Divine Speech & the Foundation of Life

A very important point to consider when it comes to Hebrew Divine Names, is the fact that just as every letter of the Hebrew alphabet was, and still is, considered to be the “embodiment” of a Spirit Intelligence, each being an “Angel,” so to speak, so are Divine Names understood to be more than just personal identifications. It is believed that they actually are the respective qualities or aspects of Divinity hidden within their inner meanings, thus the incantation of “Divine Names” would release, as it were, the special powers they embody. These Names are considered to be “Words of Power,” since they are both expressions of the “nature” of Divinity, as well as “Angels” or Spirit Intelligences, who direct those aspects of the Divine Nature encapsulated within them into actual existence. Naturally such Divine Names would be of particular interest to many readers, however we first have to master some basic concepts and teachings before we can focus on practical applications. What is at present of primary importance to us, is to understand why “Divine Names” are so important in both speculative and practical Kabbalah, and here the primary factor is the Hebrew alphabet and its use as an “archetypal language,” so to speak.

In Hebrew the alphabet is referred to as the Otiot. This is the plural form of the word Ot meaning both a “letter” and a “sign,” since each letter implies a unique spiritual power. Another point that must be considered is that each Hebrew glyph is a word comprising letters, and that every letter has a specific meaning. Each letter also signifies an associated spiritual power through its form, sound and gematria, the latter referring to the fact that every Hebrew glyph is also a number and that words with the same numerical value are understood to relate to each other. This is indeed a most serious subject, since as mentioned earlier, every single sign of the Hebrew Alphabet is considered to be the embodiment of a “spirit intelligence,” and thus there are extremely strict rules as far as the construction and writing, the actual calligraphy, of each letter is concerned.

In fact, the written Hebrew glyphs themselves are understood to be “living intelligences” with bodies, minds and souls. The printed or written letter, including its vocal expression, comprises the physical part of its manifestation, that is its “body,” whereas in its essence it belongs to the subtle realm of Maggidim, the Angelic Messengers. In this subtle realm it multiplies, as it were, to create the manifested world of words, meanings and objects. In their primordial state of emanation the Otiot are the primordial frequencies of the Cosmos in that space (Makom) where all are one in the Eternal No-thing from whence all life emanates as Light.

So it is understood by some that the mere scanning of Hebrew glyphs, is enough to unleash powerful spiritual forces, which have remarkable effects on the psyche of the one who is doing the scanning. By this I mean that uttering a Divine Name, or even just reading it, causes an inner response in the reader or utterer, which is very important to know and acknowledge in a conscious manner. Furthermore, it is understood in Kabbalah that when the letters of the Hebrew Alphabet, the Otiot, are spoken with a suitably associated godly stance or intention, the “Angels” corresponding to those letters are invoked. Hence, in order to align oneself in an appropriate manner with these “Spirit Intelligences” in the Hebrew glyphs, Kabbalists employ the three traditional methods of mivta—vocalising the letters and names, michtav—writing them, and mashav— contemplating their forms.

However, I believe one has to first change ones normal reasoning from being involved with the delineation of objects to perceiving the objects directly. If we discuss a perfume, sound, or anything experienced through the senses, we invoke reactions and images stored in the memory of the listener, that is, we stimulate the imagination of a person. Here then we have to alter our usual approach of describing something to actually experiencing it as if we are it, and it is believed that this awareness is imparted by the Hebrew alphabet as a universal power to the mind. As we know, Kabbalah teaches that if you wish to achieve a desired state of awareness, one related to a specific attitude, you could “program,” as it were, that desired state into yourself through the use of an appropriate associated Divine Name. Even an affiliated word (not necessarily a Divine Name) used as a Hagah (Hebrew mantra), can reconstruct the psyche one way or the other. Again, as mentioned in “The Book of Self Creation,” and reiterated in "The Book of Sacred Names," as the Hebrew letters are formed into words which are uttered in prayers, or even just written down, the powers of those “Spirit Intelligences” associated with the letters are actually powerfully focussed in those words.

It is believed that it is through the powers inherent in the Otiot that many great wonders are worked in manifestation. In fact, Kabbalists understand quite clearly that the whole of existence, all forms within it, are expressions of the Hebrew letters into a multitude of configurations or “words.” This is understood to be the fundamental meaning of Psalm 33:6 reading “By the word of God the heavens came into being, and all the host by the breath of his mouth.” It has been said that for Kabbalists the concepts of “name” and “form” equate, and that these are linked to the Hebrew alphabet, the fundamental essence of existence incorporating also “number” and “dimension.” Thus they have at their disposal a mighty instrument comprised of the glyphs of the Otiot, through which they do not only understand the workings of creation (Ma’aseh B’reishit), or manipulate material existence (Ma’aseh Merkavah), but can move into the “Inner Beingness” of the “Infinite Source,” through whom creation is continuously emanating into existence.

Kabbalists believe the universe continues to exist because its physical actuality is eternally reaffirmed in the “Now,” and it has been said that the sacred utterance which originated the heavens, abides within them forever. The cosmos perpetuates because the Divine utterance “Let there be a firmament” (Genesis 1:4) is enduringly reiterated in the “Now.” The same applies to every segment of manifestation in which the first Divine Utterance, “Let there be light,” is repeated endlessly. God’s original creative will is eternally present, if not, all would return to the “nothing” beyond manifestation. Thus the “word of God” gives being to all existence. The “word” literally “becomes flesh,” and in this regard the Torah plays a most major role for both Kabbalists and those mainstream religionists who view the Hebrew Bible to be an enormous Divine Name. Every word within it is a potent “Word of Power,” the utterance of which invokes extremely potent forces.

What is required and important in studying and working the techniques of practical Kabbalah, is the ability to recognise, read and utter the letters and Divine Names. In this regard, a general introduction to the mystical meaning of each letter, as well as gaining some ideas regarding certain Hebrew terms, is perfectly acceptable. Such knowledge can facilitate not only a deeper insight into the more profound interpretations of Sacred Scripture, but also a more profound perspective on the meaning of creation and all life within it. In order to achieve this, it is necessary to concentrate on the concept of the divine within the language, and how, through several methods, this knowledge is expanded into one of the most remarkable systems of God and self “realisation.” This I have attempted to address in as great as possible detail in the first three volumes of my "Shadow Tree Series," i.e. "The Book of Self Creation"; "The Book of Sacred Names"; and "The Book of Seals & Amulets."

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 7

(Kof) It is said the magical glyph for the letter (Kof) represents a tree, and the gematria of this Hebrew letter is one hundred. Regarding the latter we are reminded that Abraham fathered Isaac at the ripe old age of 100, and as far as the “tree” symbol of the magical glyph is concerned, we are informed that this refers to the thicket (tree) in which a ram was caught, and which was substituted as sacrifice in the place of his son. We are also told that the main portion of the magical glyph in question portrays a shofar (ram’s horn), whilst the two side extensions refer to the two days when the shofar is sounded during Rosh Hashanah (New Year), for all to hear its (Kol—“voice”).

(Resh) The magical image for the letter (Resh) is said to represent a boat with a mast. In this regard, we encounter the only magical instruction listed in the dissertation on the magical “Alpha Beta shel Metatron.” We are told that in summer Rahav (), who is the angel of the sea, would allow foul smells to surface the waters — methane perhaps! Seeping into boats this would kill all and sundry on them. However, we are instructed that invoking the Divine Name (Adiriron) would forthwith dispel the nasty odour. We are also informed that invocation of this Divine Name calms the violent storms of winter.

Regarding the Divine Name (Adiriron), I noted in "The Book of Sacred Names" that this is an ancient Divine Name the meaning of which is said to be “The Mighty One sings,” and that this Divine Name is called “Name of Joy” or “Name of glad song” (—rinah). Adiriron is associated with the word (adir—“mighty”).

I also noted that the Name “Adiriron is utilised both in Hebrew amulets and magical incantations, and is considered particularly efficacious as a protection against demonic forces.” Hence we are informed that “whosoever builds a new house and yard, lest he come to any bodily harm he must write the great name Adiriron Adiron () on deerskin parchment and place it on the door of each and every room. And it is best to write this on a Sunday, Thursday or a Friday. And he must drill a hole and place the same in the doorway both from above and from the side.”

(Shin) The magical glyph for the letter (Shin) is said to indicate a very deep wellspring gushing forth an abundance of water which spills over its edges. In this regard, there is the saga of King David digging pits on the side of the Holy Altar, and in the process unleashing subterranean waters which were surfacing and which might inundate the world. We are told that the King wrote the Divine name on a shard which he cast into the depths in order to halt the threat and seal the opening of the depths.

Be that as it may, we are told that the letter Shin is the initial of the Divine Name (Shadai), and that the five endings of the magical glyph representing this letter, refer to the five cubicles of the Tefilin (phylacteries). Regarding the latter we are reminded that there are four in the phylactery tied to the forehead, and only one in the phylactery tied to the left forearm.

(Tav) The magical glyph for the letter (Tav) comprises three vertical bars crossing a horizontal line, and there are altogether eight endings in the glyph. In this regard we are informed that the two outer verticle lines represent the two handles of a Torah scroll, and the centre line the reader. At the conclusion of perusing its contents, the scroll is wound and enclosed in a beautiful mantle-cover. The latter is symbolized by the horizontal bar in the current magical glyph.

We are also instructed that the three vertical lines represent the threefold division of the Tanach (Sacred Scriptures): (Torah—Pentateuch), (N’vi’im—Prophets) and (Ketuvim—Writings). The “Prophets” section of the Hebrew Bible comprises eight books, which is said to be symbolized in the eight endings of the magical glyph of the letter Tet. We are informed that the Divine One autographs his name with this Hebrew letter, since it stands for (Emet—“Truth”).

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 6

(Ayin) The magical glyph for the letter (Ayin) is said to comprise two parallel horizontal bars. These, we are told, pertains to Moses and Aaron who confronted the Egyptian sorcerers whose magical activities were illusions meant to deceive the eye (—Ayin). In this regard, we are told (Exodus 7:12):

Transliteration:

va-yashlichu ish matechu va-yih’yu l’taninim va-yivla mateh Aharon et matotam

Translation:

For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.

We are informed that in the Hebrew alphabet the letter order (Nun), (Samech), (Ayin) reminds us of this miracle (—Nes), by means of which the trickery worked on the eye (—Ayin) is exposed.

(Peh) We are told the magical glyph for the letter (Peh) represents an open bucket, representing something like a divine cornucopia by means of which the Eternal One provides (—Pirnes) an infinite flow of abundance to the whole of manifestation, like the miracle foodstuffs, i.e. the daily manna, quails, and a wellspring afforded to the Israelites during their long sojourn in the desert. In fact, these miraculous substances are said to be represented by the three endings of the magical glyph.

As it is, the word (Peh), the name of the letter in question, means a “mouth,” the organ of eating but also of speaking. Regarding the latter ability, we are informed that a real savant is a wellspring of wisdom, whose Torah elucidations motivate a descent of the Shechinah, i.e. the Divine Presence and “face” of the Almighty to descend on his or her person. This is because a Spirit Messenger (angel) affords the wise one endless insights.

(Tzadi) The magical glyph for the letter (Tzadi) is said to be a kind of walled stronghold which could be accessed via a side entrance (Petach—“opening”). In this regard a Tzadik, i.e. a righteous individual, is said to constantly alternating between two entrances, i.e. the one to the synagogue and the other to the “House of Study.” Considering some of the sentiments I expressed earlier, that “Torah Study” means “living the law of life,” I “naturally” think it quite “unnatural” and even “ungodly” to cut oneself off from the natural world. After all, the very beauty which we see in this world is in fact God, and acknowledging beauty is a most sacred act.

In this regard, we are told that “when you desire to eat or drink, or to fulfill other worldly desires, and you focus your awareness on the love of God, then you elevate that physical desire to spiritual desire. Thereby you draw out the holy spark that dwells within. You bring forth holy sparks from the material world. There is no path greater than this. For wherever you go and whatever you do—even mundane activities—you serve God.” [Levi Yitzhak of Berdichev in Buber, M.: Tales of the Hasidim: The Early Masters, Thames and Hudson, London 1956] We are further reminded to “use the things of the world to recognize No-thing. By this I mean, approach everyday life as an ongoing opportunity for raising the sparks. Take a micro-moment for establishing a meditative attitude, whether that moment be painful or joyous or neutral. Practice hitbodedut (meditation/all-one-ness) everywhere, at all times. When tempted away from righteousness by idleness, anger, or greed, let yourself listen to the sounds of that moment until you are all ear, nothing but listening. Wrap yourself in listening until even the still, small voice of the moment has vanished and there is No-thing there at all.” [Besserman, P.: The Shambhala Guide to Kabbalah and Jewish Mysticism, Shambhala, Berkeley, 1997]

(More to follow)

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 5

(Lamed) The magical glyph for the letter (Lamed) is said to represent the crown of a king. In this regard, we are informed that those who are studying (—Lamed) Torah, and who are controlling their darker passions, so to speak, will be granted an exalted status befitting a king as well as a crown in the world to come, similarly to the biblical Joseph who, by controlling his emotional self, was granted rulership and a crown by the Pharaoh of Egypt.

We are reminded that the letter Lamed is located in the Hebrew alphabet between (Kaf) and (Mem). When read in reverse, the combination spells (Melech—King).

(Mem) We are told that the magical glyph for the letter (Mem) represents an empty womb. We are also reminded that the numerical value of this letter is forty since the womb remains empty after conception for around forty days when the foetus starts to take on a definite shape. We are further informed that this magical glyph indicates an empty stomach, referring to Moses having maintained a fast for forty days during the period he remained in the celestial realms during his reception of the Torah.
On the other hand, the meaning of the letter Mem is “water” (—Mayim), and it is said that the current magical glyph symbolizes a pool which requires the exact amount of forty “seahs” (measures) to qualify as a Mikveh (ritual bath).

(Nun) The magical glyph for the letter (Nun) is said to symbolize a shield. In this regard, we are enjoined (yit’halel ha-gibor big’vurato—“Let not the mighty man glory in his might”) (Jeremiah 9:22 [23]), and that he should rather trust in the One who is Awesome (—Nora), Almighty God.

In the current instance the magical glyph is said to be a “shield” with three endings, i.e. two on top and one below. “shield.” The upper two endings are said to refer respectively to two biblical figures, i.e. the Patriarch Abraham and King David, who were granted Divine protection. In this regard, the Eternal One told our father Abraham (Anochi magen lach—“I am thy shield”) (Genesis 15:1), and King David exclaimed (magini v’keren yish’i—“my shield and my horn of salvation”) (Psalm 18:2 [3]).

On the other hand, we are informed the three endings of the current magical glyph refer to the first three letters of the Ineffable Name, i.e. (YHV), which were engraved on the impregnable shield of King David conjointly with the opening phrase of Exodus 15:11 reading (Mi chamocha ba’elim YHVH—“Who is like unto Thee YHVH among the mighty?”). The initial letters of the four words comprising this phrase form the acronym (Makabi). In this regard, we are told that the last recipient of King David’s shield was the great Judas Maccabeus (Yehudah ha-Makabi).

(Samech) The letter combination (Samech) refers to the concept of sustaining or supporting. This is said to pertain to the statement (Somech YHVH l’chol ha-noflim—“YHVH upholdeth all that fall”) (Psalm 145:14). In this regard, we are told that the magical glyph for the letter Samech represents a tree extending its fresh green leafy branches.

We are also told that whilst the magical symbol for the letter Samech is upright, it appears to be pierced by an arrow. In this regard, we are informed that Pharaoh pursued the Israelites after they departed Egypt, and that he fired arrows at them, but that the latter were swallowed up by the clouds protecting the Israelites all round (—Saviv saviv).

(More to follow)