Now let us regard the idea of God from the magic standpoint, according to the four elements, the so-called tetragrammaton, the unspeakable, the supreme: the fiery principle involves the almightiness and the omnipotence, the airy principle owns the wisdom, purity and clarity, from which aspect proceeds the universal lawfulness. Love and eternal life are attributed to the watery principle, and omnipresence, immortality and consequently eternity belong to the earth principle. These four aspects together represent the supreme Godhead.

It is in an ennobled soul only that the universal powers can do their work, especially if body, mind and soul have been equally trained and developed.

Quite a different thing is, if a seeker, dissatisfied by materialism and doctrines, and longing for spiritual support, will ask advice and information of an adept. In such a case the adept is obliged to supply the seeker with spiritual light and insight, according to his mental powers. Then the magician should spare neither time nor pains to communicate his spiritual treasures and lead the seeker to the light.

The pure mystic wishes to approach his God only in the all-embracing love. The yogi, too, walks toward one single aspect of God. The bhakti-yogi keeps to the road of love and devotion, the raja and hatha yogi choose the path of self-control or volition, the jnana yogi will follow that of wisdom and cognition.

One must first become a magician before one he can become a Kabbalist. As a Kabbalist, one works differently and more advantageously.

The idea that by eating the meat of an animal, the animal powers or faculties could be conveyed to oneself is nonsense and originates in a mental ignorance of the perfect and genuine primitive laws.

Life is not a fairground, but a school. -- Franz Bardon