franz bardon the key to the true quabbalah
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The Key to the True Quabbalah
The Quabbalist as a Sovereign in the Microcosm and the Microcosm
1956 / 1986 ~ Publisher: Dieter Ruggeberg / Wuppertal / Germany ISBN 3-921338-03-4 ~ Library of Congress No. 85-670007
Part I ~ Theory
Symbolism of the 3rd Tarot Card Theory - The Quabbalah Man as Quabbalist The Laws of Analogy Esoterics of Letters The Cosmic Language The Magic-Quabbalistic Word -- Tetragrammaton The Mantras The Tantras Magic Formulas Theory of Quabbalistic Mysticism Quabbalistic Magic
Part II ~ Practice ~ Preconditions
Practice -- Preconditions Step I -- Mysticism of Letters Step II -- Quabbalistic Incantation Step III -- Aqua Vitae Quabbalisticae Step IV -- Quabbalistica Elementorum Step V -- The Ten Quabbalistic Keys Step VI -- The Tetragrammaton -- Jod-He-Vau-He -- The Quabbalistic FourfoldKey Step VII -- The Quabbalistic Mysticism of the Alphabet -- First key -- SimpleLetters
Part III ~ Practice ~ The Magic of Formulas
Step VIII -- The Quabbalistic Alphabet -- Twofold Key Step IX -- The Use of the Threefold Key Step X -- The Use of the Fourfold Key -- Formula of Elements Step XI -- Quabbalistic Use of Divine Names & Beings Step XII -- The Quabbalist as Absolute Master of the Microcosm & theMacrocosm
As promised in the two foregoing works Initiation Into Hermetics and The Practice ofMagical Evocation, the author Franz Bardon has now published his third textbook, dealingwith the cosmical language, called Quabbalah by the initiates.
Those who are already well advanced in their studies of the spiritual, i.e., the hermeticscience, by practical work on themselves will naturally be seized with great pleasure and, onaccount of their having already acquired practical experience, strengthened in theirconfidence that the road they have taken is virtually the most reliable one and will, withoutexception, meet all their expectations.
Many scientists who have been induced, by their great interest in Quabbalah, to take up thestudies of this science in accordance with diverse theoretical pieces of advice will be lost inamazement at the contents of this textbook. If not at once, then certainly very soon will theyhave to admit, whether they like it or not, that all the specified and widely approvedquabbalistic methods in their richness, variety and truthfulness differ widely from thosecontained in the quabbalistic books hitherto published.
Not even the most concealed, most secret libraries of the completely secluded monasteries inthe Far East, the so-called ashrams, which are inaccessible to any ordinary earthly being, canpride themselves on possessing the true Quabbalah in one single secret script of such clearand distinct diction.
After a perusal of this book even those who have already a good knowledge of the Quabbalahwill admit that they have to bring up a good deal until they can call themselves a trueQuabbalist. Upon mature consideration the reader can come to the conviction that it counts todrop all incomplete teachings and keep on going with the methods in this textbook.
In the history of man, many a Quabbalist has devoted all his life to the untiring but fruitlesssearch for the unpronounceable name of God lost by mankind in the days of yore. Having alsogone through this third work conscientiously, the Quabbalist will suddenly have theimpression of a miracle, of an immense treasure put into his lap by Divine Providence when,as a reward for his untiring, honest efforts, the true name of God, apart from many otherthings, will be revealed to him spontaneously. And this exceedingly high reward is beingprovided for all seekers of truth for whom the three volumes, which are unparalleled in theoccult literature, are not merely interesting reading, but a valuable impulse towards thepractice of Magic and Quabbalah.
To my third volume of initiations into hermetics I have given the title of Key to the TrueQuabbalah, which, strictly speaking, is a theology dealing with the Knowledge of the Word.When engaged in Theurgy, one must, in any case, have gone through a magic development;i.e., one must at least completely master the practices described in my first volume InitiationInto Hermetics. Like my first two works, the present book, too, consists of two parts. In itsfirst part, the theory, I prepare the reader for the difficult field of the Quabbalah, whereas thesecond part contains the actual practice.
Much has been written about Quabbalah, a hard nut in hermetic literature, but in practice onlylittle can be used of all this. Nearly always it is claimed that the person engaged in Quabbalahmust have a command of the Hebrew language, without which it is impossible to studyQuabbalah. The academic Quabbalah, in most books, is usually of Hebrew origin and is saidto convey to the scholar a philosophy of life on the line of a quabbalistic paragon. But thenumber of books also indicating the practice and the use of the true Quabbalah is verylimited. A few Jewish clergymen (rabbis) had a knowledge of Quabbalah, but, probably due totheir orthodox thinking, kept it strictly confidential, thus not even fragments of quabbalisticpractices have become known to the public.
The many descriptions of Quabbalistics do not even offer any theoretical details to theseriously interested student, to say nothing of any true hints for the practice. They only supplyat the most, a philosophical representation of the micro-and the macrocosm. The student ofQuabbalah cannot get any idea of the Quabbalistic philosophy of life at all, since, on the onehand, he will not be able to see his way in this great confusion of ideas and since, on the otherhand, he will still be left in darkness due to the contradictory statements made in differentbooks.
My present volume contains the theory as well as the practice, the latter being especiallyample, as the diligent student of Quabbalah will see for himself. To represent the whole,comprehensive Quabbalah in one book is, of course, impossible for mere technical reasons.However, I have taken pains to string together the pearls of this wonderful science to anextremely beautiful chain. In doing so, I have naturally taken into account the laws ofanalogies referring to the micro- and macrocosm, for it could not be done otherwise, if thetotal aspect of the Quabbalah is to be done without any gaps. I make as little use as possibleof the numerous Hebrew terms which have commonly been used in Quabbalah up to now andprefer such terms which are easily understood by everybody. At any rate, the reader studyingmy book will get quite a different idea, i.e., the right idea of the Practical Quabbalah.
He who wants to be successful in convincing himself of the reality of the Quabbalah inpractice must go through my two first books Initiation Into Hermetics and The Practice ofMagical Evocation systematically. Otherwise, the training to achieve perfection would taketoo long and any success would ensue very late. However, it is quite up to the reader to studymy books merely theoretically. In doing so, he will acquire a knowledge which he would notbe able to get from any philosophical book. But knowledge is not yet wisdom. Knowledgedepends on the development of the intellectual features of the spirit; wisdom, on the otherside, necessitates the equable development of all four aspects of the spirit. Therefore,knowledge is mere philosophy, which by itself alone can make a man neither a Magician nora Quabbalist. A learned man will be able to say a lot about magic, Quabbalah, etc., but hewill never be able to understand the powers and faculties rightly.
With these few words I have explained to the reader the difference between the philosopherand the sage. It is up to him either to follow the more convenient path of mere knowledge orto proceed along the more arduous path of wisdom.
Already the primitive people, no matter what race they belonged to and which part of ourterrestrial globe they inhabited, had their special religion, i.e., an idea of God, andconsequently also some kind of theology. Each of these theologies was divided into two parts:an exoteric and an esoteric part, the exoteric knowledge of God being the knowledge for thepeople and the esoteric knowledge, on the other hand, being the theology of initiates and highpriests. Exoteric knowledge never contained anything of true magic or Quabbalah. Thus onlymagicians and Quabbalists could be the initiates of the primitive people.
Since the days of yore it has been the most sacred commandment to keep this wisdom strictlyconfidential; firstly, in order to maintain the authority; secondly, in order not to lose thepower over the people and, thirdly, in order to prevent any abuses. This tradition has beenmaintained up to the present days, and although my book will convey complete knowledge tomy reader, it will only be able to make him know, but it will never give him wisdom. He willhave to strive for the latter by honest practical work. The stage of wisdom he is able toachieve will again depend on his maturity and personal development. My book will make thehighest wisdom accessible only to the really mature, i.e., the initiate, thus leaving a great gapbetween the learned one and the sage and not trespassing against the commandment ofsilence, in spite of my publishing the highest truths and secrets. To the learned man, wisdomwill always remain occult; it will only be allotted entirely to the initiate.
The science of Quabbalah, i.e, Theurgy, is very old and took its rise in the Orient. The sagesof the dawn of history laid down the greatest secrets in the universal language, themetaphorical language, as can be seen from the hieroglyphs of anci