Magick Here and Now

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The following article is from our forthcoming book Magick Here and Now. We will make it clear that ‘ordinary life’ is a very serious obstruction to magick and yoga. This will be explained.

Magick: Vault of Christian RosenkreutzAs we are going to talk about magick and the magician, it needs to be made clear that we are concerned here with the Real. We are not interested in exploring imaginary worlds, as is the way of the occultists, who do not do or think anything that is beyond what is in reality completely ordinary. We do not refer to the ‘real world’ in the conventional meaning of that, which limits the Real to what is called ‘ordinary life’. This so-called ordinary life is a very modern concept that was completely unknown to the ancients who wrote down and encrypted in artefacts the traditional sciences that we now call magick or magical arts. Magick is best understood as a very necessary support to yoga, especially in the present time; by yoga is not meant here ‘yoga for health’ or even postures and breathing exercises but the means of knowing the Real or absolute, with steps or gradations along the way to that supreme goal. While the means are not supernatural, experiences along the way might include that, though such results should never be seen as the goal. Ordinary life, which excludes both the sacred and the supernatural, is one of the most formidable obstacles to magick and yoga—practitioners who fail to realise this know not what they are doing and will only follow out a self-isolating path to increasing self-delusion. Ordinary life will be explained here concisely:

Modern man has become quite impermeable to any influences other than such as impinge on his senses; not only have his faculties of comprehension become more and more limited, but also the field of his perception has become correspondingly restricted. From this severe limitation arises the notion of ‘ordinary life’ or ‘everyday life’. This is a life in which nothing that is not purely human can intervene in any way, owing to the elimination from it of any sacred, ritual, or symbolical character. Everything that surpasses conceptions of that order is, even when it has not yet been expressly denied, at least relegated to the domain of the extraordinary, and is regarded as exceptional, strange, and unaccustomed.

This is a reversal of the normal order as represented by integrally traditional civilisations where the possibility of spiritual influence goes without question. As ‘ordinary life’ involves a more or less total reversal of the normal or traditional order of things—an order we have not seen for many centuries in the West—it is, as should be completely obvious to those who have observed modern civilisation without prejudice, a completely abnormal state of affairs.

We must make it very clear we are not in any way concerned with changing the social order let alone changing the world or ‘saving the planet’. Our world always changes, as its nature is impermanence. Humanity is likewise defined by the fact that it is subject to birth, growth, decay and death, as are all other creatures on earth. Our subject here is magick and the Real, which means we are going to discuss various ways of escaping such limitations—that means being ‘more than human’. It is admitted that we must firstly pull ourselves up and away from the abyss of demonic or sub-infra influences to realise what being human can really mean. Like the Golden Ass of the second century novelist Apuleius, we will take a beating from life until we learn to overcome the demonic nature in us. Only then does the real journey of initiation begin. We are speaking of demonic forces are we not? Do we refer to supernatural entities? These are not ruled out but everyone experiences the direful afflictions of fear, greed, anger and lust when these take human form. That is how we see them. Such afflictions easily become addictions, for all the hell we suffer as a consequence. These feelings link us to the sub-infra forces previously referred to, on the lower threshold of the subtle plane of non-physical forms perceptible to the mind. By sinking to their level we enter the worlds they control and are controlled by them. They are not in any way kind, though charm, flattery and seduction are their primary weapons; on the contrary, they are very cruel and unforgiving. Hell is not a place it is a state of mind.

Access to the world of magick and traditional sciences depends on the application of the Hermetic axiom As above, so below. That is to say, the microcosm, of which man is a symbol, is known through such applications as a reflection of the macrocosm, the greater universe. It does not stop there, although much that has been written on the subject goes no further. Admittedly, a cosmology can take us a long way but if we desire to transcend all limitation then we cannot separate magick from metaphysics.

Metaphysics, in the way we mean to use this term, embraces all that is beyond even traditional sciences to realise in any full sense. Metaphysics is ‘beyond the physical’ and so nothing to do with the chemical state of the body or brain, or the psychological domain. It refers to the infinite, unlimited universal doctrine that can only be known metaphysically. As it depends from a supra-human source, it can never be a branch of philosophy or some other science. Philosophy and the other modern theoretical sciences were originally derived from metaphysics and not vice versa.

Symbolism is the only way to convey metaphysical reality without direct knowledge; language itself comprises a set of symbols. Ancient languages, with all their subtlety of etymology, roots of words and phonetics, are nonetheless well equipped to symbolise metaphysics, which is solely concerned with principles that amount to pure knowledge. Such principial knowledge is most adequately set down in the Hindu Vedas and Vedanta. Such knowledge is not in any way derived from an individual author, as is the case with all Western philosophical theories. With the Vedanta, the goal is always that of pure knowledge: untransmissible, infinite and absolute reality. That is what we mean by ‘metaphysics’.

This knowledge is not then in any way apprehended by reason or argument as it is derived from a supra-human source. All dialectics of the ancient sciences, including Hermeticism—something that in itself has been confused with profane science—form only an outward veil of that which is truly esoteric, which is inevitable. Magick and yoga when separated from the metaphysical principles from which they were derived as applications become degraded; there are hundreds if not thousands of books that seek to present magick and yoga as means by which any person can obtain very ordinary goals. In this morass of darkness (or ignorance) there is no certain ground. We will provide the means by which those who are qualified to become practitioners may build a citadel and a tower of defence against this malevolent tide, so that a Great Work is even possible.

Notes

© Oliver St. John 2025

This article is read by the author on YouTube. The direct link is here.

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Mantra Yoga and Initiation

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The mantra is extremely important in all initiatic traditions as it is the primary means of conveying diksha or ‘initiation’ within the Orders or groups. Various meanings of the Sanskrit term also include ‘consecration’, ‘preparation’ and most interestingly, ‘new vision’, as seeing and knowledge often have the same meaning.

Mantra Yoga Sanskrit Om or AumWhen the guru gives a mantra to a sadhaka, it is called japa as that implies continuous repetition. While that is not the only use of the mantra, japa is valuable as a means of controlling the mind and stabilising the knowledge, and can be very efficacious as a support to meditation. The word or phrase can itself be the object of meditation. The whole question of diksha is contentious and some prefer not to discuss the subject at all, which is understandable. One should certainly not discuss one’s personal mantra. Very often the same mantra will be given to a group; it is still ‘personal’ when it has been conferred, even if used by all the followers of a particular guru.

This article is from our book, Advaita Vedanta—Question of the Real.

Why is diksha contentious? Very often novices will pester us for japa or diksha when they have read or heard about it somewhere and sense its importance. However, that feeling does not take account of their readiness to receive it, especially in the real initiatic sense. Impatience is a clear indication of unworthiness, although there is no reason at all why it should not be requested. In so far as it really can transmit initiation then once received it is permanent, and this is why it has been said that no member of an Order can ever leave it, since it is an integral part of being. Those who do leave an Order, as of course happens frequently, especially in the volatile times we live in today, were never truly members so their departure is no different than someone dissociating from any profane club, association or society. Even if initiation were given, they would not have received it.

Mantra in Initiation

This brings up a very important question regarding initiation, in whatever way it is given. We will not discuss here the absurdity of ‘self-initiation’, which is very popular in neo-spiritualism, and will only state here that it is an oxymoron arising from sheer ignorance. Initiation must be transmitted from one who has knowledge of more than a theoretical order, or if not, then at least from one that has received authorisation to initiate from within an Order. Initiation, as we have said, may be given sometimes but not received. Likewise a seed may be cast upon stony ground and so will not flourish.

At the highest level diksha is no less than what is called guru darshana, where the samadhi of the guru is transferred to the practitioner at least temporarily—in which case they have to work on it of course. There are other cases where the person may receive a spiritual influence but owing to their lack of preparedness, its effect is detrimental—although this is usually temporary and it is known that sometimes the power has been subsequently removed by the guru. In such a case, they were not able to withstand the direct transference from the mind of a Brahma-jnanin. It will then become apparent that the giving of a mantra or diksha is far more than the practice within the Order of the Golden Dawn where a seasonal ‘password’ is given, or in some later derivatives of that, where the Neophyte has to figure out a ‘secret word’ from a code given in the ritual.[1]

A real mantra is never merely invented or made up. The word or phrase will often be one well known from the Gita or Upanishads, for example, in which case the question arises as to how then can it be in any way ‘secret’ or indeed personal? It is special because it has been given in the way we have indicated. It is not merely a word, there is power behind it, which is the power of transmission. The guru will also give personal instruction in how to pronounce it and how to use it, which may be different according to the individual.

The secret then is not in a word itself, as is the case with shruti (‘direct’) texts. This is further explained by the bija mantra, where not only a word is given but also a deity, called Ishta Devata, the ‘chosen deity’. The mantra in this case is linked to the deity and usually a name of the deity is included, as with the much celebrated Om Nama Shiva-ya. There are countless examples in scripture and in hymns of praise. The most important of all of them is Om or AUM as it is a name of Brahma and much else besides.[2]

Mantra yoga: Sanskrit Om or AumThe three letters A, U, M are merged into one figure. The chandra-bija is at the top, which literally means ‘moon and dot (or point)’. All mantras include what is also called the bija-nada, which is indicative of subtle sound, not uttered physically. The bija ‘point’ is placed over the mantric word to indicate this. It is for the same reason—of the very subtle nature of this sound—that AUM is referred to in the Vedas indirectly, as Pranava, which is AUM or Brahma Nirguna.[3] This can be taken to mean, ‘a boat that carries us away from world illusion and to the Real’. This is further  indicated by the moon and point.

It is often said in books or literature that mantras are to be sounded aloud with the voice. While this is sometimes done, it is not the way to enter the mystery of the bija-nada. It is therefore best to utter the word silently. In the highest form of the nada, it is not uttered at all, not even mentally, but is heard though not with the ears or even the inward sense of hearing. In this case, what is actually experienced is completely indescribable. There are lesser degrees of this, which amount to more indirect forms of knowledge.

The yantra, ‘image’, is also used extensively, and there are countless examples even within Hinduism, let alone neo-spiritualism where symbols are invented as often as they are drawn from a valid tradition. Apart from these—some of which can be effective—the best are no doubt to be found within the ancient Egyptian hieroglyphs. Some of the most effective within the Tantras, and which are also very well known, also happen to be the simplest, for example the point within a triangle:

Mantra and yantra: tantrik yantraThe purpose of this is to meditate, using the bindu in the centre as the focal point. Such a yantra should preferably be hand drawn and painted by the sadhaka. While it can be meditated on externally, as with the mantra it is best when it is transferred to the subtle sense of vision in the first instance. After that, depending on the skill of the operator, the image itself is lost and the real knowledge of the symbol is known directly.

Another form of yantra is the image of the Ishta Devata. This is used in combination with the bija mantra. Traditionally, the idea is to build the image of the deity imaginatively in as much detail as possible. In practice, some are better at this than others, and in fact it is not really essential, especially as the idea is not to stay with the imagination; ideally, the created ‘picture’ is replaced by the vision of the deity, which is not at all the same thing as imagining it. Although it is not in any way a supreme realisation or something of that order, there are ‘degrees’ or levels of reality and the vision is of a higher order generally than mere visualisation. This practice is also part of what is called Ishvara Pranidhāna in the Yoga-Sutras.

Mantras and Chakras

Finally, a word should be said regarding the use of bija mantra images and sounds associated with the chakras. There is much of this written about in popular books and elsewhere, and that removes such practices entirely from their traditional use, so we will not give here a list of them. One might gain the impression, even from what might appear to be authoritative sources that the use of mantras extends no further than a means of helping with bodily health or psychological problems. In fact, using them ignorantly in the ways often suggested can be harmful—often the best thing that can happen is that nothing happens at all. Why is this? The methods are ancient and while the main use of these was spiritual, that does not mean that a spiritual influence will have a beneficial effect on one that uses them without knowledge and without a guru to guide them.

Even in tradition, mantras can be used for material purposes and this is not necessarily illegitimate but obviously there is ignorance prevailing in the person using them in this way, exactly as in the case of magical talismans. Our recommendation is to use the mantra and yantra for spiritual purposes, which means knowing the Real as the ultimate goal.

Notes

1. For example, using the Western colour correspondences to the paths of the Tree of Life in the King Scale: blue, yellow, orange-yellow, emerald green, blue-black: MABYN, a transliteration from Hebrew, sometimes rendered without the yod.
2. One should refer, in the first instance, to the Mandukya Upanishad, which is the authoritative treatise on AUM.
3. Thus repetition of the sacred AUM is called Pranava Japa.

© Oliver St. John 2024

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