Category: Franz Bardon

I have been asked to do a post on Franz Bardon community questions. After giving it some thought, instead of posting around asking for questions and waiting for the feed to be merciful to show it to others, I decided to take a look at what was going on in the main Franz Bardon’s Facebook groups. The questions in “Initiation” are mostly taken and adapted from “Students of Franz Bardon”, run by James Robson, the man behind Perseus Arcane Academy. The questions in Adepthood are for the most part taken and adapted from “Franz Bardon The Practice of Magical Evocation”, run by the author Nenad Talerman. The questions in “Magus” are mostly taken and adapted from wider Franz Bardon community discussions. I have left my own group, “Franz Bardon – The Spheres” aside, since I have already met most questions posted in there.

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Initiation

1 – Why do some people consider Franz Bardon’s work incomplete? Where does this perception come from, and what aspects of Bardon’s system are seen as lacking?

Bardon’s work is incomplete in a bad way only when people do not complete it. It is incomplete only in a good way when people complete it. This means because Bardon’s system is the most complete system I have known, it also takes the skills of masters of many different traditions to complete. It is not easy to achieve. It leaves space for people to resort to theory and criticize what they do not understand, or for practitioners to feel blocked and frustrated because they have no natural talent for magic and, before gaining it, cannot read between its lines. The system is incomplete in a good way when one completes it, for it will open your eyes to many other systems, and leave you able to specialize in whatever you see fit, be it an occult field or otherwise. You will also be able to realize the books by Bardon were but the tip of the iceberg, Bardon’s work below the tip is a whole living universe to which there is no known end.

2 – I’m struggling to bring the energy and elements together with enough density—the element comes through clearly but appears more like a fiery paste mixed with air. Any suggestions on how to refine or stabilize this?

You are good as it is. The element is ethereal. It is possible to materialize it fully, to our senses, but it is not an optimal situation, and will have good chances of resulting in damage to one of your three bodies or all three bodies. The state of flow of the elements – when you can manipulate the elemental fluids in a relaxed state – looks like you described.

Now, you materialize it fully by specializing on your sensory and extra-sensory training, and accumulating loads of elemental and vital fluid, so that your aura is like a sun in your everyday life, and expands beyond the perimeter of your house. A great concentration gives a great expansion, a great compression of this results in a great saturation, so much that it seems like the astral plane falls into the material plane. This is for later, if at all, after you finish all three books.

3 – For those who’ve passed Level 5 (IIH) with distinction, what are the essential conditions for mastering all aspects of elemental training?

The conditions are outlined in the book. But often overlooked is a poetic understanding of the elements. That can be achieved by practicing the soul mirror daily. To understand the elements (which we know physically) in the subtle planes you must understand and live and feel metaphorically, like a poet. I have also met many IIH practitioners at level 5 who still don’t know the difference between an intellectual idea and an emotion. Many are brain-dead. You cannot be a magician without the mind of a philosopher, a mathematician, an artist and a dancer. And this time, it is not a metaphor. You must cultivate yourself and awaken to all elements as a living being. The elements are not like a university course in which you pass some exams and that’s it. The elements are something you become. Likewise, the three bodies are of a nervous nature more than of a theoretical nature.

Our first and continuous contact with all of this as a ramifying organism is through the soul mirror. Make use of it.

4 – I’m curious: what step are you currently on, and what initially drew you to the path? Have your goals shifted since starting?

I have finished working through the three books some good years ago, for the first round. But I am always in some step. Right now I’m leaning more towards the Depth Point (IIH), the Sphere of Uranus (PME) and letter combinations (KTQ) longer than 4 used to open up whole astrological realms or for the instant creation of elementaries and automatic evocation. These three steps work together. I am fitting everything in this language, so as to learn to speak it as I speak Portuguese or English, that is, so as to have it being able to reproduce all the things I know, but this time in their place of origin.

5 – I’m wondering how to practically apply the Vital Energy techniques from Step II or Step III to support recovery alongside regular medicine. Has anyone had success using these methods to treat minor illnesses like a cold? Do you inhale wellness and exhale sickness, or focus Vital Energy into the lungs and throat with an intention of healing? I’m mainly looking for practical ways to use Vital Energy beyond meditation or long-term character work.

The most important thing in recovering from sickness, is acceptance. Then everything you do with vital energy can contribute to a speedy recovery or eventually make it worse. If you are suffering from inflammation, vital energy must feel relaxed, or you will inflame it further. If you obsess about the sickness and keep throwing it thoughtful energy, the sickness itself will be vitalized instead of your recovery. It is all about the attitude of your mind. Wellness is in the “I Am.” Bardon would tell you to remove time and space from consciousness and affirm “I Am Healthy”, defining the command within the vital energy. But many don’t know how to do this with enough certainty, “I am Healthy” brings “I am not healthy” attached and there comes the wolf dressed in lamb’s skin. I say use “I Am.” I am! That will heal you.

6 – Does anyone have insights on the positioning of Initiation into Hermetics (IIH) within the context of other key initiatory materials in early 20th-century Germany, especially before or separate from the Fraternitas Saturni? I’m curious about Bardon’s choices in composing IIH, especially in relation to systems by Brandler-Pracht, Lomer, and others like Hans Muller and Quintscher. Have any comparative studies been made regarding what Bardon included or omitted from these other works? Any additional key works worth exploring?

To my knowledge, there is no comparative study, but it would be interesting to read such a thing.

While Bardon was influenced by various traditions and occultists I find his work, put together step by step, is distinct enough from contemporaneous systems.

Karl Brandler-Pracht’s “Lehrbuch zur Entwicklung der okkulten Kräfte” and Georg Lomer’s “Lehrbriefe” offered valuable systems for self-initiation, with mental exercises and character development. However, they were not as deeply into the practical aspects of elemental mastery and the work with the astral fluids as Bardon’s IIH. Bardon was likely influenced by their works and may have chosen to incorporate elements from Lomer’s writings into IIH, due to their practical applicability and alignment with his own experiences and teachings. Let’s say Bardon expands on foundations laid by others, as do we all, but becoming more comprehensive.

In any case, I vividly recommend “How to Develop Your Occult Powers” by Brandler-Pracht to the practitioner, it will get him to see from another angle (but in similar style) many of the exercises in IIH (especially in the beginning of IIH, and often in greater detail), and will complement it with some new valuable exercises, like “The Magnetic Gaze”, “Telepathy”, “Idealistic Monism & Producing Dreams”, many details in “The Healing Power of Magnetism”, and the whole Part Three lays many interesting seeds for the Bardon’s Adept. That being said, I do not recommend giving extreme importance to the subchapters “Harmony”, “Harmony Through a Natural Diet”, “Harmony through Hygiene”, and in sum, Chapter 1 of Part II has a lot of bad ideas for the modern age and as dangerous for the physical or psychological health today as they must have been at the time. Having IIH available, it’s best to avoid “How to Develop Your Occult Powers” from Chapter I of Part II up to chapter 4 of Part II, being that some oriental techniques are taught with flaws, are bad for the body, and would need a live instructor anyway.

Seven Hermetic Letters, by Georg Lomer, is his only influential book on Bardon’s work. A good complement if you wish to visit hermetics through a more philosophical and poetic style and a more contemplative approach. It is less practical and somewhat less structured.

Regarding Hans Albert Müller’s Der hermetische Bund teilt mit, I could not read it, but I am guessing this book was a greater influence on Bardon’s fourth (and interrupted) book, due to the similarity in the contents. What we know is that Muller’s order “Orden zur Weltvollendung” (Order of World Fulfillment), of which Franz Bardon was a member, was quite influenced by Bardon himself.

Now Quintscher, he is a great mystic and both him and Bardon got most of the seals they use from Silas. As a good mystic as Quintscher may be, he is not a good magician in my opinion (he uses more ceremony and ritual than Bardon, but seems to express all its components from a mystical perspective). Wilhem Quintscher is the lens of Adonism when Bardon is the lens of Hermeticism. Why I find Quintscher extremely useful, and influential in my books as well, is because as an Adept I can make great use of his works, but I could never have become an Adept via Quintscher. In other words, Quintscher is good in that he offers additional materials to work with, but you can only work with them effectively if trained by Bardon or another competent system. The exciting aspect about both put together is that both are working with the exact same hierarchies and so on. So if you are a connoisseur of Bardon, you may expand this universe by studying Quintscher.

Finally, for additional key works, I would go outside the German or Czech circles. Book Four by Aleister Crowley was influential to Franz Bardon and was translated by him to his students. But don’t forget the founders, like Agrippa, and further back, Paracelsus.

7 – I’ve been doing vital energy pore breathing (40 reps, morning and night) and initially felt great—but over the past week, I’ve started feeling sick when I breathe it in, with discomfort in my eyes and ears. Has anyone experienced this? Could it be related to the practice, or might it be something else entirely?

It all depends on which step you are at. If you have attained a deep level of magical equilibrium, both in terms of quantity with the fluids and their equanimous and gradual accumulations, and of quality in the soul mirror, vital accumulation should be relatively safe. Any other case, and you should breathe out what you breathe in.

This is more or less the common knowledge regarding these things, and it is not wrong per see, or rather it is more right than wrong. However, I wish to push the case beyond these limitations. First, it is never too much to stress the qualitative side of this, i.e. the soul mirror work. Many use it for character alone and forget to analyze all magical operations via this same end. It is similar to an alchemist allowing himself to constantly work with corrupted materials and expect success.

Magic is a laboratory, everything we put in, every tiny thought that slips in, emotion or sensation, will define the direction of the operation. Observe very well. “Ora et labora”. You wish for everything to be pure when you practice, not unlike the ceremonial magician wearing all his or her addresses and tools (and knowing and incorporating all their qualities) before magical evocation.

Ignorance is also a bad trait, and I find there is a portion of it when it comes to vitality in hermetics. The common dictionary tells us that vitality is “the state of being strong and active; energy.” Thus we understand vitality as active energy, yang. You breathe it in intensely and extensively and get headaches, naturally, for what you are doing is cultivating elemental imbalance. Your air (ears) and fire (eyes), the active elements, become oversaturated and with no passive energy to balance them and make them healthy. It could happen that then ignorance leads us to think that vitality, since it indicates liveliness and life force, is active, then the passive counterpart is being dormant, dull or dead. That is wrong, and more akin to neutrality than to passivity, once passivity exists with as much vitality as activity.

Let us now forget the common dictionary, because when it comes to hermetics, vitality is chi, it is the life force between passive and active energy that permeates them both. So there you are, thinking of breathing vitality in, and because you define it as active energy you are breathing a form of the electric fluid. But since you are still in the first steps, you do not really understand in practice what the electric fluid or the magnetic fluid or the electromagnetic fluid is. What you must think, then, is that you are breathing in energy that balances all energies in you. That is the true meaning of life force and vitality, that which makes us healthy: balance, equilibrium, effortlessness in the Daoistic sense.

8 – Can a practitioner transfer their consciousness into another being—perhaps even across a family bloodline—creating a form of spiritual continuity or “eternal life”? And if so, would this be an evolution of the path or a form of energetic overreach, raising ethical questions around identity, immortality, and spiritual responsibility?

Starting from the end, simply transferring to another body (you said being but the question is only logical, due to its implications, if we consider you meant body) is not an evolution of the path. It is a neutral act. If you believe we die and reincarnate, that is what we keep doing in any case. But then it must mean you are talking not about transferring one’s consciousness into another body, but one’s identity. Immortality is not touched by this ethical situation, being an eternal principle, and identity itself is not an issue. So the only thing affected is spiritual responsibility.

If you mean stealing another’s body, that seems to me to be the same as murder, certainly not ethical. The good news is in Bardon’s system it is not possible. When you transfer into another person, the idea is you transfer into the person’s identity as well. Transference of consciousness requires letting go of your identity and gaining greater awareness in return.

9 – Sorry if this is a basic question, but is there any known connection between Franz Bardon and Carl Jung? I’m reading about Jung’s ideas on individuation and noticing strong parallels—like Bardon’s black/white mirror and Jung’s differentiation, or vital force and libido energy. Any sources or thoughts on this?

I always recommend a practical study of psychology to students and practitioners of Franz Bardon, and Jung is a great way to start. I am happy to draw some parallels for you.

The most evident are:

conjoining Jung’s “Psychological Types” and “Aion” (for shadow/Self interplay) with Bardon’s Initiation Into Hermetics, Step 1–3;

Conjoining Bardon’s Vital Force or Od with Jung’s concept of the Libido, for which you can work Jung’s “Symbols of Transformation” together with Bardon’s sections on Vital Energy Accumulation (Step 2); in other words, use Bardon’s conscious breath control and mental focus with Jung’s libido redirection through symbol and active imagination.

Conjoin Jung’s “Four Archetypes” and “Man and His Symbols”, with Bardon’s Step 3 Elemental Equilibrium Work, that is, Bardon’s elemental equilibrium should match Jung’s balanced psyche;

To the black soul mirror add repressed traits, to magical equilibrium add the integration of self, both authors stress balance and self-awareness before any serious work can begin (whether magical or psychological);

Try combining Jung’s active imagination with Bardon’s elemental meditations. Treat fire, water, air, earth as forces that are also psychic archetypes.

To the less obvious now:

Bardon teaches that we have three bodies: mental, astral, and physical, each corresponding to a plane of reality. Development requires harmonization among them. Jung divides the psyche into conscious, personal unconscious, and collective unconscious. The conscious resides in the mental body, the personal unconscious in the astral body, the collective unconscious in the physical body. Knowledge of this will improve self-perfection and the exercises, making them more holistic;

Pair IIH with Red Book, in the following manner:

– When observing thoughts begin active imagination and write down inner dialogues,

– When creating soul mirrors identify shadow figures;

– When practicing single-pointed thought let images develop autonomously into symbolic imagination;

– For each element, identify a corresponding inner archetype. Use active imagination to explore and integrate each.

Then use Steps 5 to 8 to explore the Red Book’s mythic landscape as a magician, not just a reader.

Use the final practices of mystical union and godform realization to attain your Encounter with the Self, and your symbolic death and rebirth.

PME + Man and His Symbols

Now use the techniques in The Practice of Magical Evocation to meet Jung’s Universal Archetypes. Know that the beings of PME grant access to these Universal Archetypes necessarily, that the circle represents the totality of the self and the wok within it intentional individuation. Know that your magical tools move your unconscious and that an evocation cannot take place without active imagination occurring. Know no temple setup forms a temple without an inner sacred space. Know clairvoyance and clairaudience brings deep symbolic perception and amplification, and vice versa.

Finally, KTQ with Jung’s Psychological Types:

Know that when you engage a letter in the akasha you are activating Intuition, when you engage a formula in the mental plane you are activating thinking, performing quabbalah on the astral you are activating feeling, and on the material you are activating sensing. Now, whether you are activating these, for instance, in the corresponding body or corresponding plane, indicates the introverted or extraverted factor, respectively. Therefore, The Key to the True Quabbalah brings forth the simultaneous engagement of all Psychological Types delineated by Jung.

All such suggestions having been given, add Jung’s methods only after mastering Bardon’s corresponding steps, lest a system gets in the way of the other.

10 – When pore breathing, is it easy to replace one element with another, or is more needed? I’ve been working with fire and noticing people around me getting agitated—could this be related? Any insights?

It could be related. But it depends on what you let in with the fire. Is it a divine fire blessed with focus and willpower? If so, people will be focused around you, and feel blessed. If not, people will get agitated and you will too, sooner or later. Now I’m not sure what you mean by replacing one element with another. What you need is the balance of all four.

Put another way, if you look at it, during your IIH training you start by breathing in wishes into your blood and so forth. You feel these wishes in their fulfilment state, and you breed them in. Then, you substitute the feeling of specific wishes for the feeling of the elements, and you do just the same. Now, it may come to be, and most often is, that when you are breathing fire you begin to absorb as well all free-associations your mind is prone to, such as fire’s agitation, and the allowed connection between agitation and interference with free will and a sovereign state of mind (which leads to people around you feeling agitated). That is why, in all kinds of magic, a good filter is crucial. That is why in IIH it is important to observe one’s thoughts, and even more important is one-pointed concentration, so those free associations do not dissipate power. That is why journaling everything is essential, as well, so we know which things are interfering.

You want to be working with the good fire, with the strong and strengthening fire, with a blessed and blessing fire, with a lucky and luck-giving fire, with a focused, stabilised fire. Don’t throw yourself randomly at the fluids. Nature is merciful and nature is cruel, and you, the magician, are amplifying its powers. If a magician is not wise, he becomes broken before becoming a magician. That is how Providence makes sure magicians are wise.

Finally, giving a bit more consideration to your question on how an element can be turned into another, you can do it

via the akasha: let’s say you want to turn water into fire. You bring your cool emotion into the akasha and have it come back as fiery will. Some orders use the drawing of the pentagrams for such feats. Alchemists use circulatio.

via simple self-control, which you are supposed to have gained in Step 1. Thus, you turn fear (water imbalance) into courage (fire balance).

via the elemental fluids. If you have excess fire, wet it out by accumulating water.

11 – What’s the most effective advice you have for restoring elemental balance and equilibrium in the body after it’s been disrupted?

The usual way to set and keep equilibrium is fourfold. For once, you need to take care of the psychological aspect, as it influences the body. This means keeping your soul mirror balanced (and remember the soul mirror should cover everything, including physical health). Then, you take care of your astral body by making sure your astral senses are equally evolved in their active and passive aspects. The active aspect is tested via active imagination of sounds, tastes, images, and so on, created by you and felt in the outside. The passive is defined by the practice of the so-called extra-sensory abilities, and ensuring your clairvoyance, clairaudience and so on are equally in shape. Finally, you work the etheric body by accumulating the elements and the electric and magnetic fluids in equal amount either by layers in your aura and distributed through the whole body, or by compressing them in the corresponding parts of the body. Lastly, you apply a diet that balances the elements in equal parts but still respects nutritionist rules, and apply exercise that covers any weak points in the body, and work with your doctor to treat any illnesses that might be disrupting your organism.

Finally and what I think is never said enough, is that in any disruption, in whatever body we are referring to (be it physical, astral or mental), it is necessary to understand what equilibrium means in this stage, achieving it, and progressing only then, when possible. When I was practicing in The Order of Michael’s Grail my Initiator told me each grade has a different kind of magical equilibrium, it is often like that as well in the different stages of our life and of our health.

12 – Is it possible for a student with aphantasia to successfully develop clairvoyance?

Yes. First, I believe many practitioners suffering from aphantasia have a wrong notion about what visualization means, and define it only via images. Seeing an image is never a magical act unless the image is completed by all other senses, intellectual faculties, and by a deep feeling. At the end of the day, you don’t need to be able to see anything to practice magic, it is as much a tool as the wand is. I have trained with a practitioner who is blind from birth, and who is very good at visualization.

With extra-sensory abilities it goes more or less the same way. With clairvoyance the medium is visual, but the visuals come with all other extrasensory abilities if it is to be effective. With clairfeeling or clairsentience the medium is feeling, but feeling will reveal visuals, sounds and so on.

That being said, if you learn visualization in the true sense of the word, which is the presence of what we imagine, in all possible senses, if the visual aspect isn’t your strong it will likely erupt naturally, instigated by all other senses, and that when it finally becomes unnecessary and is released from burden. When I am training people in Shamanism I blindfold them and get them exploring the woods. While it is true the other senses become more alive, what happens is the students eventually learn to see with their eyes folded. They see the trees by their presence, their visual aspect is replaced by a sense of light and shadow, and eventually they see better than with their eyes unveiled.

The other day I, as a puppeteer, was in a conversation on puppets. A person in the audience, after some drinks, asked if it was possible to do an invisible puppet. The host of the debate answered that all puppets are invisible, perceived via the space around them and the empty space in the scenario that is being occupied by the puppet. It was this effect that gave life to a lifeless object. This is an allegory.

Finally, people often say they cannot form images in their mind, but then I ask them about their favorite toy during childhood, how it looked, and the details are quite alive still. Confronted with that, sometimes it is still the case the student answers he or she cannot see the image that has been formed, but there is a knowledge of this image, and a deep feeling of it. Work with that, and work often. You can teach colors to the blind (to be fair, the physically blind don’t need anyone to teach them), and it is more or less easy.

As a final note, something to meditate upon: Clairvoyance isn’t learning to see as we usually do. Clairvoyance is learning to see through the medium of divine light.

Exploring the Profound Meaning in Andre Consciencia’s Occult Works

Adepthood

1 – Last night during my breathing exercises, I relaxed deeply and got close to leaving my body—but every time I reached the edge, I’d snap back in. Is there a common reason for this kind of blockage or difficulty with astral projection?

Simply put, it’s called fear of letting go. Also do not focus on the edge of your body since that means staying within its confines. Your body leaves because your body is now the mental body: for the time being, you have no physical body at all.

2 – Can anyone share how Bardon’s Kabbalah is used within his magical system? Specifically, are elemental spirits involved in Kabbalistic work like pathworking or the Tree of Life? How are spirits and magical words used in practice?

Bardon’s quabbalah is not directly or at least apparently related to the spheres or the tree of life. It’s a manner of magical intonation. Even in regular hermetic kabbalah, the elementals usually only have a place on Malkhut. I have found elemental realms and elementals in all spheres via Bardon’s cosmic letters practiced within the spheres of their corresponding tones, and you can study this at my A Guide to Sphere Quabbalah, but this is an advanced and unusual topic.

You use a spirit to know universal consciousness within a specific cosmic personality. You use the words to know a universal function and awareness within and without. As for the first part of the question, Bardon’s Kabbalah is used within his magical system instead of beings as a grammar of invocation and evocation of divine qualities and quantities. The large number of letter combinations can have any possible outcome. If not for you requiring previous training to activate this language, it would reproduce all the training that got you here but effortlessly, this means it takes the place of meditative disciplines and magical ritual, like a top of the pyramid that elevates the whole pyramid to its peak.

3 – Why did Bardon advise against making contracts with spirits—even positive ones? That seems a bit strange.

A contract is usually a metaphor for dependency. You have your spirit and willpower, the being has its own. If your comfort starts depending on the spirit and willpower of another being, your structure begins to split from your centre, and you begin to decompose as an entity.

4 – Where are the actual Laws of Analogy for each Sphere written? If we access a Sphere like the Sun via sigil and imagination, are we truly receiving universal laws—or just personal, symbolic impressions shaped by our subconscious?

In The Practice of Magical Evocation, where else? There, each sphere is described as having a function and a nature. You need these instructions to guide you to the right place, but you also need symbolic impressions shaped by your subconscious: you need it to read this article, too. And you know what? It is personal to me, and it is personal to you. It can still convey universal principles. Alas, that is what the personal is for.

5 – Since Bardon’s system (PME) is about dominating spirits, not making pacts, what does it mean if one successfully controls a spirit like Emtub (pg. 303), who governs karma and fate? Wouldn’t that level of access override personal free will or even place someone just a step below divinity, like Metatron?

Just a step below divinity, like Metatron? One hopes so, right? Although there would likely be difficulties fitting into human society. But yes, the answer is yes. Control Emtub (power with) in the full sense and you are something like Metatron. Emtub doesn’t care about personal free will. He needs not to override it. The river runs because it is in its nature. And you do (run) too. So does your similar.

6 – Hello everyone, I’d like to hear your thoughts on the moon’s effect on magical work. Personally, I find my magic works excellently when the moon is waxing, from child to full, but struggles when it’s waning towards the new moon. Also, my practice seems to be most effective in rainy weather. Does anyone else experience similar patterns?

Rainy is good because it enhances magnetism, and thus the manifestation of phenomena. Waxing is good for building, and waning for dissipating. Magic is not about what is good or bad, face it like that and you may find yourself in the place of the pawn. Magic is about what is good or good.

7 – I have a question about the relationship between Venus and Islam. Friday, which is the holy day for Muslims, coincides with Venus’ day. Additionally, rose scents and rose water, which are associated with Venus, are commonly used in our culture. I also notice that some of Allah’s names, such as “Ar-Rahman” (The Most Merciful) and “Al-Jalil” (The Majestic), seem to have a connection to Venus. Does anyone have more insight into the connection between Venus, its entities, and Islam, especially regarding the beautiful names of Allah?

Muslisms have removed any planetary references to the days of the week. That being said, the sixth day is the day Adam entered paradise through God and left paradise via temptation. So here you have something of the nature of Venus, a paradise that, via its strong pull, can enlighten or cause one to fall from it. Mercy is more commonly attributed to Jupiter, and so is Majesty.

For Muslim names related to Venus perform Tafakkur and then Dhikr with Al Jamil (The Most Beautiful), Al-Wadud (The Most Loving) and An-Nur (The Light), you will have then a way to invoke Allah, in his Venusian aspect, to the material plane, the astral plane, and the mental plane correspondingly.

8 – IIH suggests it’s possible to light a candle through sheer will using Bardon’s system. Do you believe this is true or have you witnessed it?

When first training through IIH, I tried often, to be fair, but the inflammable fluid condenser didn’t work that way, and the candle didn’t light up. I was left with a compact tiny ball of light or spark in the place of the wick’s tip, and when I removed the candle, the light and heat would remain in the same place. I have also never seen someone else do it. I can, however, control the flame of a candle that has been lit, move it in any direction, make it flicker or stabilize, make it grow or diminish. And once working with Bael, in my early days as a magician, the spirit made my candle (already lit) explode like a bomb, and set the roof on fire. So, I know for sure it is possible to control the flame of a candle in intense ways, but I have never seen an incorporeal being light one, like in the movies.

During a Christmas lunch, my now late grandmother (then alive) gave a sermon, sang in tongues for half an hour while manifesting lights, perfumes and breezes. By the time she finished, the curry had gone completely cold. She raised her hands and, after seconds, the pot started to smoke. So if we can control air and heat in this way, I’d say it’s likely possible to light a candle. Is it possible to do it as Bardon teaches? I don’t know. All I know is I can’t do it, at least yet.

9 – Is it possible for someone to cause plants to grow or wither through focused concentration?

Yes. That is easy. I teach some methods in The Way of Abrahadabra (sold out at the moment of this article, but with a second edition on the way) and in the upcoming Beyond the Veil of Illusion (Falcon Books Publishing). I vividly recommend working with the vegetable kingdom, we learn a lot.

10 – What is the esoteric meaning of “URGAYA” in Bardon’s work?

This is the method by which I practice the name of this being (mentioned in Frabrato) as a formula:

The first stage is practiced throughout the planes

1 – U, gift “the original source of everything that exists in all its forms will be revealed to him so that he will fully comprehend it and have it close at hand in his consciousness”, akasha

2 (1+1) – R, responsibility (how the source relates to the source) “to accept missions to serve Divine Providence with deep humility, immense gratitude and highest devotion without losing the feeling of absolute freedom of will”; mind

3 (1+2) – G, the manner of carrying that responsibility (how the source relates to responsibility) “divine peace in the spirit”, mental plane

4 (1+2+3) – A, the manner of accomplishing that responsibility (how the divine peace of the source is communicated) “the language of symbols and its command and power”, astral body + astral plane

5 (1+2+3+4) – Y the gift given to the carriers of the first gift “comprehend and apply the absolute influence of the akasa principle on the material world with regard to all forms and bodies in the mineral, vegetable and animal kingdoms”, material

6 (1+2+3+4+5) – The final A (the result of 4, embodiment of the language) seals the formula so it remains pure in “all ideas and in all forms of existence”, akasha loaded into a light-blue flower

the 5 results in 10, in mastery over all spheres (mastery over state)

the 6 results in 15, nondualism (mastery over being)

This defines three stages of maturity and adepthood within the Brotherhood of Light, since Initiation ends in the 4, the first A. Mastery over state (represented in the Y) has 360 adepts comprehending and applying the absolute influence of the akasa principle on the material world; mastery over becoming has 72 adepts (represented in the first A), and mastery over being has 12 adepts (final A).

The U shows the conscience of the Brotherhood of Light

The R shows the legality of the Brotherhood

The G shows the character of the Brotherhood

The first A shows the vitality of the Brotherhood

The Y shows the Brotherhood’s fertility

The second A reveals the mind of the Brotherhood

The second stage is performed by rising on the spheres all the way to the Sun and from there the U, from Venus performing the R, from Mercury performing the G, from the Moon performing the first A, from the Earth Belt Zone performing the Y, from the Earthzone performing the second A as previously taught. That is, from each higher sphere we influence our aspects from the lower sphere with the corresponding letter.

The third stage is in the following manner:

The sequence is changed. The U is performed in Neptune, continues to the A performed in Pluto, G in the Sun, A in the Moon Zone, the Y in the Earthzone belt, and all is put to action via the material plane through the R volted in the light oscillation of Mars. This way, the akasha breeds forth the highest ideas creating magical equilibrium. Magical equilibrium showers its divine blessings, resulting in the all-penetrating light that irradiates the physical world with consciousness and uplifts it.

The formula is made independent, self-preserved and set to motion with the volt of the letter R and the help of a red flower.

Now in “Frabrato the Magician”, Urgaya is a being that appears as the head of the Brotherhood of Light, ruling, we repeat, over three organs, one of 12 (The trinity of God represented in the twelve beings of Jupiter and the four elements of the tetragrammaton), one of 72 (360 gets 5 equal parts when divided by 72, the pentagrammaton expressed in the 72 names of God and the 72 beings of Mercury), and one of 360 (the whole circle, represented by the 360 days of a year and the 360 beings of the Zone Girdling the Earth).

Let’s see here that in the factors of 360 from 1 to 12 we count 10 factors, and from the next factor, 15, to 72, again 10. From there to 360, 4 factors. If 4 is 10 in the Tetragrammaton by the sum of its parts, as stated by Bardon (KTQ), then we have God expressed passively and actively in both tens.

The 12 signs (the electromagnetism of God) are the arenas of cosmic experience, the 72 names (the electromagnetism of Creation) are the forces acting within those, the 360° circle (God+Creation=The Son God, the individualization and descent of God in all 3 planes) is the field of total potential.

In magical language, we could say the 12 beings of Jupiter are the nouns of the divine (mastery over being), the 72 beings of Mercury are its verbs (mastery over becoming), and the 360° beings of the Earth Belt keep the grammar or syntax (the structure that binds them all – mastery over state).

Urgaya is single (1) yet I haven’t found Urgaya to be the head of Neptune (or Pluto). However, he does oversee cosmic equilibrium, defined by Neptune. As a being he is to be found, maybe, at least as an emanation from Neptune. But Urgaya is to me indeed, as a formula, a resume of the Brotherhood of Light in its completeness, instead of in its origin.

Finally, and back to the being’s Sanskrit etymology and consequent ontology away from quabbalah, I see Ur as Crowley’s “it” in Had and Nu, “to go”, activation, infusion, the ankh in the sandal of the gods. Gaya is the name of an Asura who follows Narayana. Narayana is the Source of all things, the Eternal, the Unchangeable, and Supreme Personality of Godhead that stands as an emanation rather than an incarnation of Vishnu (Divine Providence).

Now this Asura was given by this Narayana the purity to liberate anyone who touched him (similarly to Jesus absolving sins and healing by touch). But again, we may find a parallelism to the three orders (as to Jesus) when Gaya is sacrificed and divided into three for the foundation of the three temples: Brahma (creation, 12) Vishnu (preservation, 360) and Shiva (destruction, 72).

Magus

1 – Lovecraft’s “color out of space” seems similar to Bardon’s “transcendental” colors, which I’ve experienced not just visually but also through the skin of my mental body. Given this, I wonder if in Kabbalah, working with such a color would require a new modality or channel when using the Creative Word?

All quabbalistic colors should be experienced not only visually but in the mental, astral and physical skin. The divine light of the colors is presence, and this presence is so full that it touches. But yes, colors of the kind you just described require not only new channels and modalities, as new letters altogether. For once, the elements are not as we know them in the solar system. The senses change. And so do concepts (often) and the notion of planes.

This makes it so the elemental concentration changes nature (but we must still add one familiar element to make it work in our system of existence), the threefold concentration must be kept but more is added to it, and the four planes must be kept as a way of translation, but even the akasha remaining the akasha, a new angle of mind, astral and material plane must converge into our own (more often than not).

Now discovering one of these colors is sometimes like finding out a new dimension that will make all three dimensions in which the biological body perceives but a shadow. We can already taste this when we truly achieve the depth point of things and they seem to turn inside out. We are not looking from outside anymore, and what we perceive is not easily translated by our brain in objective terms, since the organ has not developed, for lack of practice, the rational language to elaborate it.

That is why, in The Way of Abrahadabra I do not teach the reader to create a mental body similar to our biological body, but attempt to leave the practitioner at home seeing in a 360º angle, to prepare the brain to translate more in-depth encounters during mental wandering, in which being is perceived occupying and animating space as a whole from a higher dimension. We are speaking here of four dimensions, but some of these lights imply hauntingly more dimensions.

I have touched up to eleven dimensions, and have been informed that there are about 30 available to us as cosmic travelers.

Let me give you an example that is close or influential enough to be described by biological perception: Sirius.

The color of Sirius is fairly easy to understand and not throughout alien, it is yellowish blue, and it is thus a kind of white but different from the usual white. You can learn about this color by getting a blue and a yellow square (digital light is preferred) next to each other and unfocusing your eyes until both squares meet and merge, or looking close enough to blur them into one color.

This light holds the totality of things and is radiated as the principle of the mind and absorbs via the electric fluid. The thing with this particular light is that when you push it towards the astral plane it turns white-blue, manifests as complete surrender, radiates as the digestive system of the material plane and absorbs via the principle of polarity. What is more, if you push it further down, it becomes rainbow color.

Now this rainbow color is harder to describe. This light can be produced by transmission, which is the movement of electromagnetism through a body. This means that the body, the material or the shape should neither absorb the light nor block it. It is the essential method of the Tao and requires complete transparency as one completely flows with their environment.

Sirius’ electromagnetic waves are the direct manifestation of the Akasha in the manifest world, and can be divided into seven forms of radiation, from the shorter and most saturated wave to the larger and most dissipate. These are as if the seven colors but in non-human terms and as a raw expression of the cosmos: the Gamma Ray is as the willpower of the cosmos, the X Ray is as if the thought-vibration of the cosmos, the ultraviolet is the beautifying harmony, the transcendental principle of the cosmos.

Visible light refers to cosmic experience. Infrared radiation leads back to devotion, where the magician projects back the witnessed and experienced transcendence into the invisible realm. Microwaves travel a direct path from the source to the receiver, and are of the shape of cosmic love. Radio waves, the offspring of lightening, are of cosmic power.

To humanity, they come from the realization that an electric and a magnetic field coupled together could travel through space, conquering matter and destroying silence to give rise to communication and a cosmopolite civilization.

All electromagnetic waves, in the vaccuum, travel at the speed of light, which is also to say that the volt, when placed in the akasha, can surpass distance and time to become again from cause to effect at any intented space and time. The micro and macrocosmic correspondences between the colors and the electromagnetic waves are of inverse polarity. The longest color wavelenght finds its analogy at the shortest electromagnetic wave, and the largest electromagnetic wave at the shortest color wavelenght.

Sounds complicated, but it can be made to work. Now regarding sound it is a rapid, high-frequency oscillation that is steady and majestic, icy and celestial. As it descends through the planes it starts to gain more modulation and getting a stronger feeling of vastness and depth. It sounds in base tone as the combination of D and F# with microtonal intervals slightly off from perfect, subtly phasing and flanging with a texture of crystalline bell upper tones.

Under it, there is a soft rumble that reminds one of an infinite gravity hidden in some occult mass. The letter is as strange as Sheeru, with the SH being soft and breathy, the EE sustained, long, glowing and full-bodied, the R being rolled, and the U as a rounded “oo”, evoking cosmic modulation. Let us not confuse this with a KTQ letter combination, this Sheeru is a single letter but it can indeed be divided to invoke the four-dimensional essence of Sirius’s mystical tone.

Sirius is, in esoteric terms, that occult Sun behind the Sun. While the Sun gives individuality to oneness by giving it qualities, Sirius sucks individuality back into nothingness, so that an undifferentiated light may appear.

So, to practice Sheeru mystically, that is, qualitatively, as described, is more or less fine, but to practice it quantitatively, since it contains all four elements but in quite a different mode, it can be the cause of alienation in our worldly system and also in some of the spheres. The electric fluid is here considered as hot plasma, and the magnetic as cold plasma.

The cold plasma is composed by Iron (a form of earth that is solid, heavy and introverted to the extreme) and ash (substituting water, being cold, volatile and dead). The air element is something between gas and liquid, and the fire element is an element of absorption, like radiation occurring through gravitational means. The Sh expresses the gas-liquid, the EE expresses Iron, the R expresses Fire, and the U expresses Ash.

Now the akasha here is not to be understood as the space in which all being and state exists, but the being in which all state and space exists; it should feel like we have become infinite through death, emanating directly from the absolute as the realm of plenitude and as YHVH.

All objects of perception (mental plane) appear as absolute, as unity, as the personified prima materia or light as a living whole, as the root of the ether.

The astral plane of Sirius perceives all objects as the holy of holies in its multiple faces.

The material plane is replaced by a healing silence within the minus pole.

In other words, the mind in Sirius observes in all things the observer, the soul in Sirius speaks the speaker, and what is done on the material plane is the doer.

The way the four-fold method when and if we make Sheeru as SH EE R U is distributed throughout the planes and the elements in terms of sensation, will be here left for the mature sphere quabbalist to find out.

Now the regions of the body attributed to this letter are the throat, forehead and hair, and to the threefold intonation we must add a sense of smell, a mix of almond flowers and ambergris perfume (still pertaining to sensation), and necessarily add the magnetic fluid of a devotional and consecrative quality (blue), and the electric fluid of willpower and prophecy (purple), which makes it a fivefold intonation.

The kind of magical trance to begin uttering this formula is also unusual, as we are to imagine the whole universe as a sucking black hole and transfer to its depth-point to become as the speed of light, that is, as a spider able to work her spiral web of space and time, building it and rebuilding it at any place she see fits to rebuild reality, her silk the seminal fluid of the Sun.

So again, we get comfortable with this letter qualitatively before we seek to insist quantitatively. We balance it by inserting elements of our system of magic as we know it in the solar circle. After doing all preparations we formulate the light of this letter in Neptune, in all its variants. We then train this by adding the sound in Uranus, and the sensation in Saturn. Then we add the electric component in Jupiter and from there we also manifest the mangentic component in Mars.

Finally, we start mounting the quantitative components by adding the fire element of Sirius in the Sun and from there manifest adding the other elements, sequentially, down to the Moon where we may practice the full letter qualitatively as well as quantitatively with relative safety while moving all spheres up to Neptune with us.

One way to operate in the Earthzone directly is to dilute the letter in formulas within the solar circle (or system). The following formula is optimal (being cumulative):

Akasha: Sheeru

Mental: SheeruB (gives Sheeru familiar electromagnetic qualities)

Astral: SheeruMAe (slows down the oscillation of Sheeru to a familiar rhythm)

Material: SheeruSAC (articulates Sheeru through a familiar system, functioning as a translator)

Without practicing it in one of the ways outlined, it will be hard for the biological brain to retain the characteristics and effects of this letter, and although with habituation this may change, so may our nature be modified in ways that hardly fit the current human way of life.

2 – Bardon briefly mentions in KTQ that mudras can be used with Kabbalistic formulas. I’m currently exploring runic hand gestures and body postures, considering how they might be integrated into the KTQ method. If anyone has already explored this, please share your thoughts!

The Runes themselves can be practised via Bardon’s quabbalistic methods, you only have to change the letters received by Bardon to the letters received by Odin via whatever sage was transmitting it. I am presently writing a book on this subject, as I remember my old initiator changing KTQ entirely to the runic system, and I plan to master my own methods. I can only be sure of my success in this when I can teach it almost by improvisation.

As I have been focusing on teaching my students directly, my time for writing has been scarcer, and it might or might not take a while. Luckily enough, meanwhile, two of my past books are still to be released by their publishers. One holds a system of Venusian liturgy to influence dreams and waking life alike, and the other a compilation of lessons learnt from the sphere of the Sun, the sphere of Mars and the sphere of Jupiter.

Be that as it may, I have worked with a seer who uses flowers in Bardon’s Quabbalah, and a magician who has adapted the Cosmic Letters to the Ogham alphabet of trees, working with trees directly and different Ogham postures. I have tried the methods of both to great satisfaction. Both the flowers and the trees, in different ways, are able to harmonize any imbalance in our practice, and expand the effects of the letters, as well as to absorb any backfire and often prosper from it.

Back to the central point of the question, my suggestion is for you to use the runes as they were meant to be used, as a magical language not unlike KTQ at all, and add then the hand gestures and postures. This will bring great cohesion. However, to Bardon’s quabbalistic formulas you can add all kinds of ritual components, the runic ones included.

You may have seen me use many yogic asanas (still or moving) together with cosmic letters in A Guide to Sphere Quabbalah, and I will likewise give an example regarding a runic body posture.

To simplify it, I will pick a rune that matches one of Bardon’s cosmic letters in most essential aspects. Say you are working the cosmic letter M, you may wish to extend it with the Stodhur of laguz (the phonetic l in the futhark system). This means water as vital fluid and growth, and the visual aspect of the rune shows a wave. In laguz is the vitality and nutrition of all universes (the primordial waters of Niflheimr), and this rune seems to be as much the root of water as the cosmic letter M.

It has some additional components also present in the M as the fluid principle, for in these waters are all the cosmic and human actions nurturing the future of all life-forms.

To add to it, this rune encapsulates within the form of the leek (green onion or French garlic). This laukaz (or itrlaukr) is a phallic symbol of organic growth and of physical and spiritual fertility, and rules over Norse herbal magic (the lyf or lac-nunga tradition). Now the primordial waters become the waters inside the severed phallus of Osiris, hermetically speaking.

These are the fertilized waters of Neptune, the waters of Niflheimr (minus) that have caught the fires of Muspellsheimr (plus) for the power of aptrburdhr (rebirth, more or less similar to the Christian baptism by water and fire).

By standing, extending your arms to the front and down with palms facing down you are practicing the Stodhur (posture) of laguz on top of the cosmic letter M, and you get the power to successfully undergo your initiations, you maximize your vitality and vital power, you augment your power of transmutation in the soul mirror work, your magnetic reservoir grows and your extrasensory abilities grow with it.

Now, in runic magic there are usually eight colors that can be applied to any of the runes, plus the inherent color of the rune. One can practice in the seven realms (each divided by three planes: past, present and future) and numbers are also important, just as in Quabbalah, but I will leave all that aside in this context.

To further enrich this example it should be sufficient to say this rune would in Asgard (akashic analogy) represent the principle of emotion as a blessing that empowers all that is good, in Alfheim (analogy with the mental plane) the fluid law, in Svartalfheim (analogy with the astral plane) life, and in Midgard (analogy with the material plane) growth. The color of the rune is green.

You may see the intrinsic aspects of the cosmic letter M in this rune, and because this rune works wonders when combined with the willow or the leek, you may see now M will also fare well with these, and that both can find an iconographic medium in the Star arcanum of the Tarot.

And this is the pearl I wished to give you. By combining the letter M and Laguz, you will easily be able to work the magical animation of pictures in this card, and to bring it to true life. That is, by the combined powers of M and Laguz you can have the daughter of this marriage incarnate as a living being or personification in the physical and pictographical card of the star.

3 – In KTQ, there are formulas that can perform incredible feats, like controlling the seas or parting the Red Sea. Does anyone have a favorite formula from the book that left them amazed?

Anything can be said to do anything, the problem is doing it. Controlling the seas is not extremely hard, but parting the Red Sea is most likely symbolic. It is not so much about the Red Sea being parted, but about it being crossed instead of navigated. It means faith and clarity opening the way through chaos and includes a baptismal tone to it. The red waters are the unconscious, Moses is conscious wisdom, and the Hebrews being guided are the automatic self.

In this three-letter formula, L-A-W, said to open the Red Sea, L stands for magical equilibrium, A stands for the symbolic language, and W for mysticism. So what happens is it was the tradition of wisdom of the Hebrews that managed to individuate itself in the face of Ancient Egyptian culture.

This can be said of all waters: a magical equilibrium that is passed through a symbolic tradition engaged via mysticism is able to save the soul, to separate its waters and bring it from chaos to the nutritive harmony and beauty of the fluid principle. One can actually see, as with other specified Bardon formulas, the play between the formula and the English word it makes seen (law).

This is, mythologically speaking, not so much an attack on Ancient Egyptian dogmas as it is an allegorical illustration of the way out of bondage and towards liberation.

In fact, so do the Ancient Egyptians have similar known formulas via their liturgy, like the spell 99 of The Book of the Dead:

“O bringers of the ferry over this difficult sandbank
Bring me the ferry, tie for me the cords, in peace, in peace
Come, come, hasten, hasten, I have come to see my father Osiris
O lord of the red cloth, who has power over joy
O lord of the tempest, man of the sailing
O he who sails over this sandbank of Aapep
O binder of heads, fastener of necks, in the emergence from the knives
O keeper of the secret ferry, guard of Aapep
Bring me the ferry, tie for me the cords, that I may emerge from it,
this difficult land in which the overturned fall on their faces
and are unable to raise themselves
Hensua tongue of Ra, Indebu guide of the Two Lands,
Mengeb, with their steering-oars,
That is the power that opens the sun-disk, master of the red
Bring me, do not make me boatless.
Come spirit, my brother, proceed to the place you know there”

In fact, one of the formulas I myself pretty much enjoy is a similar one, G-A-W, and I have first discovered it in the same Papyrus of Ani:

“As if I had slept a thousand years underwater, I wake up in a new season. I am the blue lotus that rises. I am the cup of dreams and memory that opens – I, the flower with a thousand petals At dawn, the sun rises naked like a newborn; I open and am penetrated by the light, the slow awakening in the fire while the petals bloom. open one by one, while the fingers that held the secret unfold I abandon the past and release the scent of flowers.

“I open and the light descends, filling me and passing through, each blue petal reflecting perfectly in the clear water. I am this lotus filled with light reflected in the world. I float contented within myself, flower of a thousand petals, a life lived a thousand years without haste, a universe sparkling with a thousand stars, a god living among a thousand people.

“If you stood one summer morning on the shore under the brilliant sky, you would see the thousand petals and say that together they form the lotus. But if you lived in its heart, invisible from the outside, you would see perhaps how the ecstasy of its fragrant core gives birth to its thousand petals What is beautiful is always what is itself in its essence, a certainty of being. I marvel at myself and others. things of the earth.”

But my favorite formula is likely MAAT, read and formulated in the following fashion:

M (the principle of fluidness) A (truth) A (poetic inspiration) T (interconnectedness).

This formula gave us all worthy writers, artists, philosophers, inspirational leaders and the like. You will be able to see the play between this formula and the name of the Ancient Egyptian Goddess who rules over Order and Balance, who rules over Law.

4 – Has anyone tried applying the Godhead method (Step 10 in IIH) to Kabbalistic formulas? Any insights or ideas on how to integrate them effectively?

Before I go on about how to integrate the Godhead method into the formulas, let me speak of how to integrate the formulas into the Godhead method. Formulate ShAAeE in the akasha, this formula contains all four divine aspects and being a four-letter formula will manifest all the way to the material plane. This will set you in the state of the Godhead.

Then, fine-tune it to form via C in the akasha, either you apply it to the painting or figurine of your personal God, or you apply it to your own shape in front of the mirror until resuming a semblance and posture that is truly divine even in the physical plane.

This being done, you can vibrate the letters that go into the akasha in the head (now transfigured by omnipotence), the letters that go into the mental plane in the chest (omniscience), the letters that go into the astral plane in the abdominal region (eternity), and the letters that go into the material plane in the limbs (omnipresence).

It is immaterial if you are using your divine head, chest, etc, or those of the figure of your personal god, but the letters should be vibrated from the depth point of head, chest, abdominal region and, when in the limbs, from the depth-point of the whole body, manifesting all four divine qualities.

Let us take the example of L-A-W, we would manifest it in the abdominal region, through the depth-point of the place of immortality. Immortality contains omnipotence to go against all odds and omniscience, since it covers all knowledge in time (likewise, emotion, tied to the abdominal region, needs the friction between will and cognition, or the intestine is controlled by the brain and fed by the stomach). This means omnipotent mysticism, omniscient symbolism and eternal magical equilibrium.

When I was training with my old mentor we would always open or seal the formulas with the four divine qualities by removing time and space from the subconscious, for instance: “Omnipotent, Omniscient, Immortal and Omnipresent G-A-W, manifest omnipresently, eternally, omnisciently and omnipotently.”

5 – At what point in the Practice of Magical Evocation is it optimal for the student to begin Kabbalistic formula work? While one might look to the genii contacted via evocation for timing, a more general framework for this crossover point would be helpful.

You may begin at any stage. It is optimal to visit the spheres first in order to expand consciousness and prepare your brain for more abstract living principles, but you have visited them at the final stages of IIH already. So now you can begin at any time, as long as you do it as Bardon teaches. Bardon has set the stage for you: you have the tool of a creator, but aren’t yet one.

Now, to understand the real origin of the Key that is the real Key to true Quabbalah, you start in Uranus. That is where you understand that this key is the key used by Bardon to devise his own system, but it is transversal to all things and crosses way beyond Bardon’s system. “Now I am become Life, the creator of worlds.”

This inversed quote is true of the so-called transplutonian quabbalistic exploration, with all kinds of applications below. The technique itself, however, to us in our kingdom of mimic, means mostly dissecting qualities and powers and obtaining a mnemonic alphabet with which to reproduce them methodically in the consciousness that exists throughout our multiple bodies while being able to project them (the qualities and powers) in the very planes these bodies inhabit.

This is how in The Path of Ipsos vol I, I develop a quabbalah of the mineral kingdom components, a quabbalah of the vegetable kingdom components and one of the animal kingdom components. This is how, as well, in my The Path of Ipsos Vol II I dedicate 300 pages to the quabbalah of the chemical elements, which will lead one, in advanced stages of research and exploration, to the same ends as Transplutonian Sphere Quabbalah.