The Name of Seventy-two Names in Hebrew Amulets - Part 3

The following Kamea in the group of fourteen amulets constructed from the previously listed "alternative" version "Name of Seventy-two Names," might be considered to be on the borderline of those considered to be of the malevolent kind. However, it is actually meant to combat malevolence, and it will be clear to any halfway sane member of the human race, that counteracting the vindictive inclinations of our fellow humankind is sometimes a necessity. This is what the following is meant to achieve.

Kamea 4

This amulet is employed to “shut the mouth” of a slanderer. Whilst this action is somewhat belligerent, it is clear that its use may well be required by those who are suffering the unpleasant effects of lashon ha-ra (the “evil tongue”). This being said, it is perfectly clear that we are all “self creators,” and that time could be far better spent focussing on that which “empowers” ones being into a full recognition of “oneness,” which would reduce the defamatory behaviour of a perceived “enemy” into absolute meaninglessness.

Of course, humanity has a long way to go before this is fully realised, and I am perfectly aware that each one of us is struggling to cope with personal vulnerabilities in terms of physical, mental and emotional survival. In this regard, “magical self defence” may well be necessary in certain situations, and this is where there is a Kamea designed to control defamatory speech. To achieve this, you have to write the listed five tri-letter portions of the “Shem Vayisa Vayet” on a small square of parchment made from calfskin. It has also been suggested that the amulet could be written on the placenta of a cow.

Afterwards the amulet is to be carried on your person. On encountering the perfidious storyteller, the amulet is to be held tightly in your hand. When you come face to face with the individual in question, you are to expose without any sign of fear the Kamea to the individual whilst looking that person straight in the eye. The trick is to expose the vilifier to the amulet in a sort of hidden manner, e.g. he/she must not actually physically see the magical object. The individual will not be able to make any malicious remarks regarding your person whilst you are present.

There is further instruction regarding exposing the individual to the amulet a second time prior to departing his/her company. In this instance you are to reveal both the front and the back of the parchment, whilst fearlessly looking the said individual straight in the eye, and then depart with confidence and faith in Divine support. Bear in mind that in all circumstances the exposition of this Kamea should always be in the mentioned hidden manner.

On sharing this a while back with a fellow “magical Companion,” who was suffering the brunt of a slanderous tongue, I was queried as to the possibility of working the procedure in the imagination, i.e. whilst the individual is not physically present. On considering the much abused saying that “the thought is as good as the deed,” I suggested he give it a try. To our great surprise, the magical action applied mentally produced equally great results. In this instance, my friend faced his detractor mentally, and whilst looking fearlessly and with great confidence into the eyes of the envisioned individual, he exposed to that character the physical amulet he had been clasping in his hand.

Kamea 5

These Divine Names and accompanying seals are employed in instances necessitating some or other request having to be presented to a higher authority, i.e. a governmental administrator, judiciary, or another in high office who might impact ones life benevolently. In this instance the original instruction requires one to write the listed five tri-letter Names and accompanying magical seals on parchment made from the skin of an aborted animal. I am aware that this Kamea was employed to great effect with the said Divine Names and seals written on plain good parchment, hence I suggest you spare yourself the gory task of having to skin an aborted animal. Voodooistic actions such as these might have impressed mediaeval mindsets, but more recent experience clearly indicates the task at hand to be well executed with great effect by means of the many good parchments available in our day.

As said, the instruction is to write the Divine Names and seals on parchment, which is held in your hand or carried in your belt during the time when you have to face the higher authority with a personal request. However, since this action requires great purity to ensure a beneficial outcome, it is necessary to fast and to perform prayers and ritual submersion in a sacred bath (Mikveh). Regarding the latter activity, we are informed that if such is not at your disposal, then you must be careful to abstain from any sexual activity for around two days prior to seeking a specific service from an individual in high office.

Kamea 10

This portion of the “Name of Seventy-two Names” is employed in an amulet to work Kefitzat ha-Derech (“Shortening the Way,” i.e. magical travel or teleportation). We are instructed that the first time you work this technique, you have to enter into a ritual bath (Mikveh). This portion of the procedure is not required when you repeat the procedure, however you should always perform some self purification prior to working this procedure.

Afterwards, write the relevant five Divine Names conjointly with an adjuration on deerskin parchment. The latter reads:

Transliteration:

Mashbi’a ani aleichem ha-chamishah shemot ha-k’doshim v’ha-t’horim b’shem ha-keter ha-nora Elohei ha-Elohim v’Adonai ha-Adonim ha-El ha-gadol ha-gibor v’ha-nora shetolichuni mimakom zeh she’ani omed alav ad makom ploni benachat v’lo b’tzar b’ha-shket b’vetach u’b’menuchah b’bri’ut gufi v’beshlimut everai b’chol ha-derech ha-zeh asher anochi rotzeh leleach ad makom ploni v’tavi’uni l’machoz cheftzi v’tanuchuni b’nachat ru’ach ba’derech kedei shelo etzta’er v’lo etbalbel v’tihyeh halichati betach kecheftzi u’kerotzoni v’lo titnu r’shut l’shum bri’ah lehazikeni b’chol inyan ba’olam v’lo l’katreg v’lo l’ar’er alai v’al ya’ak’vuni b’shum makom shelo birtzoni v’hizdamnu elai la’asot b’kashati v’r’tzoni Omein Selah

Translation:

I adjure you with these five holy and pure Names, in the Name of the awesome Crown, God of Gods and Lord of Lords, the great, strong and awesome God, that you transport me from this place I am standing on, to a certain place gently, not in distress but calmly, securely and restfully, in health of my body and completeness of limbs throughout this entire journey to the place I wish to visit, unto a certain place, and guide me satisfactorily on the way that I will suffer no regret and no confusion, and the course of my journey secure in accordance with my wish and my will, and do not grant permission to any creature to harm me in any manner in the world, and not denounce and not appeal against me and not delay me in any place which is not within my will and which passes my way, but act according to my wish and my will. Amen Selah.

When you have concluded writing this incantation, the scroll is placed inside a bamboo tube. We are informed the bamboo segment must comprise seven knots, and should be “arba amot” (four cubits). The length of one cubit is from the elbow to the tip of the middle finger which, we are told, is around 20 inches. Four cubits would then be 80 inches, i.e. 6 feet 8 inches or 203.2 centimetres. Following the insertion of the scroll, the two ends of the bamboo staff are sealed with fresh white wax.

You have to purify yourself, refrain from all sexual activity, and practice a fast during which you restrict yourself to consuming bread and water only, all of this taking place for a period of twenty-four hours prior to performing magical travel. When the time arrives to work the technique, your entire body needs to be washed, after which you have to put on a clean white garment. You must then exit the city, the instruction being that you walk the length of a bowshot out of town. Whilst raising the bamboo wand in front of your body, and without speaking, turn your head to look backwards momentarily, after which continue walking until you arrive at your destination. The instruction is not to allow your eyes to wander in any way whatsoever, i.e. looking sideways, but to proceed straight ahead. In this regard, there have been suggestions elsewhere that your face be covered with a kerchief during the magical travel.

It is said you will have no physical sensory experiences of anything during the magical journey, i.e. whether there be mountains or rivers along the way, you will not have any direct experience of these. It is said that you will “fly like an eagle,” and that the destination you seek will be in the very first town or city you arrive at. After having arrived at your destination, you are to lower the bamboo wand and proceed into the town as you carry the lowered wand, and to fulfil the fundamental purpose of your visit.

Further instruction reads that should you wish to overnight in the location, that you need to remove the scroll from the bamboo tube and place it where it can be guarded whilst you are sleeping, e.g. under your pillow. On waking you may relocate the item inside the wand should you wish to employ it again, i.e. to effect the return journey.

I wonder if anyone has actually dared to initiate this kind of "magical travel," what to say work it successfully!