Make your own free website on


Initiation I: Theory

The Great Mystery of the Tetragrammaton Or The Kabbalistic Yod-Heh-Vau-Heh

Motto: Whatever is above is like that which is below - Hermes Trismegistos



The Elements

Everything that has been created came into being through the effects of the elements. This applies to the macrocosm as well as to the microcosm, the large and the small worlds. Therefore, I will deal with these energies right at the beginning of initiation and allude particularly to their pro found and multifarious importance. Until now, very little has been said in occult literature about the energies of the elements. For that reason I have made it my responsibility to treat this unsettled subject matter and to lift the veil that conceals these laws. It is of course a difficult task to enlighten the uninitiated so that they are not only made aware of the existence and the activity of the elements, but that they are also capable of working practically with these energies in the future.

The entire universe can be compared to a clockwork with wheels that engage with each other and which are interdependent with each other. Even the concept of the deity as the highest comprehensible being can be categorized in aspects analogous to the elements. A more precise account is given later in the chapter concerning the concept of God.

In the most ancient Oriental writings the elements are called tattvas. In European literature we only pay attention to them in so far as their good effects are concerned, and we are warned about their unfavorable influences. In other words, under the influence of the tattvas particular actions can either be undertaken or not. There should be no doubt as to the accuracy of this fact. But everything that has been published thus far points only to a limited aspect of the effects of the elements. The effects of the elements or tattvas for personal use can be sufficiently determined through books on astrology.

However, I will penetrate deeper into the secret of the elements. For this reason I have chosen another key, one which is analogous to the astrological key but actually has nothing to do with it. I will show how to use this key in many different ways which, up to now, have been unknown to the reader. In the following chapters I will deal in sequence and in detail with the individual tasks, analogies and effects of the elements. Not only will the theory be unveiled, but attention will also be paid to the practice, because it is here that you will find the greatest arcanum.

Even in the Tarot, the oldest book of wisdom, this great mystery of the elements is recorded by having the first Tarot card represent the Magician, who emphasizes the knowledge and control of the elements. On this first Tarot card the sword symbolizes the element of Fire, the wand the element of Air, the cup the element of Water, and the coins the element of Earth. Hence it is obvious that the ancient mysteries depicted the Magician for the first Tarot card and consequently chose the control of the elements as the first act of initiation. In honor of this tradition, I will devote my greatest attention to the elements above all. Furthermore, it will become evident that the key to the elements is a universal remedy with which all problems that may occur can be solved.

The sequence of the tattvas in accordance with the Hindu system is as follows:

Akasha - Principle of Ether

Tejas - Principle of Fire

Vayu - Principle of Air

Apas - Principle of Water

Prithivi - Principle of Earth

In accordance with Hindu teachings, the four coarser tattvas came forth from the fifth tattva, the Akasha principle. Therefore the Akasha is the causal principle and, as the fifth energy, it is to be acknowledged as the so-called quintessence. In the appropriate chapter of this book I shall inform the reader in more detail in regards to this Akasha, the finest of elements. Also, the specific attributes of each element will be alluded to in the following chapters, beginning with the highest plane down to the coarsest physical matter. By now the reader must have concluded that it is certainly no easy task to analyze the great mystery of creation and to find the proper words which will enable one to penetrate into this matter and be able to form a graphic picture of it.

The analysis of the elements is discussed in further detail and their practical value is emphasized, so that every scientist, whether he be a chemist, a physician, a magnetopath, an occultist, a magician, a mystic, a Kabbalist, a yogi, or whatever, can derive their practical benefits. The purpose of this book will be fulfilled if I succeed in teaching the reader to penetrate into this matter at least to the point where he is able to use the practical key for the field of knowledge that is of interest to him.

The Principle of Fire

It has already been mentioned that the Akasha or principle of Ether is the cause of the formation of the elements. According to the Oriental writings, the first element to come out of the Akasha is Tejas, the principle of Fire. This element, as well as the others, is effective not only on our Physical plane, but in everything that has been created. The fundamental attributes of the Fiery principle are heat and expansion. That is why, at the beginning of any creation, there is Fire and Light. Even the Bible begins with the words: Fiat lux - Let there be Light.

Light, of course, has Fire as its foundation. Every element has two polarities, namely active and passive or plus and minus, and this applies to the Fiery element as well. The plus is always constructive, creative and procreative, whereas the minus is decomposing and destructive. When we speak of an element, we must always speak of two fundamental attributes.

Religion has always attributed goodness to the active part and evil to the passive part. Fundamentally, however, there is neither good or evil; this is all based upon human concepts. In the universe there exists neither good nor evil, because everything has been created in accordance with immutable laws. The divine principles are reflected in these laws, and only through knowing these laws will we be able to get closer to the divine.

As mentioned previously, the Fire principle is in possession of expansion; in order to have a better idea of this principle, we will call it the electrical fluid. Later we will discover the reason for the analogy between the electrical fluid and material electricity. The elemental principle of Fire is active and latent in everything created in the entire universe, from the smallest grain of sand to the highest that is visible, as well as that which is invisible.

The Principle of Water

In the previous chapter we became acquainted with the coming into being and the attributes of the positive element of Fire. In this chapter I will describe the opposite principle, the principle of Water. Just like the Fire, this principle came into being out of the Akasha, the Ether principle. In comparison to Fire, it has entirely opposite attributes, its fundamental properties being coldness and contraction. Here we are also dealing with two poles or polarities; the active pole is constructive, life- giving, nourishing and preserving, whereas the negative pole, as with Fire, is decomposing, fermenting, divisive and dispersing. Since this element's fundamental attribute is contraction, the magnetic fluid came forth from this element. Fire as well as Water are active in all regions. In accordance with the law of creation, the Fire principle cannot exist by itself but must contain within itself an antipole, the Water principle. These two elements, Fire and Water, are the fundamental elements with which everything was created. Consequently we have to reckon every where with these two main elements, and furthermore with the electric and magnetic fluids as opposite polarities.

The Principle of Air

Another element that originated from the Akasha is the element of Air. Initiates do not consider this principle as a true element; instead they make the concession of giving it its place as a mediator between the Fiery and Watery principles, whereby the Air principle establishes, so to speak, the neutral equilibrium as a medium between the active and passive activities of Water and Fire. All created life was set in motion through the reciprocal action of the active and passive polarities of the elements of Fire and Water.

In its position as a mediator, the Airy principle has acquired from Fire the attribute of warmth and from Water the attribute of moisture. Life would not be possible without these two attributes. These two attributes also lend the Airy principle two polarities, namely in its positive effect the life-giving polarity and in its negative effect the destructive polarity.

I should like to add to this that in the instance of the aforementioned elements we are not dealing with common fire, water and air, which are actually only aspects of the physical or material plane. Instead we are dealing here solely with the universal attributes of the elements.

The Principle of Earth

We have been told that the Air principle does not actually represent a true element; this also applies to the principle of Earth. This means that out of the reciprocal action of the three aforementioned elements the Earth element came into being as the last element, which, through its specific attribute of solidification, contains all the other three elements. It is this attribute of solidification which has given these three aforementioned elements a concrete form. At the same time, the activities of these three elements have been limited and, as a result, space, measure, weight and time have come into being. The reciprocal action of the three elements together with the Earth element became tetrapolar; therefore the Earth principle can be considered a tetrapolar magnet. The fluid in the polarity of the Earth element is electromagnetic. Since all elements are active in the fourth, the Earth element, all created life can be explained. Through the realization which took place in the Earth element, the fiat - the "let it be done" - came into being.

Regarding details of the specific effects of the elements in the various spheres and kingdoms, such as the kingdom of nature, the animal kingdom, the human kingdom etc., the reader will find information in the chapters that follow. The most important point is that the reader get a general idea of the workshop of the effects of the attributes of the elements in the entire universe.



The foundation of light is the Fire principle. Light would never have come into being without the Fire principle. Hence, light is an aspect of Fire. Every element of Fire can be transformed into light and vice versa. That is why light contains all specific attributes. It is illuminating, penetrating and expansive. The opposite of light is darkness. The darkness came forth from the Water principle. Darkness has the opposite specific attributes of light. Light would not be recognizable without darkness, because without darkness, light could not exist. You can learn from this that light and darkness came into being out of the reciprocal action of two elements, namely Fire and Water. Therefore, light has as its effect the positive attribute and darkness the negative attribute. This reciprocal action is active in all regions.

The Akasha or Etheric Principle

When describing the elements, I have mentioned several times that they originated from the Etheric principle. Therefore, the Etheric principle is the highest, the mightiest, the most unimaginable, the primordial existence, the original cause of all things and everything created; it is the causal sphere. Therefore, the Akasha is spaceless and timeless; it is uncreated, incomprehensible and indefinable. The different religions call it "God." It is the fifth energy, the primordial energy; it is that which created everything and keeps everything in equilibrium. It is the source and purity of all thoughts and ideas; it is the causal world in which every thing created maintains itself, beginning with the highest of spheres downward to the lowest. It is the quintessence of the alchemists. It is the All in All.


Karma: The Law of Cause and Effect

The law of cause and effect is an immutable law that has its aspect in the Akasha principle. Each cause produces its corresponding effect. This is accepted everywhere as the most exalted law. Every deed has an effect and bears fruit as a consequence. Therefore, karma should not only be considered a law for our good deeds, as the Oriental philosophy teaches, but as is obvious from what we have learned so far, its significance is much more profound. Human beings feel instinctively that everything good will bear only good fruit and everything evil must have only evil as a consequence, or as an old proverb states: "For whatsoever a man soweth, that shall he also reap." Everyone must know and respect this irrefutable law. The law of cause and effect also applies to the elemental principles. I will not enter into any further details about this law, which can be expressed in a very few words, and which are clear and self-evident for every logically thinking human being. The law of development is subject to the law of cause and effect. Therefore development is an aspect of the law of karma.

The Human Being: The Body

The true image of God is the human being, who has been created in the Image of the universe. Everything that can be found in the universe on a large scale is reflected in a human being on a small scale. That is why a human being is called the microcosm, in contrast to the universe, the macrocosm. In reality the whole course of nature takes place in a human being, and it is the task of this chapter to teach the student to learn, to observe, to know and to master this.

I will not describe the physical processes in the human body, since one can find these in literature relevant to the subject. Instead I will teach how to observe the human being from the Hermetic point of view, and enlighten those who are interested in how to make proper use of the fundamental key, the effect of the elements, in respect to human beings.

A well-known proverb states: "A sound mind in a sound body." The profound truth which is contained in these words will become very clear to everyone when studying the human being. The question will certainly arise: What is health from the Hermetic point of view? Not everybody will be in a position to answer this question immediately, because most human beings will explain the question of health from an entirely individual point of view. However, from the Hermetic viewpoint health is considered to be a complete harmony of the energies that work in the body in respect of the fundamental attributes of the elements. It is not a necessity that a severe disharmony of the elements must prevail in order to trigger a visible effect, which is called an ailment. Disharmony in the form of a disease is already a vital disturbance in the workplace, of the elements in the body. Therefore, it is a prerequisite that the aspiring initiate devote his entire attention to the body. The external visible appearance of the body resembles a beautiful garment, and beauty with all its aspects is, by and large and down to the smallest detail, also an aspect of divine nature. Basically, beauty is not only that which pleases us or is sympathetic to us, because sympathy and antipathy depend upon the reciprocal action of the elements. True health is a prerequisite for spiritual ascent. Should we wish to live in beautiful surroundings, then we must arrange our apartment, our house, or in this instance our body, beautifully and harmoniously.

The elements have to perform particular functions in the body in accordance with the universal law; in principle the elements are constructive, preserving and decomposing. The positive part in the body, the one which is constructive, is the positive or active part of the elements. The preserving or equilibrating part is accomplished by the connecting part of the elements, which is the neutral part, and the decomposing or deteriorating part in the body is conducted by the negative attributes of the elements.

Therefore, to the Fiery principle in its active form with its electric fluid is assigned the active, constructive and expansive activity, and the opposite is assigned to its negative form.

The Watery principle in its active form influences the constructive activities and in its negative form the decomposing activities of all the liquids in the body.

The Air principle is given the task of regulating the electric fluid of the Fire and the magnetic fluid of the Water in the body and keeping them in equilibrium. It is therefore denoted as the neutral or mediating element.

As has been mentioned in the fundamental key in regards to the energies of the Earth principle, the Earth principle has the task of keeping the effects or activities of all three elements together in the body. The Earth element principle in its active form is stimulating, strengthening, constructive, preserving etc.; in its negative form it is the opposite. The development as well as the aging of the body is subject to the Earth principle. Many other analogies in regards to the effects of the elements in the body could be cited, but for the time being these explanations should suffice.

Since the beginning of time, initiates have never written about the effects of the elements in detail, perhaps to prevent any misuse, al though the effects were well-known to them. They divided the human body into three fundamental concepts, assigning

the head to the Fire principle,
the abdomen to the Water principle, and
the chest to the Air principle as the mediating principle between Fire and Water.

It is obvious how accurate they were with this arrangement of the human body, because everything that is active, everything that is Fiery, takes place in the head. In the abdomen, however, the opposite takes place, that is the Watery principle, the elimination, the activities of the liquids etc. The chest is subject to Air and has at the same time a mediating function, since breathing takes place there mechanically. The Earthy principle with its cohesion, the energy that keeps everything together, essentially represents the entire human body with all its bones and flesh.

Now the question might arise: How and in which manner will the Akasha or Ether principle show itself in the physical or material body? One who deeply contemplates on this will be able to answer this question by himself, namely, that the Etheric principle is concealed in its coarsest physical or material form in the blood and in the semen, and in the reciprocal activity of these two substances in the vital substance or vitality.

We have learned that the Fiery element produces the electrical fluid in the body and the Watery element the magnetic fluid. Each of these fluids has two polar rays, the active and the passive, and the mutual influences and reciprocal actions of all four polar emanations resemble the tetrapolar magnet, which is identical to the mystery of the Tetragrammaton, the Yod-Heh-Vau-Heh of the Kabbalists. That is why the electromagnetic fluid in the human body in its outward emanation is called the life magnetism or vital magnetism, the Od; it is also known by other names. The right side of the human body is active-electric and the left side is passive-magnetic when it comes to a right-handed person. A left-handed person has the opposite polarities. The intensity of the emanation of the electromagnetic fluids depends upon one's capacity, in other words, it depends upon the intensity of the activities of the elements in the body. The more soundly and harmoniously these activities of the elements unfold in the human body, the more intense is the emanation.

With the help of particular exercises as well as the right attitude and the exact consideration of these laws, one may either increase or decrease the capacity, strength and power of effect of this electromagnetic fluid or OD, as necessity demands. The manner by which this is accomplished will be described in the practical part of this book.

The electric and magnetic fluids in the human body have nothing directly to do with common electricity and magnetism; they are, however, analogous. The law of analogy is a very important factor in the Hermetic sciences and having this knowledge will enable the aspiring initiate to achieve great miracles with this key.

When it comes to nourishment, the elements contained therein are intermixed. The intake of these elements brings about a chemical process through which the elements in our bodies remain preserved. The intake of any kind of nourishment together with breathing calls forth, from the medical point of view, a combustive process. The Hermetic sees in this combustive process much more than just a chemical procedure. He sees the reciprocal dissolution of nourishment, similar to a fire that is kept aflame by burnable substances. That is why the entire life depends upon the continuous supply of burnable substances, that is, from nourishment and through breathing. A supply of various kinds of nourishment which contain the fundamental substances of the elements is advisable, so that every element receives the necessary substances for its preservation. If we were dependent throughout our entire lives upon one kind of nourishment, our bodies would definitely become ill; that is, a disharmony would be caused in the body. Through the decomposition of nourishment and air, the elements are supplied with the substances that maintain them, and their activity is also sustained in this manner. That is the natural way of life for a human being. Should one or another element lack the necessary energy-substance or fuel, there would be an immediate reaction. This lack manifests itself in the functions which are affected by it. For example,

when the Fire element in the body reaches a higher level of effectiveness due to a lack of nourishment among other elements, we feel thirsty;

when the Air element becomes more effective, we feel hungry;

when the Water element becomes more effective, we feel cold; and

when the Earth element becomes more effective, we feel tired.

A satiation of the elements in the body calls forth intensified effects in the particular area. Should there be a preponderance:

of the Fire element: the body feels a yearning for movement and activity ensues;

of the Air element: the body curbs the intake of any food;

of the Water element: the process of elimination increases; and

the Earth element: manifests itself in the aspects of one's sex life, but it does not necessarily express itself through the sex drive in the carnal sense. It can manifest externally, for example in the elderly mostly though an urge for increased physical activity or creative work.

From the chemical and perhaps from the alchemical point of view, the electric and magnetic fluids have in their active and passive polarities the task of forming acid combinations in all organic and inorganic bodies. In the active sense they are constructive and in the negative sense they are decomposing, dissolving and destructive. This explains the biological function in the body. The total result is the cycle of life: it comes into being, it develops, matures and departs, and that is the existence or evolution of everything created.


A reasonable lifestyle has to be adopted in order to maintain the harmony of the elements in the body. Should a disharmony occur in the effect of the elements whereby one or another element is predominant or is weakened, then particular measures have to be taken as to the intake of nourishment in order to direct the elements into the right channels or at least to influence them favorably in this respect. That is why various diets are prescribed for specific cases. From time immemorial, even the common man has come to this conclusion through numerous observations, without having understood the exact cause.

Should the disturbance of the elements be such that the disharmony becomes visible, then you are no longer dealing with a mere disharmony, but with an illness. That means you have to employ more effective remedies in order to re-establish the necessary harmony if you wish to achieve a complete recovery and have the body function normally again. All healing methods known to us today are established on this foundation. I refrain from mentioning details in regards to these healing methods, since they are commonly known or available.

In general, the naturopath makes use of thermic effects or impacts, such as baths (sitz, hand and foot baths), compresses, poultices, herbs, massage etc. The allopath makes use of concentrated remedies which should call forth the effect corresponding to the elements and should bring about recovery. The homeopath stimulates the opposite element through his healing remedies, similia similibus curantur, in order to bring the threatened element back into equilibrium in accordance with its polarity. Through the use of his remedies, the electro-homeopath works directly upon the electric and magnetic fluids in order to equilibrate the element that has fallen into disharmony through proper strengthening of these fluids, all of course in accordance with the kind of ailment in question.

In this manner every healing method serves the purpose of restoring the disturbed equilibrium of the elements. The magnetopath, through the knowledge of the influence of the elements upon our body, has by far a greater possibility to be effective with his energies, especially when he has the ability to consciously awaken the electric or magnetic fluids, to intensify and transfer them into that part of the body which has come into disharmony. In this book I have devoted a special chapter to the practice of this method of treatment.

The bodily functions as a whole have been explained in detail. Each body part, besides being influenced by the effects of the analogous elements, is also influenced by a specific element which expresses itself in the polarity of the corresponding body part. It is an interesting fact that in the work place, in the clock mechanism or movement, in other words in our mechanism, some organs possess the ability of having the electric fluid flow from the inside to the outside and the magnetic fluid from the outside to the inside in reciprocity, through which the function of the entire organism is carried out harmoniously and analogously. When it comes to other organs the opposite applies; the electric fluid is effective from the outside to the inside and the magnetic fluid from the inside to the outside. The knowledge of this polar emanation is known in the Hermetic sciences as the occult anatomy of the body. It is extremely important for every initiate to possess knowledge of the effects of this occult anatomy if he wishes to know, influence and control his body.

Furthermore I will give an account of the occult anatomy of the human body in regards to the electric and magnetic fluids, that is, in the positive and negative spheres of activity. This information will greatly benefit the magnetopath, because he will be able to treat the particular part of the body in accordance with the seat of the disease either with the electric or the magnetic fluids. However, this knowledge can be of great benefit to everyone else as well.

The Occult Anatomy Of the Body

The Head

The front part of the head is electric. The back of the head is magnetic.

The right side of the head is magnetic. The left side of the head is electric. The inside of the head is electric.

The Eyes

The front part of the eyes and the back part (rearward) are neutral. The right side and the left side of the eyes are electric. The inner part of the eyes is magnetic.

The Ears

The front part of the ears is neutral and the back part is neutral. The right side is magnetic. The left side is electric. The inside is neutral.

The Mouth and Tongue

The front part is neutral. The back part is neutral. The right side is neutral. The left side is neutral. The inside is magnetic.

The Neck

The front part of the neck is magnetic. The back part of the neck is magnetic. The right side of the neck is magnetic. The left side of the neck is electric. The inside of the neck is electric.

The Chest

The front part of the chest is electromagnetic. The back part is electric.

The right side is neutral. The left side is electric and the inside is neutral.

The Abdomen

The front part is electric. The back part is magnetic. The right side is magnetic. The left side is electric. The inside is magnetic.

The Hands

The front part is neutral and the back part is neutral. The right side is magnetic. The left side is electric. The inside is neutral.

The Fingers of the Right Hand

The front part and the back part are neutral. The right side and the left side are electric. The inside is neutral.

The Fingers of the Left Hand

The front part and the back part are neutral. The right side and the left side are electric. The inside is neutral.

The Feet

The front part and the back part are neutral. The right side is magnetic.

The left side is electric. The inside is neutral.

The Male Genitals

The front part is electric. The back part is neutral and the right and left sides are neutral. The inside is magnetic.

The Female Genitals

The front part is magnetic. The back part is neutral and the right and left sides are neutral. The inside is electric.

The Last Vertebra and the Anus

The front part and the back part are neutral and the right and left sides are neutral. The inside is magnetic.

On the basis of this occult anatomy, the initiate can compile further analogies with the key of the tetrapolar magnet in accordance with his needs. The alchemist will recognize from this that the human body is a true athanor in which the most complete alchemical process, the great work or preparation of the Philosophers' Stone, visibly takes place. This concludes the chapter on the body. I will not say that I have taken everything into consideration, but I have at least pointed out the most important aspects regarding the elements, the tetrapolar magnet, and I have unveiled the mysteries of the Tetragrammaton regarding the physical body.

The Physical~Material Plane or

The Physical~Material World

In this chapter I will not describe the material or physical world, the mineral, plant and animal kingdoms. Nor will I discuss physical processes in nature. I am certain that this has been sufficiently discussed in the schools, for instance that there is a North and South Pole, how rain comes into being, how storms develop, and so forth. The aspiring initiate should be less interested in these occurrences than in his endeavor to know the material world by means of the elements and their polarities. I do not have to make mention of the fact that on our planet there is fire, water, air and earth. This should be clear in everyone's mind. Nevertheless, it would be an excellent idea for the aspiring initiate to learn the cause and effect of the four elements and understand how to make proper use of them in accordance with the corresponding analogies to other planes In a future chapter about the practice of magic, you will learn prow it is possible through the knowledge of the material elements to contact higher planes at the same time. For the present it is important to know that upon our earth the workings of the elements in their most subtle form is carried out exactly in the same manner as in the human body. When you draw analogies to the human body, you will gain the knowledge of how to establish parallels to the elements, and you will see that the analogy to the human body is justified. In the chapter about the body we discussed the lifestyle and functions of the elements in regards to the body, and should the initiate succeed in making use of the elements in their most subtle form he will be able to perform miracles in his body. Not only that, he has the right to maintain that nothing is impossible in this respect.

The Earth element has within itself the tetrapolar magnet with its polarity and the effect of the remaining elements. In nature, the Fiery principle in its active form causes the vitalizing principle and in its negative form the destructive and decomposing principle. The Water principle does the opposite in its negative form. The Air principle, with its bipolar polarity, is also the neutral, equilibrating and preserving principle in nature. On account of its specific attribute of cohesion, the Earth element has as its foundation the two great fundamental elements of Fire and Water, along with their neutralization through the Air principle. It should therefore be considered the coarsest of the material elements. Through the reciprocal effect of the Fire element and the Water element we have, as mentioned with respect to the body, two fundamental fluids, namely the electric and the magnetic. They have come into being in accordance with the same laws that apply to the body, and they also have their reciprocal effects. Everything that occurs on our earth in the material or physical sense is caused by these two elements with their fluids. They influence all chemical processes within and without the earth in the mineral, plant and animal kingdoms. From this you can surmise that the electrical fluid is in the center of the earth and the magnetic fluid on the surface. This magnetic fluid of the earth surface keeps everything material or compounded into a solid, except for the attribute of the Water Principle with its cohesive force.

Through each body's specific attributes - which depend upon the composition of the elements - each object has particular emanations in respect to the electric fluid, the so-called electron vibrations, which are attracted by the common magnetic fluid of the entire material world. This attraction is called weight. Therefore weight is a manifestation of the attractive power' of the earth. The attractive power of iron and nickel, which is well-known to us, is only a small example of something which emulates a phenomenon that occurs on a large scale upon our whole earth. What is known on our earth as magnetism and electricity is a manifestation of the tetrapolar magnet; we also know that by arbitrarily reversing the polarity we can produce electricity from magnetism and by mechanical means we can again obtain magnetism from electricity. The transformation of one power into another is an alchemical or magical procedure which, in the course of time, became so common that it was no longer considered to be alchemy or magic but was attributed to physics. On this basis we see that the tetrapolar magnet can be utilized here.

Every Hermetic knows the function of magnetism and electricity in accordance with the law "Whatever is above is like that which is be low," and not only in the human body but in the material world as well. Any initiate who understands how to employ the energies of the elements or the Great Mystery of the Tetragrammaton on all planes is capable of achieving great things in our material world, which to the eyes of the uninitiated appear as miracles. However, for the initiate they are not miracles; he can explain even the greatest oddity on the basis of his knowledge of the laws.

All development, maturity, life, and death here on earth depend upon the principles that have been described here. Consequently, it is completely clear to the initiate that the concept of "death" does not indicate to him a decomposition into nothingness. Instead, that which is considered to be annihilation or death is merely a transition from one state into another.

The material world has come into being from the Akasha principle which is known to us as the Ether. The material world is also regulated and maintained by the Akasha principle. This explains that it is a transference of the electric or the magnetic fluids, upon which all inventions that have to do with telecasts or tele-transmissions through the Ether are based, for instance radio, telegraphy, telephone communication, television. This includes all future inventions that are yet to be achieved by means of the electric and magnetic fluids in the Ether. The fundamental principle and the laws were, are and always will be the same.

A very voluminous book with an exciting content could be writ ten about the effects of the individual magnetic and electric fluids upon the material plane. However, the observant reader, who has made the decision to walk the path of initiation and who is not discouraged while studying the fundamental principles, will come into the knowledge of the different variations of the energies and attributes all by himself. The fruit of his efforts will be amply rewarded with knowledge.

The Soul or

Astral Body

Through the finer vibrations of the elements, through the polarity of the electric and magnetic fluids, the actual human being, the soul, has come forth our of the Akasha principle or the finer vibrations of the Ether. The functions of the elements in the physical body take place in the same manner as the functions of the soul or astral body. The soul is connected to the body through the tetrapolar magnet with its specific attributes. Their unification will take place analogous to the body through the electromagnetic influence of the elements. The initiates call the working of the elements, the so-called electromagnetic fluid of the soul, the "astral matrix" or "life." The astral matrix or the electromagnetic fluid of the soul is not identical with the aura of the occultists. I will deal later with the subject of the aura. The astral matrix or the electromagnetic fluid is the bonding agent between body and soul. The Fiery principle causes that which is constructive even in the soul, the Watery principle that which is vitalizing, the Airy principle that which is equilibrating, and the Earthy principle that which is put together, developing and preserving. The astral body is subject to exactly the same functions as the physical body.

Human beings are endowed with five senses which correspond to the five elements. The astral body or the soul, with the help of the corporeal senses, avails herself of the five senses and apprehends the perceptions of the physical world. This apprehension and actuation of the five senses by means of the astral and material bodies occurs through our immortal spirit. The reason why the spirit is immortal will be explained later. The astral body would be without life and would dissolve into its components without the spirit's activity in the soul.

The spirit could not accomplish his effects without the mediation of the soul; for this reason the astral body is the seat of all the attributes that the immortal spirit possesses. In accordance with his development and maturity, the spirit has a different kind of electric and magnetic fluid vibration, which the soul shows outwardly in the four temperaments.

We differentiate in accordance with the predominant elements the choleric, sanguine, melancholic and phlegmatic temperaments.


the choleric temperament originates from the Fire element,

the sanguine temperament originates from the Air element,

the melancholic temperament originates from the Water element,

and the phlegmatic temperament originates from the Earth element.


In accordance with the strength and vibration of the respective element you will also notice in the various attributes the strength, energy and expansion of the respective fluid deviations.

Each of these four elements, which determines the temperament of a human being, has in its active form goodness or good attributes, whereas in its passive form it embodies the opposite, the evil attributes. It would be too voluminous to give an itemized statement here of the effectiveness of the elements, and it would be much more advantageous for the aspiring initiate to discover additional effects through his own meditation, because this serves a particular purpose on the path to initiation.

Nevertheless, here are a few examples:

The choleric temperament has in its active polarity the following good attributes: Activity, enthusiasm, eagerness, determination, bravery, courage, creative energy, assiduity etc.

The choleric temperament has in its negative form the following bad attributes: Voracity, jealousy, passion, irritability, quarrelsomeness, immoderation, destructive urges etc.

The sanguine temperament has in its active polarity the following good attributes: Penetrating power, diligence, joy, adroitness, kind heartedness, lucidity, absence of worry, cheerfulness, lightness, optimism, liveliness, independence, watchfulness, trustfulness etc.

The sanguine temperament has in its negative form the following bad attributes: Being easily offended, disdain, a passion for gossip, lack of endurance, cunning, talkativeness, dishonesty, fickleness etc.

The melancholic temperament has in its active polarity the following good attributes: Respect, mercy, modesty, humility, seriousness, compliance, fervor, intimacy, power of comprehension, meditation, compassion, tranquility, internalization, immersion, over-trustfulness, forgiveness, tenderness etc.

The melancholic temperament has in its negative form the following bad attributes: Indifference, down-heartedness, shyness, disinterest, unyieldingness, idleness etc.

The phlegmatic temperament has in its active polarity the following good attributes: Respect, reputation, endurance, circumspection, determination, seriousness, firmness, conscientiousness, thoroughness, Concentration, sobriety, punctuality, reserve, pertinence, unerringness, a sense of responsibility, reliability, caution, ability to resist, purpose etc.

The phlegmatic temperament has in its negative form the following bad attributes: Shallowness, carelessness, disdain, indifference, irresponsibility, bashfulness, tardiness, ponderousness, idleness, unreliability, taciturnity etc.

The characteristics of the temperaments form the basis of a per son's character, depending upon which attribute is the predominant one. The intensity of the particular attributes that show themselves outwardly depend upon the polarity, the electric and magnetic fluids. The complete influence of the effect of the temperaments has an emanation as a consequence, which is properly called the aura. Therefore the aura cannot be compared to the astral matrix, because between the two exists a consider able difference. The astral matrix is the connecting or bonding substance between body and soul, whereas the aura is the emanation of the effectiveness of the elements in the various attributes, and it has its foundation either in the active or passive form. This emanation calls forth a particular vibration in the entire soul which corresponds to a particular color. On the basis of this color, the initiate can clearly see his own aura or that of other beings with his astral eyes. Those who can see with their astral eyes can not only determine the basic character of a human being with the help of the aura, but can also perceive the effectiveness in respect to the polarity of the soul's vibration and may be able to influence this soul vibration. This subject will be discussed in more detail in an other chapter dealing with introspection. Therefore the temperament of a person influences his character, and both together form, in their effectiveness and as a total result, the emanation of the soul or the aura. Pictures of high initiates and saints are always depicted with a halo, which is identical to the aura we have just described.

Besides the character, temperaments and activities of the electromagnetic fluid, the astral body has two more centers in the brain, namely the seat of the normal consciousness which is located in the cerebrum, and the subconscious, the opposite of normal consciousness, which is located in the cerebellum. In the chapter entitled "The Spirit" you will find more details in regards to their functions.

As aforementioned, the soul is organized in exactly the same manner as the body in accordance with the elements. The psychic or astral functions, energies and attributes have their respective seats in the soul by way of particular centers which Hindu philosophy depicts as "lotuses" analogous to all the elements. In Hindu teachings the awaken jog of these lotuses is called Kundalini Yoga. I will not enter into any further discussion in regards to these lotuses or centers; this knowledge can be gained from literature relevant to the subject. I will merely touch on this subject in passing and say that the lowest center is the muladhara or Earth center, which has its seat in the lowest part of the soul. The next center is that of Water, which the Indians call svadhisthana and which has its seat in the area of the sexual organs. The Fire center, which is the center of the soul, is located in the area of the navel and is called manipura. The center of Air, the equilibrating element, is located in the area of the heart and is called anahata. The center of the Ether or the Akasha principle can be found in the area of the neck and is called visuddha. Another center, the center of the will, reason and intellect is located between the eyebrows and is called ama. The highest and most divine center is the thousand-petaled lotus called sahasrara, from which all the energies of the other centers originate and are influenced. Beginning with the uppermost or highest center, the susumna or Akasha principle, which is already well-known to us, takes its course along the back, as if flowing through a canal, down to the lowest Earth center. It is responsible for the connection and regulation between all the centers. In another chapter I will explain the awakening of the serpent power in the individual centers. When describing the soul, it is our object to establish and give a clear picture of the connection of the elements with their plus and minus poantics in the soul. It becomes obvious that both body and soul and all their effects live and work so that their preservation and destruction are subject to the immutable laws of the tetrapolar magnet - the mystery of the Tetragrammaton - and conform to them. When the person who is to be initiated meditates attentively on this matter, he will clearly understand the function of the body and the soul and will ascertain the proper idea about their interaction in accordance with primordial laws.


The Astral Plane

The astral plane, often depicted as the fourth dimension, is also created out of the four elements and therefore is a density degree of the Akasha principle. Consequently the astral plane forms the basis of everything which has an origin, regulation and life existence, everything which has already occurred, is occurring presently, or will occur in the future in the material world. As has already been mentioned, the Akasha in its most subtle form is the well-known Ether in which, amongst other things, the electric as well as the magnetic vibrations propagate. Therefore it is also the sphere of vibrations in which light, sound, color, rhythm and thus all life in everything created has its origin. Since the Akasha is the source of all existence, it is understandable that everything finds its reflection in the Akasha; that is, everything that has already been produced and has occurred, everything that is presently produced and is occurring, and everything that will be produced and that will occur in the future. That is why you will see in the astral plane the emanation of the eternal, which has neither a beginning nor an end, and is therefore timeless and space less. The initiate who finds his way about this plane will find everything here, whether it be the past, the present or the future. The extent of perception depends upon one's degree of perfection.

Most religions, occultists, and spiritualists depict the astral plane as "the beyond." It is clear to the initiate that there really is no such thing as this life and the life to come, this world and the world to come (the beyond); that is why he does not fear death, because this concept is foreign to him. If the connecting substance between the physical body and the astral body dissolves through the decomposing activities of the elements or through a sudden severing of the astral matrix, what occurs is what is commonly called death, which in reality is only a transition from the earthly world to the astral world. The initiate does not fear death, because on the basis of this law he knows that he does not enter into uncertainty. By mastering the elements he can, besides many other things, achieve a loosening of the astral matrix and thereby accomplish a spontaneous separation of the astral body from the earthly shell. This will enable him to visit the most remote regions and proceed to the various planes and the like with his astral body. Within this phenomenon we will find the positive clarification of stories wherein some saints were not only seen at the same time in different places, but were even seen working at those very places.

The astral plane has different kinds of inhabitants. Above all, there are departed human beings from the earthly world that linger there in accordance with their degree of spiritual maturity in the corresponding degree of density. In accordance with the various religions, this is depicted as either heaven or hell, yet the initiate perceives this as merely a symbol. The more perfected, noble and purer a being is, he will therefore reside in a much purer and finer degree of density in the astral plane or sphere. The astral body begins to dissolve gradually until it corresponds with the frequency of vibration of its particular level of the astral plane, or in other words until it has become identical with that level of the astral plane. This identification depends upon the maturity and spiritual perfection that the particular being has achieved in the earthly world.

Besides the aforementioned departed human beings, the astral plane is inhabited by many other beings, of which I will mention only a few species. There are, for example, the so-called elementaries, beings with only one or a few attributes which are dependent upon which element-vibrations are dominant. They maintain themselves from the same kind of vibrations that are peculiar to human beings and which people send out into the astral plane. Among them are those who have already reached a certain degree of intelligence. Certain magicians can make use of these lower forces in order to indulge in their selfish intentions. There is also another kind of being, the so-called larvae, which are called into existence through the astral matrix, intentionally or unintentionally, by intensive emotional thinking. They are not actual beings, but merely forms which keep themselves alive from the passions of the animalistic world on the lowest level of the astral plane. Their instinct for self preservation takes them into the sphere of those human beings whose passions attract them. They attempt to awaken and call forth directly or indirectly the passions which lie dormant in a human being. Should these forms be successful in enticing the individual to a passion which is to their liking, then they nourish, maintain and strengthen themselves from the emanation which this passion brings forth from this person. One who is laden with many passions brings with him a host of such larvae into the lowest sphere of his astral plane and a big struggle ensues with these larvae.

The mastery of the elements is an important component as far as the subject of magic is concerned. You will find more information in regards to passions as they relate to the elements in the chapter dealing with introspection. Besides these, there are elementaries and larvae that can be created artificially by means of magic. You will find details in the practical part of this book.

There is also another kind of being which should not be over looked because the initiate quite often has to deal with these beings on the astral plane.

They are the beings of the four pure elements. These beings, when they are in the

Fire element are called salamanders, when in the

Air element are called sylphs, when in the

Water element are called mermaids or undines, and when in the

Earth element are called gnomes.

These beings represent, so to speak, the connection between the astral plane and the earthly elements. How to contact and control such beings, and how to achieve anything with them, will be discussed in the practical part of this book, in Step X.

There is also a multitude of other beings such as satyrs, wood nymphs, water sprites etc., which can be added to the above. All of this might sound like a fairytale. However, in the astral plane these are realities, just the same as all the earthly beings are realities. The clairvoyant eye of the initiate can see them at his discretion, and he has the ability to contact them. This immediately removes any doubt as to their existence. First of all, the initiate has to reach a certain level of maturity, must understand how to examine, in order to be able to judge.

The Spirit

It has been mentioned previously that man has been created in the image of God and that he consists of body, soul and spirit. We can gather from the previous chapters that the body and the soul serve only as a shell or a garment for the spirit, for they are only transitory. Therefore, only the spirit is the immortal part and the image of God. It is difficult to analyze something divine, something immortal and something eternal and to find the proper words. Even here, we can employ the help of the key of the tetrapolar magnet, just as we can with any other problem.

Out of the highest primordial principle (the Akasha), the source of existence, out of the prime spiritual substance came forth the spirit, the spiritual "I," with the specific attributes of the elements which belong to the immortal spirit, who was created in God's image.

The Fiery principle, the impulsive part, is the will. The Airy principle shows itself in the intellect. The Watery principle makes itself known as life and as feelings. The Earthy principle shows itself as the unification of all three elements in the "I" consciousness.

All the other attributes of the spirit have these four primordial principles as their foundation. The typical part of the fifth principle, the Ether principle (Akasha), shows itself in the highest aspect as belief and in its lowest form as the instinct for self-preservation. Each of the four principles of the elements mentioned here has many more aspects, exactly in accordance with the law of analogy of the polarities, or of the elements in the positive and negative sense. All together they form the "I" or the spirit. Therefore, we attribute to the:

Fiery principle: Energy, might and passion.

Airy principle: Memory, the power to judge and differentiate.

Watery principle: Conscience and intuition.

Earthy principle: Egotism, the instinct for self-preservation and propagation.


It would be too voluminous to list all the qualities of the spirit with respect to the elements. The aspiring initiate can expand upon these qualities on his own through diligent study and intense meditation by considering the laws of analogy of the tetrapolar magnet. This is very rewarding work and it should never be neglected, since it produces great success and secures good results as far as cognition and the mastery of the elements are concerned.

In the three chapters dealing with the body, soul and spirit, I have described the human being in his consummate form. By now, it must be obvious to the student how necessary it is to have the knowledge of one's own little universe for the initiation, namely in the practice of magic and mysticism, yes, in all secrets. Most authors have failed to write about the most important part, the foundation, either because of total ignorance or for sound reasons.

The Mental Plane

Just as the physical body has the earthly plane and the astral body or soul has the astral plane, so has the spirit his own plane, the mental sphere or mental plane ("spirit" can at times be interchanged with "mind"). This sphere is the sphere of the spirit with all its energies or powers.

Both spheres, the material as well as the astral, came into being through the four elements which came out of the Akasha or causal principle of the appropriate sphere. The mental sphere is founded on the same basis; it too came forth from the Akasha principle of the spirit. The spirit forms within himself a tetrapolar magnet through appropriate work, and shows outwardly an electromagnetic fluid analogous to the astral body as a result of the activities of the elements as effects relevant to their polarity; that is how the mental body behaves in the mental or spiritual sphere. Just as the astral body forms an astral matrix through the electromagnetic fluid of the astral world, the so-called astral Od, that is how the electromagnetic fluid of the mental world forms a mental matrix that binds the mental body to the astral body. The mental matrix or the mental OD, the so-called mental substance, is the most subtle form of the Akasha; it regulates and maintains the activity of the spirit in the astral body. As mentioned before, this mental substance is at the same time electromagnetic and serves as a conduit of thoughts and ideas to the consciousness of the spirit. This mental substance sets the consciousness into motion by means of the astral and physical bodies. Therefore, the mental matrix or the mental OD with its bipolar fluid is the subtlest sub stance that we can imagine in the physical body.

The mental sphere is at the same time the sphere of thoughts, which have their origin in the world of ideas, in the Akasha of the spirit. Each thought is preceded by a basic idea which in accordance with its attribute takes on a particular form and reaches the consciousness of the "I" as a thought-form or a plastic picture through the Ether principle, or in other words through the mental matrix. Therefore, a human being is not the originator of his own thoughts; instead the source of every thought is to be found in the highest spheres in the Akasha or mental sphere. The spirit of a human being is, so to speak, the receiver; he is the antenna for the thoughts that come from the world of ideas in accordance with the position and situation in which he finds himself. Since the world of ideas is the All in All, we may therefore say that every new thought, every new invention, in short everything that human beings believe they have created through their own ingenuity, has been taken out of this world of ideas. Taking these new ideas out of the world of ideas depends upon the attitude and maturity of the spirit. Each thought has within itself a completely pure element, especially when the thought contains abstract ideas. Should there be several combinations from the world of ideas present within that thought, then there are several elements effective among each other in their form as well as in their emanation. Only abstract thoughts have pure elements and pure polar emanations, because they originate directly from the causal world of an idea.

On the basis of this knowledge you can gather that there are pure electric, pure magnetic, indifferent, and neutral thoughts as far as their effects are concerned in existence. In the mental sphere every thought has its own form, color, and emanation (vibration) in accordance with its idea. The thought reaches the consciousness through the tetrapolar magnet of the spirit and is transmitted by this magnet until it becomes reality. Everything created in the physical world has its cause through the thought and the consciousness of the spirit in the world of ideas and of course also its reflection. If you are not dealing directly with an abstract idea, then several forms of thoughts can be expressed. These thoughts are either electric, magnetic, or electromagnetic. It always depends upon what kind of elemental attribute is present in the thought.


The physical or material plane is bound to time and space.

The astral plane, the sphere of the transitory or transformable spirit, is bound to space.

The mental sphere is spaceless and timeless.

The same applies to all attributes of the spirit. However, through the connecting link of the mental and astral matrices, which are bound in their total form to time and space, the mental body requires a certain amount of time to become conscious of the perception of a thought. The train of thought is different with everyone because it depends upon the maturity of the spirit. The more mature and more spiritually developed a person is, the faster the thoughts form in the spirit (mind).

Just as the astral plane has its inhabitants, so does the mental plane. Besides the thought-forms, it is inhabited above all by departed human beings whose astral bodies have dissolved through the elements as a result of their maturity and who, in accordance with their degree of perfection, have been assigned their abode in the region of the mental sphere that is appropriate and analogous to them.

Besides that, the mental sphere is also the sphere of elementals. These are beings that were created either knowingly or unknowingly by individuals through repeated intensive thinking. An elemental being does not possess the density to form or assume for itself an astral shell. It therefore has its effect in the spiritual sphere. The difference between a thought-form and an elemental is that the thought-form has one or more ideas as its basis. The elemental, however, is endowed with a certain amount of consciousness and therefore with the instinct for self- preservation, but otherwise it does not distinguish itself by much from other mental living beings; it can even have the same form as the thought-form. Initiates avail themselves quite often of these elemental beings. In the practical part of this book, a detailed account is given of how such an elemental is created, maintained, and how it can be employed for particular tasks.

Much more could be said about the mental sphere, especially about the particular specific attributes of the individual beings, but this should suffice as a stimulus to work with and as a rough outline in regards to the explanations given about the mental plane.


Now we will leave the microcosm, the human being with his earthly, astral and mental bodies, and direct our attention towards other tasks with which the aspiring initiate will have to deal in due time. Above all stands the problem of truth. Many philosophers have frequently occupied themselves with this task and it is also incumbent upon us to deal with it.

Here we will only deal with those truths of which we have precise knowledge. Truth depends upon the cognizance of each individual. And since all of us do not have one and the same cognizance, we cannot generalize the problem of truth. That is why every individual, provided he is sincere, has his own truth from his own point of view and in accordance with his maturity and cognizance. Only the one who knows and masters the absolute laws of the macrocosm and microcosm can speak of an absolute truth. Anyone will certainly acknowledge certain aspects of the absolute truth. No one will doubt the existence of life, the will, memory and intellect; certainly he will refrain from denying these things. A trite initiate will never force anyone who has not reached a certain level of maturity to accept his truth. That particular person would again view the truth from his own point of view. It would therefore serve no purpose to discuss higher truths with the uninitiated, except for those who strive towards these higher truths and begin to mature for these truths. All else would have to be considered profane and, from the magical point of View, incorrect. Bear in mind the words of the great Master of Christianity: Do not cast your pearls before swine."

The ability to differentiate knowledge from wisdom belongs also to truth. Knowledge on all levels of human existence depends upon maturity, receptivity, intelligence, and memory, regardless of whether we have enriched our knowledge by reading, transferal and communication, or (Other experiences.

There is a vast difference between knowledge and wisdom. It is considerably less difficult to gain knowledge than it is to attain wisdom. Wisdom is not at all dependent upon knowledge, although both are identical to a certain degree. The source of wisdom is within God, in the causal principle, in the Akasha, on all planes of the material, astral and mental worlds. Therefore, wisdom does not depend on the intellect and memory, but upon the maturity, purity and perfection of the personality of the individual. You could also consider wisdom to be a state of development of the "I." Consequently, cognizance is not given to us only by the intellect, but especially through intuition or inspiration. Therefore, the degree of wisdom determines one's level of development. That does not mean that we should neglect knowledge; on the contrary, knowledge and wisdom must go hand in hand. That is why the initiate will strive to get ahead in knowledge as well as in wisdom, because one cannot lag behind the other when it comes to development.

When knowledge and wisdom keep the same pace in the development of the initiate, then he is given the possibility of comprehending and recognizing all laws of the microcosm and macrocosm - not only from the point of view of wisdom, but also from the intellectual point of view, or in other words bipolarly - and to make use of them for his development.

One of the many laws, the first major key, the mystery of the Tetragrammaton or the tetrapolar magnet in all planes, has already been discussed. Since it is a universal key, it can be used for solving all problems, all laws, for every truth; in short, it can be used for everything, provided the initiate understands how to use this key properly. In the course of time, while his development unfolds and he perfects himself in the Hermetic sciences, he will learn different aspects of this key and acknowledge these aspects as immutable laws. He will not grope about in darkness and uncertainty; instead he will hold a light in his hand with which he will be able to penetrate any ignorance.

This brief description should suffice for the aspiring initiate to know the position he should take in regards to the question of truth.



The aspiring magician will profess to a universal religion. He will find that every religion has its good aspects, but also a dark side. Therefore he will keep the best for himself and pay no attention to the weaknesses. This does not mean that he has to acknowledge each and every religion, but he should show the proper respect towards all of them. Every religion has its own God principle, regardless of whether one is dealing with Christianity, Buddhism, Islam, or whatever. Basically, the magician can remain faithful to his own religion. However, he will not be satisfied with the official dogma of his church, but will strive to penetrate deeper into God's workshop. And that is the purpose of our initiation. The magician will form his own universal ideology in accordance with the universal laws, which will be his true religion. He will see that every defender of religion will make the effort to represent his religion as the best, disregarding its weaknesses. All religious truth is relative and its comprehension depends upon the maturity of the individual. That is why, in this respect, the initiate does not interfere with another's right to his religious beliefs and does not attempt to dissuade him from his truth or condemn or even criticize him. In the innermost of his soul, the initiate will find only compassion for a fanatic or an atheist, without ex pressing it outwardly in any way. Therefore, allow everyone to hold firmly to that which he believes and that which makes him happy and content. If everyone would adhere to this principle and make it his own, there would be neither hatred nor religious discord. There would be no reason for differences of opinion and all philosophies or all religions could co-exist happily.

It is of course quite a different matter when a seeker, no longer satisfied with materialism or dogma and yearning for spiritual nourishment, asks an initiate for advice and enlightenment. In such an instance the initiate is duty bound to enlighten the seeker in accordance with his perceptive faculties. The magician should spare neither time nor effort to communicate his spiritual treasures to the seeker and lead him towards the light.



Since primeval times humankind has believed in something higher and super-sensible, something he has idolized, regardless of whether it has been a personified or unpersonified concept of God. Whatever human kind could grasp or comprehend was always ascribed to a higher might in accordance with their concepts. The deities of nations, as well as the good and the evil ones (demons), came into being in this manner. In the course of time gods, angels, demiurges, demons and spirits were worshiped, but always in accordance with the mentality of the particular people or nation, regardless of whether they actually lived or existed only in the imagination. The more intellectually developed mankind became, the more this concept of gods diminished, especially when certain apparitions could be explained by modern science which in earlier days were ascribed in general to the gods. It would fill many volumes if you were to attempt to describe the details of the various beliefs in the gods through out the history of mankind.

Let us turn to the concept of God from the point of view of a magician. The concept of Cod serves the average man as a support or as a point of reference for his spirit in order to be free of uncertainty and not get lost. That is why his God remains always incomprehensible, inconceivable and unimaginable. This is quite different when it comes to the magician; he knows his God in all aspects. He holds his deity in the highest esteem, because he knows that he has been created in His image, that he is a part of God. Therefore he sees his highest ideal, his highest duty and his holiest goal in becoming one with the deity, in becoming a god-man. Later on I will describe the ascent to this exalted goal. The synthesis of becoming one with Cod lies in developing the divine ideas, beginning from the lowest level to the highest, to the point at which oneness with the Universal Spirit has been achieved. It is entrusted to one's own discretion as to whether he then wishes to surrender his individuality or maintain it. Human beings who achieve such greatness will usually return to earth with particularly sacred tasks or missions.

During this ascent the initiated magician is at the same time a mystic. Only when he surrenders his individuality and becomes one will he voluntarily enter into a dissolution which, in mystical terminology, is depicted as the mystic death.

This demonstrates that in true initiation there is neither a mystical nor a magical path. There is only one true initiation which connects both concepts, in contrast to most mystic and spiritual directions which concern themselves immediately with the highest problems through meditation or other spiritual exercises without having worked their way through the lowest levels. This can be compared to someone who immediaiely attends university without ever having attended elementary school. The consequences of such a one-sided education are in some cases very difficult and at times even drastic in accordance with the aptitude of the individual. This error can be mostly attributed to the fact that most of the material in regards to this subject matter comes from the Orient, where the material and astral worlds are regarded as maya (illusion or deceptive appearance) and therefore very little attention is paid to them. It is not possible to mention details, because it would exceed the scope of this hook. However, a well planned, step by step development will not result in failure or in severe consequences, because the process of maturing is slow, but it is safe. If the initiate chooses Christ, Buddha, Brahma, Allah or someone else as his concept of God, it is at his own discretion. When it comes to initiation, everything depends solely upon the concept. The pure mystic will only approach his god through all-encompassing love. The yogi attends mostly to one single aspect of God as well; the bhakti yogi stays on the path of love and devotion, the raja and hatha yogis are on the path of self-control or will, and the jnana yogi is on the path of wisdom and cognizance.

If we look at the concept of God from the magical point of view on accordance with the four elements, the so-called Tetragrammaton, the Unpronounceable, the Highest, then the following is attributed to the four elements:

The Fire-Prime principle: omnipotence and the all-encompassing energy.

The Air-Prime principle: wisdom, purity and clarity; out of these aspects comes forth the universal lawfulness.

The Water-Prime principle: love and eternal life.

The Earth-Prime principle: omnipresence, immortality and consequently eternity.

These four aspects together form the highest divinity. We will enter practically upon the path to this highest aspect of deity, but step by step, beginning at the lowest sphere in order to achieve within us the true realization of God. The one who achieves this goal in this lifetime can be considered quite fortunate. No one should spare the effort, because sooner or later everyone will arrive at his destination.


From time immemorial all religions, sects, ideologies and educational systems have placed the greatest importance on asceticism. In the in stance of some Oriental systems, asceticism has turned into fanaticism, which causes great harm in many cases. When asceticism is taken to extremes it becomes unnatural and unlawful. The mortification of the flesh in general is just as one-sided, for example as if one were to develop just one side of the human body and neglect the other side. Should asceticism serve the human body in the form of a diet to eliminate the various wastes and other impurities, or to remove ailments and equilibrate disharmonies, then the use of ascetic measures is justified. But be on guard when extreme measures are applied.

It would be foolish for someone who performs heavy physical labor to deprive his body of substances which are absolutely necessary for the preservation of his body simply because he occupies himself with yoga or mysticism in private. Such extreme measures inevitably lead to serious consequences as far as the health of the individual is concerned.

Unless vegetarianism serves a particular purpose, as for example detoxification or the purification of the body, it is not absolutely necessary for spiritual progress and development at this point in one's spiritual development. Occasional abstinence from meat or food prepared from animals is only recommended for very specific magical operations, and at the same time as a preparation, and then only for a certain period of time. Abstinence from sexual intercourse also falls into this category.

The idea that eating the meat of animals also causes the transference of animal characteristics is foolish and originates with an ideology which is ignorant of the complete and true primordial laws. The magician does not pay any attention to such notions.

For magico-mystical development the magician must, however, practice moderation in eating and drinking and lead a sensible lifestyle. Exact instruction cannot be given, because the lifestyle of every magician is quite individual. Everyone should know what agrees and what disagrees with him, and it is his sacred duty to keep an equilibrium every where. There are three kinds of asceticism:

  1. Spiritual or mental asceticism.
  2. Psychic or astral asceticism.
  3. Corporeal or material asceticism.

Discipline of thought is incumbent upon the first kind; ennobling the soul by controlling passions and urges is incumbent upon the second kind; harmonizing the body by a moderate and natural lifestyle is incumbent upon the third kind of asceticism. Without these three kinds of asceticism a proper magical ascent is unthinkable. They must be developed simultaneously and parallel with one another. None of these three kinds can be neglected, and none should gain priority over the other, otherwise the development will become one-sided. The method of accomplishment will be explained in the practical part of this book.

Before I conclude with the theoretical part of this book, which explains the theoretical principles, I urge everyone to read the entire theory in detail before proceeding to the practice, because it must become everyone's spiritual property through intensive thinking and meditation, otherwise failure will result. The aspiring magician will attain the cognizance that the labor of the elements in the various planes and spheres determines life. You will notice energies at work and being effective on a small scale as well as on a large scale, in the microcosm and in the macrocosm, in the temporal and in the eternal. From this understanding you can gather that there is no death in the true sense of the word; instead everything continues to live, transform and perfect itself in accordance with the primordial laws. That is why the magician does not fear death, since physical death is merely a transition into a vastly finer sphere, the astral plane, and from there into the spiritual plane etc. The magician does not believe either in heaven or hell. The priests of the various religions ad here to this concept in order to keep their faithful under their control. Their sermons give rise to the fear of hell and purgatory and promise heaven to morally good human beings. For the average person, in so far as he is religiously inclined, this notion has its good sides, because at least he makes the effort to be good out of fear of hell.

On the other hand, these laws of morality serve the magician to ennoble the soul and the spirit. The universal energies can only be effective in an ennobled soul, especially when body, soul and spirit have been trained and developed simultaneously.


Proceed to Initiation II: The Practice of Magic