Kabbalah is the science of the letters, the science of the word and the language, not though, of the intellectual, but — mark you — the universal language. The term “Kabbalah” derives from Hebrew. Some religious systems have a different term for this science. Thus, for instance, in India and Tibet, the science of the words is called “Tantra”. And again in other religious systems they talk of “formulas”, and so on.

To speak quabbalistically is to form words from letters; words analogous to this or that idea according to the universal laws. The use of the kabbalistic language has to be trained practically. Kabbalah therefore is the universal language by which everything was made, it is the incarnation of one or several divine ideas. By means of kabbalah, i.e., the universal language,

God has created everything. The Evangelist St. John, in the Bible, is also referring to kabbalah when saying, “In the beginning was the Word: and the Word was with God”. Thereby St. John clearly says that God made use of the Word in order to create, by means of It, out of Himself. Only he who is really able to materialize the divinity within himself in such a way that he will speak, out of himself, as Deity in accordance with universal laws, may be regarded a true kabbalist.

The practicing kabbalist therefore is a theurgist, a God incarnate, being able to apply the universal laws in the same way as the macrocosmic God. Just like the magician who, after his initiation and personal development towards perfection, has realized the connection with his Deity within him can now act accordingly, the quabbalist can do so, too, with the only difference that the kabbalist is making use of the Word Divine when expressing his divine spirit externally. Every true magician having command of the universal laws can become a kabbalist by appropriating to himself the knowledge of the practical Kabbalah.

The structures of the Kabbalah cited in numerous books do certainly suit the theorist who wants to get an idea of the principles, but they are thoroughly insufficient for the practice which promises the correct application of the powers of the word. This clearly shows that a perfect kabbalist must be a man connected with God, a man who has realized God within himself and who, being a God incarnate, makes use of the universal language materializing everything he says the very moment he says it.

In whatever sphere he wants his language to materialize, there it will be materialized. In India, for instance, a man who can at once materialize every word he says is called a “Wag”. In Kundalini yoga this power and ability is identified with the Visuddha center. A perfect kabbalist knows all the rules of the micro- and macrocosmic Word, by which the law of the Creation by the Word is meant, and he also knows what true harmony is. A genuine kabbalist will never violate the laws of harmony since he is representing — with his microcosmic language — the Deity.

If he acted contrary to the laws of harmony, he would not be a genuine quabbalist but a chaote. From the hermetic point of view, a kabbalist, or theurgist, is, in his body, a representative of the macrocosmic Deity on our globe. Whatever he speaks in the original language, as God’s representative, is done, for he has the same power as the Creator, as God has.

To achieve this maturity and height of kabbalistic initiation, the theurgist must first learn the letters like a child. He must have a complete command of them to be able to form words and sentences with them and to speak, eventually, in the cosmic language.

Franz Bardon