FRANZ BARDON IIH PDF

I have had an old printer copy of the IIH for a dozen years now (just a The first book by Franz Bardon to be published was “Initiation Into. Has any one worked through Franz Bardons Initiation Into Hermetics? If so what have been your results? Thanks Simon. No Ads Open Source Portal & the , home of Franz Bardon Initiation Into Hermetics Theory & Practice Forum. Here you can .

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In my opinion, the most important thing that differentiates Bardon’s system from most all of the other modern systems of magic is that it begins at the beginning. The crucial nature of these elementary, beginning steps is all too often overlooked by other systems and this does an ill service to the novice. True success with magic is built upon a foundation of simple things — the firmer the foundation, the farther the student will be able to rise.

In Step One, the student will find the basics of the rest of the course: Meditation, Introspection and Self-Discipline.

I cannot stress sufficiently how absolutely essential these three things are to genuine magic. With Step One, the “Schooling of the Spirit” concerns three basic types of meditation. The first is titled “Thought Control”, but this is sort of a misnomer.

What is meant here is not direct, active control of what thoughts arise in your mind; rather, what is referred to is establishing yourself as an active observer of your thoughts. When the observer-perspective is established, the multitude of thoughts that normally arise, will naturally slow of their own accord.

The second type of meditation is titled “Thought Discipline” and has two phases of practice. The first phase is enacted in day-to-day life and involves disciplining your thoughts so that they pertain only to the task at hand. For example, if you’re driving to work, you practice the shunning of thoughts that have nothing to do with the act of driving.

The second phase of the practice is performed as a normal meditation i. Here, one chooses a single thought and shuns the intrusion of all other thoughts. It is best, in this instance, to begin with a simple, captivating thought. Each time your mind wanders, bring it firmly back to the chosen thought. The third type of meditation is titled “Mastery of Thoughts” and involves the attainment of a vacancy of mind or an absence of thoughts.

For those unfamiliar with meditation, this is often the most difficult task. It requires a good deal of will power and persistent effort. When thoughts intrude, you must learn to willfully shun them and regain your emptiness. I assure you that this is not an impossible task! In the initial exercises of Step One, Bardon describes three sorts of mental discipline or meditation. The first type involves merely observing what goes on in your mind. Given time and repeated practice, you will notice that the flow of thoughts naturally slows down.

But what is really happening is that you are re-tuning your mind to another, less cluttered, level of mentation. This is not something that you can force, so it does little good at this stage to be blocking certain thoughts while letting others through, etc.

Of concern here, is the other distractions that arise, such as that car alarm that keeps going off in the distance, or the bark of the neighbor’s dog. These sorts of incidents can distract your attention from the observance of your thoughts. While such occurrences are not within your ability to control, your response to them is within your control. So, you must learn how to quickly dismiss these distractions and refocus your attention to the task at hand.

At first this may be difficult, but with persistent practice, your ability to refocus will become so quick and absolute that such external events will no longer distract; or rather, the distraction will be so brief that it will not interrupt your practice. Another sort of distraction is that you will be tempted to pursue the thoughts that arise in your mind. The point here however, is to distance yourself from involvement with your individual thoughts — you are to be only an observer, not a participator.

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At first, this is also very difficult, but with persistent practice, you will learn how to distance yourself and observe. No matter how difficult this exercise may at first be for you, do not give up. This is an essential precursor to the exercises which follow. You already possess the natural, generally unconscious, ability to do everything taught in IIH — all that the training does is bring what has previously been unconscious, into the realm of a conscious ability.

The second type of mental discipline or meditation described in Step One, concerns the one-pointedness of mind. Here you focus your thoughts upon a single idea and shun all other intruding thoughts. This practice eventually re-tunes the mind to a still higher level of mentation. If you have learned to manage external distractions with relative ease and have reached the state of an observer of your quieted mind, then all you have to do here is select a single thought and focus solely upon it.

The sorts of distraction you will encounter here is the intrusion of associated and non-associated thoughts, and the habit that your mind has of involving itself in these extraneous thoughts. If we consider the analogy of re-tuning the mind, it becomes obvious that the mind functions in predictable ways at each frequency. At the frequency of our normal day-to-day lives, thoughts come with great frequency and variety, and we exercise little control over them.

At the frequency bardpn the observer, the mind contains fewer thoughts, but rfanz mind itself is still also functioning at the level of the day-to-day. The observer exercise merely shifts the focus onto another frequency, it does not make the day-to-day frequency disappear altogether.

The same is true of the one-pointedness frequency — the observer and the day-to-day frequencies still exist, only the mind is now tuned to a higher frequency. It’s as if the background noise of the other frequencies still exist but are relegated to the background and taken out of the current focus.

Dealing with the intrusion of unwanted thoughts during the one-pointedness exercise is much like frnz management of external distractions you learned during the observer exercise. Part of getting your mind tuned into the correct frequency for one-pointedness, involves learning how to quickly dismiss these extraneous thoughts and refocus your attention.

The more you do it, the quicker it becomes, and eventually, it happens so quickly that these distractions granz longer interrupt your exercise. Do not “battle” the natural workings of your mind as this leads only bxrdon frustration.

The best tact is to coax your mind. You control your mind, not the other way around, and all you need do is take the control that you bagdon have and make it a more conscious thing.

Again, do not give up if at first you fail. This is also a vitally important ability bsrdon master for the future exercises. The third and final type of mental discipline or meditation covered in Step One, involves the emptying of the mind “vacancy of mind”. If you have sufficiently mastered the dismissal of distractions in the previous two exercises and learned how to limit your mind to a single thought, then reaching an emptiness of mind is the next logical step.

This is still only a higher frequency of mentation, but it is a very difficult one to tune into unless you have mastered the observer and the one-pointedness exercises. Perhaps the easiest way to reach the emptiness of mind is to go by stages.

First reduce your mind to a single thought and then eliminate even that thought. If you fraanz facile with the dismissal of distractions, then the distractions at this level will be quickly managed.

Before progressing to the Step Two exercises, you should have made good headway with your emptiness of mind exercises. Even a small few minutes of true emptiness will suffice to begin with but you must constantly improve upon this initial success if you wish to make headway further badon the course of IIH. This is a basic magical technique which serves as a foundation for the rest of the work — without this degree of mental discipline, many things are impossible in magic.

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I recommend that on your first trial of each exercise, you do not bother counting your distractions. Focus instead upon managing them. In the case of the first exercise with the observer perspective, after you get the hang of it, start counting your external distractions — the ones that actually interfere with your exercise.

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If you are able to manage a distraction rapidly and it doesn’t interrupt you, then don’t bother counting it. With the other exercises concerning the one-pointedness and the emptiness of mind, count all the distractions that interrupt your flow of consciousness.

Again, count only those that actually serve to interrupt you. Counting and keeping track of your disruptions is not a necessary part of mastering these exercises.

Its only importance is when it comes to gauging your progress. It can be very beneficial to be able to compare how many interruptions you experienced yesterday or last week, to how many you encountered today. By making these connections, you will be able to see exactly how much progress you have made.

In Step Two, Bardon mentions using a string of beads or knots to keep count of your interruptions during your exercises. This is a good technique once you get used to it. Eventually, counting off another bead or knot becomes second nature and takes no interruptive thought at all.

Five minutes is one of those “at least” sort of goals. It is an arbitrary, but nonetheless good, rule to follow. The idea is not that you should strictly adhere to exactly five minutes; rather, the idea is that you should set a goal that is beyond the reach of your normal activity and one which will take a certain degree of commitment to attain. Never be satisfied with five minutes as the ultimate, end all goal — always push beyond this limit. Ultimately, you should be able to reach and maintain these states for as long as you desire, regardless of whether that’s for five minutes or three hours.

It can if you let it be.

The way I work is I badon the exercise a go and when I reach the state required, I flow with it for as long as I am comfortable with. When I’m done, I open my eyes and check the time.

But while I’m doing the exercise, I don’t think about whether I’m doing it long enough. Another tact is to ikh at it until I suffer a major interruption. At that point, I open my eyes and check to see how long I went before I was interrupted. When I find that at least five minutes have passed before I was interrupted and that I can go for the same amount of time consistently, I then feel comfortable in assuming that I have attained my first goal.

Fganz you measure your time is up to you and requires only a little inventiveness. I fraz a simple electric clock that doesn’t tick, placed at my feet or otherwise within view. The problem with this is that I must remember what time it was when I started.

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Another alternative is to use a simple stopwatch, but that requires starting and stopping. All in all, use whatever method works best for you and affords the least interruption possible. In my opinion, this process of establishing the positive and negative soul mirrors is THE most important phase of initiation. The repercussions of this form of self-analysis will oih felt throughout the entire life of the student and will be of great benefit regardless of how far into the Steps iij IIH one penetrates.

What is required here is a radical self-honesty.