An Amulet to Break Evil Spells

It always comes as a surprise to me that the instant one is concentrating on a specific magical application, a query would seem to appear, seemingly out of nowhere, in direct relation to the very topic one is engaged in. In the current instance I am referring to an individual quizzing me on the possible use of amulets to counteract "evil spells." As it is, I was just writing a short insert on this very topic to be included in "The Book of Seals and Amulets." Whilst I have subsequently shared the amulet pertaining to this matter with the mentioned querant, I thought I would share the same here. The item referred to is the following simple Kamea:

This curious amulet, employed to cancel all magical spells of both the written and spoken varieties, is constructed from the three words of Exodus 22:17 [16] reading

Transliteration:

m’chashefah lo t’chayeh

Translation:

"Thou shalt not suffer a sorceress to live."

Note there is an additional (yod) in the amulet, this being included in the word . The reason for this appears to be the "harmonising" of, as it were, the "incantational order" of the letters comprising:

Line 1. Four sets of letter combinations incorporating three letters each formed from the said biblical verse;

Line 2. The reverse of line 1;

Line 3. Six two letter combinations, arranged in the following manner:

a. the initial of the first word of the verse in question conjoined with the concluding letter of the third word;

b. the second letter of the first word coalesced with the penultimate letter of the third word;

c. the third letter of the first word combined with the additional (yod) in the amulet;

d. the fourth letter of the first word correlated with the second letter of the third word;

e. the concluding letter of the first word coupled with the first letter of the third word;

f. the interchange of the two letters comprising the second word.

Line 4. The reverse of line 3.

In conclusion, the entire construct is hedged in by the well-known conjugation of the Divine Names (YHVH) and (Adonai), i.e. (YAHDVNHY—"Yahadonahi"), the component letters of which having been divided into four groups of two letters respectively located in the four corners of the Kamea. Commencing top right, the entire word can be traced, right-left-down-right, around the construct.

On sharing this amulet on the "Concepts of Kabbalah" Yahoo egroup (http://groups.yahoo.com/group/Kabbalahconcepts/), I was queried as to whether the fact that the term m'chashefa (sorceress) in the Biblical verse employed in this Kamea, would pertain to a man casting the "evil spell." In this regard, we might recall that in the overtly "sexist times" when that portion of the Bible was written, it was generally believed that sorcery was mainly practiced by women.

However, in Practical Kabbalah there is no particular interest in whether the verse in question refers to a male or a female, since the actual Hebrew text is considered a powerful incantation against ALL magical spells of the malevolent kind, whether perpetrated by men or women. The fundamental reasoning here is that the Hebrew letters comprising the verse in question, are basically the "bodies," so to speak, of powerful "Spirit Intelligences," these being "channelled" in the mentioned manner in order to obliterate all "baneful psychic influences."

Curiously enough, the amulet in question was tried and tested successfully by a woman who was impacted malevolently by a male "sangoma" (African medicine man). According to the lady in question "the Kamea worked like a dream!"

Sterility and the Twenty-four Permutations of Adonai

I am deeply embroiled in the "race" to complete "The Book of Seals and Amulets," the third volume of the "Shadow Tree Series." As might be expected, the contents of this text is of great personal interest to me, and I am having a difficult time deciding exactly what to include in the mentioned text, and naturally not very keen to exclude anything.

Be that as it may, I am currently perusing the use of the twenty-four permutations of the Name Adonai in Hebrew amulets. The information I have at my disposal pertains mainly to their conjoined employment in a "magic square" as an aid against infertility in women. In this regard I am consulting two primary texts, i.e. "Shorshei ha-Shemot" by Moses Zacutto and the anonymous "Refuah v'Chayim m'Yerushalayim." I am aware that the twenty-four permutations of Adonai are employed in a variety of ways in Jewish mysticism, magic and meditation, but I am currently specifically dealing with its use in Hebrew amulets.

In reference to the mentioned topic, I thought I might share with you the details on the utilisation of the twenty-four permutations of Adonai in Hebrew amulets. As you probably know, the Name corresponds to Malchut (Kingdom) on the Sefirotic tree. The letters comprising this wonderful Divine Name, are permuted in twenty-four different ways as shown below:

Transliteration:

ADNY ADYN ANDY ANYD AYND AYDN

DNYA DNAY DYNA DYAN DAYN DANY

NYAD NYDA NAYD NADY NDAY NDYA

YADN YAND YDAN YDNA YNDA YNAD

Each of these twenty-four permutations are respectively associated with three portions of the "Name of Seventy-two Names," i.e.

The twenty-four permutations of Adonai combine in a "magic seal," of which there are a number of configurations. However, the correct combination is as shown below:

This "magic seal" is employed as a Kamea (amulet) in order to cure a barren woman of sterility. In this regard the instruction is to inscribe the square comprising the twenty-four permutations in the format of this magic "word square." Since this chotam (magic seal) is understood to receive an influx of "power" from the "Name of Seventy-two Names," one is instructed to state the purpose of the amulet below the "magic seal," and to do this in the name of the "Seventy-two Names of Chesed" (Lovingkindness). Hence this Divine Name is listed in full, also referencing the combination . This special "Name," pertaining to both Chesed (Mercy) and Gevurah (Strength), is said to battle the Klipot (demonic shards). The gematria of this peculiar Hebrew letter combination is 216, which we are told relates to the 216 letters of the "Name of Seventy-Two Names." It is also said that the entire construct comprising the "magic seal," pertains to the word (Ibur — "impregnation" or "gestation"), this being the fundamental purpose of the amulet in question. As it is, the gematria of this word is 288, i.e. 4 x 72, hence this term is also included in the amulet we are considering.

In conclusion, there are further instructions to add Genesis 21:1 as well as Genesis 30:22 to the amulet, these verses being traditionally employed in Jewish magic to promote fertility and to ease childbirth.

The "Name of Seventy-two Names": A Biblical Spin-off - Part 4

Another, perhaps not so well-known, meditational usage of the “Name of Seventy-Two Names,” one which I have personally found particularly useful, is based on the teaching that the visualisation of the letters of a Hebrew Divine Name activates the Spirit Forces embodied in the letters. This practice incorporates the same procedure of intertwining Divine Names addressed earlier in "The Book of Sacred Names" in terms of the Tetragrammaton, Adonai and the “Forty-two Letter Name.” In the current instance the procedure is worked in the following manner:

The application requires one to picture the four letters of the Ineffable Name in ones mind, visualising them slightly separated, and then to fit the three letters comprising each of the seventy-two combinations comprising the “Shem Vayisa Vayet” respectively into the three spaces between the letters.

However, I was taught that before one could commence this meditation, one should recite Exodus 15:1 three times in Hebrew. It reads:

Transliteration:

Az yashir mosheh uvnei yisra’el et ha-shirah ha-zot la-YHVH va-yomroo leimor ashirah la-YHVH ki ga-oh ga-ah sus v’roch’vo ramah bayam.

Translation:

Then sang Moses and the children of Israel this song unto YHVH, and spoke, saying: I will sing unto YHVH, for He is highly exalted; the horse and his rider hath He thrown into the sea.

The utterance of this verse is then followed by the recitation of the entire “Name of Seventy-two Names” prior to working any of the visualised unifications of each three-letter portion of the “Shem Vayisa Vayet” with the Ineffable Name, as depicted above.

(More to follow)