"And a river went out of Eden" - Part 6

We are informed that through the Names of the four "Edenic Rivers" we can witness the wonders of El Chai, the Powerful Overlord of Life. As noted previously, the very Name of the Eternal One is in (Pishon), the name of the first of the four "Rivers." In this regard we are told that there is no disease in the world which cannot be cured by the letters of this single Name, including the alleviation of conditions like infertility; the elimination of all plagues and epidemics, whether pertaining to man or beast; etc.

Moses Zacutto advised us that there is nothing to compare with the power of the Name in question, which he said can also be employed to control the injurious impact of crawling insects on our world and ourselves. As delineated in the second part of these articles, the "secret" of is in the first four letters of this name expressing the Ineffable Name. Just as the Name Pishon includes fhe Name , so is the Name (Ehyeh) hidden in the first four letters of the Name . In like manner the "secret" of the Name is the Divine Name (Adonai), and that of the fourth "Edenic River," (Frat), is said to be its connection to the (Merkavah), the divine "Chariot Throne," which pertains to the Name (Yabok) being hidden in the Name Frat.

Be that as it may, considering the remarkable powers of the Names of the four "Edenic Rivers," we are informed that these pertain to a most potent segulah, the latter being delineated in "The Book of Sacred Names" as "a unique action or an object, often comprised of Divine Names, special signs, words or phrases, which is considered to be a most precious ‘spiritual treasure’ to be employed in a unique manner, in order to affect a physical outcome in harmony with the intention of the one who employs the segulah." In the current instance the segulah comprises the previously delineated Names of the "four Rivers," including their combinations and permutations, written in soluble ink on parchment (clean white paper will do nicely). For the sake of easy reference, here is the entire set again:

Following the writing of these combinations, the letters comprising the names are dissolved by soaking the parchment in havdalah wine, which is afterwards quaffed by the one requiring the segulah. In this regard, some stress that all the wine must be consumed to the very last drop, whilst others claim that a single drop of this wine is enough to work the full power of this segulah within ones body. Still others maintain that the Names of the four "Edenic Rivers," as well as their mentioned combinations and permutations, should be engraved on the inside of the silver cup, effectively turning the chalice into a kamea or "power object." In this manner the wine, when poured into the cup, would be potently infused with the "forces" inherent in the Names. This is considered to be equally as powerful as writing the Names on parchment and then dissolving them in the wine. There are however some disagreement about this, which include variant instructions regarding the exact amount of the "magically infused wine" one has to imbibe.

Personally I could not care less about such disparities, and have no interest in any of the affiliated bickering, my only concern being the effectiveness of the "method" employed to work the "magic," i.e. whether it achieves the sought-after objective. Notwithstanding this, I believe it would be a damn-sight easier to write the combinations of Names and their permutations on parchment, than it would be to find an individual willing to work the arduous task of engraving that mass of peculiar writing faultlessly on the inside of a silver chalice!

"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)

"And a river went out of Eden" - Part 4

I have chanced upon a number of very interesting reflections on the "Four Rivers" of Gan Eden. Amongst these, consider for example a unique Kabbalistic tikkun, a magical "mending rite," intended to "heal" the "breaches" within the Divine One, as depicted by Abraham Miguel Cardozo, the 17th century Shabbatean prophet and "magus." Of course, the "broken deity" is understood to be referring to the "lower aspects" of the divine in manifestation, and not to the primordial oneness of the Eternal Living Spirit beyond time, space and events.

The rectification ritual requires one to select sets of five stones respectively representing five holy sefirot and five "demonic" counterparts, or perhaps the "demonic counterparts" of the five aspects of the human "Self," the latter being the Nefesh, Ru'ach, Neshamah, Chiah and Yechidah. The ritual procedure requires practitioners to alternatively position the stones inside streams of water, remove them, replace, remove and to scatter them, and so forth, whilst simultaneously reciting prayers and selected biblical verses. Cardozo informed us "the demonic powers are called 'stumbling stone' and 'obstacle stone' [Isaiah 8:14].....[while] the holy sefirot are called 'smooth stones.'....."

Regarding Cardozo's mentioned magical "divine mending rite," he told us that "when you take up these stones, your purpose is not to separate or to distance them from the brook, to distance, that is, the Persons from the Primordial Adam. God forbid! These are our portion and our heritage; it is our task fully to mend the flaw inflicted upon them by our ancestor's sins and by our own, and it is for this purpose that you are taking them up. For it is he who has true knowledge of God who is able to do the 'Mending'." In delineating the rite in question, Cordozo instructed those indending to work this "mending" of the "disfigured deity," to recite Genesis 2:10-14 whilst standing on the banks of a brook, stream or river. He explains "the 'river' is Primordial Adam.....He perpetually 'goes forth from Eden,' this being 'Adam of the World of Emanation.' The 'garden' is that vacant space, which, according to Rabbi Isaac Luria, was left when the Infinite initially contracted Itself into Itself.....This is, in the truest sense, that 'garden,' and it is for the purpose of watering it that the river — Primordial Adam — goes forth from the primordial Eden, which is 'Adam of the World of Emanation'....."

Having completed the recitation of the mentioned verse, the practitioner was required to place "the five stones of the realms of holiness into the river's waters," which was followed by prayers and a variety of further actions. The ritual and the meanings of the "five stones" can be traced in "Abraham Miguel Cardozo: Selected Writings" by Abraham Miguel Cardozo & David Joel Halperin.

Now, regarding the division of the one Edenic river into four, Cardozo believed this to be a division of the "divine flow" commencing within the sefirah Keter (Crown), or in the partzuf (Countenance) of Arich Anpin, i.e. the "Long-suffering" or "Patient One." The "Four Rivers" are then understood to be referring to the four divisions or "faces" as explicated in the Lurianic doctrine of the "partzufim," i.e. "Father," "Mother," "Son" and "Daughter" respectively indicating the four sefirot of Chochmah (Wisdom), Binah (Understanding), Tiferet (Beauty) and Malchut (Kingdom). The "four" are also considered to be representing four "messianic figures": Messiah ben David, Messiah ben Ephraim, Moses, and the fourth, according to David Halperin, "is something of a mystery."

Being a Shabbatean, Cardozo naturally included the failed Messiah Shabbetai Tzvi in his deliberations on the four "rivers" of Eden. Hence he informed us that "the name of the first [river] is Pishon [Genesis 2:11]. This is the Sefirah Chochmah [= Father].....The name of the second river is Gichon: This is Binah [= Mother].....[whose] role is to cover and to protect.....The roots of the two Messiah's souls derive from Father and Mother. This is why the numerical value of the words 'the name of the first is Pishon,' when the number of its letters are counted in, is equivalent to the value of 'Shabbetai Tzvi'." As it is, the gematria does not quite add up so nicely, but with some additional reasoning and a bit of manipulation here and there, anything is achievable.

Notwithstanding this, it would seem Abraham Miguel Cardozo assigned himself a special "messianic" mission, one perhaps a little greater than that of Shabbetai Tzvi. Continuing the theme of the "Four Rivers" and their "messianic" affiliations, he informed us that "at Messiah ben David's coming.....the sefirah Chochmah witdrew itself.....Messiah ben David was then left 'a waterless river, all dried up' [Job 14:11].....He was unable to reveal the Divinity in any explicit fashion, and he withdrew himself to the heights. Messiah ben Ephraim, by contrast, is the Sefirah Yesod (Foundation)." In Lurianic doctrine the phrase "broad places of the river" is identified with Yesod as the sex organ of the "Son" partzuf in Tiferet (Beauty), the messianic figure of which Cardoza maintained to be deriving "from the Mother's genital, which is called 'the broad places of the river.' He is thus able to spread doctrine throughout the world, and the divine effluence along with it, to make known the faith of the Cause Above All Causes, through the Blessed Holy One and His Shechinah. This is why the numerical value of 'the broad places of the river'," with again a little push and shove here and there to forcefit the issue nicely, is equivalent to that of the name of....."Abraham Miguel Cardozo" himself!

Regarding the remaining two Edenic rivers, Cardoza informed us that the third named "Chedekel" (Tigris) refers to the partzuf of Ze'ir Anpin, the "Impatient One" whose unique locale is Tiferet (Beauty) on the sefirotic tree. This Cardozo said is corresponding to Moses whom he maintained is incorporating "the roots of both Messiahs." In conclusion, he told us that the fourth river Frat (Euphrates) "is the sefirah Malchut, which is the source of all that is produced." Regarding the latter "river," Cardoza noted that there is no special reference in the bible, which he understood to mean that Malchut (Kingdom), the associated sefirah, "takes on various names, in accord with whatever effluence this sefirah receives" from the higher sefirot, and hence there is also some ambivalence regarding the affiliated messianic personage. On the one hand it is understood to be indicating the prophet Elijah, said to be "the Man Who Brings Good News" [ha-Mevaser], but that "it remains unclear whether Elijah is really the one who will announce the Redemption." In this regard Cardozo conjectured that "it is possible also that this will be done by a woman," i.e. Mavaseret Tziyon, 'She Who Brings Good News to Zion'."

In terms of the Lurianic doctrine of the "partzufim" (divine countenances) on the sefirotic tree, the sefirah Malchut is associated with Nukva, the divine feminine or "Daughter," manifested by and through all women on earth. This is the Shechinah, the female counterpart of the Divine One, regarding whom Cardozo implored the Infinite One: "O Master of all the worlds, You who necessarily exist! O God, above whom there is no God! O Lord over all the lords, King over all the Kings! Like the soul in the body and in its clothing, You shine within the ten sefirot of the World of Emanation, the ten sefirot of the World of Creation, the ten sefirot of the World of Fashioning, the ten sefirot of the World of Making. You join together all the worlds: the Yod to the Heh, the Heh to the Vav, and the Vav to the Heh. You give life to them all, and the host of heaven prostrates itself to You before Your honoured throne. You it is who unites the Blessed Holy One and His Shechinah. In the light of the manifest faces [is] Your face. May it be Your will to bring the Shechinah near, from You, to the Blessed Holy One. For, as seen from Your perspective, there is no separation or dissociation, no banishment or distancing."

This is certainly a most beautiful and very moving prayer, which, as well as the "sacred mending" saga, you can investigate in great detail in "Abraham Miguel Cardozo: Selected Writings" by Abraham Miguel Cardozo & David Joel Halperin.

(More to follow)

"And a river went out of Eden" - Part 1

Whilst investigating primary Jewish magical literature, with special attention on Hebrew amulets which is the subject of my "The Book of Seals and Amulets," I chanced upon very interesting mystical and magical teachings regarding the four rivers of the Biblical "Gan Eden." As you probably recall, we are told that "a river went out of Eden to water the garden; and from thence it was parted, and became four heads" [Genesis 2:10]. Tradition would have it that the original river is the "River of Life," which is channelled by its four divisions into the whole of manifestation. These, named Pishon, Gichon, Chedekel and Frat, have a number of specialised functions in Jewish magical traditions, and, in the age old tradition of the "Doctrine of Signatures," are aligned with a set of unique correspondences. The 13th century Rabbi Isaac of Acco lists some of these in his "Me’irat Einayim," of which I think the following will be of great interest to readers interested in Jewish magic and the doctrines of the Western Mystery Tradition in general:

The addition of four associated Sefirot are mentioned elsewhere, these are respectively Chesed (Lovingkindness/Mercy) = Pishon, Gevurah (Strength/Severity) = Gichon, Tiferet (Beauty) = Chedekel, and Malchut (Kingdom) = Frat. I am sure some of these correspondences might be startling, and quite at odds with what some readers may have learned previously. However, I believe one should not be too concerned about the "rightness" or "wrongness" of any of these attributions, since there are many variances to be found in this regard, not only between mainstream Kabbalah and the Christian or Hermetic varieties, but even within the far too glibly considered "uniform doctrines" of "Jewish Kabbalah." I believe a knowledge of affiliated traditions, i.e. traditional astrology, etc., and a good dose of common sense, will soon clarify matters.

Besides this, there are the "magical" applications of the names of the four "rivers" to consider. Since these streams are believed to be channelling the primordial "River of Life," it is thought one could, as it were, "invoke" their respective powers by means of their names, hence the appellatives Pishon, Gichon, Chedekel and Frat are considered "Names of Power," and as such are used in Hebrew amulets, incantations, and magical healing practices. I thought I might share some with you.

Amongst the more simple magical applications there is one delineated in the "Sefer Rafael ha-Malach," which pertains to the alleviation of all kinds of fever. In this regard an apple is selected on which is written with ink in simple graphics the names of the four Edenic rivers. The procedure necessitates that the apple is first divided into four parts, then the four names are respectively written on the four portions, i.e. one name for each part. The afflicted individual is then fed the four sections of the apple in the exact order of the listed names, i.e. the part with the name Gichon on it is consumed first, thereafter the Pishon portion, followed by the Chedekel one, and concluding with the Frat section. We are told that God willing, the fever will abate and the sufferer healed.

(More to follow)