Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 3

(Vav) The current magical glyph for (Vav) is said to be comprised of two “sticks,” which, with a link from one to the other, indicate steps ascending a lofty mountain. Regarding the latter, we are told the Israelites received the Torah on the sixth day of the month Sivan, six being the numerical value of Vav, and legend further has it that the Holy One held Mount Sinai over their heads and told them to either accept the Torah, or have the mountain burying them. After all, tradition informs us that the Almighty created the world in six days for the sake of the Torah alone.

Whatever you may believe, or not believe, regarding the biblical saga of creation, the four endings of the magical glyph for the letter Vav are said to refer the vastness of the Torah which transcends that of the four directions of space, i.e. East, West, North and South, as emphasised in Job 11:9 reading:

Transliteration:

Arukah mei-eretz midah ur’chavah mini yam

Translation:

The measure thereof is longer than the earth, and broader than the sea.

(Zayin) We are told the magical glyph for the letter (Zayin) reflects in some manner a foetus inside the womb, and similarly to a mother consuming foodstuffs in order to feed the unborn, the Divine One supplies the whole of creation, from the smallest to the greatest, with all kind (—zan) of nourishment.

Otherwise, the meaning of the name for the current letter is a “weapon” (—zayin). In this regard, the three upper endings of the current magical glyph are said to protect the lower ending, like a man who is armed (—m’zuyan). In this regard, studious study of the Torah is said to be a safeguard against all manner of evil, and we are told in Psalm 149:6:

Transliteration:

Rom’mot El big’ronam v’cherev pifiyot b’yadam

Translation:

Let the high praises of El [God] be in their mouth, and a two-edged sword in their hand.

(Chet) We are given the simplest delineation of the magical glyph for the letter (Chet). It is said to comprise surrounding “walls,” these indicating those who are pious, who shut themselves off from the affairs of the world, and who are humble and maintain silence in the face of all humiliation and persecution. We are informed that to be truly worthy, such individuals are to maintain a simple lifestyle in a simple dwelling (“tent”), avoiding all the worldly temptations of the  (Chatzuf—“insolent”).

Whilst I have no issue with being humble in ones person, I do not buy any of this stern, pietistic, and overtly patronizing rhetoric employed in the current interpretations of this and other glyphs of the “Alpha Beta shel Metatron.” As far as I am concerned, the words of the unknown author in this instance comprise a lot of fundamentalist presumption and prejudiced innuendo regarding anyone not"officially" deemed “pious.” In this regard I have time and again observed the so called “pious” employing “humility” to intimidate and manipulate all and sundry in their vicinity into eating “humble pie.” Sadly adopting a humble stance is in many instances itself a form of self-aggrandisement, e.g. “there are none as humble [and as intolerant] as we are.”

This being said, I am a believer in simplicity, i.e. to live sparingly in a chaste manner. However, even the term “chaste” in its purity is a dirty word these days, because people see the unpollutedness and cleanliness of the term to be without any form of happiness, but since when does happiness and joviality make a “chaste” person dirty? The interesting thing here is that most people see the word “chaste” to mean total abstinence from sex and other things called “impurities.” This is totally the wrong idea. Firstly sexuality, eating and drinking are not in themselves steering towards impurities. The “impurities” are in the intentions of the user. Thus, as far as I am concerned, the term “chaste” means purity of intent and not abstinence. There is certainly a measure of restraint in being chaste, but there is nothing wrong in being restrained, since moderation ensures greater appreciation, greater enjoyment, and an understanding that life is not to be taken for granted.

Furthermore, the “LAW” (Torah) which mainstream and mystical Judaism keep harping on about so much, was and is in fact God. All the scriptures, writings, concepts, and so forth called Torah are only symbols for the Divine One, and intellectual symbols at that. I have no doubt there are many remarkable “mystical mysteries” to be found in the Pentateuch, and, for that matter, in the whole of the Hebrew Bible. However, it is clear to me that God is the “Law of Life,” and all the writings are only human opinions and beliefs about that Power, Energy, Control, or whatever you like to call IT. I am reminded of Edmond Fleg writing regarding the moment when the Divine One gave the Torah to the world, and then granted Moses a vision of distant future teachers. Moses queried “Lord, how is this thing possible? I do not recognise the Torah thou gavest me. Is that new Torah thy Torah?” He received the response, “There are fifty gateways of Understanding: I have opened for thee forty-nine, but the last is closed, for no man, even though he be Moses, can know everything. The Torah thou understandest hath a thousand senses which thou understandest not, and which others in the course of the ages will come to know: for in each century it will speak the language of that century; but what each century will find is already there, and each new Torah will still be my Torah.” [Fleg, E.: The Life of Moses, E.P. Dutton & Co., New York 1928]

As I see it, “studying Torah” did not necessarily mean pouring over ancient scrolls, but Living the Law of Life. In other words just living according to ones beliefs that God was living through you, and respecting God in the way you lived. However, with typical literalness many spend wasted time with their eyes glued to parchment scrolls in the honest belief they were “studying Torah” as an ideal way of spending a whole lifetime. It is even their idea of “Heaven”!

(More to follow)

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 2

(Gimel) We are told the letter (Gimel) refers to (Gadol— "greatness"), regarding which it is written (Psalm 147:5):

Transliteration:

Gadol adoneinu v’rav koach lit’vonato ein mispar

Translation:

Great is our Lord, and mighty in power; His understanding is infinite.

The three-pronged shape of the current magical glyph for the letter Gimel is said to represent a bow and arrow, and we are reminded that a bow comprises three forms, i.e. the bow, the string and the arrow. Hence, the letter Gimel also stands for (Gibor—"Mighty"). In this regard the "Pirkei Avot" (4:1) informs us that individuals who are truly "mighty" are those who can control their personal impulses.

(Dalet) This magical glyph for the letter (Dalet) comprises four corners, each crowned with a circlet. The number aligns with the gematria of Dalet which is four. In delineating the magical glyph, we are told that it comprises four extensions, a descending line extending from top right to bottom left, and two "openings" respectively at the top and bottom of the image. The latter reminds us that the residence of the rich man should have a minimum of two entrances to allow easy thoroughfare for the poor (Dal—"poor"). It is understood that our very success in life depends on our kindness to the lowly, in fact, the diagonal line extending from upper right corner to the bottom left of the magical glyph, indicates the blessings and abundance the Divine One extends to those who support the poor. In this regard we are told (ashrei maskil el dal—"Happy is he that considereth the poor").

The two openings in the magical glyph, and the foursquare form of the design, are said to refer to the openings and measure of ones house, of which any floorspace of 4 (Dalet) by 4 (Dalet) or more cubits necessitates a Mezuzah. I have addressed the amuletic virtues of the latter item in "The Book of Sacred Names." In this regard, Joshua Trachtenberg noted that the Mezuzah "retained its original significance as an amulet despite rabbinic efforts to make it an exclusively religious symbol." As it is, we are informed that all homes with Mezuzot are filled with the Presence of the Divine One, protecting it against dangers of all kind.

(Heh) Regarding the current magical glyph for the letter (Heh), we are told its shape pertains to the world having been created out of this letter. This statement is substantiated by a special interpretation of Genesis 2:4 reading:

Transliteration:

Eleh toldot ha-shamayim v’ha-aretz b’hibar’am

Translation:

These are the generations of the heaven and of the earth when they were created.

In the current instance the concluding fifth term in the phrase, i.e. , is interpreted (b’Heh bar'am) which translates "they created with Heh." Similarly to the magical glyph for the previous letter, the current glyph has two openings, i.e. upper and lower, and four corners, the latter said to indicate the four ruchot (directions), i.e. East, West, North and South. In this instance we are informed regarding the two openings, that after death the worthy individual is directed into Gan Eden (Garden of Eden) via the narrow upper opening. However, undeserving individuals are directed via the wide lower opening into Gehinom (a locale of rectification). This is said to be reflected in Isaiah 5:14 reading:

Transliteration:

La-chen hir’chivah sh’ol naf’shah u’fa’arah fiha livli chok

Translation:

Therefore the nether-world (She’ol) hath enlarged her desire, and opened her mouth without measure.

Be that as it may, we are told that the magical glyph for Heh is open above and below in order to show that everything in manifestation is changeable, and that a man granted with dignity and wealth, could lose everything when in his pride he raises himself above his fellow humankind. In this regard we are reminded in Proverbs 16:5

Transliteration:

To’avat YHVH kol g’vah lev

Translation:

Every one that is proud in heart is an abomination to YHVH.

Thus the Divine One brings the haughty down, and raises up the lowly as said in Psalms 75:7 [8]:

Transliteration:

Ki Elohim shofet zeh yashpil v’zeh yarim

Translation:

For Elohim is judge; He putteth down one, and lifteth up another.

(More to follow)

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 1

Gershom Scholem, the late great scholar of Jewish Mysticism, maintained the “Alphabet of Metatron, the celestial scribe,” to be the oldest of these angelic alphabets, which he mentioned “is preserved in many manuscripts and came to the German Hasidim with the Babylonian Merkabah material.” [Scholem, G. & Werblowsky, R.J.Z.: Origins of the Kabbalah, Jewish Publication Society (Princeton University Press), Princeton 1990]

Now, whilst the “Alphabet of Metatron” is perhaps more employed for mystical/contemplative rather than magical/talismanic purposes, I believe a closer investigation of the form of its component glyphs indicates that these magical alphabets are not composed of randomly chosen signs. In fact, judging the detailed analysis of this alphabet in a commentary which Scholem thought might have “derived from the pen of Eleazar of Worms,” it appears that each glyph is loaded with meaning.

Unfortunately detailed delineations of Hebrew based magical alphabets are rare, and since we have really only one such analysis of a magical alphabet, i.e. the “Alphabet of Metatron” [Weinstock, I.: Temirin: Mekorot u-Mech’karim b’Kabbalah v’Chasidut, Mosad ha-Rav Kook, Jerusalem 1972], which was written by an anonymous author some centuries back, we are still in the dark as to the primary reasoning behind the construction of most of these magical alphabets. Notwithstanding this, we can get greater clarity from a closer perusal of the “Alpha Beta shel Metatron,” regarding which we find the following details. The information shared here does not comprise a full translation of the text in question, but merely a description of some of the relevant material:

(Alef) We are reminded that the “Ten Commandments” commence with (Alef), i.e. (Anochi YHVH Elohecha—“I am the Lord thy God”) (Exodus 20:2). We are also told that those who fulfil this and every other letter of the law, will after their demise be led into paradise by the archangel Metatron. It is said this awesome Spirit Intelligence will clothe those who are worthy, with eight raiments of the Shechinah, i.e. the feminine aspect of Divinity.

Curiously enough, in the “Alphabet of Metatron” the glyph for the letter Alef comprises eight endings, six of which are said to represent the six directions, three opposite three, i.e. East—West, North—South, Above—Below, plus a further two said to indicate the Unique Holy One beyond time, space and events, the "One" who encompasses everything above and all below.

We are also told that the four groupings and eight endings of the lines comprising the current magical glyph for Alef, denote the “Throne of Glory” resting on the four Chayot ha-Kodesh (Holy Living Creatures), each of which has four faces and four wings. In this regard we read in Ezekiel 1:6:

Transliteration:

v’arba’ah fanim l’echat v’arba k’nafayim l’achat lahem

Translation:

And every one had four faces, and every one of them had four wings.

The four “faces” and four “wings” are said to be represented by the eight endings of the magical glyph for the letter Alef. However, this very letter indicates the absolute oneness of the Eternal One, as expressed in Deuteronomy 6:4 reading:

Transliteration:

Shmah Yisra’el, YHVH Eloheinu, YHVH Echad

Translation:

Hear, O Israel, YHVH our Lord, YHVH is One.

(Bet) The magical glyph for the letter (Bet) comprises four endings, three reaching upwards and the fourth downwards. In this regard we are informed that the Divine One established three of the four borders of the manifested universe, i.e. East, West and South, and that he kept the North unbounded in order to instruct an arrogant monarch, who might consider himself to be a god, that the Divine Creator (—Borei) set bounds for the three listed quarters, and that the insolent human ruler should validate his power by wrapping up the fourth.

We are also told that the four endings have a further significance. In this regard, we are told that after we uttered the Shema (Shmah Yisra’el, YHVH Eloheinu, YHVH Echad—“Hear, O Godwrestler, YHVH Our God, YHVH is One”) (Deuteronomy 6:4), and formulated Divine Sovereignty over all four ruchot (winds/directions) of the earth, i.e. North, South, East and West, we conclude by blessing the handiwork of the Almighty One. Starting with the letter Bet, we verbalise the phrase Baruch shem k’vod malchuto l’olam va’ed
(—“Blessed be the Name of His glorious Kingdom throughout eternity”). This is said to affirm the Talmudic statement (Berachot 13b) that “once you have declared Him king over all that is above and below and over the four quarters of heaven, no more is required.”

(More to follow)

Tracing the Bet - Part 3

Let us look at a meditation/ritual procedure pertaining to the “Twelve Banners,” which is one of two such procedures I have addressed in fair detail in "The Book of Self Creation," and which I have found especially useful. Both practices have been taught to me under the title “Tracing the Bet.”

Commenting on the twelve “single letters” of the Hebrew alphabet, referred to in the “Sefer Yetzirah,” Aryeh Kaplan makes reference to an exercise in which one meditates the twelve gevulim (boundaries/ definitions) of space, collectively represented as a “cosmic cube” so to speak. We are told that these “boundaries” correspond to the twelve permutations of the Ineffable Name, and that each set of three in turn relates to one of the four directions. In this regard, Aryeh Kaplan wrote “The permutations beginning with Y corresponding to the east; those beginning with the first H, to the south; the V, to the west, and the final H, to the north.”

Aryeh Kaplan further explained that “in each of these four directions, one first takes the upward boundary, then the right boundary, and then the lower boundary. In this manner, one describes the letter Bet on each side. This corresponds to the teaching that the world was created with a Bet, this being the first letter of the Torah.” He mentioned that “the initiate meditates on the four letters Bet which seal the universe on four sides, setting the limits of thought.” To this he adds that the initiate “also meditates the twelve permutations of the Tetragrammaton, which correspond to the twelve diagonals. In this manner, he can reach the level where they extend to ‘eternity of eternities,’ beyond the realm of space and time.”

In the current “Tracing the Bet” exercise, titled “Contemplating Definitions: Gevulim,” the twelve “boundaries” of the “cosmic Bayit” (Cosmic House or Cosmic Cube) are mentally traced in each quarter (direction), in accordance with the pattern of the letter Bet. Here, the “Twelve Banners” are, as it were, virtually engraved mentally, in a manner in which the three permutations comprising each set, sort of slot into one another. In this way, each set forms the letter Bet which can then be clearly visualised. Here are the four patterns associated with the four directions. Remember that the Hebrew text is always written and read from right to left, and also that the positions of North and South are always reversed in the Southern Hemisphere.

Note how the permutations comprising each set, are integrated to form the letter Bet. Working this meditation requires only a little skill, which is easily acquired with regular practice.

Commence by visualising and tracing, i.e. mentally writing or engraving, Y–H–V–H from right to left in exact order, so as to form the upper line of the Bet, simultaneously vocalizing each letter. Next, trace the downward stroke of the Bet with the permutation Y–H–H–V. Starting at the top right, focus the Yod, coinciding it exactly with the one on the upper line, then mentally writing the second permutation from top to bottom, while uttering the sound of each letter. Lastly, trace the bottom stroke of the letter Bet by visualising the third permutation Y–V–H–H, positioning the initial letter of this permutation (Yod) to the right of the last letter (Vav) of the previous permutation. From Right to left, continue tracing the final permutation of the “first banner,” conjoining the second letter (Vav) with the one which concluded the “downstroke” permutation, and completing the pattern with the two letters Heh, again simultaneously uttering the sounds of the letters whilst tracing the concluding permutation of this first set. The same model is repeated with the three permutations of each of the remaining “banners.”

The practice is concluded with a brief contemplation of the four Bet’s, these being the four “banners” formed into the “Cosmic Bayit” (house) which was traced in this special practice. Also remember to pay some attention to the way in which the “Four Banners” are collectively an expression of the Tetragrammaton, each respective “banner” being a letter of the Ineffable Name. You might find it most meaningful to complete the procedure with the standard Hebrew formula:

Transliteration:

Baruch Shem K’vod Malchuto l’Olam Va’ed

Translation:

"Blessed is the Name of his glorious kingdom throughout eternity forever."