Hebrew Amulets: Let's drink 'em.....bottoms up!!

In "Practical Kabbalah" there are literally thousands of Divine Names, many of which were derived from biblical verses, etc., by means of highly specialised techniques. Notwithstanding this, there are many "Divine Names" the origins of which appear to have been lost in the mists of time. Take the following set of amulets as a case in point. All comprise variant formats of the same set of Divine Names, and are employed with slight variation for virtually the same purposes. Another common factor amongst all of them is the fact that one has to literally "drink the amulets." In this instance the procedure requires one to dissolve the "Divine Names" in water, which is afterwards imbibed by the individual requiring this unique support. As it is, the latter action is not altogether unique, since it is recommended not too infrequently in a number of primary Jewish magical writings dealing with Kameot, Segulot, Refuot, etc.

Now, the first set of the mentioned mysterious Divine Names, was created to defend an individual against the offensives of injurious spirits, e.g. those who strangle humans, or of any malevolent force for that matter. Here the instruction is for one to write the following set of Divine Names in ink on a piece of paper with the right hand:

The writing is then, as mentioned, dissolved in a glass of water, which is afterwards consumed by the one who is afflicted. Next, in order to prevent these malevolent forces from returning, one has to write the following seals with ink on a clean piece of paper to be carried on the victim’s person:

I was informed the letters in the top right and bottom left triangles of the large Magen David, are abbreviations of the Ineffable Name () which, in combination with the expression below, reading v’lech (“and go”), are meant to “inhibit” the power of the baneful spirit forces, and direct the “goodness” of the Eternal Living Spirit to the one carrying the amulet.

As indicated, the peculiar set of Divine Names listed above are employed in variant formats, all for purposes of protection against man, spirits, etc. In the next instance it is recommended the following version of the Divine Names in question being employed as a safeguard against negative thoughts and fantasies, especially those acting in a most powerful corrupting manner on ones personal being. These are said to be particularly powerful on a Tuesday (the day of Mars pertaining to fury) and a Saturday (the day of Saturn pertaining to melancholy and despondency). Here the format of the said Divine Names is:

The instruction is for a man to write this particular set of Divine Names on a piece of paper with his left hand, and for a woman to do the same with her right hand. The writing is again dissolved in a glass of clean, fresh water, which is afterwards consumed by the individual requiring the special support rendered by this activity. It is said, that with the help of the Divine One, the action will be effective, especially if one drank the infused water from a kosher glass.

Elsewhere again, the set of Divine Names is listed as:

In this instance the application pertains to special protection when one is being threatened by humans intent on taking ones life. We are informed to write the listed set of Divine Names in ashurit, i.e. the standard square Hebrew letters, on a sheet of paper with the right hand. The writing is again dissolved in a glass of water, to be consumed by those whose lives are being threatened. Afterwards the set of Divine Names is rewritten and carried on the person of those requiring this unique protection.

Considering the three variant formats of the Divine Names in question, I have been told that all of them could be and were successfully employed interchangeably for exactly the same listed purposes.

An Amulet to Break Evil Spells

It always comes as a surprise to me that the instant one is concentrating on a specific magical application, a query would seem to appear, seemingly out of nowhere, in direct relation to the very topic one is engaged in. In the current instance I am referring to an individual quizzing me on the possible use of amulets to counteract "evil spells." As it is, I was just writing a short insert on this very topic to be included in "The Book of Seals and Amulets." Whilst I have subsequently shared the amulet pertaining to this matter with the mentioned querant, I thought I would share the same here. The item referred to is the following simple Kamea:

This curious amulet, employed to cancel all magical spells of both the written and spoken varieties, is constructed from the three words of Exodus 22:17 [16] reading

Transliteration:

m’chashefah lo t’chayeh

Translation:

"Thou shalt not suffer a sorceress to live."

Note there is an additional (yod) in the amulet, this being included in the word . The reason for this appears to be the "harmonising" of, as it were, the "incantational order" of the letters comprising:

Line 1. Four sets of letter combinations incorporating three letters each formed from the said biblical verse;

Line 2. The reverse of line 1;

Line 3. Six two letter combinations, arranged in the following manner:

a. the initial of the first word of the verse in question conjoined with the concluding letter of the third word;

b. the second letter of the first word coalesced with the penultimate letter of the third word;

c. the third letter of the first word combined with the additional (yod) in the amulet;

d. the fourth letter of the first word correlated with the second letter of the third word;

e. the concluding letter of the first word coupled with the first letter of the third word;

f. the interchange of the two letters comprising the second word.

Line 4. The reverse of line 3.

In conclusion, the entire construct is hedged in by the well-known conjugation of the Divine Names (YHVH) and (Adonai), i.e. (YAHDVNHY—"Yahadonahi"), the component letters of which having been divided into four groups of two letters respectively located in the four corners of the Kamea. Commencing top right, the entire word can be traced, right-left-down-right, around the construct.

On sharing this amulet on the "Concepts of Kabbalah" Yahoo egroup (http://groups.yahoo.com/group/Kabbalahconcepts/), I was queried as to whether the fact that the term m'chashefa (sorceress) in the Biblical verse employed in this Kamea, would pertain to a man casting the "evil spell." In this regard, we might recall that in the overtly "sexist times" when that portion of the Bible was written, it was generally believed that sorcery was mainly practiced by women.

However, in Practical Kabbalah there is no particular interest in whether the verse in question refers to a male or a female, since the actual Hebrew text is considered a powerful incantation against ALL magical spells of the malevolent kind, whether perpetrated by men or women. The fundamental reasoning here is that the Hebrew letters comprising the verse in question, are basically the "bodies," so to speak, of powerful "Spirit Intelligences," these being "channelled" in the mentioned manner in order to obliterate all "baneful psychic influences."

Curiously enough, the amulet in question was tried and tested successfully by a woman who was impacted malevolently by a male "sangoma" (African medicine man). According to the lady in question "the Kamea worked like a dream!"

The "Name of Seventy-two Names": A Biblical Spin-off - Part 6

To fully comprehend the intimate relationship between the Tetragrammaton and the “Shem Vayisa Vayet,” we have to consider the kabbalistic “Four Worlds” concept, each “World” being, as it were, a single letter of the Ultimate Word represented by the four letters of the Ineffable Name. In this regard, it is worth noting again the four expanded versions, i.e. full spellings of the individual letters, of the Tetragrammaton [addressed in chapter 1 of "The Book of Sacred Names"]. These four expansions are said to pertain to the “Four Worlds” in the following manner:

Kabbalists use the acrostic ASMaB in reference to these four expansions, and it is understood that the “Four Worlds” came into being as expressions of these expansions of the Tetragrammaton. However, it should be kept in mind that the extended Name termed (AV) does not only correspond to Olam ha-Atzilut, but it is understood the “World of Emanation” actually emanated out of this Name. The same applies to the other three expansions of the Ineffable Name.

However, there are further aspects regarding the “Four Worlds” which need to be considered. We are taught that from the powerful rays of light streaming from the forehead of Adam Kadmon, the primordial human prototype, marvelous forms were emanated into manifestation. These are said to comprise Te’amim (cantillation notes), Nekudot (vowel points), Tagim (crowns), and the Otiot (Hebrew glyphs). Regarding this Gershom Scholem wrote “Thus, two essentially different symbolisms—that of light, and that of language and writing—are here joined. Every constellation of light has its particular linguistic expression, though the latter is not directed toward the lower worlds but rather inward toward its own hidden being. These lights combine to form ‘names’ whose concealed potencies become active and are made manifest through concealed ‘configurations’ (millu’im) where each letter is fully written out by its name in the alphabet. This primordial world described by linguistic symbols was precipitated from the lights of Adam Kadmon’s forehead.....”

Again it should be noted that the listed forms, collectively known by the acrostic TaNTA (Te’amim, Nekudot, Tagim, Otiot), are understood to pre-exist within the inner being of primordial man prior to their radiation into manifestation. Furthermore, they are considered to correlate exactly with the ASMaB, the four expansions of the Ineffable Name, as indicated in the following table:

Both the ASMaB and the TaNTA refer to the manner in which the light of Ayn Sof became inhibited and focussed into forms. However this process is further facilitated in a most meaningful way, because each aspect of the ASMaB and the TaNTA are conjoined with a single letter of the Ineffable Name, as well as with the Sefirot, and finally with a Partzuf (an archetypal image). Thus we have:

Briefly the “cantillation” refers to a style of liturgical chanting indicated by the small chanting pointers in Hebrew scripture. The “vowel points” refer to ten types of markings placed underneath, inside, or on top of the Hebrew letters, in order to indicate which vowels are to be used in the pronunciation of a Hebrew word. The “crowns” refer to the little decorative lines which are placed on top of certain letters in some Hebrew sacred writings:

In this regard, there are also illustrations of the Ineffable Name adorned with twenty-four “crowns,” each of which comprises three apexes or “rays” resulting again in the combination 24 x 3 = 72, as indicated in the following highly decorative illustration:

These “triple-rayed crowns” are understood to align with the “Name of Seventy-Two” Names. Simpler versions of the same image can be found in primary Kabbalistic writings:

In the latter instance the author ensured the four letters comprising the Ineffable Name are clearly distinguishable, in contrast to the more elaborate version in which the letter Heh is represented as a Chet . Be that as it may, such illustrations are particularly popular amongst Hermetic Kabbalists, especially with those who marvel at the “mysteries” of the “Shemhamforash” referred to in works like the “The Key of Solomon” in which the author, purportedly King Solomon, tells us that he had “done great things by the virtue of the Schema Hamphorasch, and by the Thirty-two Paths of Yetzirah. Number, weight, and measure determine the form of things; the substance is one, and God createth it eternally.

Happy is he who comprehendeth the Letters and the Numbers. The Letters are from the Numbers, and the Numbers from the Ideas, and the Ideas from the Forces, and the Forces from the Elohim. The Synthesis of the Elohim is the Schema. The Schema is one, its columns are two, its power is three, its form is four, its reflection giveth eight, which multiplied by three giveth unto thee the twenty-four Thrones of Wisdom.

Upon each Throne reposeth a Crown with three Rays, each Ray beareth a Name, each Name is an Absolute Idea. There are Seventy-two Names upon the Twenty-four Crowns of the Schema. Thou shalt write these Names upon Thirty-six Talismans, two upon each Talisman, one on each side. Thou shalt divide these Talismans into four series of nine each, according to the number of the Letters of the Schema.

Upon the first Series thou shalt engrave the Letter Yod, symbolised by the Flowering Rod of Aaron. Upon the second the Letter HE, symbolised by the Cup of Joseph. Upon the third the Letter Vau, symbolised by the Sword of David my father. And upon the fourth the HE final, symbolised by the Shekel of Gold. These thirty-six Talismans will be a Book which will contain all the Secrets of Nature. And by their diverse combinations thou shalt make the Genii and Angels speak.” These and similar notions found in other writings, have been expanded upon by “adepts” of “Hermetic Magical Orders.”

(More to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 3

As can be expected, besides the many vocalisations of the “Name of Seventy-Two Names,” there are equally many variant uses of these “Names.” In this regard, let us commence by looking at the earlier mentioned use of the Shem Vayisa Vayet as a meditation device. As indicated, Abraham Abulafia, the “father” of Ecstatic Kabbalah, vocalised the individual letters with the standard vowels associated with their respective appellatives, as shown below:

The fundamental intention behind this meditation is to cause an influx of Shefa, Divine Power, into your own being. To accomplish this you are instructed to prepare yourself most carefully prior to working this meditation. In this regard Abulafia wrote: “Prepare yourself, unify your heart, and purify your body. Choose a special place for yourself, where your voice will not be heard by anyone else. Meditate alone, with no one else present. Sit in one place in a room or attic. Do not reveal your secret to anyone.” As in the case of formal worship, you are to sit facing towards the East during this meditation.

Abulafia further advised that you should wear clean clothing, preferably white. He also mentioned that this meditation should be practiced preferably at night, when many candles should be lit “so that your eyes are well illuminated.” However, he also maintained that this meditation could be worked during the day, but that you should then meditate in a darkened room. You are also instructed, “when you prepare yourself to speak to your Creator and you desire to witness His might,” that you should be careful to clear your mind of all extraneous thoughts, and then to “wrap yourself in your Talit (prayer-shawl)” so as to “increase your awe and trembling before the Divine Presence which will visit you at this time.”

In the current instance the meditation incorporates the visualisation of each triplet of the “Name of Seventy-two Names,” the component letters of which are carefully mentally engraved, as it were, whilst each letter is slowly vocalised “with complete concentration and with a proper, pleasant, sweet melody.” As is the case with Abulafian meditations, there are “heart” and “head” movements, as well as a number of breaths accompanying the utterance of the letters of each triplet. Abulafia instructs that “since your heart is internal, move it mentally. But your head is external, and therefore, you must move it physically. Move your head following the actual form of the vowel point associated with the letter that you are pronouncing.” These special movements are indicated by five nikudot, Hebrew vowel points, these being:

Abulafia offers the following detailed instructions on the head motions:

“The vowel point written above the letter is called Cholem (o [oh]). This is the only vowel point above the letter, since all the others are written beneath the letter. When you pronounce [the Cholem] together with the letters Yod and Kof, begin facing directly straight ahead. Do not incline your head to the right or left, upward or downward. Keep your head straight and even, like the balance of a scale, just as it would be if you were speaking face to face to a person of the same height as yourself.

Then, as you draw out the sound of the letter while you pronounce it, begin to move your head so as to face upward, toward the sky. Close your eyes, open your mouth, and let the words shine. Clear your throat of all phlegm, so that it should not disturb your pronunciation. As you exhale, continue to raise your head motion simultaneously. If you complete the head motion before the exhalation, do not lower your head until you have exhaled completely. Between each letter, you may rest and prepare yourself. At this time, you can take as many as three breaths, like those associated with the pronunciation. [One breath for each of the three letters, three breaths = twelve breaths].....

The vowel point which is called Kametz (a [ah]), looks like a line with a dot below it. When you pronounce it with one of the ten associated letters, chant the letter, and move your head from left to right in a straight line, as if to trace the top of this vowel point. Then bring your head back so that you are facing directly forward toward the east..... Conclude by bowing down slightly [so as to parallel the dot beneath the line of the Kametz]. Complete [the exhalation and head movement] simultaneously, as I instructed you by the first vowel.

The next vowel is the Tzeire (eh [ei]), which looks like two dots next to each other, one to the right, and one to the left. As you pronounce it with one of its seven associated letters, begin the pronunciation and the motion simultaneously. Move your head from right to left, the reverse of what you did with the Kametz.....

When you pronounce the Shin, you will make use of the Chirek (i [ee]), which has the form of a single dot below the letter. As you pronounce it, move your head downward, as if you were bowing down to God, who is standing before you, and to whom you are speaking. This is the precise opposite of the head motion associated with the Cholem.

With these four vowels, you have crowned God as King [over the four directions]. When you pronounce a Nun, also make Him King. Begin by looking straight ahead, stretching your neck forward as much as you can. Do not raise or lower your head, but keep it facing straight forward. This is the form of the Shurek (u [oo]). It consists of three dots, one under the other.....It can also be a single dot in the centre of a Vav.....Both cases imply the same thing.

Through these five vowels, you have crowned God as King in all six directions of the universe. These are up and down with o and i, right and left with a and e, and backward and forward with u.”

Chaim Vital, who maintained this meditational procedure could be used to achieve “Ru’ach ha-Kodesh,” i.e. enlightenment, states that implementing this technique does not only require you to work in a room set aside especially for the purpose in question, but that, prior to implementing the meditation in question, you should separate yourself from all worldly care and avoid every possible contact with living creatures. It would seem the technique is worked whilst in a standing position, and you are required to interact with an imaginary human standing in front of you.

When ready to commence the actual meditation, you have to raise your hands, shaping the fingers into the format originally used by the “High Priest” when bestowing blessings, as indicated in the following image:

Then you address the imaginary being in front of you, saying slowly and softly: (rosh ha-rosh—“beginning of the beginning”). Using a different tone of voice, reply with the first letter of the “Shem Vayisa Vayet,” saying “Va” whilst imagining the being to be the one who is responding. Repeat the procedure saying (sof ha-toch—“end of the middle”), and in turn respond with the second letter of the “Name of Seventy-two Names,” saying “Ha” . Then conclude by saying (rosh ha-sof—“beginning of the end”), and respond with the third letter of the “Shem Vayisa Vayet,” saying “Va” .

Afterwards, the hands are lowered and fingers returned to normal. Focussing on your lowered hands, consider your fingers to be representing the ten sefirot, five opposite five—the ones of lovingkindness to the right and those of justice to the left. Then raise your left hand and place it over your heart, afterwards raising your right hand and placing it over the left hand, thus indicating “mercy over might.” The entire procedure is repeated with all the tri-letter portions of the “Name of Seventy-two Names.”

(More to follow)

Amulets for Wealth & Happiness - Part 4

Having, as it were, “charged” his body, mind and soul with Angelic and Divine Names, my associate focussed on the intention specific to his current use of this Kame’a, which, as said, pertained to the generation of personal material wealth. He informed me that he mentally scanned the rows of letters comprising the Divine Names in the top column of the Kame’a, briefly pausing on the letters comprising the Hebrew term aligned with his intention, and uttering the appropriate sounds associated with these letters. For example, when he reached the golden letters in the first row, he would pause briefly, look at the letters and say “Hit,” then continue scanning until he reaches the chosen golden in the second row, again pausing momentarily and uttering “Ah.” He would continue tracing along the letters until he reaches the golden in the third row, when he would commence sounding “Sh” whilst continuing to scan to the golden , when he concluded the utterance sounding “Sher.” He told me that he repeated this action three times, since he considered this repetition to be in harmony with the three letters of the word “Osher”—“Wealth.” Afterwards he collectively “flashed,” so to speak, the five golden glyphs comprising his “magic word,” simultaneously vocalizing it (“Hit’asher”). This he felt he needed to do seven times.

In conclusion, my associate sat down comfortably, closed his eyes, and, whilst relaxing into the seat, commenced a “Hagah” (mantra) comprising the first row of Divine Names in the upper right hand column— (Shadai Yachid Shadai Chai). He indicated that he had chosen this specific phrase with the intention of using it continuously, literally round-the-clock, until the achievement of his aim. He specified that whenever he felt the need to do so, he would retrieve his Kame’a and “flash” his “magic word” in the manner described earlier.

My associate has since achieved the sought after result, and is presently using the same Kame’a for a different intention, perhaps one related to the pure delight of aligning ones body, mind, soul and spirit with the “forces” inherent in the Divine and Angelic Names. I am well aware that he had employed it in a most powerful manner, and I am convinced he will continue to repeat this in many ways. However, I believe there is a vital hidden factor to remember regarding his great success.....he did not doubt for a single second that the manner in which he was employing this Kame’a would bring about the sought after result!

In conclusion, it is worth keeping in mind that in the “magical art of joining together what belongs together,” you have to become a “Living Question Mark.” Check and recheck that all “poles are accurately connected,” before “turning on the lights” of Practical Kabbalah!!

Amulets for Wealth & Happiness - Part 1

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

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

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

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

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

(More to follow)

Of Moles, Warts and Sacred Lights

In the process of "weeding" my PC of seriously dated documents, I chanced upon the following essay which I wrote in 2003. At the time I had started to collect primary and secondary writings on "Divinatory Arts" in Kabbalah, amongst others texts dealing with determining ones character and destiny by scrutinizing ones anatomy, e.g. "Metoposcopy," "Phrenology," "Physiognomy," "Chiromancy," etc. I recall that as I was perusing the mass of documentation dealing with the topic in question, I was having a running conversation with my "Nefesh," my Instinctual Self. I then wrote the said essay which I thought I would share here, in hopes of adding some cheer to the "Festive Season." After all, I do believe "a smile improves ones face value," and what is more, it is also "sooo very serious"! So here goes:

"I thought I would write a special essay on those 'alien visitors' blemishing our skins, the ones we view with either indifference or distaste, and which can be most uncomfortable when it appears that everyone you encounter is scrutinizing them with a morbid fascination.....especially when you are trying to make decent conversation and finding it difficult to concentrate on the subject at hand with this constant diversion of attention. Of course, the real reason for your discomfort is that some of us are quite self-conscious, and read all kinds of meanings in the most casual glances directed at that insignificant little blemish on ones skin.

'But is that taint really that insignificant?' you ask. 'I better have it investigated in case the little blighter is malignant,' says the Paranoid Self.

'There is a deeper, mystical meaning to it,' says the Divining Self.

'What? A deeper meaning?' you query. 'Well....that depends on its size, and where it is placed on the body,' replies the All-knowing Self complacently.

With the sudden realization that the Diviner could read you like an open book by merely looking at moles, warts and such things, you decide you better shut up about the ones located rather strategically on portions of the anatomy which your Embarrassed Self prohibits you from acknowledging, least of all having publically scrutinized!

Soon you discover that this form of divination is part of an enormous study which was considered of great significance in the Middle Ages and Renaissance, comprising not only the examining of moles, but also 'Physiognomy' — the investigation of the proportions of the face and the body; 'Metoposcopy' — a term referring to analyzing the lines on your forehead; 'Chiromancy' - commonly called 'Palmistry'; etc.

With a grateful motion you dismissively wave such matters away, retorting 'Thank heavens Kabbalah did not indulge in this kind of superstitious foolishness,' only to be told that the subject of physiognomy was, and still is, of major significance in Jewish Mysticism. The Merkabah mystics, amongst others, employed physiognomic criteria 'to determine eligibility for admission into the circle of mystics. These criteria have to do with the character of the nose, lips, eyes, eyebrows, eyelashes, and sexual organs, although greatest significance was attached to the lines and letters upon the palm and forehead.'

You suddenly recall that it is written in the Zohar that '.....all happens here below as it does above.....on the firmament which envelops the universe, we see many figures formed by the stars and planets. They reveal hidden things and profound mysteries. Similarly, upon our skin which encircles the human being there exist forms and traits that are the stars of our bodies.' What is more, the famed Ari, Rabbi Isaac Luria, was able to read the entire life of a person expressed in the 'letters' revealed on the forehead of that individual. So what is this curious 'mystical art,' and what are the 'profound mysteries' revealed by the 'stars of our bodies'? Soon you find that the subject comprises many diverse opinions, and is much too large to be dealt with in one casual chat, and as Kabbalah in fact addressed all of the mentioned subjects, you choose to focus on the 'metoposcopical' abilities of Isaac Luria, the 'Lion' of Kabbalah, which will at least divert attention away from embarrassing warts....oy gevalt!!

Apparently Isaac Luria had the curious ability to analyse the character of an individual, by detecting and interpreting the Hebrew letters which are evident on the forehead of that person. Chaim Vital, a disciple of Luria, writes in his Sha'ar Ruach ha-Kodesh regarding his master's psychic abilities saying: 'Concerning his attainments, it is impossible for one to relate them [even] in general terms, no less in detail. However, these are the wondrous and true things which I witnessed with my own eyes: He knew how to make a future soul appear before him, as well as the soul of a living or deceased person, from among the early as well as later sages. He could inquire of them whatever he wished concerning knowledge of the future and secret mysteries of the Torah. The prophet Elijah, may his memory be a blessing, would also appear to him and teach him. He could also recognize the letters on the forehead and [was adept at] the science of physiognomy, as well as at [recognizing] the lights that are upon the skin and body of an individual. [He was also skilled at recognizing] the lights in the hair, the chirping of birds, and the language of trees and plants. [He understood] even the speech of inanimate things, as Scripture says: "For the stone shall cry out of the wall [and the beam out of the timber shall answer it]" (Habakuk 2:11). [He knew] the language of the burning candle and the flaming coal; he was able to see the angels who announce all the proclamations (from on high), as is well known, and to converse with them. His knowledge was expert concerning all the plants and the genuine remedies [which they provided]. There are many other such things which cannot even be related. Those who hear of them will not believe them when told. I have recorded that which my eyes have seen in all truth.'

The art of recognizing Hebrew letters on the forehead is based on that section of Kabbalah called 'Chochmat ha-Partzuf,' i.e. the study of permutations, which in turn is based on the idea that the whole of creation was manifested through a divine language. The view that Hebrew was the primordial language of creation found expression in texts like the Sefer Yetzirah, the Sefer ha-Bahir, and the Zohar, but was developed further in the commentaries and other writings of later Kabbalists. The latter were responsible for an extensive literature in which creation is not only considered to be the result of various combinations [permutations] of the glyphs of the Hebrew alphabet, but that all manifestation is actually 'clothed,' as it were, with these letter combinations. It is important to understand that the letters of the Hebrew alphabet are seen by Kabbalists not only as the instruments of creation, but as primordial divine forms. Sacred writ is thus believed to comprise combinations of 'Divine Names,' in which each 'Name' is a focus of divine force. As these 'Names' are manifested in all life, humans are also expressions of the divine language, each individual radiating a different combination of the divine forces represented in the forms of the Hebrew Alphabet.

Eventually the multitude of speculations regarding this theme, developed into a most practical psychic ability in the case of Isaac Luria's, who could 'read' a person in accordance with the sacred glyphs 'made flesh,' so to speak, in the being and body of that individual. In fact, these sacred forms are believed to be present in every aspect of ones being, thus Lawrence Fine wrote in his essay entitled 'The Art of Metoposcopy: A Study in Isaac Luria's Charismatic Knowledge,' that 'According to Chayyim Vital, the twenty-two letters of the alphabet are present in each of the three aspects of the human soul, in ascending hierarchical order, nefesh, ruach, and neshamah. Each is constructed, so to speak, on the basis of the letters of the Hebrew alphabet. The character and quality of each set of letters are somewhat different in accordance with the different levels of the soul's tripartite division. The letters present in the nefesh are small, those of the ruach are medium in size, and those of the neshamah are the largest of all. These three dimensions of soul clothe one another, as it were, with the body's skin constituting the outer covering of all.'

Vital explained that the letters, also called 'Lights,' are hidden beneath the skin of a wicked person, but in the case of a person who is purifying the different aspects of his/her being, the divine forces and their expression in the power forms of the Hebrew glyphs are openly revealed on the skin, where 'the skilled eye' can observe them. Again Lawrence Fine writes in this regard that 'The appearance of the letters on the skin allows one who can recognize them and determine their meaning virtually to see the divine part of the human personality, the soul itself. One 'sees' the soul in the sense that the letters are a relatively material expression of that which is otherwise immaterial. In the case of one who has sufficiently mended all three grades of soul, the entire alphabet belonging to each grade will appear, at one time or another, on the body's skin, most especially upon the forehead.'

Chaim Vital maintained that the letters of the soul are best displayed on the forehead, because the entire Hebrew alphabet corresponds to Binah, the sphere of "Understanding" on the sefirotic tree, of which the forehead is a symbol. However, the amount and clarity of the letters disclosed by each person is dependent on his or her level of purity and quality of service in this world. Another factor referred to is that these revealed letters can, and do, form themselves into words, which can be observed at certain times. Again quoting Vital, Lawrence Fine wrote 'Certain letters, however, will appear more brightly than at other times under various conditions. When one performs particular mitzvot, the appropriate letters shine especially brightly on that same day. Sometimes a certain word - such as the word chayyim (signaling that a person can expect to continue in life) - will appear briefly and then disappear. One skilled in this art, then, must be careful to gaze at the right time upon an individual's forehead. An exception is the deed of charity (tzedakah), whose letters remain shining brightly upon one's forehead for an entire week. This is demonstrated by the scriptural text: "And his righteousness (tzidkato) endureth forever" (Psalms 111:3).'

As briefly mentioned earlier on, and as Lawrence Fine further elaborated, 'The level of the soul which one has achieved is also discernible on the basis of the size of the letters which appear. Thus, if a person has only perfected the level of nefesh, the letters will be small, and so on. If an individual manifests only one set of letters, having attained only the level of nefesh, and more than one of a particular letter is required to spell out a word on his forehead, the letter will initially appear brightly in one place in the word, and reappear a second or third time as needed.'

For Kabbalists the letters of the Hebrew alphabet corresponds to the ten sefirot, hence there is the further possibility of viewing those glyphs manifested on the forehead in terms of their sefirotic attributions. In this manner one might determine in those letters that are expressed particularly strongly and most frequently, the 'soul root' of an individual understood as a 'sefirotic root.' Some actions strengthens, as it were, the revelation of the glyphs on the forehead. Reciting the daily 'blessings' is said to be of special significance as one such empowering activity. Again Lawrence Fine wrote: 'The lights of the letters which appear on the skin as a result of reciting berakhot (blessings) are special insofar as there is light surrounding each letter; this surrounding light is more luminescent than that of the letter itself. If one sees that the opposite is the case, that the light of the letter is more intense than the surrounding light, it signals that the blessing was not performed properly.'

Now, whilst we have made special reference to the forehead as far as this divinatory art is concerned, it should be clearly understood that the glyphs of power manifests everywhere in your anatomy, as Chaim Vital wrote: 'Know that in each and every organ of a person's body, there are letters engraved, informing us about that individual's actions. But the primary place is the forehead, as indicated earlier.'

It is somewhat difficult to discuss this subject in absolute detail in this already overly long essay, but I would like to include a couple of anecdotes regarding Isaac Luria's mastery of this art as told by his followers.

Eleazar Azikri reports in his Sefer Charedim, how Luria looked at the face of a sage and told him that 'the transgression of cruelty toward animals is inscribed upon your countenance.' Apparently the sage rushed home in a state of great distress, where he found that his wife had forgotten to feed the turkeys. He promptly took appropriate care of these creatures, and returned to Luria. Not knowing what had transpired, Luria looked at his forehead and informed him that the misdeed is no longer evident, at which point the sage proceeded to tell the Ari what had actually transpired.

Amongst the many anecdotes which Chaim Vital preserved in his books, there is the one in which he tells how Isaac Luria clearly recognized the first three letters of the Hebrew alphabet, i.e. Alef, Bet and Gimel on Vital's forehead. The first two letters, spelling the word Av (father) were well expressed in normal Hebrew, but the third, the Gimel, was shown upside down. Following the message expressed by these indicators, the Ari instructed his student to show kindness to his father.

Clearly Rabbi Isaac Luria was a man of extraordinary talent and ability which goes way beyond the traditional study of Torah and Talmud. Perhaps Chaim Vital was right when he said 'There is no doubt that these matters [i.e., esoteric knowledge] cannot be apprehended by means of human intellect, but only through Kabbalah, from one individual [directly] to another, directly from Elijah, may his memory be a blessing, or directly from those souls which reveal themselves in each and every generation to those who are qualified to receive them'."

Maggidim: Spirit Messengers - Part 1

I recently received a query regarding Maggidim (Spirit Messengers), and I thought the topic might be of interest to readers of this blog. As it is, I devoted an extensive chapter on this specific topic in "The Book of Self Creation," in which I also shared a technique on contacting a Maggid. This subject, so often referred to in Kabbalah, reminds me of the tenth century Rabbi Hai Gaon, the famous religious leader and mystic, who wrote: “God arranged the order of creation so that all things are bound to each other. The direction of events in the lower world depends on entities above them, as our sages teach, ‘there is no blade of grass in the world below that does not have an angel over it, striking it and telling it to grow!’

Human souls are also bound to higher levels, and therefore, when a perfect individual becomes involved in Meditation (Hitbodedut) upon Wisdom, it is possible for him to predict the future events. As a result of his deep meditation, his consciousness and mind fall into a trance, and through his deep probing of the mysteries of existence, he reaches the First Cause. The faculties of his heart then become like the Urim and Thumim, mystically bound to the angels in heaven, and he becomes attached to the Ultimate Good.” A Kabbalist can communicate with entitised awareness, whether incarnated in a physical body or not, and included here is the Maggid, which can be a departed Saint, beloved Teacher or Master, an Angel, etc.

It saddens me when modern scholarship, starting already in the nineteenth century, refers to the phenomena of Maggidim as something totally illusory, devoid of all truth, and belonging to the realm of psycho-pathology. Some even apologetically refer to it as a “regrettable weakness” on the part of the person claiming such a contact, while others, including the very religious, see the whole subject of the Maggid as a fabrication, believing it to be heresy and a disgrace.

Despite all this, it is worth noting that many famous Rabbis, Masters and scholars had a Maggid. In fact, Maggidism comprising mentor angels, spirit guides, voices, and so forth, certainly played a massive role in all mysticism, and, as one author puts it, existed in certain periods and amongst certain groups almost like an “epidemic.” So despite modern scholarship referring only to the worshipful “religious-spiritual” side of mysticism, there is no doubt that manifestations like Maggidim are a widespread and valued phenomenon.

The meaning of the word Maggid is “one who relates,” and it ordinarily refers to itinerant preachers. However, on another level, as already indicated, a Maggid is a mentor or ministering angel, spirit guide, or voice, which could in some cases appear in dream as a departed friend, teacher or master, an angel or spirit guide instructing the dreamer, who can question the Maggid. At other times it may appear while the receiver is completely conscious and awake, alone or in the company of other people. Often all present would hear the voice of the Maggid, though at times a contactee would be taken over by the Maggid as in possession, and then the “spirit messenger” would speak through his/her mouth, which is not unlike what sometimes occurs in modern Spiritualism when the medium becomes “controlled.”

Yet not always is the Maggid a spirit classifiable as Elijah, or some known friend, master or angel. The Maggid can be the personified spirit of sacred texts, that is the spirit of the Torah, Mishnah, Talmud, Zohar, Tosefta, or other holy text, seen as conscious living entities, such as in the case of the sixteenth century Rabbi Shlomo Molcho where, at night time, the Mishnah descended as a personified feminine spirit, to whisper revelations into the ear of “Her” servant.

The same holds true for the sixteenth century Rabbi Joseph Karo who had a Maggid appear to him every time he recited the Mishnah by heart, who then spoke, saying: “Peace upon thee, Rabbi Joseph Karo. I am the Mishnah which thou hast studied. I came forth to teach thee understanding.” Then the Maggid would instruct the contactee regarding remarkable mysteries of life and its manifestations, and the teachings related to these mysteries, such as Kabbalistic explanations. Yet, the Maggid never appeared in visual form to Rabbi Karo, but spoke through the Rabbi’s mouth, and, as one author puts it, this is “a genuine case of well-ordered, lucid, automatic-speech,” of course still under the guidance of a Maggid, a heavenly messenger.

A Maggid could bring great visual revelations, even though it may not necessarily itself be visual. Thus the Maggid of Rabbi Karo said: “I shall grant thee to behold Elijah, for the ancient of days will be clothed in white garments and will sit facing thee and will speak unto thee as a man speaketh unto his friend and thine eye shall behold thy teacher and.....He will speak with thee and thou shalt behold him.”

The subject of Maggidism is not only related to automatic speech, but to both clairvoyance and clairaudience. More and more I think you may realise how closely this relates to normal mediumistic states and trances. A Maggidic manifestation is not only related to a spirit messenger, angel, dream figure or automatic speech, occurring during sleep, while in a trance or fully conscious, but is also related to automatic writing. Connected to the latter is the Kabbalistic Chochmat ha-Tzeruf, “Science of Permutation,” but this topic is much too large to address in any great detail in this brief post. Briefly Tzeruf is a method of mentally permuting the letters in Hebrew words as a form of profound meditation, leading to expanded sensory perceptions and ecstatic states.

"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!