Saturday, December 28, 2013

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 6

(Ayin) The magical glyph for the letter (Ayin) is said to comprise two parallel horizontal bars. These, we are told, pertains to Moses and Aaron who confronted the Egyptian sorcerers whose magical activities were illusions meant to deceive the eye (Ayin). In this regard, we are told (Exodus 7:12):

va-yashlichu ish matechu va-yih’yu l’taninim va-yivla mateh Aharon et matotam
For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.
We are informed that in the Hebrew alphabet the letter order (Nun), (Samech), (Ayin) reminds us of this miracle (Nes), by means of which the trickery worked on the eye (Ayin) is exposed.

(Peh) We are told the magical glyph for the letter (Peh) represents an open bucket, representing something like a divine cornucopia by means of which the Eternal One provides (Pirnes) an infinite flow of abundance to the whole of manifestation, like the miracle foodstuffs, i.e. the daily manna, quails, and a wellspring afforded to the Israelites during their long sojourn in the desert. In fact, these miraculous substances are said to be represented by the three endings of the magical glyph.

As it is, the word (Peh), the name of the letter in question, means a “mouth,” the organ of eating but also of speaking. Regarding the latter ability, we are informed that a real savant is a wellspring of wisdom, whose Torah elucidations motivate a descent of the Shechinah, i.e. the Divine Presence and “face” of the Almighty to descend on his or her person. This is because a Spirit Messenger (angel) affords the wise one endless insights.

(Tzadi) The magical glyph for the letter (Tzadi) is said to be a kind of walled stronghold which could be accessed via a side entrance (Petach—“opening”). In this regard a Tzadik, i.e. a righteous individual, is said to constantly alternating between two entrances, i.e. the one to the synagogue and the other to the “House of Study.” Considering some of the sentiments I expressed earlier, that “Torah Study” means “living the law of life,” I “naturally” think it quite “unnatural” and even “ungodly” to cut oneself off from the natural world. After all, the very beauty which we see in this world is in fact God, and acknowledging beauty is a most sacred act.

In this regard, we are told that “when you desire to eat or drink, or to fulfill other worldly desires, and you focus your awareness on the love of God, then you elevate that physical desire to spiritual desire. Thereby you draw out the holy spark that dwells within. You bring forth holy sparks from the material world. There is no path greater than this. For wherever you go and whatever you do—even mundane activities—you serve God.” [Levi Yitzhak of Berdichev in Buber, M.: Tales of the Hasidim: The Early Masters, Thames and Hudson, London 1956] We are further reminded to “use the things of the world to recognize No-thing. By this I mean, approach everyday life as an ongoing opportunity for raising the sparks. Take a micro-moment for establishing a meditative attitude, whether that moment be painful or joyous or neutral. Practice hitbodedut (meditation/all-one-ness) everywhere, at all times. When tempted away from righteousness by idleness, anger, or greed, let yourself listen to the sounds of that moment until you are all ear, nothing but listening. Wrap yourself in listening until even the still, small voice of the moment has vanished and there is No-thing there at all.” [Besserman, P.: The Shambhala Guide to Kabbalah and Jewish Mysticism, Shambhala, Berkeley, 1997]

(More to follow)


Perry Cheng said...

The symbol for Ayin is very interesting. I've read in many places that that verse itself is effective in counteracting sorcery. By combining the glyphs of Nun, Samech, and Ayin, I've come up with three symbols to dispel illusions. Still trying to decide which one I like best.

Jacobus G. Swart said...

Exodus 7:12 is often employed in conjunction with the "Forty-two Letter Name of God" for magical purposes. There are several biblical verses employed in counteracting evil spells (sorcery), i.e. Exodus 22:17; Exodus 30:34; Exodus 33:23; Leviticus 1:1; Numbers 23:22; Isaiah 41:24; etc., amongst which Exodus 22:17 is probably the must popular in Jewish Magic.

Jacobus G. Swart said...

As an aside, a while back Professor Scott B. Noegel wrote a most interesting and important essay titled "Moses and Magic: Notes on the Book of Exodus," which was published in the Journal of the Ancient Near Eastern Society (24) (1996). Whilst it does not pertain directly to my current posts, it is worth perusing by anyone interested in magic in the "Book of Exodus."