"The Book of Immediate Magic - Part 1" in Print!!!



It is with great pleasure that I announce the publication of "The Book of Immediate Magic - Part 1" [500 pages]. This is the first part of volume four of the "Shadow Tree Series," and it perpetuates the fundamental tenets of "Self Creation" in which it is maintained that the "Centre" establishes the "Circumference," and that personal reality is emanated in harmony with personal "Will." Hence this tome comprises an enhancement and expansion of the magical doctrines and techniques of Kabbalah Ma’asit (Practical Kabbalah) addressed in “The Book of Self Creation,” “The Book of Sacred Names,” and “The Book of Seals & Amulets.”

The fundamental claim is that working “Immediate Magic” is neither impossible, nor a difficult matter, when we fully understand that consciousness is just one vast ocean, and thoughts are the waves we make in it. All we need to do is guide the "currents of consciousness" which circulate through the "Ocean of Awareness" we all share, so that everyone benefits because of the modulations we make. In one way it is like a flow of pure energy. Each separate mind that uses it, is processing it in some way which will affect other minds accepting it. We live in a "sea" of each other’s thoughts, therefore, wherever you get a collection of specialist minds deliberately working on that consciousness with one accord for some specific reason, you are bound to produce a corresponding result in recipients. Hence the purpose of ritualised practice as a convenience for coordinating consciousness. Simple as that!

"The Book of Immediate Magic - Part 1" comprises:

1. Or Oleh — The Self & Self Creation [62 pages]

A. The Importance of “Oneness”

B. Centre & Circumference

C. “Identification” Revisited

D. Emotions: “Tuning in to God Forces”

E. The “Nil Centre”

2. Or Hagdalat — Divine Names & the Human Body [76 pages]

A. Improving Breath & Lung Capacity

B. Five Energy Centres & Ten Gates

1. Sound & the Five Body Centres

2. Uttering Sacred Names

3. Opening the Ten Gates

C. Directing the “Spirit Forces” of Divine Names

D. Shefa: Divine Abundance & Sacred Names

E. Tuning & Restructuring a Male Body

3. Or Yored — Spirit Forces & Sacred Names [91 pages]

A. The Quarters & the Elements

B. The Sacred Space & Gevulim: Boundaries

C. Aligning with “Spirit Forces”

1. The Hebrew Alphabet: Otiot

2. The Potency of Achatri’el

3. The “Shem Vayisa Vayet” Revisited

4. Alignment with the Divine Self

4. Or Chozer — Becoming a Living Kamea [100 pages]

A. Protection

1. The “Forty-two Letter Name of God”

2. Taftafyah: A Divine & Angelic Name

3. Special & Unique Protection

4. Protection in Times of War & Finding Peace

5. Keeping Human Evil in Check

B. Divine Aid, Guidance & Support

1. Divine Guidance & Protection

2. Invoking Immediate Spiritual Support

3. Invoking Divine Aid & Halting Epilepsy

C. Health & Healing

1. Maintaining Good Health

2. Healing & Physical Restoration

D. Study & Comprehension

1. Improving Learning Ability

2. Cultivating a strong Memory

E. Finance & Business Endeavours

1. Livelihood, Benefaction & Benevolence

2. Success in Business Endeavours

3. Success in General

F. Engendering Love & Affection

G. Guardian Malachim: Spirit Messengers

5. Or P’nimi — Chants & Incantations [108 pages]

A. Preparation of Body, Mind & Soul

B. Formulas for Hebrew Incantations

1. Divine Names & Magical Purposes

2. Angels & Magical Purposes

3. Statements of Magical Intent

4. Incantation Formulas

C. Incantations for a Meaningful Life

1. Support & Protection

2. Health & Healing

3. Love, Grace & Loving-Kindness

4. Endeavours of Great Joy

5. Sanctification of the Moon

6. Financial Success

7. Blessing the “Self”

8. Invoking “Divine Justice”

References & Bibliography [23 pages]

The “Shadow Tree Series” comprises a unique collection of Western Esoteric studies and practices which I have actuated and taught over a period of forty years. I commenced my journey into the domain of Jewish Mysticism in the early 1970’s investigating mainstream Kabbalah, later diversifying into the magical mysteries of Practical Kabbalah. I equally expanded my personal perspectives of Western Magical Traditions under the careful tutelage of my late mentor, the celebrated English Kabbalist William G. Gray.

As in the case of all the previous and equally the forthcoming volumes comprising the “Shadow Tree Series,” the current text is dealing with the topic of the “magical” in our Tradition. In this regard, I again consulted an array of primary Hebrew literature, major portions of which are being made accessible in translation to an English readership for the first time.

You can access "The Book of Immediate Magic - Part 1" and other publications of the Sangreal Sodality Press directly at:

http://www.lulu.com/spotlight/sangrealsodalitypress

"The Book of Seals & Amulets" in print!!

I am delighted to inform you that "The Book of Seals & Amulets" [508 pages] is now in print. This, the third volume of the "Shadow Tree Series," comprises a comprehensive investigation into the meaning and relevance of Celestial Alphabets, Magical Seals, Magic Squares, Divine and Angelic Names, etc., as well as their employment in Hebrew Amulets in order to benefit personal wellbeing in a most significant manner. Continuing the standards I set in "The Book of Self Creation" and "The Book of Sacred Names," I offer detailed instruction on the contents and construction of Hebrew Amulets. I again consulted the enormous array of relevant primary Hebrew literature, large sections of which are now available to an English readership for the first time.

"The Book of Seals & Amulets" comprises:

Chapter 1: Levanah — Sacred Names in Hebrew Amulets [106 pages]

A. Adonai

B. Ehyeh

C. Ineffable Name

D. Shadai

E. Enigmatic Divine Names

1. Agala’a

2. Azbogah

3. Atneik

4. BYT

5. Taftafyah

6. Yohach Kalach

7. Kuzu B’mochsaz Kuzu

8. Matz’patz

9. Ashtzei

10. Tzurtak

11. Tzamarchad

F. The Twenty-two Letter Name

G. The Forty-Two Letter Name

H. The Name of Seventy-two Names

I. Compounded Employment of Divine Names

Chapter 2: Kochav — Letter, Word & Number Squares [59 pages]

A. Letter Squares

B. Word Squares

C. Number Squares

1. Magic Square of the Third Order

2. Magic Square of the Fourth Order

3. Magic Square of the Fifth & Sixth Order

4. Magic Square of the Seventh Order

5. Magic Square of the Eighth & Ninth Order

Chapter 3: Nogah — Sacred Writ & Kameot [77 pages]

A. A River went out of Eden

B. Psalms.....Psalms.....Everywhere!

Psalm 1

Psalm 2

Psalm 67

Psalm 91

Psalm 106

Psalm 121

Chapter 4 : Shemesh — Secret Alphabets & Magical Seals [55 pages]

A. Celestial Alphabets

1. Kolmosin Micha’el

2. Kolmosin Gavri’el

3. Kolmosin Ori’el (Nuri’el)

4. K’tav Avar ha-Nehar

5. K’tav ha-Malachim

6. K’tav Tz’va ha-Shamayim

7. Alfa Beta shel Metatron

B. Chotamot (Magical Seals)

Chapter 5 : Madim — Angels, Demons & Amulets for Protection [45 pages]

A. Angelic Hosts

B. Fiendish Hordes

C. Amulets for Protection

Chapter 6 : Tzedek — Kameot for Health, Wealth & Happiness [33 pages]

A. Health & Healing

B. Wealth & Success

C. Amulets & Elements

Chapter 7 : Shabetai — Patterns, Shapes & Sizes [43 pages]

A. Chabusa: Six-petalled Rosette

B. Menorah: Seven-branched Candelabrum

C. Magen David: Shield of David

D. The Hand

E. Printed Amulets

F. Disposing of Discarded Amulets

References & Bibliography [45 pages]

The “Shadow Tree Series” comprises a unique collection of Western Esoteric studies and practices which I have actuated and taught over a period of forty years. I commenced my Kabbalistic odyssey in the early 1970’s studying the doctrines of Lurianic Kabbalah, and later investigated the fascinating traditions of Practical Kabbalah. I also incorporated the teachings of my late mentor, the celebrated English Kabbalist William G. Gray, in my personal kabbalistic/magical worldview.

Having introduced a “nuts-and-bolts” insight into the inner workings of Ceremonial Magic and Practical Kabbalah in “The Book of Self Creation” and “The Book of Sacred Names,” I present further magical resources in “The Book of Seals & Amulets.”

In conclusion I should mention again that since I addressed in the current tome several hundred Hebrew amulets and related magical objects, i.e. Sigils, Magic Squares, Magical Alphabets, etc., I again elected to include original Hebrew texts with easily accessible accompanying transliterations and translations. As you might expect, "The Book of Seals & Amulets" comprises nearly 300 images of amulets and related illustrations, the largest majority of which were again from primary resources in the domain of "Practical Kabbalah,"

You can access "The Book of Seals & Amulets" and other publications of the Sangreal Sodality Press directly at:

http://www.lulu.com/spotlight/sangrealsodalitypress

Amulets and Matters of the Heart - Part 2

Regarding magical seals the fundamental purpose of which pertains to the generation of love of the more emotional/physical kind, a fair number can be traced in primary Jewish magical texts, amongst others the following famous one of which various versions can be found in primary Jewish magical literature:

These “magical seals” are employed to kindle or rekindle love between a husband and wife, or between one individual and another. We are instructed to write Deuteronomy 6:5 at the very top of the amulet:

Transliteration:

v’ahavta et YHVH eloheicha b’chol l’vav’cha uv’chol nafsh’cha u’v’chol m’odecha

Translation:

And thou shalt love YHVH thy God with all thy heart, and with all thy soul, and with all thy might.

Below this is written the following adjuration, which includes the names of a set of Spirit Intelligences in charge of Love, of which the following arrangement is said to be correct:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai shetishlach malachecha ha-kadoshim ha-memonim al ahavah PTTzShA TA HVHY KYHLA ShLCh KShShL PShLCh TVBL shiyasimu ahavah v’achvah bein [.....Ploni ben Ploni.....] u’vein [.....Ploni ben Ploni.....] v’lo tiyeh l’hem sin’ah v’lo kin’ah v’lo tacharut v’lo k’tatah v’lo davar ra v’lo lev ra ela lev shalem v’lev tov v’ahavah shalom v’rei’ut mei’atah v’ad olam Omein Netzach Selah Va’ed

Translation:

May it be your will YHVH my God, and God of my fathers, to send your Holy Angels in charge of love PTTzShA TA HVHY KYHLA ShLCh KShShL PShLCh TVBL to establish love and unity between [.....fill in the name of the first individual.....] and [.....fill in the name of the second individual.....], and they will not have hatred, and no jealousy, and no rivalry, and no quarrels, and no bad thing, and no bad heart, only a complete heart and a good heart, and love and unity and peace and friendship, from now unto eternity Amen, Enduring (Victory), Selah, Forever.

In conclusion, the “Magical Seal” is located on the reverse side of the amulet.

Whilst this amulet may be somewhat complex in its construction, the following three sets of “magical seals” are also employed in Kameot to encourage physical love, and are easily constructed. The first set is utilised in the strengthening of love between married partners, or between a woman and a man. To achieve this aim, the following chotamot (magical seals) should be written by each one of the partners on sheets of clean, good quality paper, which is afterwards exchanged between them, and respectively carried on their persons:

The second set of magical seals is employed to engender a bond of love between one individual and another. In this regard, the instruction is for the individual seeking to engender love, to write on the second day of the week (Monday – Day of the Moon), his personal name and the name of his mother on the palm of his hand, i.e. “so and so son of so and so.” Next, the name of the one in whom the fire of love is to be awakened, as well as the name of her mother, is likewise written on the palm of the same hand. This is concluded by adding the following magical seals to the writing. It is said that if the individual seeking love should afterwards put his hand on the one he desires, “he will be blessed” with affection.

The third set is for a young lady seeking to be married. In this regard, the instruction is for her to write the following chotamot, which should be hung on the door of her residence or bedroom:

As you might imagine, I have shared a great amount of details regarding Hebrew amulets of all kinds in the 500+ pages of my "The Book of Seals & Amulets," of which I can offer but a foretaste on this blog.

The Name of Seventy-two Names in Hebrew Amulets - Part 2

It might come as a surprise to learn that the "Name of Seventy-two Names" is also employed in a variant format in Jewish magic. In this regard the arrangements of the letters of the three verses comprising this Divine Name are in the exact same order, i.e. as written from right to left, the result being as follows:

As indicated, these combinations are presented with vowels, since some magical applications require these in certain instances. In this regard, the vowels are directly related to their order of appearance as aligned with the letters comprising the three biblical verses from whence the “Shem Vayisa Vayet” was derived. We are told that both the standard and variant seventy-two tri-letter units can be employed for exactly the same talismanic purposes, which in the current instance require the tri-letter units to be arranged into thirteen Kameot comprised of five units each, and one Kamea of seven units.

As it is, such employment of the “Name of Seventy-two Names” necessitates precise knowledge regarding the exact days when these Kameot should be composed. In this regard:

1. the first amulet is written on the third day of any Hebrew month;
2. the second is written on the seventh day of the month;
3. the third on the tenth day of the month;
4. the fourth on the twentieth of the month;
5. the fifth on the twenty-third of the month; and
6. all of the remaining Kameot are written on the twenty-ninth day of the month.

The actual mental/emotional stance of the one composing these Kameot plays a primary role in the efficacy of each amulet. Hence the instruction to acquire a most harmonious mindset prior to commencing the creation of a Kamea, and, whilst the Divine Names are being written, to recite the component Divine Names in a pleasant voice. In fact, we are told the power of these amulets necessitates cleanliness of body, great mental and emotional purity, devotion, fasting, as well as abstinence from any sexual activities for at least three days prior to commencement of these magical procedures.

Of the fourteen Kameot under discussion, some are constructed for benevolent purposes, e.g. love, etc., and quite a number are employed for nefarious outcomes, e.g. deeds of hatred, psychic restraint of unwilling victims, intimidation and causing people to fear you, attacking an individual at a distance, etc. In my estimation indulgence in such vile activities deserves the strongest condemnation. It should be noted that the term “vile” is but a permutation of the word “evil.”

Since this blog, and all the volumes of my "Shadow Tree Series," are devoted to spiritual and magical practices meant to improve and uplift on all levels of existence, the life of the serious and devoted practitioner of these arts, as well as impacting the larger community and environment, I will not share any activities pertaining to expressing hate, seeking vengeance, working acts of destruction on ones fellow humankind, or anything of that ilk. Hence we will inspect only amulets which benefit us in the most meaningful manner, without detracting in any manner from anything or anyone. In this regard, I have selected the following Kameot to be listed here:

Kamea 1

The first Kamea is composed to generate love. Whilst the instruction is to write this amulet on a kosher deerskin scroll, it is equally good to employ a good, clean sheet of plain parchment, i.e. the kind used by scribes to write mezuzot or those employed in the construction of tefilin (phylacteries). We are informed that if these items are not readily available when required, that one may write the Divine Names and magical seals on a day old egg of a black chicken. Afterwards the egg is incinerated in a fire and its ashes stored inside a small pouch, locket or other tiny container to be carried on ones person.

As noted, the five tri-letter Names and accompanying magical seals are to be written on the third day of a Hebrew month, and it is important that the said day should be bright, clear, free from cloud and rain. A Hebrew calendar will indicate the exact day in terms of the standard dates employed globally.

Kamea 2

This Kamea is created to “open the heart,” i.e. expand ones consciousness to comprehend the greater whole in terms of sacred studies, etc. We mentioned that this amulet should be written on the tenth day of the month, however further instruction maintains that it should be composed in the seventh hour on Rosh Chodesh (first day) of the Hebrew month Sivan, or as close to this day as possible, if the appropriate time should fall on Shabbat (Sabbath). The Kamea should again be written on kosher parchment. The listed five tri-letter portions are penned on the front of the parchment, and the following set of Divine and Angelic Names in conjunction with a short adjuration, are written on the rear portion of the amulet:

Transliteration:

HVY Bari’el Rafa’el Ani’el YH VHV Sarfi’el tiftechu libi temaharu v’tiftechu libi l’milaf ulpan d’oraita

Translation:

HVY Bari’el Rafa’el Ani’el YH VHV Sarfi’el open my heart, hurry and open my heart, open my heart to spiritual teachings (Higher Laws [Torah instruction])

Afterwards the amulet is placed in a glass of wine in order to dissolve the writing. However, here is another important point to consider. The wine itself is to be placed in the earth for the period of two weeks between Rosh Chodesh (first day) of the month Sivan to Erev Shavu’ot (Eve of the Festival of Weeks), or for the period of two weeks between Rosh Chodesh (first day) of the month Nisan to Erev Pesach (Eve of Passover).

After dissolving the writing on the parchment in the wine, the procedure is concluded by the liquid being consumed. Then, we are told, “you will see wonders.”

(More to follow)

Incantation Formulas in Practical Kabbalah

I have received an interesting query from an individual which I thought may be of interest to readers of this blog. He wanted to know what I consider to be the most popular formulas to open and close magical adjurations in Practical Kabbalah. Now, having consulted literally hundreds of primary sources for both "The Book of Sacred Names" and "The Book of Seals & Amulets," I have to date noticed the most common opening and closing Hebrew magical formulas to be:

A. OPENING FORMULA

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai.....

Translation:

May it be your will YHVH my God, and God of my fathers.....

B. CLOSING FORMULAS

Transliteration:

Omein Netzach Selah Va’ed

Translation:

Amen, Enduring (Victory), Selah, Forever.

or

Transliteration:

Omein Netzach Selah Va’ed Omein ken y’hi ratzon

Translation:

Amen Enduring (Victory) Selah Forever. Amen thus be it so willed.

or more simply

Transliteration:

Omein ken y’hi ratzon

Translation:

Amen thus be it so willed.

or less often

Transliteration:

Baruch shem k’vod malchuto l’olam va’ed

Translation:

Blessed be the Name of His glorious Kingdom throughout eternity

Readers unfamiliar with Hebrew magical incantations, might benefit from the following four very broad suggestions regarding the main body of a Hebrew adjuration. In this regard, the "Opening Formula" could be succeeded with the following fairly simple statements, which are applicable to a variety of intentions:

A.

Transliteration:

.....shet’rachem al [.....Ploni ben Ploni.....] b’koach ha-shemot ha-kadoshim ha-eleh.....

Translation:

.....to have mercy on [.....fill in your own or the name of the individual for whom the incantation is intended.....], in the power of these Holy Names.....

Add associated Divine Names, and conclude with one of the first three listed "Closing Formulas."

B.

Transliteration:

.....shetitneni l’chen v’l’chesed b’enei [.....Ploni ben Ploni.....].....

Translation:

.....that I will find grace and loving-kindness in the eyes of [.....fill in the Name.....].....

Conclude with a listed "Closing Formula." This very simple adjuration does not include any Divine Names, but you may add appropriate Divine and Angelic Names if you so wish.

C.

Transliteration:

.....b’koach eilu ha-shemot [.....Shemot.....] sh’tatz'lichuni b’chol mah she’ertzeh.....

Translation:

.....in the power deriving from the names [.....fill in appropriate Divine and/or Angelic Names.....] for me to have success in all that I want to.....

Conclude once again with one of the "Closing Formulas."

D.

Transliteration:

.....aseh l’ma’an k’dushat shmotecha [.....Shemot.....] shetachus v’tachmol v’tachon v’tagen al [.....Ploni ben Ploni.....] m’chol mere’in b’ishin u’m’choli

Translation:

.....act for the sake of the holiness of Your Names [.....fill in appropriate Divine Names.....], to spare and have mercy and pity and protect [.....insert the name of the individual for whom the incantation is intended.....], from all evil doers and bad spirits, and illness.....

As before, conclude with one of the listed "Closing Formulas."

The Name Shadai in Hebrew Amulets - Part 5

I made reference to the name (B'dafti'el) earlier, and thought I should mention that we are informed that if you recall the name B’dafti’el when travelling around at night, you will have no fear since no harm will befall you, and you will not be beset by any injurious spirits. It is worth noting that the gematria of (B’dafti’el)

is equal to that of the word (Kol—“voice,” “sound” and “thunder” ). In this regard we are reminded that the gematria of the full spelling of the letters comprising the word , i.e. , and

is equal to that of the word (Ga’ar—“to scold” ). In this regard, it is understood that the “voice” of B’dafti’el “rebukes” all evil, including the Klipot (demonic shards).

Now, I have been addressing the employment of Divine Names and biblical verses to avert miscarriage and protect infants. In this regard, there is a simple practice in which the Name Shadai is utilised to aid a woman who lost her sons. In this instance seven coins are collected from seven pregnant ladies. These coins are conjoined into a single disc on which the Name (Shadai) is engraved, which is afterwards placed in the hand of the sorely afflicted woman. In contrast to other similar practices listed elsewhere in "The Book of Seals and Amulets," this specific working does not appear to require any prior purification or, for that matter, any special prior preparation.

The Name (Shadai) is also said to alleviate the plight of a woman who has suffered miscarriage. In this instance one starts the procedure by writing Psalm 55:9 [8] and Genesis 21:1 on deerskin parchment, or a sheet of clean good quality paper. It is good to verbalise the words as one writes them. The said verses read:

Transliteration:

(Psalm 55:9 [8]) Achishah miflat li meiruach so’ah misa’ar

(Genesis 22:1) v’YHVH pakad et Sarah ka’asher amar

Translation:

Psalm 55:9 [8]) I would haste me to a shelter from the stormy wind and tempest.

(Genesis 22:1) And YHVH remembered Sarah as He had said.

Next continue, by writing the following incantation:

Transliteration:

B’shem Shadai tehe kamea zu l’[.....Plonit bat Plonit.....] shelo tapil yeladeiah v’lo mitipat dam ha-mapelet lo yiyeh miskal v’miskalah b’shem Ehyeh asher Ehyeh YH YHVH ub’shem Micha’el Gavri’el Rafa’el Dani’el Katuti’el Pani’el Sanoi Sansanoi Semangelof Omein Netzach Selah Va-ed

Translation:

In the Name Shadai this Kamea will be for [.....fill in the name of the sufferer.....] that she will not abort her children, and not emit any blood of a miscarriage, and will not loose boys or girls. In the Name Ehyeh asher Ehyeh YH YHVH and in the name Micha’el Gavri’el Rafa’el Dani’el Katuti’el Pani’el Sanoi Sansanoi Semangelof Amen Victory Selah Forever.

Afterwards the Kamea is carried on the arm of the woman in question.

The Name Shadai in Hebrew Amulets - Part 3

In the previous essay I referred to Exodus 23:26 being utilised in an abbreviated format in Hebrew amulets to forfend miscarriage. Elsewhere the mentioned abbreviation is arranged into the following letter square, which is employed conjointly with the Names of eleven Spirit Intelligences for the very purpose of aiding a woman who has suffered a miscarriage or who has lost infant sons:

Inscribe the chotam (magical seal) at the top of a deerskin parchment or kosher scroll. Next write the following incantation below the letter square:

Transliteration:

Y’hi ratzon milfanecha shomer nefashot chasidav shetishmor pri bitnah shel noset kamea zeh aleah mikol nezek umikre ra v’mehefsed ha-yesodot ki ein shomer v’rofe mibil’adecha k’dektiv (Psalm 127:1) im YHVH lifneh vayit shav am’lu vonav bo, ana male rachamim chus v’chamol v’rachem aleah v’lo teshakel pri bitnah od omein netzach selah va’ed omein ken y’hi ratzon

Translation:

May it be your will, He who protects the souls of His devotees, to safeguard the fruit of her bowel with this amulet she is carrying on her, from all harm and bad incidents, from the loss of the foundations, since there is nobody else who protects and heals besides You, as it is written (Psalm 127:1) "Except YHVH build the house, they labour in vain that build it." Please grant compassion, protect and have pity and mercy on her that she will no more loose the fruit of her belly. Amen enduring (victory) selah forever. Amen thus be it so willed.

Continue by appending to the incantation the following abbreviation with vowels of Psalm 33:

Transliteration:

Ratzaba lanat’ b’aza losilo sichahei nabiki yad’y’ v’mabe otz’u che’y’ma habiy’ sana’u pichatz’ kokamei hanob’ t’yimei kahami yakayo teikihu avahu tzivay’ hei’ago heima’a ay’l’ tamali l’va’a ha’ay’ ehaba l’lomi hiy’ra ebab’ hamishi hi’eba yohaha yaliha ekama eihano b’chagi loyib’ koseha li’uchei loy’hi eiy’e y’lal’ l’mina ubana chila’e uhuki boyili kiv’ka vay’cha y’aka yichala

As an aside, this abbreviation of Psalm 33 is equally employed on its own in an amulet to aid women who suffers miscarriage or cannot fall pregnant. In this instance the abbreviation is written on the inside of a bowl, or on a piece of parchment to be placed inside the bowl. The writing is dissolved in water, which is afterwards consumed by the woman seeking spiritual protection or to fall pregnant. This is done on the night of her Mikveh (ritual bath).

Be that as it may, the earlier Kamea, i.e. the one comprised of the letter square as well as the names of eleven Spirit Intelligences, is concluded with a set of special Divine and Angelic Names, specifically:

Transliteration:

Sanoi Sansanoi Semangelof YAHKVTH B’dafti’el Pad’padas Shamriron Azriron Enar’nal Tzamarchad Ashtzei

Whilst this essay is not meant to include an explication of all the Divine and Angelic Names included in the listed amulets. However, it is worth noting the importance of one of those listed here, i.e. (B’dafti’el [some say Badpati’el]) which is termed the "Holy Light." We are informed that the name of the angel B’dafti’el prevents miscarriages, and appears "only on amulets that are made to assist women in childbed." However, it is worth noting that it is one of the angelic names employed to banish demonic imps and evil spirits from a residence. We are told B’dafti’el is aligned with the term (B’mochsaz), the latter referring to, as it were, the "severe" (Gevurah) aspect of the word (Eloheinu).

(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)

Psalm 45:4 [5] and the Amulet for Success

In addressing the "Amulet for Success" from the Sefer Raziel, I failed to mention that Psalms 45:4 [5], the verse associated with the amulet in question, was itself reconstituted into a set of ten Divine Names employed to enhance or expand, as it were, the "powers of success" in amulets constructed for financial matters, or as an additional aid to furthering success in business. The original verse reads:

Transliteration:

va-hadarcha tz'lach r'chav al d'var emet va-an'vah tzedek v'torcha nora'ot y'mincha

Translation:

"And in thy majesty prosper, ride on, in behalf of truth and meekness and righteousness; and let thy right hand teach thee tremendous things."

The Divine Names constructed from this verse are:

As you probably noticed, the first letters of the ten Divine Names, read in the normative manner, incorporate the first two words of the verse and the first two letters of the third word. Next, reversing the flow, i.e. commencing with the second letter of the tenth Name, then reading backwards the second letters of the other Names and working upwards towards the first Name, will offer us the concluding letter of the third word, the fourth, fifth and sixth words of the verse in question, as well as the first letter of the seventh word. Continuing the flow by reversing direction again and reading the third letter of each Name back down to that of the tenth Name, will in turn provide the remainder of the seventh word, the eighth word, and the first three letters of ninth word. Finally, reversing the flow once again and reading the fourth letters of the ten Divine Names backwards and upwards, we are presented with the last two letters as well as the concluding two words of Psalm 45:4 [5].

This is certainly one of the most interesting ways, amongst the many employed in the construction of highly specialised Divine Names from unique Biblical verses.

An Amulet for Success

A while back I had a query regarding the Hebrew terms appearing in the following "Kamea for Success" from the Sefer Razi'el (Book of Raziel). This amulet is employed to improve financial earnings, and, with Divine support, to have great success in all manner of negotiations. The biblical phrase associated with this Kamea is Psalms 45:4 [5] reading:

Transliteration:

va-hadarcha tz'lach r'chav al d'var emet va-an'vah tzedek v'torcha nora'ot y'mincha

Translation:

"And in thy majesty prosper, ride on, in behalf of truth and meekness and righteousness; and let thy right hand teach thee tremendous things."

The appropriate word in this verse is (Tzelach), translated "prosper" in the English Bible however it also means "succeed" which is the fundamental intention behind this amulet. In fact, the Kamea construct comprises mainly the word (Tzelach) and some permutations of the same, e.g. top left and twice located bottom right and left. In this regard it should be noted that writing permutations of words representing vital components of the basic intention of the individual requiring an amulet, is fairly common in Hebrew amulets.

Besides the term Tzelach and its permutations, we note the combination (Yah) which is an acknowledged abbreviation of the Ineffable Name, and a Divine Name in itself. The double YH appearing in the amulet could be read conjointly, i.e. Yiyeh meaning "will be." As you probably noticed, there are also two adjacent letters (Alef) positioned centrally, and separated by a short vertical line with a circle on top which divides the amulet in half. I do not recall these two letters Alef in the amulet being always read conjointly. However I was informed they are in fact abbreviations of Hebrew words. As it is, there are literally thousands of abbreviations in the Hebrew language, especially in Rabbinical and Hebrew spiritual literature. In fact, there are so many, that the average individual who speaks Hebrew as his or her mother tongue, is unfamiliar with most of them. So, if we read the double combination as a Hebrew abbreviation, it could have a number of meanings, depending on context, e.g. Amen Amen; Adonai Elohecha (Lord your God); Ani Omer (I say); etc. In the current instance the abbreviation could well mean Amen Amen, but I have also been told that each of these letters in combination with the first two letters of the Ineffable Name repeated in the amulet, are hidden references to the Sacred Name (Ehyeh).

The bottom portion of the Amulet comprises three images of the "Shield of David," on each of which are superimposed the four letters comprising the Ineffable Name, as well as the Name (Shadai). As noted in my "Book of Sacred Names," the latter Divine Name refers to the "All-sufficient Unlimited One," and that whilst there has been a lot of debate and speculation as to what this very ancient Divine Name really signifies, "it is generally accepted that it means 'Almighty'," and that "some scholars conjectured that the Name was derived from Shadu, the ancient Akkadian word meaning 'mountain.' Thus the 'Almighty' would be seen to be strong, fortified, immutable....." As it is, the "power of protection" is associated with this name, hence it appears in many written Kame'ot.

Be that as it may, there is a set of Divine Names affiliated with this "Amulet for Success" we are addressing, the one given in the printed text of the Sefer Raziel being:

A very different version appears in the Sefer Refa'el ha-Malach (Book of the Angel Rafael), and I am informed that there are equally variantions to be found in the various manuscripts of the Sefer Razi'el. Moses Zacutto, who examined all sources of this amulet, maintained in the Sefer Shorshei ha-Shemot the correct Names to be:

According to Moses Zacutto these Names are vocalised:

Sanamav'ra T'gaf B'rar Zag M'chav Y'ded S'zah'san Tete S'dos'v'ra Hosvakos'd' Idi'heva

A most pleasing incantation is included with the amulet. It reads:

Transliteration:

Y'hi ratzon milfanecha YHVH Elohei Yisra'el shet'tzaveh l'mal'achecha elu lavo el bet [fill in name of individual] v'lalechet imo v'yatzlichu oto bis'chorato uv'chol ma'aseh yadav b'hatzlachah uv'har'vachah g'dolah bein ba-yom bein ba-lailah bein ba-bayit being b'chutz la-bayit bein ba-ir being b'chutz la-ir v'shimcha v'chotamcha ha-kadosh yar'chivu b'ma'asav uv'veito v'hatzlichu li-[fill in name of individual] Omein Selah

Translation:

"May it be your will YHVH Elohei Yisra'el, to command your angels to visit the house of [fill in name of individual], to accompany him, to make him successful with all his endeavours, and bring success in all his actions [works of his hands], and great expansion [growth], whether by day, whether at night; whether at home, whether outside of the house; whether in the city, whether outside of the city; and in Your Name and with Your Holy Seal magnify his actions, and expand his house, and bring success to [fill in name of individual] Amen Selah."

I was told that the entire construct, i.e. the biblical verse, the set of Divine Names, the amulet image, as well as the incantation, should be written on a "kosher parchment," traditionally deerskin. It works equally well when written on a clean sheet of good quality white paper. Afterwards the completed Kamea is carried on the left side of the individual for whom the amulet was written.