“However, the one who wants to work on himself has just started to take form. And he will have to struggle with all the other ‘selves’. And you have plenty of them. If you win this long-lasting and merciless struggle, you will attain perfection. If not, then you have missed an opportunity until your next incarnation.” – Konstantin Serebrov

Before kicking off the review I would like to note that this book is translated from Russian into English. The English is not perfect, however I found it actually adds to the charm of the book. The English is actually quite good, however there are places where wrong words are used, or the grammar isn’t perfect. It could be said that this actually fits in well with the “lessons” in the book, as it isn’t the outward forms that are the most important, but the “lesson” behind that form.

The Mystical Labyrinth in Russia is work of fiction, and as such it is the story of fictional characters following, or attempting to follow a spiritual path. The story is interwoven with esoteric ideas and concepts, primarily in the form of dialogue between characters, and especially in the instruction that Kasyan receives from ‘G’.

Perhaps it is just me, but I have wondered from time to time if there was a special significance in the choice of ‘G’ for the name of the main ‘Master’/'Teacher’ character. In Freemasonry the ‘G’ hangs from the lodge ceiling and represents the Great Architect (God) or more specifically the universal presence of God as symbolised in the Hebrew letter ‘Yod’ that the ‘G’ is said the represent. (see: Eric’s Masonic Journey- G and The Letter “G“).

It is also interesting that some of the esoteric teachings within the story are from Gurdjieff and Ouspensky (such as “Self Remembering”). So perhaps to ‘G’ has some relation to this… of course this isn’t really important, and having a single character / syllable to represent the “Wise Old Man” of the story adds to the mystique and allows for more connections that one fixed name. So both the Masonic ‘G’ and Gurdjieff may well be fitting connections, and the individual reader may come up with their own.

I found portions of the book to be a good mirror for some of my own experiences during my own spiritual journeying. To me, this is an essential sign of a ‘good’ esoteric book. In this sense it certainly suited me, and I look forward to reading the next 2 volumes. It isn’t that I necessarily agree with the philosophies discussed by the characters. It is more so that there are certainly gems of wisdom found in the interactions and conflicts. It shows that spiritual path can be walked within a modern urban environment, and that lessons abound there. One does not need to withdraw from the modern world and seek escape in fantasy. Urban magick, it could be said, is the practice of magick within the context of modern society. While occultists may often be at the fringes of their society or cultures, they are still connected with that society to a certain degree. Even to rebel against it is to play the oppositional or heretical role, to become a polar opposite of the currents within that society.

It is interesting seeing the discussion around the various ‘selves’ we all have. This topic fits in well with the Psychosynthesis concept of “subpersonalities”. There is also talk of the search for one’s “Highest Self” (a.k.a. Higher Self). I believe these are important topics for occultists to consider and to work with. Without an understanding of the competing and disruptive parts of our personality we are prone to Self-limiting or Self-destructive behaviour. It is interesting that a background theme to the story is the “Ship of the Argonauts”. An analogy for disruptive subpersonalities has been given as the mutinous crew of a ship, with the ‘Self’ as the captain. Also fitting with the Psychosynthesis perspective of subpersonalities G suggest to Kasyan to “Follow the different emotions of your different ‘selves’ and you will notice that most of the time you are in a negative state of mind.” It is the emotional energy behind these ‘selves’ that is the key to understanding them – not through rationalizing and brute-force thinking.

“The love and the aspiration of spiritual freedom are the two wings on which we can ascend into the highest worlds.” – Konstantin Serebrov

I liked the way Konstantin sets up the dialogue for the teaching situations between G and Kasyan (or others). Having the lessons on the spot and not in a sterile classroom setting is far more realistic I believe. A good example is the discussion around the theme of “the map is not the territory”:

G: “What do you think, is there any resemblance between the map and the real Moscow?”

Kasyan: “The map is just a plan on a piece of paper, while Moscow is real.”

G: “What is written about the Path in books has as much in reality as this map has in common with the real city.”

G saw that something inside me was collapsing, and sensed the problem I had to get rid of my favourite illusions.

Another theme repeated throughout the book is Kasyan’s interaction (or attempts at interaction) with various women. It provides a great illustration of the occult task of working with the contra-gender aspects of ourselves. G relates to Kasyan that “The women to whom you are attracted reflect your inner feminine side. Your communication with your ‘inner females’ is also projected to the outside world.”

The concept of the inner/outer mirrors is taken a step further when G tells Kasyan that “Each weak and ugly person outside yourself, is the reflection of something that is within you.” This provides a great basis for exploration of the outer world in everyday life, and the lessons that are learnt from the many and varied people we may come into contact with. It is often said that the people we dislike the most have the most to teach us.

“The Universe is within us, but not every soul is prepared to realize it.” – Konstantin Serebrov

Another theme interwoven with the story is a mystical interpretation of Christianity. In a dialogue discussing the “inner fire” an alternative interpretation of “I.N.R.I.” (Iesus Nazareum, Rex Iudeorum) is given as “In nobis regnat Iesus” which translates to “Jesus reigns in us” (or “Within ourselves reigns Jesus”). You can read some more on the theme of Jesus (or the Messiah energy within) in the review of the Gospel of Thomas.

This is really only a slight glimpse at the broad range of concepts and ideas interwoven throughout Kasyan’s journey to the Mystical Labyrinth in Russia. As well as topics familiar to many Western occultists mention is made of various books and folk stories that may not be very well known outside of Russia. This provides a great new dimension for comparison and exploration.

Fiction is a great way of teaching esoteric knowledge, so I highly recommend these books for anyone looking for fiction contain gems of esoteric teachings. Keep in mind that the intention of the book isn’t to provide a complete and complex system, but rather to offer hints, suggestions, and concepts important to an occultists journey.

This review originally appeared on the Magical Path website.

It is certainly true that the concept of the Will is central to many teachings and schools within the Western Magical Tradition. As far back as the 15^th Century, Paracelsus (a notable physician, alchemist, and astrologer) wrote: “determined will is the beginning of all magical operations. It is because men do not perfectly imagine and believe the result, that the (occult) arts are so uncertain, while they might be perfectly certain.”

It is these words of Paracelsus that give a few more clues, written of in more detail by later occult authors, as to some of the important secrets of magical training and initiation. As well as the Will, imagination and beliefs are central to the developing the ability to perform magic. Simply desiring or wishing that magic is real is different than cultivating a belief in the reality of magic, as is developing a belief and understanding of the importance of imagination, and realising that this is a powerful psychic faculty, that when combined with the Will brings about transformation.

Imagination is utilised in various ways, including creative visualisation. Even if a physical ritual is being performed, it is via the imagination that the magical energies are stimulated and directed. Imagination isn’t simply daydreaming or fantasy. In magical work, what is imagined has a type of reality, and when combined with the will that reality will interact with the physical realm to bring about transformation.

The Will is a psychic faculty that is commonly misunderstood, often being simply associated with willpower. From a magical perspective, the Will is the faculty that transforms thought or desire into action. When the Will is combined with imagination, and the proper beliefs and understandings are present, amazing changes can be manifested in the physical world.

It is possible to learn these skills to foster positive beliefs in magic, and to develop the skills necessary to work with the imagination and Will. These concepts can be explored without the need for a complex system of cultural or historic symbolism. It is through experience and understanding the simple basic concepts that learning and magical development will take place. It is not necessary to become enslaved by external, physical props and symbolism – these things only set the scene, and are not inherently magical in and of themselves.

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The Magical Path website has various articles on occult and magical topics. Many of these articles reveal simple truths that are obscured in many modern magical books, where the focus is on external factors and hidden beneath layers of cultural or historical baggage. Magical Path offers a free series of magic lessons.

From the Golden Dawn Tradition

Each tattwa cycle takes approximately two hours to transit over a given spot. Each complete tattwa flow itself occupies 24 minutes transit time. Each complete tattwa is divided into five sub tattwas and these each take about 4 minutes and 48 seconds to transit a given spot.

The ‘astral’ forms of the Tattwa elements and equivalent in Western terms:

Their use is to aid with the development of the faculty of astral clairvoyance. It is considered one of the easiest, fastest and most effective methods of exercising and enhancing the clairvoyant factor.

Tattwa Vision

IMPORTANT: Before attempting this exercise read the following set of instructions in entirety, preferably 2-3 times, to ensure you have a good understanding of it.

1. Form on the astral has a symbolic appearance, meaning, and intention, which in the physical universe is largely obscured.
2. An elemental life-form may masquerade for a time in ‘alien’ garb but its true form, clothing, colouring, adornments, and the energy it radiates are consistent with its element and its character.
3. It is recommended that you select the astral current which is currently in course. Various methods exist for determining this, e.g. the use of an tattwa tide clock
4. Alternatively, work with the element with which you are most in sympathy, i.e. either the element which rules your birth sign or that Element which is most prominent in your natal chart.
5. Place yourself in an easy and comfortable position facing either East or the direction attributed to the element with which you wish to deal.
6. It is recommended that you start and end the session in some ritualised manner, to properly open and close the session. For instance say some simple ‘prayer’ which is to your liking.
7. We desire to perceive the astral with the interior eye. Our first step of tattwa vision is to impress upon our mind, both conscious and sub-conscious, the particular element in which we desire to work. The method we use is to make a symbol of a given shape and colour, and gaze at it fixedly until it is thoroughly assimilated.
8. Gaze/meditate upon the card of the tattwa selected. ‘Soak’ yourself in it until you can feel its qualities and sensations.
9. Lay aside the material symbol and close your eyes. Project and enlarge that symbol before you, seeing it as a gateway through which you are to pass.
10. On passing through the gateway observe the nature of the landscape around you. Do not be in a hurry. On initial excursions merely allow yourself to observe and perceive the surroundings and return, until you can pass through without effort.
11. MOST IMPORTANT: Record carefully every detail in a journal. This is essential for improving your skills, correcting problems, and gaining some insights into certain symbols and events which occur during a session.
12. If in initial sessions the vision does not come spontaneously, use constructive imagination and picture the landscape. Remember that it must be in harmony with the element.
13. Summon a Guide and watch for its appearance (NOTE: In Golden Dawn tradition before summoning a guide an invocation of the highest magical names in connection with the element was used, to ensure a benevolent guide. If you want to do this either obtain a copy of The Golden Dawn by Israel Regardie, or do a search on the Internet. Also in the Golden Dawn tradition a guide was tested with the elemental degree signs as a test as to the Guide’s claims and rank).
14. Follow the Guide, asking questions that may occur and observing especially all that eventuates.
15. On returning to Earth ask your guide to return you to the tattwa gate. Thank and say goodbye to your Guide for all that it has done for you. Step backwards through the gateway and when ready close your session with a closing prayer or adoration.
16. Note: It is also possible for tattwa vision to be done as a guided meditation. If there are 2 or more people interested in working together (in person) on this then it may do well to (on occasion) get together and have one person act as an external ‘guide’ to ask questions. Having an external person to ask questions is often of great benefit as initially it can be difficult to think ‘logically’ while in the astral, and sometimes golden opportunities to ask something specific are missed. With an external person they may well seen things from a more logical standpoint.

Note: It is possible to use more complex symbols such as tarot cards, glyphs, runes, etc.