Israel Regardie - The Complete Golden Dawn System of Magic.pdf

THE COMPLETE GOLDEN DAWN SYSTEM OF MAGIC
the seventh begin with the same. Moreover owing to the increase or decrease
of daylight hours the periods of twenty-four hours will not be exact. This course is
continued until the full Moon.
At the time of the first sunrise after the full Moon, i.e., the beginning of the
Dark Fortnight -- the Solar Prana is in Pingala, whether the preceding term of three
days has been completed or not; and the same process is gone through again until the
following new Moon. Now during each Ghari the five Tattwas come successively into
operation beginning with Akasa. Each therefore will be of about twenty minutes
duration. Thus suppose the sun rises at 8 o'clock, Akasa will be current till 8:20, Vayu
from 8:20 to 8:40, Tejas from 8:40 to 9:00 and so on. During Ida the Tattwas will be
of a negative character, and during Pingala positive.
Moreover each Tattwa is divided into five Subtattwas, the course of which is
commenced by a Subtattwa of its own nature. Thus Vayu commences with Vayu
charged with Vayu that is the simple Tattwa which lasts for four minutes and is
followed by Vayu charged with Tejas, then Vayu with Apas and so on. The last is
Vayu-Akasa followed by Tejas charged with Tejas, Tejas charged with Apas etc.
These of course are symbolized by the cards the student has already prepared. It
will be seen that the Tattwa or breath in operation at any moment of the day or
night, of any day in the year, can be instantly and easily calculated.
An adept who is in perfect health and has sufficiently trained his faculties can
discover without calculation which Tattwa is in operation by various simple
methods. One of these is to place five small balls or marbles, painted with the
Tattwa colours, in his pocket and draw out one haphazard; this ball should be of the
colour of the Tattwa in operation. Another method is to close the eyes and
endeavour to see a colour; the first that comes to the mind should be that of the
ruling Tattwa.
As has been said this depends on perfect health, and also training: the student
must not expect to attain success until after considerable practice. When he has
practiced for some time he will also find that he can perceive the physical effects of
the Tattwas at the time when they are in operation. Thus when Vayu functions he
may expect a certain feeling of restlessness, in Tejas warmth and energy, in Apas a
cold phlegmatic sensation and in Prithivi steadiness and solid strength. These
feelings will be very slight and at first, only barely perceptible, but with time and
practice they will become more distinct, and may be very useful in determining
when to perform certain actions. If a man is making a call and has no reason
whatever for leaving at one time or another he is almost certain to go as soon as Vayu
is well established.
It will follow that if he desires to do something demanding energy, he had better
wait till the Tejas Tattwa, or the Sun Breath is in operation; if a material business
is to be commenced it will probably be best done under the Prithivi Tattwa. So
again a work of imagination or any negative or receptive undertaking will prosper
most under Ida, the Moon Breath.
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