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)

Amulets for Wealth & Happiness - Part 2

The individual, who employed the Kame’a we are currently discussing in a most beneficial manner, informed me that he was extremely careful in selecting in the exact order the letters comprising the Hebrew word related to his objective, i.e. Hitasher, from the mentioned uppermost column of the amulet. Furthermore, he ensured that the component letters were not located amongst glyphs which might trigger consequences countering his basic intention. Tracing the letters of the word in the top column of the Kame’a, the first two letters of the chosen term, , are readily at hand in the first row, and what is more these letters are located with a Vav , the sign of connection and continuation, on either side. Whilst the next letter, , the first letter of Osher (wealth) and Ashar (to be rich), also appears in the first row, the same letter in the second row was selected, since in this case the glyph is again conveniently supported on either side by a Vav , as shown in the following illustration:

My associate carefully avoided the combination of three letters reading in the third row, since these comprise a term which in this exact order reads Ra’ash, a word meaning “to quake,” “quiver,” “shake” and an “earthquake.” Besides, the letters are part of , the second set of six letters in the “Forty-Two Letter Name” which is sometimes read “KRA SaTaN” (“away Satan”)—all much too insecure and unpleasant associations when it comes to the fulfilment of the current objective. As it is, the remaining two letters, , appears in the correct successive order further along in the same row. What is more, they are conveniently positioned in such a manner under the selected in the second row, so as to form a triangle comprising the exact terms (Ashar and Osher) related to his specific intention, e.g.:

This kind of formula is well aligned with this Kame’a, in which portions of Divine Names feature in exactly this format. For example, note the portions of the “Name of Forty-two” appearing upside down in the circle located centre left in the Kame’a. Here we have the first three sets of this enigmatic “Name,” each set comprising the standard three letters. They are arranged in the shape of a triangle with three dots placed above the central letter of each group, like this:

Depicting those specific portions of the “Forty-two Letter Name” in this manner, reveals a fourth set of three letters from this Divine Name, as indicated by the triangle of dots respectively placed above the letters.

Now, having superimposed the word pertaining to his personal aim onto the very special set of Divine Names comprising the upper block of the Kame’a, my associate decided to highlight the component letters in gold, and again he was most careful to do this in their exact order of appearance: , so as to trace the exact spelling in Hebrew of his intention which is “Hitasher”—“to become enriched,” as indicated below:

(More to follow)

Amulets for Wealth & Happiness - Part 1

Having received several queries regarding the magical "manifestation of wealth" in ones life, I thought I would share with you a unique Hebrew amulet, an application of which I discussed in "The Book of Sacred Names." In fact, I concluded the mentioned tome with this very special Kame’a which, whilst useful for a variety of intentions, was employed for the purpose of acquiring wealth.

An associate, who utilised this amulet for “financial” reasons, informed me that since he personally found it difficult to recreate this Kame’a by hand, he thought he could get equally good results if he printed a good electronic image of the Kame’a on the finest paper or board. This is quite acceptable, since printed copies of amulets have been in use since the invention of the printing press, and these have turned out to be quite efficacious.

Since the basic intention of my associate was to use this Kame’a to generate circumstances which would afford him the greatest opportunity to acquire financial freedom, he decided to employ Hebrew words pertaining to “wealth,” specifically:

The word Hit’asher was selected, since it referred directly to acquiring personal wealth, and what is more, it included the other listed terms.

Next the individual letters comprising the chosen Hebrew word are traced amongst the set of letters in the uppermost column of the Kame’a. This specific sector comprises a set of unique Divine Names including, as indicated in bold in the following illustration, the “Forty-two Letter Name”:

(More to follow)

More on the "Forty-two Letter Name" for Health & Healing

Whilst I have earlier shared one specific portion of the "Forty-two Letter Name" employed in spiritual healing, i.e. , the very last portion the Name in question specifically pertaining to the sphere of Malchut, the "Kingdom" of the physical world in which we recide, it should be noted that other portions of the said Divine Name are equally utilized for the same purposes. In this regard, as addressed in fair detail in "The Book of Sacred Names," , the second portion of the first section of the "Forty-two Letter Name" which relates to Chesed (Lovingkindness), is considered exceedingly powerful in terms of the improvement of the health of a sickly individual, especially when it is conjoined with the Name (Adonai).

Then there is also the second section of the "Forty-two Letter Name," i.e. (Karastan) which relates to the sphere of Gevurah (Strength/Severity). It is not only employed in its entirety in Kame’ot and Segulot in conjunction with Psalm 119 for healing purposes, but, when vocalised "Kra Satan," it is loudly exclaimed in healing incantations. Regarding the latter application, we might consider that this portion of the "Forty-two Letter Name" is also shouted three times in exactly the same manner when an individual wishes to obliterate the impact of the “evil eye,” i.e. when at the receiving end of hate, resentment, jealousy, etc.

Here the fundamental reasoning appears to be the letters of the word (Kra—“to tear”), which could be permuted to read (Akar—“to uproot” or “to remove”), hence the statement “K’ra Satan” can be read “remove Satan.” As indicated, this expression is associated with Gevurah, and hence it is believed that this exclamation is invoking the power of severe Judgment (Din), in order to “tear” an individual away from illness. We are also told the letters comprising the Name are respectively the initials of powerful “Spirit Messengers,” all of whom are instantly invoked when “K’ra Satan” is vocalised with mental focus and physical force.

Curiously enough, this portion of the “Forty-two Letter Name” is said to pertain to Moses “splitting and dividing the Yam (sea).” It appears that the invocation Moses employed had separated, literally torn away, the adversary from the Yam. Thus those who use the “K’ra Satan” exclamation in healing incantations, are repeating the procedure Moses employed to separate the waters, albeit the aim being to “separate from disease” rather than dividing the waters of the seas.

The Forty-two Letter Name for Health and Healing

Considering a recent query on how the "Forty-two Letter Name" of God might be employed for the purposes of healing and the restoration of health, I thought, whilst there are several related methods doing the rounds, that I would share the one delineated below, since it is particularly effective and relatively easy to execute.

As indicated previously, the seven six-letter divisions of the "Forty-two Letter Name" of God and the "Ana Bechoach" prayer are aligned with the seven lower spheres on the sefirotic tree, as shown below:

In the current instance I wish to focus on the second three-letter subdivision of the seventh portion of the Divine Name in question, i.e. the section of the "Forty-two Letter Name" related to Malchut (Kingdom), which is employed, amongst others, for purposes of health and healing.

As is the case with all these specific sub-divisions of the "Forty-two Letter Name," this portion is conjoined with the Ineffable Name in the following manner:

The unified Name is vocalised (Yitzohayav’t’ha). The main angel associated with is (Gadi’el), some say (Gavri’el). This “Spirit Intelligence” has three assistants, i.e. (Tzadki’el), (Yeho’el), and (Tama’el). The power of this portion of the “Forty-two Letter Name” as well as its associated “Spirit Intelligences,” pertains to increasing the popularity of those who call upon them in the Name of God. In this regard, alignment with these “Spirit Forces” is understood to cause everyone you may encounter to like you, and, what is more, no special purification is required prior to invoking their support.

This is a truly multi-functional portion of the “Forty-Two Letter Name,” since TzoYaT’, Yitzohayav’t’ha, and its affiliated “Spirit Forces,” are called upon for protection in both rural and urban areas, and, curiously enough, they also have the power to halt violent hail storms. Furthermore, anyone suffering from illness will be healed speedily when one adjures the mentioned “Spirit Intelligences” to aid this intention, and when one utters over the afflicted individual. I have employed this Name, its combination with the Ineffable Name, and the associated “Spirit Power” for this very purpose with excellent results. Similarly, TzoYaT’ has the ability to banish malevolent “Spirit Forces” and restore the well-being of an individual who suffers their affliction.

"And a river went out of Eden" - Part 5

Several magical uses of the four Edenic rivers still remain to be addressed, amongst which the most generally employed is their inclusion in amulets intended to aid women suffering difficulties during childbirth. For example, there is a unique magical practice which is enacted on the seventh day of the festival of Sukkot, i.e. Hoshana Rabbah (Great Hoshana). On this day it is customary to make seven hakafot (sacred circumambulations) in the synagogue, whilst carrying the Lulav and chanting Hoshanot (supplications).

For those who do not know, the term Lulav, meaning a palm branch, is used in reference to the “four species” delineated in Leviticus 23:40, which are conjoined into a special construct during Sukkot, i.e. “branches of palm trees,” a single palm branch (lulav) which forms the backbone of the contraption; “boughs of leafy trees,” traditionally three myrtle branches (hadasim) located to the right of the assemblage; and “willows of the brook,” these comprising two willow branches (aravot) positioned to the left. It is customary to carry this palm/myrtle/willow construct in the right hand, whilst holding the remaining “species” which is a “fruit of goodly trees,” traditionally a citron (etrog), in the left hand. Since the “four species” are meant to be conjoined, the two hands are held together during the waving of the lulav.

Regarding the relevant “magical practice” mentioned above, one is instructed to remove five unimpaired leaves from the willow branches after the completion the seven hakafot (circumambulations) and the conclusion of the Hoshana Rabbah prayers. One then has to write the names of the four “rivers” on these leaves, afterwards offering these to a woman who is suffering difficulties during labour, and who is said will then be giving birth forthwith.

Now, whilst this practice is all good and well for any woman about to conceive in the immediate period following Hoshana Rabbah, one might well wonder what “magical support” could be employed for the same purpose at other times when there are assuredly many women who would be enduring problematic confinements. In this regard, there is, amongst others, the following very famous “birth” kamea (amulet) from the Sefer Raziel (Amsterdam 1701 edition):

This amulet is equally employed to support a pregnant woman who encounters difficulties during childbirth. We are instructed that it should be written on a deerskin parchment, however I can attest that it works just as well when written on a sheet of clean, white paper. Afterwards the amulet is tied to the belly-button of the pregnant woman, and one has to whisper in her ear the phrase from Exodus 11:8 reading:

Transliteration:

Tze atah v’chol ha’am asher b’raglecha

Translation:

"Get thee out, and all the people that follow thee."

Besides the inclusion of the names of the four “Rivers of Eden” on its four corners, the outer circle of the kamea comprises the names of our “primordial parents” Adam and Chavah; Lilit, the mother of all demons; the names of angelic entities directly affiliated with the matter in question; certain Divine Names; as well as Psalm 91:11, these being:

Transliteration:

Adam v’Chavah chutz Lilit [Lilot (?)] chavah rishonah, Shamri’el, Chasdi’el, Sanoi, Sansanoi v’Semangelof, Kuzu B’mochsaz Kuzu

[Psalm 91:11] ki malachav yitzaveh lach lishmor’cha b’chol d’rachecha Amen, Selah.

Translation:

“Adam and Eve away(?) Lilit [Lilot (?)] the first Eve, Shamri’el, Chasdi’el, Sanoi, Sansanoi and Semangelof, Kuzu B’mochsaz Kuzu,

[Psalm 91:11] ‘For He will give His angels charge over thee, to keep thee in all thy ways’ Amen, Selah.”

The biblical saga of Adam and Eve is well known, but the tale of Lilit, the first wife of Adam, whose remonstrations regarding her marital status which ultimately resulted in her becoming the “mother of all demons,” is perhaps not so well known. We are told that she is not only a sexual temptress of the first order, who, according to the Talmudic legend, lurks around for shed seed, stealing it with the intention of creating demons, in order to torture mankind, but she is also a killer of infants. Regarding the latter, the three angels Sanoi, Sansanoi and Semangelof (or Sana’ui, Sansina’ui and S’man’g’lof according to the Shorshei ha-Shemot), were sent to stop her in her tracks, and hence their names are included in amulets protecting women during childbirth, as well as in those safeguarding infants. The peculiar term (chutz), preceding the name of Lilit in the kamea, has been said to mean “away” or “outside,” however it was also suggested that the final tzadi is a transposition of the letter heh by means of the Atbash cipher. In this regard the word in question could then be perceived to be a hidden reference to (Chavah—“Eve”), and hence it is claimed “the word itself is supposed to be protective for mother and child against Lilith herself.”

The Divine Name construct (Kuzu B’mochsaz Kuzu), the “Fourteen Letter Name of God” which I addressed to a certain extent in “The Book of Sacred Names,” was formed from the letters succeeding those comprising (YHVH Eloheinu YHVH). We are told the latter Name pertains to the sphere of Mercy (Chesed or Gedulah) on the Sefirotic Tree, whereas the transposed version relates to the sphere of Severity (Gevurah), hence its inclusion as a measure of powerful protection in the “birth” amulet under discussion.

Now, focussing attention on the central hexagram of the amulet in question, and starting top right and reading around from right to left, the outer borders and corners of the hexagram comprise the “Forty-two Letter Name of God,” i.e.

Avgitatz Karastan Nagdichesh Batratztag Chakvetna Yaglefzok Shakutzit

I have addressed the "Forty-two Letter Name of God" in great detail in "The Book of Sacred Names." In turn, the centre of the hexagram is comprised of the earlier mentioned phrase from Exodus 11:8, which concludes with the statement (b’shem KVP KPV VKP VPK PKV PVK — “In the name of KVP KPV VKP VPK PKV PVK”).

We should pay some attention to the peculiar Divine Name and its permutations. In Hebrew the word (Kof) refers to an “ape,” hence the inclusion of this term as a Divine Name in this amulet must appear most odd. An acquaintance made the tongue in cheek observation that the word in question might be referring to the “little monkey” about to issue from the womb of the sorely distressed woman, however, I believe there is a lot more hidden here than meets the eye of casual observation. For one thing, the mispar katan (small gematria) of is 15 which is equal to that of , the “Digrammaton,” an important and often employed abbreviation of the Ineffable Name. Furthermore, in perusing the six permutations of the Divine Name in question, it would seem that the central idea behind them is the principle of “opening.” In this regard we might note that the combination , the concluding permutation in the set, which could be read Puk meaning “to totter” or “reel,” also indicates ideas of “producing,” as shown for example in the word (heifik) meaning “to bring out” or “produce.” Furthermore, the letter combination also appears in words pertaining the concept of “opening,” e.g. (pakach) meaning “to open,” as in opening the eyes or ears.

In my estimation these ideas relate directly to the very fundamental purpose of this amulet which was constructed to “open the womb” so as to facilitate easy birth. Curiously enough, the six permutations of are employed separately for the same purpose. In this regard, we are informed that they are to be engraved on a silver coin which the pregnant woman has to put under her tongue, whilst one whispers ten times in her ear a larger portion of Exodus 11:8 reading:

Transliteration:

V’yardu chol avadecha eileh eilai v’hishtachavu li leimor tze atah v’chol ha’am asher b’raglecha

Translation:

“And all these thy servants shall come down unto me, and bow down unto me, saying: ‘Get thee out, and all the people that follow thee’.”

This verse is said to comprise several hidden meanings. For example, the gematria of the initials of the words comprising the opening phrase are revealing associations with special Divine Names, e.g. the initials Vav and the Kaf of are said to pertain to the Ineffable Name, since the numerical value of these letters is 26, which is equal to that of . The gematria of the initials of the succeeding three words, , is 72, which is said to indicate the “Name of Seventy-two Names.” In turn, the numerical value of the initials of the words is 66, which is equal to that of with the addition of the kollel, the extra count for the word itself, and the gematria of the word is 91, which is equal to the combined numerical value of the names . We are also reminded that the numerical value of , the Divine Name employed in this instance, is 186 which is equal to that of the Divine Name , etc.

Getting back to the magical technique in question, at the conclusion of working the ritual, the coin should be sold to an individual inside a synagogue or temple, and the money employed in the purchasing of olive oil which is to be donated to that specific place of worship.

In a variant version of the foregoing techniques, we are instructed to write the six permutations of on a cube of sugar, or on a piece of kosher candy, to be consumed by the afflicted woman, whom, we are told, will then give birth forthwith.

(More to follow)