Re: Levitation

["sevensages" <seven.sages@...>]

Dear wise and most generous magicians,

Although levitation and many other magical powers are not
the object or purpose of the practice of magic, there must
presumably be a particular stage of development in the Bardon
system when the power to levitate the physical body is a natural 
by product and one of the results of the completion of certain spiritual
and developmental accomplishments. 

At what stage of the magicians career, in the Bardon system is Levitation 
a natural result of work done, even if the aquired power were never used?

It seems that the eight Siddhi list below is equivalent to the powers and 
attainments
mastered in Bardons third book on the "The Key To The True Kabblah"?

I have extracted the list of eight of the Siddhis which we are told are natural 
results of the magic or meditation process from Light of the Soul by Alice 
Bailey (page 346), which is her interpretation of Patanjalis Yoga Sutras, which 
is the core meditational manual of the east.

with all good wishes

Zach

In connection with the sutra which is our present consideration, the eight 
siddhis or psychic powers are frequently called the eight perfections and with 
the two others make up the ten of perfection as it concerns the lower man. 
These powers are:

1. Minuteness . . . anima. This is the power which the yogi possesses to become 
as small as an atom, to identify himself with the smallest part of the 
universe, knowing the self in that atom to be one with himself. This is due to 
the fact that the anima mundi, or soul of the world, is universally spread 
throughout all aspects of divine life.

2. Magnitude . . . mahima. This is the power to expand one's consciousness and 
thus enter into the greater whole as well as into the lesser part.

3. Gravity . . . garima. This concerns weight and mass and deals with the law 
of gravity which is an aspect of the Law of Attraction.

4. Lightness . . . Laghima. This is the power underlying the phenomenon of 
levitation. It is the capacity of the adept to offset the attractive [Page 347] 
force of the planet and to leave the earth. It is the opposite to the third 
siddhi.

5. The attainment of the objective . . . prapti. This is the capacity of the 
yogin to achieve his goal, to extend his realization to any locality, to reach 
anything or any place he desires. It will be apparent that this will have an 
application on all the planes in the three worlds, as indeed all the siddhis 
have.

6. Irresistible will . . . prakamya. This is sometimes described as 
sovereignty, and it is that driving irresistible force found in every adept 
which bring about the fruition of his plans, the attainment of his desires, and 
the completion of his impulses. It is this quality which is the distinguishing 
characteristic of the black and the white magician alike. It necessarily 
demonstrates with greatest force on that plane in the three worlds which 
reflects the will aspect of divinity, the mental plane. All the elements obey 
this force of will as used by the yogin.

7. Creative power . . . isatva. This concerns the power of the adept to deal 
with the elements in their five forms and produce with them objective 
realities, and thus to create on the physical plane.

8. The power to command . . . vasitva. The magician as he controls the 
elemental forces of nature, utilizes this power and it is the basis of mantra 
yoga, the yoga of sound or of the creative word. Creative power, the seventh 
siddhi, concerns the elements and their vitalizing, so that they become 
"effective causes;" this siddhi, the [Page 348] eighth, concerns the power of 
the Word to drive the building forces of nature into coherent activity so that 
forms are produced.

When these eight powers are functioning, then the ninth, bodily perfection, 
results, for the adept can construct a vehicle adapted to his need, can do with 
it as he will and through its medium attain his objective. Finally, the tenth 
power will be seen in full manifestation and no form provides any hindrances or 
obstacles to the fruition of the yogin's will. He is liberated from the form 
and its qualities.


[Non-text portions of this message have been removed]