Wasserman Nancy - The Weiser Concise Guide to Yoga for Magick

First published in 2007 by

Red Wheel/Weiser, LLC

With offices at:

500 Third Street, Suite 230

San Francisco, CA 94107

www.redwheelweiser.com

Copyright 2007 Nancy Wasserman

Introduction 2007 James Wasserman

All rights reserved

No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from Red Wheel/Weiser, LLC.

Reviewers may quote brief passages.

ISBN-10: 1-57863-378-8

ISBN-13: 978-1-57863-378-4

Library of Congress Cataloging-in-Publication Data available upon request

Cover design by Maija Tollefson

Book design by Studio 31

www.studio31.com

Typeset in Adobe Sabon

Cover photograph Ordo Templi Orientis

Printed in Canada

TCP

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To

Jim, Rachel, Satra

Emma, Amir, Illia, Bill T.,

Bill B., and Genevieve:

my fellow passengers on the bus.

I HAVE BEEN A STUDENT OF THE OCCULT for many years. This book is the result of the experiments and experiencesboth sublime and disastrousthat I have encountered along the way. However, I could not have produced this work without the help and encouragement I received from my colleagues and family.

My husband, James Wasserman, is an exacting and careful editor. He managed to wade patiently through revision after revision as I brought my message into crisper focus. I very much appreciate both his assistance and his patience as he helped me juggle responsibilities on many different levels while I worked on this book.

My daughter Rachel cheerfully shared her time and allowed me the necessary space to complete this project. However, she never allowed her mom to get too serious and knew exactly when to pull her out into the sunshine to play.

Emma Gonzalez graciously agreed to pose for the photographs presented in this book. The energy she brings into her practices are evident even in these still photos.

Thanks to Merigene Riggins for her gentleness and encouragement as well as her intelligent perspective.

Thank you, Leroy Lauer, for your keen eye for detail.

Bill Thom, Gwen Cummings, Genevieve Mikolajczak, and Stella Grey helped refine this work and make it suitable for a wider audience.

My brother Kent Finne lent his always unique perspective to this book.

I appreciate the efforts of Donald and Yvonne Weiser, Mike Conlon, and Zoe Mantarakakis, as well as the enthusiasm of Brenda Knight.

Thanks to J. Daniel Gunther for his kind words and support: they are precious to me.

Special thanks are due to Lynn Scriven who kindly lent her careful and practiced eye to this text. Her suggestions and observations are invaluable and her comments have strengthened this book considerably.

Any omissions or oversights that may occur in this book are my own responsibility.

by

JAMES WASSERMAN

Yoga for Magick is written for the student of Western esotericismthe Magician or Wiccan who might be least likely to buy a book on Yoga. The truism that necessity is the mother of invention should help give it context. Think of this as a rule book for becoming healthy, wealthy, and wise, especially wise. If you practice the techniques you find here, in six months you won't recognize yourself, especially on a spiritual level.

It is the author's contention, and I agree, that aspiring adepts of the Western Mystery Traditions are often less likely to be concerned with concentration, meditation, and the overall health and flexibility of the physical body than they should be. This book provides a practical means of correcting that problem. You will be led step-by-step through the age-old wisdom of Yoga and meditation in a well-reasoned series of discussions and instructionsas devoid as possible of the cultural anomalies so common to most other Yoga books. This is truly intended to be Yoga for Magicians and, we might add, Witches, Pagans, Qabalists, and others who follow the Western Paths of Attainment.

Here are some thoughts on why I believe it is necessary to build a stronger foundation for most of the traditions that make up modern Western occultism. I have enjoyed considerable interactions with Yogis, Sufis, Buddhists, and Wiccans, as well as adherents of the Magical Path. In 1976, some eight-and-a-half years after committing my life to the Holy Spirit, I joined a fraternal magical order of which I am still a member. Destiny, perhaps, put me in wider contact with more disparate groups of seekers on the spiritual path than is common.

While undisciplined generalization is one of the cardinal sins of thought, processing information into recognizable patterns is one of the cardinal virtues of rationality. Thus it is with a mixture of trepidation and confidence that I make the following statement. Based on my own observation, a startling number of practitioners of Western systems such as Magick and Wicca tend to be less concerned with physical health than students of other spiritual disciplines.

One is more likely to encounter overweight people, chronic users of tobacco, those unduly indulging in intoxicants, and students less concerned with diet, exercise, muscle tone, and flexibility than one should expect. This is somewhat incomprehensible. I have found the most challenging demands made on my physical vehicle by the energies associated with Magick. I have also been forced by my magical practices to continuously refine (sometimes dramatically) my relationship to the needs of my body. Advancing age now plays no small part in bringing to awareness the critical necessity of working against entropy in order to remain spiritually flourishing.

The physical body is the living temple of the Holy Spirit. A person who can't sit in one position with comfort and quiet, who can't breathe with evenness and regularity, who can't temporarily still the mind of its many warring thoughts, and who can't channel powerful energies through the body because of ill healthwill be hard-pressed to spiritually advance.

Nancy Wasserman has included an accurate and valuable summary of the history of Yoga in the West, focusing especially on the occult revival of the late nineteenth- and early twentieth-century magical orders. In my opinion, the primary nexus point of the spread of these Teachings in modern culture was the phenomena of the 1960s and more specifically the use of LSD by many of my generation. Raised on Lassie and The Lone Ranger, we were catapulted into the fourth dimension by a liquid spot on a piece of paper or cube of sugar. With no preparation, a number of people experienced advancedif thoroughly chaoticstates of mind, to which many experienced adepts, who had done the work unaided by the miracle of modern chemistry, felt we were not entitled. Introduction to such psychic realms had been reserved for millennia to patient chelas of demanding gurus who had painstakingly mapped out pathways of consciousness and rules of behavior for those who sought after such mysteries.

There were immediate consequences. The stoned-out hippies of Woodstock were replaced by pool-cue-wielding Hell's Angels at Altamont. Baba Ram Dass was preaching love and meditating in India while Charlie Manson's Family was committing horrors I am loathe to describe. As Brian Jones, Jimi Hendrix, Janis Joplin, and Jim Morrison died in rapid succession and at roughly the same age, we knew something was wrong. The explosive deaths of three members of the Weathermen revealed a communist bomb factory in a wealthy Greenwich Village townhouse. The sociopath Eldridge Cleaver imprisoned Timothy Leary, himself widely accused of being a government agent. Then John Lennon was shot; Abbie Hoffman committed suicide; and now Ozzy Osbourne, Sean Penn, and Courtney Love serve as contemporary poster people for the admonition, This is your brain on drugs. The 60s are here officially declared not only dead, but buried.