The Eight Temples Meditation Project.pdf

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The
Eight Temples
Meditation Project
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Rawn Clark
2002
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The Eight Temples Meditation Project.
by Rawn Clark.
Copyright © 2002 & 2005 All rights reserved.
 
CONTENTS
INTRODUCTION . . . 5
MALKUTH
Introduction . . . 15
Meditation #1: Malkuth . . . 17
YESOD
Introduction . . . 31
Meditation #2: Yesod . . . 37
HOD
Introduction . . . 45
Meditation #3: Hod . . . 49
NETZACH
Introduction . . . 55
Meditation #4: Netzach . . . 59
TIPHARETH
Introduction . . . 67
Meditation #5: Tiphareth . . . 71
GEBURAH
Introduction . . . 79
Meditation #6: Geburah . . . 89
GEDULAH
Introduction . . . 101
Meditation #7: Gedulah . . . 107
BINAH
Introduction . . . 115
Meditation #8: Binah . . . 125
EPILOGUE . . . 131
APPENDIX: Beneath an Astral Moon . . . 137
INDEX . . . 155
COLOR PLATES . . . 161
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INTRODUCTION
That ancient challenge, "know thyself", is the primary call to arms
for those seeking self-realization or initiation into the Mysteries. The
great error many make is in assuming that self-knowledge is just an
internal thing. But quite the contrary is true, for the 'self' we are try-
ing to discover is ultimately an infinite, all-encompassing, universal
being. To truly "know thyself" is to know that all is Self.
It is for this reason that a path of initiation seeks to correlate the
inner, personal world of the psyche, with the outer, physical world.
These all-too-often disparate realms are woven together by taking full
advantage of their commonalities in structure. With the tools of anal-
ogy and symbolism in hand, the initiate artfully traces the lines of
causality that naturally exist between what is experienced internally
and what is experienced externally.
The initiate achieves this by pursuing self-examination concur-
rent with a disciplined study of the external universe. Each is pursued
with the other in mind. In other words, universal principles are stud-
ied and applied to the work of self-examination. Likewise, personal
principles, learned from self-examination, are applied to the work of
understanding the external world. Joined in this way, the outer illu-
mines the inner and vise versa.
A classic example is the work with the Four Elements outlined by
Franz Bardon in his excellent book, Initiation Into Hermetics. Here,
the Elements are explored and employed in two ways. One is external
and involves certain meditational practices which lead to an experien-
tial understanding of the Elements as universal forces. The second,
concurrent way is internal, wherein the universal-Elements are used
as an analytic structure, a template which guides the examination of
the inner personality-self. This second usage correlates the universal-
Elements with the personal-Elements at a very practical, experiential
level.
Throughout history, the essential process of self-realization has
been draped over a vast number of different philosophical structures,
each one symbolizing a specific understanding of the universe. It is
more the presence of structure, than the nature of the specific structure
chosen, that determines success. Thus a Catholic is just as likely to
achieve Self-realization as is a Buddhist or a Wiccan or a Qabbalist or
an Aboriginal Shaman, to name just a small few of the many options
manifest throughout the world.
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