The Great Secret of the Tetragrammaton or the
Quabbalistical Yod-He-Vau-He Device
“That which is above is also that which is below” (Hermes Trismegistus)
1. About the Elements
Everything that has been created, the macrocosm as well as the microcosm, consequently the big and the small world have been achieved by the effect of the elements. For this reason, right from the beginning of the initiation, I shall attend to these powers and underline their deep and manifold significance in particular. In the occult literature very little has been said about the powers of the elements up to now so that I made it my business to treat this field of knowledge still unknown and to lift the veil covering these rules. It is absolutely not very easy to enlighten the uninitiated so that they are not only fully informed about the existence and the activity of the elements, but will be able to work with these powers in the future practically.
The whole universe is similar to a clockwork with all its wheels in mesh and interdependent from each other. Even the idea of the Godhead as the highest comprehensible entity may be divided in aspects analogous to the elements. Details about it are found in the chapter concerning the God-idea.
In the oldest oriental scriptures, the elements are designated as tattwas. In our European literature, they are only considered on the ground of their good effects and in so far as we are warned against their unfavourable influence, which means that certain actions can be undertaken under the influence of the tattwas, or else must be omitted. The accuracy of this fact is not to be doubted, but all that has been published up to date points to a slight aspect of the effects of the elements only. How to find out about the effects of elements respecting the tattwas for any personal use, may be sufficiently learned from astrological books.
I am penetrating far deeper into the secret of the elements and therefore I have chosen a different key, which, although being analogous to the astrological key, has, as a matter of fact, nothing to do with it. The reader, to whom this key is completely unknown, shall be taught to use it in various ways. As for the single tasks, analogies and effects of the elements, I shall deal with tem by turns and in detail in the following chapters, which will not only unveil the theoretical part of it, but point directly to the practical use, because it is here that the greatest Arcanum is to be found.
In the oldest book of wisdom, the Tarot, something has already been written about this great mystery of the elements. The first card of this work represents the magician pointing to the knowledge and mastery of the elements. On this first card the symbols are: the sword as the fiery element, the rod as the element of the air, the goblet as that of the water and the coins as the element of the earth. This proves without any doubt that already in the mysteries of yore, the magician was destined for the first Tarot card, mastery of the elements having been chosen as the first act of initiation. In honor of this tradition I shall give my principal attention to the elements for, as you will see, the key to the elements is the panacea, with the help of which all the occurring problems may be solved.
According to the Indian succession of the tattwas, it runs as follows:
Akasa principle of the ether
Tejas principle of the fire
Waju Principle of the air
Apas principle of the water
Prithivi principle of the earth
In accordance with the Indian doctrine, it has been said that the four somehow grosser tattwas have been descended from the fifth tattwa, the akasa principle. Consequently akasa is the cause ultimate and to be regarded as the fifth power, the so-called quintessence. In one of the following chapters, I shall inform the reader about this most subtle element akasa in detail. The specific qualities of each element, beginning with the highest planes right down to the grossly material level, will be mentioned in all the following chapters. By now the reader has surely realized that it is no easy task to analyze the great mystery of creation, and word it in such a way that everybody gets the chance of penetrating the topic to form a plastic picture of it all.
The analysis of the elements will also be discussed and the great practical value of them underlined, so that every scientist, whether he be a chemist, a physician, a magnetizer, an occultist, a magician, a mystic, a quabbalist or a yogi, etc., can derive his practical benefit from it. Should I succeed in teaching the reader so far that he is able to deal with the subject in the proper way and to find the practical key to the branch of knowledge most suitable for him, I will be glad to see that the purpose of my book has been fulfilled.
2. The Principle of Fire
As it has been said before, akasa or the etheric principle is the cause of the origin of the elements. According to the oriental scriptures, the first element born from akasa is believed to be Tejas, the principle of fire. This element as well as all the others manifest their influence not only in our roughly material plane but also in everything created. The basic qualities of the fiery principle are heat and expansion. In the beginning of all things created therefore must have been fire and light, and in the Bible we read: “Fiat Lux” – There shall be light. The origin of the light, of course, is to be sought in the fire. Each element and therefore that of fire, too, has two polarities, i.e., the active and the passive one, which means positive (+) and negative (-). Plus will always signify the constructive, the creative, the productive sources whereas minus stands for all that is destructive or dissecting. There are always two basic qualities, which must be clearly distinguished in each element. Religions have always imputed the good to the active and the evil to the passive side. But fundamentally spoken, there are no such things as good or bad; they are nothing but human conceptions. In the Universe there is neither good nor evil, because everything has been created according to immutable rules, wherein the Divine Principle is reflected and only by knowing these rules, shall we be able to come near to the Divinity.
As mentioned before, the fiery principle owns the expansion, which I shall call electrical fluid for the sake of better comprehension. This definition does not just point to the roughly material electricity in spite of its having a certain analogy to it. Every one will realize at once, of course, that the quality of expansion is identical with extension. This elementary principle of fire is latent and active in all things created, as a matter of fact, in the whole Universe beginning from the tiniest grain of sand to the most sublime substance visible or invisible.
3. The Principle of Water
In the previous chapter we have studied the origin and the qualities of the positive element of fire. In this chapter I am going to describe the opposite principle, the water. It is also derived from akasa, the etheric principle. But in comparison with fire, it has quite contrasting qualities. These basic qualities are coldness and shrinkage. The point in question are also two poles, the active one being constructive, life-giving, nourishing and protective, whereas the negative pole, similar to the one of fire, is destructive, dissecting, fermenting, and dividing. As this element owns the basic quality of shrinking and contraction, it has produced the magnetic fluid. Fire as well as water are operating in all regions. According to the rules of creation, the fiery principle would not be able to exist all by itself if it did not conceal inside as opposite pole the principle of water. These two elements, fire and water, are the basic elements with the help of which all has been created. In consequence of these facts, we have everywhere to reckon on two main elements. Moreover with the electrical and magnetical fluids which represent the contrasting polarities.
4. The Principle of Air
Another element derived from akasa is that of air. Initiated people do not regard this principle as a real element, but they will grant it the role of a mediator between the fiery and the watery principles, so that the principle of air will, in a certain way, establish the neutral equilibrium, acting as a medium between the active and the passive activities of water and of fire. Through the interaction of the active and passive elements of fire and water the whole created life has become motion.
In its mediatorship the principle of air has assumed the quality of warmth from the fire and that of humidity from the water. Without these two qualities any life would be inconceivable. These two qualities will also grant two polarities to the airy principle, which means in the positive outcome the life-giving polarity, and in the negative aspect the destructive polarity.
In addition to that let me say that the mentioned elements are not t be regarded as ordinary fire, water and air which would solely represent aspects of the grossly material plane but in this case universal qualities of all elements are concerned.
5. The Principle of Earth
It has been said of the principle of air that it does not represent an element proper and this affirmation goes for the principle of earth likewise. Now this means that out of the interaction of the three foresaid elements the earthy principle has been born as the last element which by its specific quality, the solidification involves all the three elements. It is this quality in particular which has given a concrete shape to the three aforesaid elements. But at the same time the action of the three elements has been limited with the result of space, measure, weight and time having been born. The reciprocal action of the three elements together with that of the earth, thus, has become tetrapolar so that the earthy principle may be labeled now as a 4-pole magnet. The fluid in the polarity of the earthy element is electromagnetic. All the life created can therefore be explained by the fact that all elements are active in the fourth, i.e., the earth element. Through realization in this element came out the Fiat, “It shall be”.
Details concerning the specific influences of the elements in the various spheres and kingdoms, such as the kingdoms of nature, of animals and of human beings will be found in the following chapters. The main point is that the reader gets a general impression about the workshop and the effect of the elemental principles in the entire Universe.
6. The Light
Light is established on the principle of fire. Light without fire is unconceivable and for this particular reason it is an aspect of the fire. Each fiery element can be converted into light and the other way around. Therefore light involves all the specific qualities such as shining, penetrating, expanding.
The opposite of light is darkness, which has come out of the principle of water. Darkness has the contrasting specific qualities of the light. Without darkness, light would not only remain quite unrecognizable, but without darkness there would never be any light at all. Evidently light and darkness must have been produced by the mutual play of two elements, consequently those of fire and water. Light in its outcome therefore has the positive quality whereas darkness has the negative one. This interplay evidently is working in all regions.
7. Akasa or the Ethereal Principle
Several times while describing the elements I have said that they proceed from the ethereal principle. Accordingly, the ethereal principle is the ultimate, the supreme, the most powerful thing, something inconceivable, the ultimate cause of all things existing and created. To put it in a nutshell, it is the causal sphere. Therefore akasa is spaceless and timeless. It is the non-created, the incomprehensible, the indefinable. The various religions have given it the name of God. It is the fifth power, the original power. Everything has been created by it and is kept in balance by it. It is the origin and the purity of all thoughts and intentions, it is the causal world wherein the whole creation in subsisting on, beginning from the highest spheres down to the lowest ones. It is the quintessence of the alchemists; it is all in all.
An immutable law, which has its aspect just in the akasa principle, is the law of cause and effect. Each cause sets free a corresponding effect. This law works everywhere as the most sublime rule. Consequently every deed proceeds from a cause or is followed by any result. Therefore we should not only accept Karma as a rule for our good actions, as the oriental philosophy puts it, but its signification reaches farther and is a very deep one. Instinctively all men have the feeling that something good can bring good results only and again all the evil must end up with evil or, in the words of a proverb, ” Whatsoever a man sows, that shall he reap”. Everybody is bound to know this law and to respect it. This law of cause and effect governs the elemental principles, too. I have no intention to enter into details of this law, which could be expressed in a few words, as they are quite clear so that every reasonable man will understand them. Subject to this law of cause and effect is also the law of evolution or development. Thus development is an aspect of the karma law.
– About the Body
Man is the true image of God; he has been created in the likeness of the universe. Everything great to be found in the universe is reflected, I a small degree, in man. For this reason, man is signified as a microcosm in contrast to the macrocosm of the universe. Strictly speaking, the entire nature manifests itself in man and it will be the task of this chapter to inform about these problems.
I do not intend to describe the physical occurrences in the body because everybody can find information about it in any respective work. What I shall teach is to regard man from the hermetic standpoint, and I shall enlighten interested people as to how to use the fundamental key, the influence of the elements on man, in the right way.
A well-known maxim says, “A sound mind in a sound body”. The genuine truth of this aphorism represents itself immediately to everybody dealing with the problem of man. There surely will arise the question, what health is from the hermetic point of view. Not every one is capable to answer this question at the first instant. Seen from the hermetic angle, health is the perfect harmony of all the forces operating inside the body with respect to the basic qualities of the elements. There need not prevail such a great disharmony of the element a to set free a visible effect which is called disease. For disharmony in the form of sickness is already an essential disturbance in the workshop of the elements inside the body. The main condition for the novice is to concentrate himself absolutely on his body. The outwardly visible expression of the body resembles that of a beautiful garment, an beauty, in all its aspects, is likewise an aspect of the divine nature Beauty, properly speaking, is not only that which pleases us or appears to be sympathetic to our taste, because sympathy or antipathy are dependent on the interaction of the elements. Genuine health is rather a basic condition of our spiritual rising. If we like to live in beauty, we must form our house, our flat, or, in this case, our body beautifully and fill it with harmony.
According to the universal law, the elements have to perform certain functions inside our body. These are mainly: building up the body, keeping it alive, and dissolving it. The positive part in the body, the building up, is therefore the business of the positive or active side of the elements. The preserving part is brought about by the linking or connecting part of the elements, i.e., the neutral, whereas the destructive or dissolving part in the body is realized by the negative qualities of the elements.
It is obvious that the fiery principle in the active form with its electrical fluid will exert the active, expansive, building-up influence. The contrary will be the case in the negative form.
The watery principle, in its active form, will influence the building-up activity; in its negative form, it will produce the disintegrating, dissolving activity of all the fluids in the body.
With the principle of air rests the task of controlling the electrical fluid of the fire and the magnetic fluid of the water in the body, keeping them in balance. For this reason it has been characterized as the neutral or mediating element.
It has been said in the fundamental key about the forces of the principle of earth that it has the function inside the body to keep together the influences of the three elements. In the active form of the earthy principle, it has an animating, vivifying, invigorating influence and, in the negative form, it is the other way round. The earthy principle is responsible for the thriving as well as for the ageing of the body. We could mention quite a lot of analogies with respect to the influence of the elements inside the body, but let it be enough with the foregoing explanations.
Adepts of all periods never described the effects of the elements in particular, probably to avoid any misuse, but they did know very well all about it. They divided man in three basic conceptions, attributing the head to the fiery principle, the abdomen to that of water, and the chest to the airy one as the mediating principle between fire and water. How very right they were with their dividing man becomes obvious at the first look, because all that is active or fiery takes place in the head. In the abdomen it must be the contrary, the watery, the secretion, the work of the saps, etc. The chest underlies the air and has a mediating part, because here breathing takes place quite mechanically. The earthy principle with its cohesive power or ability of holding together represents the whole of the human body with all its bones and flesh.
Now the question will arise were and how akasa or the etheric principle occurs in the grossly material body. In doing some deeper thinking, everybody will be able to answer this question by himself, for the etheric principle is hidden in its most grossly material form in the blood and in the seed and in the reciprocal action of these two substances in the vital matter or in the vitality.
As we have learned, the fiery element produces the electrical and the water element the magnetic fluid. Each of these fluids has two-pole radiations, an active and a passive one, and the mutual influences and interactions of all the radiations of the four poles resemble a tetra-polar magnet, which is identical to the secret of the Tetragrammaton, the Yod-He-Vau-He of the quabbalists. Therefore the electromagnetic fluid in the human body, in its emanation, is the animal magnetism, the Od or whatever name it has been given. The right side of the human body is active-electric, provided that the individual be right-handed. The left side is passive-magnetic. As for the left-handed person, the contrary will take place. The emanative power of this electromagnetic fluid is dependent on the capacitance, i.e., the intensity of action of the elements inside the body. The more harmoniously this action of the elements is going on in the body, all the stronger and purer this emanation will be.
With the help of certain exercises as well as by a correct attitude and an exact observance of these rules, the capacitance, strength and influence of this electromagnetic fluid or Od can be increased or diminished according to whatever necessity requires. The way of doing it will exhaustively be illustrated in the practical part of the present work.
The electrical as well as the magnetical fluid in the human body have nothing to do with the kind of electricity or magnetism we know, although a certain analogy exists. This law of analogy is a very important factor in the hermetic science and the knowledge of it enables the adept to perform great miracles with the aid of this key.
The food contains the elements mingled with each other. The result of taking in food is a chemical process by which the elements are preserved in our body. From the medical point of view, the taking in of any kind of food, together with the breathing, causes a process of combustion. The hermetist sees far more in this process than just a simple chemical event. He regards this combustion as the mutual dissolving of food, just like the fire is kept burning by fuel. Therefore the whole life depends on the continuous supply of fuel, that is the food and the breathing. To supply every element with the necessary preserving substances, a mixed food is advisable which contains the fundamental materials of the elements. If we were to restrict our whole life to a one-sided kind of food only, our body would, without any doubt, fall ill, meaning that such a kind of food would produce a disharmony in the body. By the disintegration of air and food, the elements are provided with the supporting substances and in this way their activity is maintained. Such is man’s natural mode of life. If an element is missing, as it were, the fuel, all the functions depending on it are immediately affected. If, e.g., the fiery element in the body works excessively, we feel thirsty, the air element makes us feel hungry, the element of water causes a feeling of cold, and the earthy element produces tiredness. On the other hand, every over-saturation of the elements causes reinforced effects in the body. A surplus of the fiery element creates a yearning for movement and activity. If this be the case with the watery element, the secretive process will be stronger. Any over-saturation of the airy element indicates that we must be moderate in taking food at all. An over-saturation of the earth element affects the aspects of sexual life, which must not necessarily find expression in the sexual instinct in the fleshly sense. It is quite possible — and this will especially occur in the case of elderly people – that they will feel a longing for increased activity and for productive agility.
In their active and passive polarity the electric and the magnetic fluids have the task of forming acid combinations in all the organic and inorganic bodies, from the chemical point of view, eventually from the alchemistic standpoint too. In the active sense they are constructive, and in the negative sense they are destructive, dissolving and disintegrating. All this explains the biological functions in the body. The final result is the circulation of life, which is brought into existence, thrives, ripens and fades away. This is the sense of evolution of all things created.
A reasonable line of life maintains the harmony of the elements in the body As soon as a disharmony in the effect of elements becomes manifest, the elements being extant in a weakened or a prevailing way, special measures have to be taken as far as food is concerned to carry the elements back to their normal course or at least to influence them favorably in this respect. Therefore the most varying diets are prescribed for specific cases. In times long passed, numerous observation led men to this opinion, of which they ignored the exact reason.
If the disturbance of the elements is such as to render visible this disharmony, it is no longer solely a disharmony but we have to deal with an illness. This will mean that more drastic remedies will be necessary to reestablish the indispensable harmony, providing we desire to bring the body back to its normal function and complete recovery. All the curing methods known up to this day have been based on this fundament. I desist from particularizing such methods, as most of them are generally known. The natural therapy employs thermic effects such as bathing, poultices, herbs, massages, etc. The allopathist utilizes concentrated medicines, which are causing the effects corresponding to the elements and destined to repair health. The homoeopathist brings to life the contrasting element according to the device “Similia similibus curantur” to achieve the balance of all that is in danger in conformity with the polarity laws. The electro-homoeopathist by use of his remedies, influences the electrical and magnetical fluids directly to balance the disorderly elements, according to the kind of illness, by a suitable reinforcement of these fluids.
And so each curing method serves the purpose of restoring the disturbed equipoise of the elements. By studying these influences of the elements on our body, the magnetopath or magnetizer has far more possibilities of influencing the body through his powers, especially if he is capable to awake the electrical or magnetical fluid consciously in himself, increasing and transferring it into the part of the body that has come into disharmony. I have dedicated a special heading of this book to the practical side of this treatment.
So far the total functions of the body have been stated in detail. But each part of the body is also, in analogy with the effect of the elements in the body, influenced by a specific element, which finds its expression in the polarity of the responsive part of the body. It happens to be a very interesting fact that in the workshop, respectively in the clockwork or mechanism, which is to say in the human organism, some organs, from the inside to the outside, reciprocally own the electrical fluid, and from the outside to the inside they possess the magnetical fluid, which affects the functions in the entire organism in an analogous and harmonious way. In other organs the reverse process takes place, the electrical fluid operating from the outside to the inside, the magnetical one from the inside to the outside. This knowledge of the polar emanation is called in the hermetic art the “occult anatomy of the body”. And the knowledge of the effect of this occult anatomy is extremely important for every adept who wants to know his body, to influence and to control it.
I shall therefore describe this occult anatomy of the human body with respect to the electrical and magnetical fluid, that is to say, in the positive and in the negative sphere of action.
These arguments will turn to magnetopath’s great advantage because he will treat the sick part of the body wither with the electrical or the magnetical fluid, according to the center of the disease. But this knowledge will bring great profit to everybody else too.
The Head: The forepart is electric, the back of the head is magnetic and so is the right side; the left side is electric and so is the middle.
The Eyes: The forepart is neutral and so is the background. The right side is electric and so it is with the left side. The inside is magnetical
The Ears: Forepart neutral, back part also. Right side is magnetical, left side electrical, inside neutral.
Mouth and Tongue: Forepart neutral, back part as well. Right side and left side both neutral, inside magnetical.
The Neck: Forepart, back part and right side magnetical, left side and inside electrical.
The Chest: Forepart electromagnetic, back part electrical, right side and inside neutral, left side electrical.
The Abdomen: Forepart electrical, back part and right side magnetical left side electrical, the inside magnetical.
The Hands: Forepart neutral, back part also, right side magnetical, left side electrical, the inside neutral.
The Fingers of the Right Hand: Fore- and back part neutral, right side electrical, left side also, the inside neutral.
The Fingers of the Left Hand: Fore- and back part neutral, right side electrical, left side as well, the inside neutral.
The Feet: Fore- and back part neutral, right side magnetical, left side electrical, the inside neutral.
The Male Genitals: Forepart electrical, back part neutral, right and left side also, the inside magnetical.
The Female Genitals: Forepart magnetical, back part, right and left side neutral, the inside electrical.
The Last Vertebra & Anus: Fore and back part neutral, right and left side as well, the inside magnetical.
With the help of this occult anatomy and the key of the tetrapolar magnet, the adept may compile further analogies if wanted. The alchemist will recognize that the human body represents a genuine Athanor in which the most perfect alchemistic process, the Great Work or the preparation of the Philosophers’ Stone is visibly performed.
Herewith the chapter dealing with the body is finished. I do not assert that all has been regarded, but in any case, with respect to the elements, I mean to say, the four-pole magnet, I have treated the most important problems and revealed the secret of the tetragrammaton in view of the body.
10. The Roughly Material Plane or the Material World
In this chapter I will not describe the roughly material world, the kingdoms of minerals, vegetables and animals, nor will I deal with the physical processes in nature, because everybody has already learned at school that there are such things as the north and south poles, how rain originates, how storms are brought about, etc. The incipient adept might not be so very interested in these occurrences, but he will rather endeavor to know all about the material world by means of the elements and their polarities. It is needless to mention that on our planet, there are fire, water, air and earth, a fact absolutely clear to each reasonably thinking person. Notwithstanding, it will be very useful, if the adept becomes acquainted with the cause and effect of the four elements and knows how to use them correctly, according to the corresponding analogies on the other planes. How it is possible to contact higher planes through knowing the grossly material elements, will be reserved to a further chapter dealing with the practical use of magic. At the moment, it is important to know that of our earth the working of elements in the subtlest form is evolving off in exactly the same manner as in the human body. By drawing analogies to the human body, one will certainly find out how to draw the parallel to the elements, and state that the analogy with the human body seems justified. In the chapter relative to the human body we have been discussing the mode of life and the functions of the elements, with respect to the body and, if the adept succeeds in using the elements in the most subtle form, he will already be able to achieve wondrous things on his own body, and not only this, he can, in all conscience, affirm that nothing is impossible in this respect.
The earthy element implies the four-pole magnet with its polarity and the effect of the other elements. The fiery principle, in its active form, causes the vivifying principle in nature and in the negative form the destructive and disintegrating one. The principle of water, in its negative form, is operating the contrary effect. The principle of air, with its bipolar polarity, represents the neutral, the balancing and the preserving essence in nature. The earthy element, according to its peculiarity of cohesion, has as a basis the two great fundamental elements of fire and water together with the neutralization of the airy principle. Hence it must be regarded as the most grossly material element. By the interaction of the fiery and the watery element, we have, as already mentioned in connection with the body, got the magnetic and the electric fluid, the two basic fluids originating, according to the same laws, in the body and having their mutual effects. Both these elements, with their fluids, are the cause of all that happens materially on our earth; they influence all the chemical processes inside and outside of the earth in the kingdoms of minerals, plants and animals. Hence you see that the electric fluid is to be found in the center of the earth, whereas the magnetic one is on the surface of our earth. This magnetic fluid of the earth surface, apart from the property of the principle of water or the cohesion, attracts and holds all material and compound things.
According to the specific properties of a body, which depend on the composition of the elements, each object, with respect to the electric fluid, owns certain emanations, the so-called electronic vibrations that are attracted by the general magnetic fluid of the entire material world. This attraction is called the weight. Consequently, weight is an appearance of the attractive power of the earth. The well known attractive power of iron and nickel is a little example respecting an imitation of that which is happening, in a big measure, on our whole earth. What we understand, on our earth, a magnetism and electricity, is nothing else but an appearance of the four-pole magnet. For, as we know already, by an arbitrary pole-changing, electricity can be obtained from magnetism and, in a mechanical way, we get magnetism through electricity. The transmutation of one power into another, properly speaking, is already an alchemistic or magic process, which, however, in the course of time, has been generalized so much that it is no longer regarded as alchemy or magic, but is simply ascribed to physics. For this reason, it is obvious that the four-pole magnet can be used here also. According to the law concerning the problems of magnetism and electricity not only in the body – as mentioned in the foregoing chapter – but also in the grossly materialistic world, each hermeticist exactly knows that what is above is also that which is below. Each adept who knows how to employ the powers of the element or the great secret of the tetragrammaton on all planes is also capable to achieve great things in our material world, things which the outsider would regard as miracles. The adept, however, sees no miracles in them for, backed by the knowledge of the laws; he will be able to explain even the most remarkable curiosity.
Everything on our earth, all thriving, ripening, life and death depend on the statements made in these chapters. Hence the adept fully conceives that physical death does not mean disintegration, passing into nothingness, but what we consider as annihilation or death is nothing else but the transition from one stage into another. The material world has emerged from the principle of akasa, i.e., the known ether. The world also is controlled and kept by this same principle. Therefore it is understandable that it is the transmission of the electric or the magnetic fluid on which are based all the inventions connected with the communication at distance, through the ether, such as radio, telegraphy, telephony, television and all the other inventions to be achieved in the future, with the aid of the electric or magnetic fluid in the ether. But the fundamental principles and laws were, are and always will be the same.
A very extensive and exciting book could be written solely about the effects of the various magnetic and electric fluids on the grossly material plane. But the interested reader who has decided to walk on the path of initiation and will not be deterred by the study of the principles, will find out by himself all about the varieties of powers and properties. The fruits and the insights he earned, in the course of his studies, will indemnify him amply.
11. The Soul or the Astral Body
Through subtler vibrations of the elements, through the electric and the magnetic fluid of their polarity, the man proper, the soul has proceeded from the akasa principle or the finer etheric vibrations. In the same way as the elements are functioning in the material body, the soul or the so-called astral body will behave. The four-pole magnet, with its specific qualities, connects or amalgamates the soul with the body. This amalgamation takes place, with analogy to the body, by the electromagnetic influence of the elements. We, the adepts, call the astral matrix or life this active behavior of the elements or the so-called electromagnetic fluid of the soul. This astral matrix or the so-called electromagnetic fluid of the soul is not identical with the occultists’ aura I shall speak of later. The astral matrix or the electromagnetic fluid is the connecting link between the body and soul. The fiery principle causes in the soul what is constructive, the principle of water causes the animating, the principle of air is balancing, and the earth principle causes what is thriving, compound and preserving in the soul. The astral body is performing exactly the same functions as the material body.
Man has been fitted with the five senses corresponding to the five elements, of which the astral body or the soul, with the help of the bodily senses, makes use to receive perceptions of the physical world. Our immortal spirit realizes this receiving and operating of the five senses through the astral and the material body. Why this spirit is immortal will be explained in a later chapter. Without any activity of the spirit in the soul, the astral body would be without life and dissolve itself into its components.
As the spirit would not be able to operate without the intervention of the soul, the astral body is the seat of all the qualities the immortal spirit has. According to its development and maturity, spirit has a different electric or magnetic fluid vibration, which becomes outwardly patent, in soul, in the four temperaments. In accordance with the predominant elements, we distinguish the choleric, the sanguine, the melancholic, and the phlegmatic temper. The choleric temper is due to the element of air, the sanguine temper is due to the element of air, the melancholic temper is born from the water element, and the phlegmatic one is ascribed to the earthy element. The strength and vibration of the respective element corresponds in the various properties to the strength, vigor, and expansion of the respective fluid vibrations.
Each of these four elements, which determine man’s temper, in the active form, owns the good properties, and in its passive form, the contrary or bad qualities. It would be too prolix to inform here about the effects of the elements, and it is better for the incipient adept to find out himself further effects by his own meditation. This manner also has a very special reason, on the path to initiation. Here I shall a few examples only:
The choleric temper, in its active polarity, has the following good qualities: activity, enthusiasm, eagerness, resolution, courage, productivity, etc. In the negative form these qualities are: gluttony, jealousy, passion, irritability, intemperance, bent to destruction, etc.
The sanguine temper in its active form shows: capacity of penetrating, diligence, joy, adroitness, kindness, clearness, lack of grief, cheerfulness, optimism, eagerness, independence, familiarity, etc. In the negative form: continual feeling of being affronted, contempt, propensity to gossiping, lack of endurance, slyness, garrulousness, dishonesty, fickleness, etc.
The melancholic temper in its active form: respectability, modesty, compassion, devotion, seriousness, docility, fervor, cordiality, comprehension, meditation, calmness, quick to give one’s confidence, forgiveness, tenderness, and so on. In the negative form: indifference, depression, apathy, shyness, laziness, etc.
The phlegmatic temper in its active form: respectability, reputation, endurance, consideration, resolution, firmness, seriousness, scrupulousness, thoroughness, concentration, sobriety, punctuality, reservedness, objectivity, infallibility, responsibility, reliability, circumspection, resistance, self-assurance, and so on. In the negative form: insipidity, unscrupulousness, misanthropy, dullness, tardiness, laziness, unreliability, laconism, and so on.
The qualities of the temperaments, according to the preponderant quality, form the basis of the human character. The intensity of these qualities shown outwardly depends on the polarity, the electric or the magnetic fluid. The total influence of the effects of the temperaments results in an emanation professionally called aura. Therefore this kind of aura is not to be compared with the astral matrix, because between these two conceptions there is a thumping difference. The astral matrix is the connecting substance between body and soul, whilst the aura is the emanation of the action o the elements in the various qualities, having its origin either in the active or in the passive form. This emanation in the whole soul produces a certain vibration corresponding to a certain color. On the grounds of this color, the adept can exactly recognize his own aura of that of another being with the astral eyes. Backed by this aura, the seer can establish not only a man’s basic character, but he also can perceive the action or the polarity of the soul’s vibration, and influence it eventually. I shall speak of these problems in a more detailed way in a separate chapter relating to introspection. Hence, a man’s temperament influences his character, and both together, in their effect as total result, are creating the emanation of the soul or the aura. This is also the reason for high adepts or saints always being represented in the images with a halo identical to the aura we have described.
Besides the character, the temperament and the activity of the electromagnetic fluid, the astral body still has two centers in the brain, the cerebrum being the seat of normal consciousness, whilst in the cerebellum, there is the opposite to the normal consciousness, the sub-conscious. As to their functions, see the chapter concerning the “Spirit”.
As it has been said before, according to the elements, the soul is divided in exactly the same way as the body. The psychic functions, powers and properties also have their seat respectively in the soul and certain centers analogous to all the elements, which the Indian philosophy designates as charkas. The awakening of these charkas is named Kundalini yoga in the Indian doctrine. I desist, however, from a comment on these lotuses or centers, because the student interested in this problem will find all the necessary enlightenment in the respective literature. I will touch on it only slightly and say that the lowest center is the so-called Muladhara or earth center, having its seat in the lowest part of the soul. The next center is that of the water, with its seat in the region of the sexual organs and designated in the Indian terminology as Swadisthana. The center of fire, as center of the soul, is in the umbilical region and is named Manipura. The center of air as compensatory element is in the region of the heart and is termed Anahata. The center of the ether or principle of akasa is found in the region of the neck and is named Visudha. Another center, that of volition and intellect, is between the eyebrows and is called Ajna. As the supreme and most divine center is regarded as the thousand-petaled lotus, named Sahasrara from which derive and are influenced all the other powers of the centers. Beginning at the top, from the supreme center, along the neck, down to the lowest center, like a channel runs the so-called Susumna or the akasa-principle already known to us, liable for the connection and control of the entire centers. Later on, I shall come back to the problem of the evocation of the snake-power in the single centers. In describing the soul, the principal task will be to establish the connection of the elements with their positive and negative polarities in the soul, and give a neat idea of it. One will see that the body, as well as the soul, with their effects are alive and working, that their preservation and destruction are subject to the immutable laws of the four-pole magnet, i.e., the secret of the tetragrammaton, and governed by them. If he who is to be initiated will attentively meditate about it, he will win a clear idea not only of the bodily functions, but also of those of the soul, and come to a sound notion of the mutual interaction according to the original laws.
12. The Astral Plane
The astral plane, often designated as the fourth dimension, has not been created out of the four elements, but it is a density-degree of the akasa principle, consequently of all that up to now, I the material world occurred, is actually occurring and will occur, and has its origin, regulation and existence. As said before, akasa in its most subtle form is the ether, well known to all of us, in which, amongst other vibrations, electric as well as magnetic ones are propagating. Consequently this vibration-sphere is the origin of light, sound, color, rhythm, and life in all tings created. As akasa is the origin of all existing things, all that ever was produced, is being produced and will be produced in the future is reflected in it. Therefore, in the astral plane there is to be seen an emanation of the eternal, having neither a beginning nor an end, as it is timeless and spaceless. The adept who sees his way about this plane may find everything here, no matter if the point in question be in the past, the present or the future. How far this perception will reach depends on the degree of his perfection.
Occultists and spiritualists and most of religions name the astral pane the World beyond. However, the adept knows very well that there is no such thing as Hence and Beyond and feels no fear of death, which concept is quite strange to him. If, by the disintegrating work of the elements or a sudden breakup, the astral matrix which is connecting matter between the grossly material body and the astral body has got loose, then will happen what we commonly call death, which, however, in reality is nothing else but a passage from the terrestrial world to the astral world. Backed up by this law, the adept knows no fear of death, being convinced that he will not approach uncertainty. Through his control of the elements, besides many other things, he also can achieve a slackening of the astral matrix, which will result I a spontaneous separation of the astral body from the mortal frame. Thus he will be able to visit the remotest regions, transfer himself into various planes in the form of his astral body. This is the positive explanation of so many tales in which saints have been seen at the same time in different places and even have been working there.
The astral plane has various kinds of inhabitants. First of all, there are the deceased ones who having left the earth are abiding in the corresponding density-degree, according to their spiritual maturity, which is designated by various religions as heaven or hell, the adepts seeing only symbols therein. The nobler, purer and the more perfect an entity happens to be, all the purer and finer will be the density-degree of the inhabited astral plane. Little by little, the astral body is dissolving, until it has become suitable to the degree of vibrations of the respective step of the astral level, or identical with it. As you see, this identification depends on the maturity and the spiritual perfection the entity concerned achieved on this earth.
Besides, the astral plane is inhabited by many other beings of which I am mentioning only some species here. There are to so-called elementaries, entities with one or only very few qualities, according to the dominant vibrations of the elements. They are living on the similar vibrations proper to man and transmitted by him into the astral plane. Among them, there are some which have already reached a certain degree of intelligence, and some magicians are using these low-powered beings for their selfish purposes. Another kind of being is the larvae, which have been brought into life consciously or unconsciously, by intense sensorial thinking, through the astral matrix. They are not real beings, but only forms thriving on the passions of the animal world, on the lowest step of the astral level. Their instinct of self-preservation carries them into the sphere of those men whose passions are responsive to them. They will try, directly or indirectly, to raise and kindle the passions slumbering in man. If these forms are succeeding in seducing men to give in to their suitable passion, they are feeding and thriving on the emanation of this passion produced in man. Man laden with many passions will attract a host of such larvae in the lowest sphere of his astral plane. A great fight takes place and, in the problem of magic, this fact plays an important role. More about it is to be founding the chapter dealing with introspection. There are also other elementaries and larvae, which can be produced in the artificial magic way. As to further details, see the practical part of this book.
Another kind of being the adept often has to deal with in the astral plane must not be overlooked, namely the beings of the four pure elements. In the element of fire, their name is salamander; in the air element they are the sylphs, in the water element, they are called mermaids or undines, and in the element of earth there are the gnomes or goblins. These beings represent, as it were, the connection between the astral plane and the earthly elements. How to establish the connection with these beings, how to control them, what can be achieved with their help, all will be reserved to the practical part of the present book to which I shall dedicate the special chapter, “Magic of the Elements”.
Furthermore, there is a host of other beings such as satyrs, woodmaidens, watergoblins, etc., who could be specified. Even if all this sounds like a fairy tale, on the astral plane the previously described beings are the very same realities as all the other earthly beings. The adept’s clairvoyant eyes can see all of them, if he desires so, and is able to establish the connection with them, so excluding any doubt of the existence of these beings right from the beginning. That is why the adept has to first and learn to examine, before being able to judge.
13. The Spirit
It has been said before that the spirit of man has been created in the image of God and consists of body, soul and spirit. The preceding chapters have made it evident that body and soul serve only as a veil or garment for the spirit. The spirit is the immortal part and the image of God. It is not easy to define something divine, immortal, imperishable, and to put it into the correct terms. But here, as well as with any other problems, the key of the four-pole magnet will be a great help for us.
From the supreme prototype (akasa), the original source of all beings, has proceeded the spirit, the spiritual EGO with the four specific elemental qualities, proper to the immortal spirit, which was created in God’s image.
The fiery principle, the impulsive part, means the will (volition). The airy principle shows up in the intellect (mind), the watery principle respectively in the life and the feeling, and the earthy principle is representing the union of all the three elements in the consciousness of the ego.
All the other qualities of the spirit are based upon these four original principles. The typical part of the fifth, say the etheric principle (akasa) manifests itself, in the highest aspect, in the faith and, in the lowest form, in the instinct of self-preservation. Each of these mentioned four elemental principles has many other aspects corresponding to the law of analogy of the polarity or the positive and negative elements. All of them together form the ego or the spirit. For this reason, we can make the fiery principle responsible for strength, power and passion; memory, power of discrimination and judgment are ascribed to the air principle, conscience and intuition to the principle of water, egotism and the instincts of self-preservation and propagation to the earthy part of the spirit.
It would be too long to quote all the properties of the spirit with regard to the elements. The incipient adept can enlarge these qualities by serious studies and deep meditation, with respect to the analogous laws of the four-pole magnet. This happens to be a very meritorious work which never ought to be neglected, because it will lead to great success and secure results.
These three chapters relating to body, soul and spirit have represented man in his most perfect form. By now, the disciple ought to have realized how very important it is to know one’s own microcosm for the initiation and especially for the magic and the mystic practice, as a matter of fact, for the whole of the secrets. Most of the authors, from sheer ignorance or for other cogent reasons, have omitted this extremely important part, the foundation.
14. The Mental Plane
As the body ahs its earthly plane, and the astral body or the soul owns the astral plane, the spirit too has its own plane, the so-called mental plane or mental sphere. This is the mental sphere with all its virtues.
Both these spheres, the material as well as the astral one have been born from the akasa or original principle of the respective sphere, through the four elements, and also the mental sphere is built upon the same foundation, and therefore likewise a product of the akasa principle of the spirit. Similar to the spirit, developing in a four-pole magnet by corresponding work and showing an electromagnetic fluid analogous to the astral body, on account of the effect of the elements, as a secondary phenomenon of the polarity on the outside, the mental body develops in the mental or spiritual sphere. Just in the same way as the astral body, through the electromagnetic fluid of the astral world, forms an astral matrix, the so-called astral od, the electromagnetic fluid of the mental world forms a mental matrix linking the mental body to the astral body. This mental matrix or the mental od, the so-called mental substance, is the subtlest form of akasa which controls and preserves the spiritual activity in the astral body.
At the same time, this mental substance is electromagnetic and is regarded as leaser of the ideas to the consciousness of the spirit, from where it is put into activity through the astral and the roughly material body. So this mental matrix or the mental od, with its double-pole fluid, is the subtlest substance we can imagine in the human body.
Simultaneously, the mental sphere is the sphere of thoughts which have their origin in the world of ideas, consequently in the spiritual akasa. Each thought is preceded by a basic idea which, according to its property, accepts a definite form, and arrives to the consciousness of the ego through the etheric principle, consequently the mental matrix, as expression of the thought in the shape of a plastic picture. Therefore Man himself is not the founder of the thoughts, but the origin of each thought is to be sought in the supreme akasa sphere or the mental plane. Man’s spirit, as it were, is the receiver, the antenna of thoughts from the world of ideas, according to the situation in which Man happens to be. The world of ideas being all in all, each new idea, new invention — in short, all Man believes to have created by himself — has been brought out of this world of ideas. This production of new ideas depends on the maturity and attitude of the spirit. Each thought involves an absolutely pure element, especially if the thought implies abstract ideas. If the thought is based on several combinations of the ideal world, different elements are effective in their form as well as in their mutual emanation. Only abstract ideas have pure elements and pure polar emanations, as they descend directly from the causal world of an idea.
From this cognition we may draw the conclusion that there are pure electric, pure magnetic, indifferent and neutral ideas from the standpoint of their effect. According to the idea, each thought in the mental sphere has its own form, color and vibration. Through the tetra-polar magnet of the spirit, the thought arrives at the consciousness, from where it is forwarded to realization. Each thing created in the material world consequently has its cause in the ideal world through the thought and the spiritual consciousness, and is reflected therein. If the point in question is not exactly an abstract idea, several forms of ideas can be expressed. Such thoughts are electric or magnetic or electromagnetic, according to the elementary property of the idea.
The material plane is bound to time and space. The astral plane, sphere of the perishable or mutable spirit, is bound to space, the mental plane being timeless and spaceless. The very same thing happens with all the mental properties. The reception of a thought in the mental body, through the link of the astral and mental matrix bound to space and time in the total form, needs a certain amount of time to become fully conscious of this thought. According to the mental maturity, the train of thoughts is different in each individual. The more advanced, the more cultured man is, the faster thoughts will develop in mind.
Likewise as the astral plane is inhabited, so too is the mental plane. Besides the ideal forms, there are principally the deceased ones whose astral bodies have been dissolved by the elements in the course of their ripening, and allotted, according to the degree of perfection, to regions corresponding to their mental sphere.
Besides the mental sphere is the sphere of the so-called elementals, beings created consciously or unconsciously by man as a result of repeated and intense thinking. An elemental being is not yet so condensed to form or to assume any astral shape for itself. Its influence is therefore limited to the mental sphere. The difference between an ideal form and an elemental lies in the fact that the ideal form is based on one or several ideas. On the other hand, the elemental is equipped with a certain quantity of consciousness and therefore with the instinct of preservation, but otherwise it does not much distinguish from other mental living beings, and it can even take the same shape as the ideal form. The adept often resorts to these elemental beings. The problem of how to create such an elemental, how to preserve it and how to utilize it for certain purposes, will be approached in the practical section of this book.
There would still be quite a lot to be said about the particular, specific properties of some beings. But all that we have pointed out previously should be sufficient to stimulate the work and contribute to a succinct enlightenment about the mental plane.
Let us now leave the microcosm, I mean to say, man with his earthly, astral and mental bodies, and turn to other problems which also are imminent to be solved by the incipient adept. First of all, there is the problem of truth. A great many philosophers have already paid serious attention to this problem, and we also will have to approach this task.
We shall deal here only with such kinds of truth about which we must be thoroughly informed. Truth depends on the insight of each individual. And as we cannot all have the same insight or perception, it is impossible to generalize the problem of truth. Therefore from is standpoint and in conformity with the degree of his maturity, each one will have his own truth, providing he sees it quite honestly. Only he who knows and masters the absolute laws of the microcosm and the macrocosm is entitled to speak of an absolute truth. Certain aspects of the absolute truth will be surely acknowledged by everyone. Nobody, indeed, will doubt that there is life, volition, memory and intellect, and will refrain from arguing about these facts. No sincere adept will impose his truth to anyone who is not yet ripe for it. The person concerned would do nothing else but regard it again from his own standpoint. Therefore it would be useless to argue with non-professionals on higher kinds of truth, except people eager to search the heights of truth and beginning to ripen for it. Anything else would be a profanation and, from the magical point o view, absolutely incorrect. At this point, all of us will have to remember the words of the great Master of Christianity: “Cast not your pearls before swine, lest they trample them under their feet.”
To truth belongs also the capacity of correctly differentiating among knowledge and wisdom. Knowledge depends, in all domains of the human existence, on the maturity, receptivity and understanding of the mind, and the memory without regard to whether or not we have been able to enrich our knowledge by reading, transmitting or other experiences.
There is a wide difference between knowledge and wisdom and it is much easier to win knowledge than wisdom. Wisdom depends, not in the least, on knowledge, although both are identical up to a certain degree. The source of wisdom is in God, that is to say, in the causal principle (the akasa) on all planes of the material, astral, and mental worlds. Therefore wisdom does not depend on mind and memory but on the maturity, purity and perfection of the individual personality. Wisdom could also be considered as a developmental stage of the ego. Therefore, insights are not passed on thought the mind, but – and this particularly – through intuition or inspiration. The degree of wisdom is therefore determined by the state of development of the individual.
This will not mean, of course, that we ought to neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. The adept will therefore endeavor to get on in knowledge as well as in wisdom, for neither of the two must lag behind in development.
If knowledge and wisdom keep the same pace in development, the adept is enabled to grasp all the laws of the microcosm and the microcosm, not only from the point of view of wisdom, but also from the intellectual side, that is, in a bipolar way, to perceive and utilize them for his own development.
In al the planes, we have already learned how to know one of the numerous laws, the first main key, the secret of the tetragrammaton or the four-pole magnet. Being a universal key, it can be used to solve all problems, all laws, all kinds of truth – in sort, everything, provided that the adept knows how to use it properly. As time goes on and his development unfolds and he is advancing in hermetics, he will be acquainted with many more aspects of this key, and be forced to accept it as an unchangeable law. He will no more wander in darkness and uncertainty, but he will carry a torch in his hand, the light of which will penetrate the night of ignorance.
This brief summary will suffice for the adept to instruct him how to deal with the problem of truth.
The incipient magician will confess his faith to a universal religion. He will find out that every religion has good points as well as bad ones. He will therefore keep the best of it for himself and ignore the weak points, which does not necessarily mean that he must profess a religion, but he shall express awe to each for of worship, for each religion has its proper principle of God, whether the point in question be Christianity, Buddhism, Islam or any other kind of religion. Fundamentally he may be faithful to his own religion. But he will not be satisfied with the official doctrines of his Church, and will try to penetrate deeper into god’s workshop. And such is the purpose of our initiation. According to the universal laws, the magician will form his own point of view about the universe which henceforth will be his true religion. He will state that, apart from the deficiencies, each defender of religion will endeavor to represent his religion as the best of all. Each religious truth is relative and the comprehension of it depends on the maturity of the person concerned. Therefore the adept does not interfere with anybody in this respect, nor will he try to sidetrack anyone from his truth, criticize him, to say nothing of condemning him. At the bottom of his heart he may feel sorry for fanatics or atheists without showing it outwardly. Let everybody hold on to what he believes and makes him happy and content. Should everybody stick to this maxim, there would be neither hatred nor religious dissensions on this earth. There would be no reason for disputes and all turns of mind could exist happily side by side.
Quite a different thing is, if a seeker, dissatisfied by materialism and doctrines, and longing for spiritual support, will ask advice and information of an adept. In such a case the adept is obliged to supply the seeker with spiritual light and insight, according to his mental powers. Then the magician should spare neither time nor pains to communicate his spiritual treasures and lead the seeker to the light.
Since the remotest times, Mankind has always believed in something beyond human understanding, something transcendental that he idolized no matter whether there was question of personified or unpersonified conceptions of God. Anything man was unable to understand or to comprehend was imputed to the powers above such as his intuitive virtue admitted them. In this way, all the deities of mankind, good and evil ones (demons) have been born. As time went on, gods, angels, demiurges, demons and ghosts have been worshiped irrespective of their ever having been alive in reality or their having existed only in fancy. With the development of mankind, the idea of God was shrinking especially at the time when, with the aid of the sciences, phenomena were explained that previously were ascribed to the gods. A lot of books would have to be written if one wished to enter into details of the various ideas of God in the history of the nations.
Let us approach the idea of God from a magician’s standpoint. To the plain man the idea of God serves as a support for his spirit just not to entangle himself in uncertainty or get out of his depth. Therefore his God always remains something inconceivable, intangible, and incomprehensible to him. It is quite otherwise with the magician who knows his God in all aspects. He holds his God in awe as he knows himself to have been created in its image, consequently to be a part of God. He sees his lofty ideal, his first duty and his sacred objective in the union with the Godhead, in becoming the God-man. The rise to this sublime goal shall be described later on. The synthesis of this mystic union with God consists in developing the divine ideas, from the lowest up to the highest steps, in such a degree as to attain the union with the universal. Everyone is at liberty to abandon his individuality or to retain it. Such genii usually return to earth entrusted with a definite sacred task or mission.
In this rise, the initiated magician is a mystic at the same time. Only performing this union and giving up his individuality, he voluntarily enters into dissolution which in the mystic wording is called mystic death.
It is evident that true initiation knows neither a mystic nor a magic path. There is only one initiation linking both conceptions, in opposition to most of the mystic and spiritual schools which are dealing with the very highest problems, through meditation or other spiritual exercises, without having gone through the first steps at first. This would be very similar to somebody starting with the university studies without having gone through the elementary classes first. The results of such a one-sided training, in some cases, are disastrous, sometimes even drastic, according to the individual talents. Generally the error is to be found in the fact that most of the matter comes from the Orient, where the material as well as the astral world is regarded as maya (illusion), and consequently little attention is paid to it. It is impossible to point out the details, for this would overstep the frame of this book. Sticking to a carefully planned, step-by-step development, there will be neither a mishap nor a failure nor bad consequences, for the simple reason that ripening takes place slowly but surely. It is quite an individual matter whether the adept will choose as his idea of God, Christ, Buddha, Brahma, Allah, or someone else. All depends on the idea, in the initiation. The pure mystic wishes to approach his God only in the all-embracing love. The yogi, too, walks toward one single aspect of God. The bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition.
Now let us regard the idea of God from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. Love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. These four aspects together represent the supreme Godhead. Let us tread upon this path to this supreme Godhead practically and step by step, beginning from the lowest sphere, to arrive at the true realization of God in ourselves. Let us praise the happy man who will reach this still in his earthly existence. Us banish fear of the pains, for all of us will reach this goal.
From the remotest times, all religions, sects, turns of mind and training systems have regarded asceticism as a very important problem. Various systems of the Orient turned asceticism into fanaticism, causing great damage by exaggeration and wild excesses that were unnatural and unlawful. The mortification of the flesh, generally speaking, is just as one-sided as developing one part of the body only, neglecting all the other parts. If asceticism serves the human body, say in the pattern of a diet, to get rid of slag and other impurities, or to save the body from illness and to compensate disharmonies, then ascetic measures may reasonably be employed, but beware of any exaggeration.
Somebody doing hard physical work would, indeed, be very foolish to deprive the body of substances absolutely necessary for its preservation, just because he is privately interested in yoga or mysticism. Such extremes would doubtlessly end up with serious and dangerous injuries to the health.
Vegetarianism is not implicitly important for the mental progress or the intellectual development, unless it is supposed to be a remedy to clean the body from slag. A temporary abstinence from meat or animal food is indicated only for very specific magic operations as a sort of preparation, and even then only for a certain period. All this is to be considered with respect to sexual life.
The idea that by eating the meat of an animal, the animal powers or faculties could be conveyed to oneself is nonsense and originates in a mental ignorance of the perfect and genuine primitive laws. The magician does not pay any attention to such misconception.
In the interest of his mago-mystic development, the magician must be moderate in eating and drinking, and observe a reasonable mode of life. It is impossible to fix precise rules or prescriptions, the magic way of life being quite individual. Each and all must know best what agrees or disagrees with them. It is a sacred duty to keep the balance everywhere. There are three kinds of asceticism: (1), intellectual or mental asceticism, (2) psychic or astral asceticism, 3) physical or material asceticism. The first kind has to do with the discipline of thoughts, the second kind is engaged in ennobling the soul through control of passions and instincts, and the third kind is concerned with harmonizing the body through a moderate and natural way of life. Without these three kinds of asceticism, which must be developed at the same tie and parallel to each other, a correct magical rise is unthinkable. To avoid any one-sided development, none of the three kinds may be neglected, and none of them may prevail. Further information about how to accomplish this task will be given in the practical training course of this book.
Before bringing the theoretical part to an end which has illustrated the principles, I advise everybody that this part should not only be read, but must become the mental possession of the concerned person by means of intense reflection and meditation. He who is going to be a magician will recognize that life is dependent on the work of the elements in the various planes and spheres. It is to be seen in great and in small things, in the microcosm as well as in the macrocosm, temporarily and eternally, everywhere there are powers in action. Starting from this point of cognition, you will find that there is no death at all, in the true sense of the word, but everything goes on living, transmuting and becoming perfect according to primitive laws. Therefore a magician is not afraid of death, for he believes the physical death to be only a transition to a subtler sphere, the astral plane, and from there to the spiritual level, and so on. Consequently he will not believe in heaven nor in hell. The priests of the various religions stick to these fancies solely to keep their kids to the point. Their moralizing serves only to provoke fear of the hell or the purgatory and to promise heaven to morally good people. Average people, as far as they are religiously inclined, are favorably influenced by such a point of view for, from fear of hell, they will try to be good.
But as for the magician, he sees the purpose of the moral laws in ennobling the mind and the soul, for it is in an ennobled soul only that the universal powers can do their work, especially if body, mind and soul have been equally trained and developed.
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