has come about, for the human psyche is a cowardly thing at
core. We cannot bear to be honest with ourselves, accepting the idea that whilst we are human we are
bound to feel insecurity, anxiety and inferiority. Instead, we project these fears outwards upon life,
and invest science or any body of knowledge with vast potential of affect so as to bolster up our
dwindling fund of courage. So science has become, thanks to our projected affect, an authority that
hardly dares to be questioned. We cannot bear that it should be questioned for we must feel that in
this subject at least is authority, unshakeable knowledge and the security we so dearly crave. The
phenomenon is hardly dissimilar to that of a few centuries ago when religion, formal religion of the
churches, was the recipient of this obeissance and respect. For many people, science has now
become their intellectual keynote, by whose measuring rod--despite their own personal neuroses
and moral defects--all things soever are ruled, accepted or rejected.
Pursuits no matter of what nature which temporarily are not popularly favored, even though in them
lies the hope for the spiritiual advancement of the world, or subjects which do not possess the
sanction of those who are the leading lights in the scientific world, are apt thus to receive as their lot
neglect and gross misunderstanding. When many folk are introduced to Magic, for instance, the first
reaction is either one of stark fear and horror--or else we are greeted by a smile of the utmost
condescension. This is followed by the retort intended to be devastating that Magic is synonymous
with superstition, that long ago were its tenets exploded, and that moreover it is unscientific. This, I
believe, is the experience of the majority of people whose prime interest is Magic or what now
passes as Occultism. It seems that just as their hope for security and their desire for unshakeable [ Pobierz całość w formacie PDF ]

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