Quabbalistic Magic
Before finishing the theoretical description of quabbalistic mysticism and starting to write on the practical quabbalah, I want to make a few short remarks on quabbalistic magic to enable the quabbalist to get the right idea about this, too.
Summing up what has been said, it is the aim of quabbalistic mysticism to prepare the microcosm, i.e., body, soul and spirit, for the application of the letters so that the quabbalist is able to serve the Creator, i.e., to act creatively by power of the word. Due to systematic exercises aided by will-power, intellect, feeling and consciousness, together with imagination, each letter gets quite a different meaning in comparison to its mere intellectual utterance. Words combined in a quabbalistic way, in strict analogy to the universal laws, are words of creation with the same effect as the ones pronounced by God Himself.
To speak quabbalistically means to create something of nothing. This is the greatest mystery ever revealed to, and understood by, a human being. Like God, he is in a position of making the universal laws work. Each word which is uttered in the right magic-quabbalistic way will become reality at once. Never will someone not initiated succeed in releasing the power of the letters quadripolarly, since he does not possess the abilities of the spirit, soul and body to utter quabbalistic letters in a creative way.
Mere theoretical knowledge does not enable anyone to make the powers work which are contained in the individual letters and words. Therefore I have repeatedly recommended to go through my first book Initiation Into Hermetics practically, since a certain grade of maturity is attained by gradually training body, soul and spirit and since, on the way to perfection, the four fundamental qualities of the spirit are trained accordingly by the preparatory exercises.
Someone who starts immediately with the studies of quabbalistic mysticism without having gone through the first course will have to develop each fundamental quality gradually by very long training. This is much more difficult than going through my first book practically.
Consequently, quabbalistic mysticism is preparing the body, soul and spirit to understand, and make practical use of, the magic word, the cosmic language. The quabbalistic magic is not practicable unless body, soul and spirit have been prepared accordingly in conformity with the universal laws, i.e., by the tetragrammatonic key.
Indian terminology has chosen the word Wag to denote the quabbalistic magic. By this word the state of maturity of the Visuddha chakra, which is located in the larynx, is indicated. The difference between a magician and a quabbalist is that the magician is indebted, for the effects he achieves, to the spiritual beings which cause them, whereas the magician trained in quabbalah, i.e., the genuine quabbalist, causes all the effects by his creative word, irrespective of the sphere or plane, without needing the help of any being.
There exist many systems of quabbalistic magic, and many keys can be used in practice. To describe them all would fill volumes. If, for instance, one considers that a basic quality of the spirit may become effective by the help of 32 different systems and since the human spirit has four fundamental qualities, this already results in 128 systems which would have to be divided into 10 stages each in accordance with the sephirothic scale of keys.
I will describe the systematic use of only one key, namely the tetragrammatonic key, this being the key of absoluteness and realization. In quabbalistic magic the tetragrammatonic key is one of the most important universal keys by the help of which the studies of the quabbalah are started everywhere. It is reserved to Divine Providence alone to decide whether I shall be allowed to publish systematically any further keys relating to the micro- and macrocosm. This, of course, depends, above all, on the question of how much longer I shall have to remain on this planet. With this book, I will initiate the quabbalist into the secrets of the unutterable name, that is, into the use of the tetragrammatonic key, in a way which will enable him to use the universal language and act creatively by power of the word.
Finally, I will mention in this chapter the quabbalistic-magic talismanology. Magic-quabbalistic talismans are either signs, symbols or letters, engraved or written in analogy to the universal laws. Each letter or sign is charged with the help of the creative word, or, speaking in a strictly quabbalistic sense, by means of the four fundamental qualities of the spirit. Such a magic-quabbalistic talisman will never fail to produce its effect since the quabbalistic word is banished into the respective sign or seal, the talisman or the pentacle, etc., for the purpose of becoming effective, and therefore it represents a true magic tool. Of course, only an experienced magician, who is an expert in magic and quabbalah, may occupy himself with quabbalistic-magic talismanology.
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