THE KEY TO THE TRUE KABBALAH - FRANZ BARDON

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After a perusal of this book even those who have already a good knowledge of the Quabbalah will admit that they have to bring up a good deal until they can call themselves a true Quabbalist. Upon mature consideration the reader can come to the conviction that it counts to drop all incomplete teachings and keep on going with the methods in this textbook.

Transcript of THE KEY TO THE TRUE KABBALAH - FRANZ BARDON

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Franz Bardon:

The Key to the True QuabbalahThe Quabbalist as a Sovereign in the Microcosm and the Macrocosm

1986 ~ Publisher: Dieter Ruggeberg / Wuppertal / Germany ISBN 3-921338-03-4 ~ Library of Congress No. 85-670007

ContentsPreface Introduction 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 Fourfold Key

Step VII -- The Quabbalistic Mysticism of the Alphabet -First key -- Simple Letters 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 & the Macrocosm Epilogue

PrefaceAs promised in the two foregoing works Initiation Into Hermetics and The Practice of Magical Evocation, the author Franz Bardon has now published his third textbook, dealing with the cosmical language, called Quabbalah by the initiates. Those who are already well advanced in their studies of the spiritual, i.e., the hermetic science, by practical work on themselves will naturally be seized with great pleasure and, on account of their having already acquired practical experience, strengthened in their confidence that the road they have taken is virtually the most reliable one and will, without exception, meet all their expectations. Many scientists who have been induced, by their great interest in Quabbalah, to take up the studies of this science in accordance with diverse theoretical pieces of advice will be lost in amazement at the contents of this textbook. If not at once, then certainly very soon will they have to admit, whether they like it or not, that all the specified and widely approved quabbalistic methods in their richness, variety and truthfulness differ widely from those contained in the quabbalistic books hitherto published. Not even the most concealed, most secret libraries of the completely secluded monasteries in the Far East, the so-called ashrams, which are inaccessible to any ordinary earthly being, can pride themselves on possessing the true Quabbalah in one single secret script of such clear and distinct diction. After a perusal of this book even those who have already a good knowledge of the Quabbalah will admit that they have to bring up a good deal until they

can call themselves a true Quabbalist. Upon mature consideration the reader can come to the conviction that it counts to drop 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 fruitless search for the unpronounceable name of God lost by mankind in the days of yore. Having also gone through this third work conscientiously, the Quabbalist will suddenly have the impression 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 other things, will be revealed to him spontaneously. And this exceedingly high reward is being provided for all seekers of truth for whom the three volumes, which are unparalleled in the occult literature, are not merely interesting reading, but a valuable impulse towards the practice of Magic and Quabbalah. Otti Votavova

IntroductionTo my third volume of initiations into hermetics I have given the title of Key to the True Quabbalah, 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 Initiation Into Hermetics. Like my first two works, the present book, too, consists of two parts. In its first part, the theory, I prepare the reader for the difficult field of the Quabbalah, whereas the second part contains the actual practice. Much has been written about Quabbalah, a hard nut in hermetic literature, but in practice only little can be used of all this. Nearly always it is claimed that the person engaged in Quabbalah must have a command of the Hebrew language, without which it is impossible to study Quabbalah. The academic Quabbalah, in most books, is usually of Hebrew origin and is said to convey to the scholar a philosophy of life on the line of a quabbalistic paragon. But the number of books also indicating the practice and the use of the true Quabbalah is very limited. A few Jewish clergymen (rabbis) had a knowledge of Quabbalah, but, probably due to their orthodox thinking, kept it strictly confidential, thus not even fragments of quabbalistic practices have become known to the public. The many descriptions of Quabbalistics do not even offer any theoretical details to the seriously interested student, to say nothing of any true hints for the practice. They only supply at the most, a philosophical representation of the micro-and the macrocosm. The student of Quabbalah cannot get any idea

of the Quabbalistic philosophy of life at all, since, on the one hand, he will not be able to see his way in this great confusion of ideas and since, on the other hand, he will still be left in darkness due to the contradictory statements made in different books. My present volume contains the theory as well as the practice, the latter being especially ample, 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 an extremely beautiful chain. In doing so, I have naturally taken into account the laws of analogies referring to the micro- and macrocosm, for it could not be done otherwise, if the total aspect of the Quabbalah is to be done without any gaps. I make as little use as possible of the numerous Hebrew terms which have commonly been used in Quabbalah up to now and prefer such terms which are easily understood by everybody. At any rate, the reader studying my 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 in practice must go through my two first books Initiation Into Hermetics and The Practice of Magical Evocation systematically. Otherwise, the training to achieve perfection would take too long and any success would ensue very late. However, it is quite up to the reader to study my books merely theoretically. In doing so, he will acquire a knowledge which he would not be able to get from any philosophical book. But knowledge is not yet wisdom. Knowledge depends on the development of the intellectual features of the spirit; wisdom, on the other side, 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 nor a Quabbalist. A learned man will be able to say a lot about magic, Quabbalah, etc., but he will never be able to understand the powers and faculties rightly. With these few words I have explained to the reader the difference between the philosopher and the sage. It is up to him either to follow the more convenient path of mere knowledge or to proceed along the more arduous path of wisdom. Already the primitive people, no matter what race they belonged to and which part of our terrestrial globe they inhabited, had their special religion, i.e., an idea of God, and consequently 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 the people and the esoteric knowledge, on the other hand, being the theology of initiates and high priests. Exoteric knowledge never contained anything of true magic or Quabbalah. Thus only magicians 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 strictly confidential; firstly, in order to maintain the authority; secondly, in order not to lose the power over the people and, thirdly, in order to prevent any abuses. This tradition has been maintained up to the present days, and although my book will convey complete knowledge to my reader, it will only be able to make him know, but it will never give him wisdom. He will have to strive for the latter by honest practical work. The stage of wisdom he is able to achieve will again depend on his maturity and personal development. My book will make the highest wisdom accessible only to the really mature, i.e., the initiate, thus leaving a great gap between the learned one and the sage and not trespassing against the commandment of silence, in spite of my publishing the highest truths and secrets. To the learned man, wisdom will 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 sages of the dawn of history laid down the greatest secrets in the universal language, the metaphorical language, as can be seen from the hieroglyphs of ancient people, the Egyptians, and so on. The ancient sages c