TMO -- Theory and Practice: Part One

The Magic of IHVH-ADNI: Theory and Practice

Theory

General Benefits:

Having been asked to present a number of the practical applications of TMO to the works of Franz Bardon, I feel the need to first present the idea that the practice of TMO is essentially a panacea, something that will naturally adept itself to the needs of the practitioner. As such, the benefits reaped out of consistent practice can be manifold, differing slightly from practitioner to practitioner. While I have not polled people as to what they believe the benefits of this practice to be, I believe that the following should touch upon the prominent, as well as some of the more subtle things that can start to grow by just the simple practice of the canticle several times per day.

1) Concentration and Visualization: Without a doubt, these are perhaps the two main areas that develop first due to the fact that the canticle forces you to visualize and concentrate exclusively upon the five sepheroth, the connections between them and the Adonai light that swirls around and enlivens the self with the divine qualities.

2) Within the work of IIH, unlike most traditions, there are two primary ways through which to transform the self which intertwine and inter-relate to one another which are those of vital energy and emotion. By moving around vital energy through the bodies energetic pathways, one naturally starts to clear out blockages that typically manifest themselves as clogged energetic pathways. These blockages can be due to emotional conflict, physical injury, a bruised ego and so forth. In this way, via the manipulation of vital energy one begins to clear out the emotional and mental selves that allow us to work with those energies directly in the form of the four elements and the electro-magnetic fluids.

The other path works at it from the opposite direction, working on dealing with these emotional and mental obstructions directly, as opposed to indirectly with the path of vital energy. Which in turn clears up these energetic blockages within the energetic pathways and allows for the vital energy to flow more freely. Allowing for greater vitality and health.

Within the TMO, as well as some of the latter practices within IIH with regards to the working with the akasha and the integration of the four divine principles into the self, as well as the work of KTQ, integrates a third strand into the mix: that being the concept of adopting and integrating qualities of divine consciousness into the self and understanding that this is how the self is connected to the divine. This third thread is present within the early work of IIH, though it is not quite evident until well after you've gone through this sort of work. The Eucharistic magic that can be applied to food, water, and air that involves the impressing of a certain thought or desire upon a physical thing can also be used upon the self. Namely, within the work of the elements one is working on slowly acclimatizing the self so that it is able to adopt the four divine principles and unite with the divine.

Via the work of the TMO, one draws down the light of the divine, as seen through the qualities of the sepheroth, into the self. And, with the work of consciousness raising, learns to integrate and act as the qualities of the sepheroth. This sort of work has the interesting effect of helping to push along the progress of the other two paths. It is a subtle effect, but one none the less.

3) Also, of course, working with the TMO provides a practical, experiential understanding of the Kabbalah and the sepheroth that can be gained by a number of different methodologies. The two other methodologies that I personally use for such work would be the 8 Temples Meditation by Rawn Clark and the Pattern on the Trestleboard Meditation by Paul Foster Case. The latter of which bears a great resemblance to the work of TMO when put into practical application and I will be expanding upon this correlation later in the presentation of this article.

As the Middle Pillar exercise, the Lesser Banishing Ritual of the Pentagram and Hexagram, within the Golden Dawn, OTO and other such systems are the basic energetic and consciousness workings upon which the rest of the those systems are based upon. I feel very strongly that the TMO is an excellent, and basic technique that has the potential for becoming a solid foundation for building the rest of one's Hermetic, Evocational and Kabbalistic practice upon in the context of the tradition of Franz Bardon. Though I have no doubt that it can potentially be adapted to other traditions with relative ease.

The primary reason for my feeling that TMO is so effective within the context of Bardonian Kabbalah is due to the fact that the TMO exposes the practitioner of the rainbow hued light of Adonai that contains within it all of the Letters and their subsequent correspondences within it; colours, tones, and legality. In addition to the levels of consciousness most used within Kabbalistic utterance.

Complimentary Practices:

While I feel that TMO can be effectively used alone to cultivate the scholars mental and astral faculties, there are few people, myself included, that would go far on this path as to practice TMO to the exclusion of everything else. While I will readily admit that I incorporate TMO into a good 75% of my daily practices I did not come to this level of proficiency by practicing TMO alone. While such a path is a viable one, I don't think that too many scholars shall be treading it. As such, I shall be presenting the four major practices that nicely compliment one's progression towards mastering TMO.

Of course I feel that TMO is naturally complimented by Bardon's curriculum of IIH, PME and KTQ, and vis a vis, the rest of this work shall be devoted primarily on how TMO can be used to help the scholar with the stringent curriculum that Bardon places forth before the scholar. As such I present the four major practices of The Center of Stillness Meditation, the Self Healing Archaeous as well as the Pattern on the Trestleboard meditation by Paul Foster Case and the Eight Temples Meditation by Rawn Clark. Each of these four practices naturally compliments the practice of TMO in a different manner save for the last two meditations which primarily concern themselves with attaining an experimental understanding of the sephiroth, their qualities and quantities.

The center of stillness meditation naturally helps to cultivate the scholars mental faculties of concentration as well as the ability to dissociated the self from the seven senses (the five senses of sight, hearing, smell, touch and taste as well as the more subtle sense of emotional tone and mental chatter). This ability of control over the senses translates out into a better sense of concentration, and a better ability for the scholar to spread their awareness out through the five levels of self (Kether, Chokmah, Binah, Tiphareth and Malkuth) all at the same time that constitutes the primary prerequisite for the scholar to attain the final form of TMO.

While TMO makes use of triple speech that engages the mental, astral and physical bodies all at once, it is helpful for the scholar to have a practical understanding of these three bodies. The ability to sense, separate and balance out the three bodies becomes a particularly useful skill for the scholar that wishes to engage not only in triple speech, but also the magical action that Bardon speaks of in step six of IIH which goes a step or two beyond what triple speech is capable of. Also, while Rawn has spoken of how the self healing archaeous can be used to recreate the effects of TMO, I also feel that the reverse is also possible that the TMO can be used to create the same effects of the archaeous. A technique that I shall be presenting within the practice section of this text.

Both the Eight Temples meditation and the Pattern on the Trestleboard meditation gives the scholar an experiential understanding of the qualities of the sephiroth that are used within TMO and their relation to the other sephiroth that are more passively engaged in the working of TMO. In short, both of these meditations helps to give the scholar a deeper understanding of what the sephiroth are all about and allows them to recognize and integrate those various qualities into their day to day life. Also the visualization of the tree of life that Rawn talks about in his commentary upon KTQ is also rather helpful as well.

The following is the Pattern on the Trestleboard by Paul Foster Case, as well as an excerpt from Rawn Clark's commentary upon KTQ:

"The Pattern on the Trestleboard":

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THIS IS TRUTH ABOUT THE SELF:

0. All the power that ever was or will be is here now.

1. I am a center of expression for the Primal Will-to-Good which eternally creates and sustains the universe.

2. Through me its unfailing Wisdom takes form in thought and word.

3. Filled with Understanding of its perfect law, I am guided, moment by moment, along the path of liberation.

4. From the exhaustless riches of its Limitless Substance, I draw all things needful, both spiritual and material.

5. I recognize the manifestation of the undeviating Justice in all the circumstances of my life.

6. In all things, great and small, I see the Beauty of the divine expression.

7. Living from that Will, supported by its unfailing Wisdom and Understanding, mine is the Victorious Life.

8. I look forward with confidence to the perfect realization of the Eternal Splendor of the Limitless Light.

9. In thought and word and deed, I rest my life, from day to day, upon the sure Foundation of Eternal Being.

10. The Kingdom of Spirit is embodied in my flesh.

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I would recommend that you commit these eleven statements to memory. Take them one at a time and over a span of several days build each one into your memory. Once this is achieved and you can recite the eleven statements by heart, then begin meditating upon each one. When you are faced with a certain task or problem, go through these eleven statements and contemplate their significance in regard to your concern. This will not only inculcate them more deeply into your mind, it will also provide you with significant insights into your concern.

The numbers relate to the Sephiroth of the kabbalah thus:

0 = Ain Soph Aur = "Limitless Light"

1 = Kether = "Crown"

2 = Chokmah = "Wisdom"

3 = Binah = "Understanding"

4 = Gedulah = "Mercy" or "Loving Kindness"

5 = Gebruah = "Severity" or "Justice"

6 = Tiphareth = "Beauty"

7 = Netzach = "Victory"

8 = Hod = "Splendor"

9 = Yesod = "Foundation"

10 = Malkuth = "Kingdom" (or, just as easily, "Queendom")