Summary of Exercises of Step III

III. Magic Physical Training
1. Retaining of Step I, which has to become a habit
2. Accumulation of vital power: a) by breathing through the lungs and pores in the whole body b) in the different parts of the body
Appendix to Step III:
3. Impregnation of space for reasons of health, success, &c.
4. Biomagnetism
End of Step III
Step IV
Before describing the difficult exercises of the following step, I wish to point out again that the scholar is not allowed to hurry in his development. He ought to take sufficient time for this purpose of he wants to achieve a real success on the road to magic. He must be absolutely firm in all the exercises of the previous steps before turning to the following ones.
Magic Mental Training (IV)
I shall describe here how to transplant your consciousness outwards. We must understand how to transplant our consciousness optionally into every object, animal and human being.
Similar to the concentration on objects, put some objects which you are using every day in front of you. Sitting in your habitual position, fix your eyes for a short while on one of the objects, and inculcate the shape, color and size of it firmly in your mind. Now imagine yourself being transmuted into this object. In a way you must feel as the object itself and adopt all its properties. You have to be quite certain of the fact that you are fastened to the spot you have been put, unable to abandon it except through an outside influence. You should even be capable by intense concentration to regard your surroundings from the point of this object, and to grasp its relationship to other objects. For example, supposing the object happens to be on the table, you feel the relationship to this table as well as to all the other things on the table, including the room in which the objects happen to be. Having managed this exercise with one object, you can gradually turn to the other things. The exercise is fulfilled if you have managed to connect each object you selected to your consciousness so that you have adopted the shape, size, and quality of the object, and that you remain in it for at least five minutes without any interruption. It must be possible for you to overlook and forget your body completely. Having managed this task, you can choose bigger objects like flowers, plants, shrubs, trees, etc. for your concentrative transmutation of consciousness.
Consciousness knows neither time nor space; it is consequently an akasa-principle.
Nobody should be deterred by the unusual kind of the exercises and by eventual failures at the beginning; patience, perseverance and tenacity will soon lead to the success aimed at. The scholar will learn later what significance these preliminary exercises have for the further magical work. As soon as one is able to manage transplanting consciousness into inanimate objects, the exercises with living objects will follow. It has been said before that consciousness is timeless and spaceless, and it is not necessary, while doing the exercises with living creatures, to have the object concerned directly before our eyes. By now the

scholar should be trained to far as to be able to imagine any creature he likes to. Let him therefore transplant is consciousness in the imagination of a cat, a dog, a horse, a cow, a goat,
etc. the kind of experimental object does not matter; it might as well be an ant, a bird, or an elephant. At first one begins with the imagination of the animal in the motionless condition,
later on walking, running, creeping, flying or swimming, corresponding to the kind of object in question. The scholar must be able to transmute his consciousness in any form he likes to without interruption if he wishes to regard this as being mastered. Adepts who have been practicing this exercise for years are able to understand any animal and handle it by their will power.
In connection with this fact, all we need is to remember the legend of werewolves and other tales I which wizards transmuted themselves into animals. But fairy tales and legends have a far deeper significance to the magician. There is no doubt that these are cases of the so-called black magicians, who adopt all sorts of animal shapes in the invisible world not to be recognized whole doing their wicked work. The good magician will always condemn such actions, and his spiritual faculties allow him to see through such creatures and to recognize the real figure of the artificer. Our preliminary exercises do not serve to induce the scholar to wicked deeds, but to prepare him for the higher magic, where he will have to adopt higher divine forms into which he will transplant his self-consciousness. If one has been trained during the exercise to the point of being capable of adapting any kind of animal shape with the consciousness, and if one can manage to maintain this imagination for five minutes without interruption, then the same exercise has to be practiced on human beings. For the beginning, select acquaintances, friends, members of the family, whose imagination you are able to keep in mind, without discrimination of sex and age. One always has to be very sure about how to transplant the consciousness into the body so that one feels and thinks oneself as being the imaginary person. From well-known people one may turn to strangers never seen before, and therefore to be imagined. Finally you may choose people of different races as experimental subjects. The exercise is ended if you manage to transplant your consciousness for at least five minutes into one of the imaginary bodies. The longer the spell of this achievement, the more profitable it will become.
This particular exercise gives the magician the power to connect himself with every human being, not only to know the ideas and feelings developing in the imaginary person, is past and his present, is way of thinking and acting, but even to influence him according to his own liking, but still with the proverb in mind: “What a man sows, he shall reap”. So the magician will never use his influence for anything bad or force people to act against their own will. He will use the great power over every human being given him through these exercises for the good only, and the blessing will never fail. The magician will learn from these facts why the
Oriental scholar bestows the highest worship to his master. By worshiping the master, he connects himself instinctively with the master’s consciousness, and so being influenced indirectly, his progress will be far more certain and faster as well. It is quite obvious that the oriental training methods regard a master (guru) as absolutely necessary for the development of the scholar. The well-known Tibetan ankhur is based on the same fundament, but in the inverted order: the master connects himself with the scholar’s consciousness and transplants power and enlightenment to him. The same thing happens in the case f the mystics, the point in question being the pneuma-transfer.

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