"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

Metatron, Divine Names & Mezuzot

A while back we discussed an item termed the “Universal Shiviti Amulet,” a poster size talismanic construct comprised of verses from the biblical "Book of Psalms," sets of Divine as well as Angelic Names, and Chotamot (Magical Seals). In expounding its pattern and contents in "The Book of Sacred Names," I addressed in great detail the set of magical and meditational practices associated with it. As indicated previously, amongst the many details comprising this "Shiviti Kame'a" is the following striking image in its very centre:

In an earlier essay we noted that it is comprised of the six letters of the Name Taftafyah positioned in the corner triangles of the hexagram. As mentioned in a previous essay on this blog, Taftafyah is considered amongst the most potent Sacred Names, certainly one which, in combination with the “Shield of David” (hexagram), was amongst the most popular protective magical charms of the mediaeval world. In fact, the two interlaced triangles of the hexagram comprise the symbol of Metatron, the holy intermediary between heaven and earth, and the Name Taftafyah is traditionally associated with the biblical King David, who is said to have had this Divine Name engraved on his golden shield, hence one of the uses of the “Universal Shiviti Amulet” pertains to being saved from belligerent people and circumstances by invoking the “Minister of Protection,” Taftafyah, whilst visualising the “Shield of David” (Hexagram) with the six letters of the Divine Name displayed on it. Similarly, Moses Zacutto informs us in his "Shorshei ha-Shemot" that one can dispel anxiety and fear by tracing the Name on the central “Shield of David” (Hexagram) of the “Universal Shiviti Amulet” with the six letters of the Divine Name displayed on it, whilst simultaneously intoning “Taftafyah.”

Be that as it may, it is the powerful Divine Name Shadai in its very centre which I wish to address here. As it is, this remarkable Divine Name is a most ancient Divine Name indeed. There has been a lot of debate and speculation as to what the word really signifies. It is generally accepted that it means “Almighty,” however 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, and it is quite true that many deities in ancient Mesopotamia were associated with mountain-tops, which is why the Sumerians constructed Ziggurats (Holy Mountains) as places of worship.

Others tried to prove that Shadai derives from the root “shadad” (meaning “to plunder” and “to devastate”) which would make Shadai a “destroyer” rather than a “protector.” This is a highly unlikely derivation, as the usual purpose for invoking this Name is always for protection, i.e. against demons and magic. The authors of the “Jewish Encyclopedia” thought that the Name could possibly have meant “‘overmastering’ or ‘overpowering strength,’ and that this meaning persists in the divine name.”

As said however, the “power of protection” came to be associated with this name, and many written Kame’ot, providing protection against demonic spirits, the “evil eye,” imprisonment, the sword, etc., often start with: “In the name of Shadai, who created heaven and earth.....” There were even hand positions developed in ancient times to reflect this name, e.g. the arrangement of the fingers in the shape used during priestly blessings as shown below:

The shape of each hand is meant to indicate the letter (Shin), the initial of the Name (Shadai), thus invoking the power and protection of the Almighty. Another of these hand shapes is the famous “Fig” sign of the clenched fist with the thumb inserted between the two forefingers, believed to drive away demons. The ordinary folk used to bend the hands and fingers of their deceased family and friends into this sign, which irked the Rabbis no end. These insisted that their flocks should abandon such heathen customs and straighten the hands of the departed prior to their burial. To the outraged horror of the clergy, the people went a step further and modified the “heathen practice” into shaping and bending the fingers so as to portray the name Shadai.

Of course, one cannot mention “Hebrew amulets” and the Name Shadai without reference to the famous Mezuzot (singular Mezuzah) affixed to the doors of Jewish homes, and which Joshua Trachtenberg maintains “retained its original significance as an amulet despite rabbinic efforts to make it an exclusively religious symbol.” He continued stating that in “the Middle Ages it is question whether its anti-demonic virtue did not far outweigh its religious value in the public mind.” He quotes Rabbi Meir of Regensburg’s remark that: “If Jews knew how serviceable the mezuzah is, they would not lightly disregard it. They may be assured that no demon can have power over a house upon which the mezuzah is properly affixed. In our house I believe we have close to twenty-four mezuzot.”

The potency of the Mezuzah was believed to extend beyond the protection against demons, as it was also guarding against untimely death. The Zohar splitting the name Mezuzah into zaz mavet (“death departs”) was understood to be a clear reference to the death defying power of Mezuzot. However, having these attached to your doors in ancient days, certainly did not protect you against the suspicions of gentile neighbours, as Trachtenberg reports: “According to Rashi, pagan rulers long ago suspected Jews of working magic against them when they affixed the little capsules to their doors.” But then he also says that “some Christian prelates in the Middle Ages were eager to place their castles, too, under the protection of the humble Mezuzah.”

There are very strict rules as to the material, time and place of manufacture of a Mezuzah, but I certainly do not intend to turn this commentary on the magical uses of sacred writ, into a discourse on how to construct Mezuzot. However, one of the striking features of these tiny objects is a little hole or a little window on the front of the container, through which one can observe the Divine Name Shadai or the Hebrew letter Shin (which represents the name). Thus, to this day the Divine Name invoking protection is placed on the doors of every Jewish home who takes the practice seriously, and the power of Shadai is being invoked every moment of the day somewhere in the world.....even as you are reading this.

However, from the Middle Ages onwards it appears that this Name was debased to rather lowly purposes, as were many other Divine Names. Folk obsessed with “buried treasure” and hunting everywhere for the hidden hoard, were using divining-rods in their search, and constructed various magical formulas in which the “spirit guardians” of the treasures were exhorted “In the name of El Shadai, the rock of ages.....” to “Leave the silver and gold there.....” etc. I have very little to say about this Name of Power being reduced to such vulgar indulgences serving man’s greed.

A much greater consideration of the power and importance of this Divine Name, is the understanding that its force is expressed in the Archangel Metatron. As it is, the gematria of the letters in both the words (Shadai) and (Metatron) equate. Abraham Abulafia wrote in his Chayei ha-Olam ha-Bah (Life of the Future World), “Thus, ‘our way is his strength’ (Dark-enu Koch-o = 314). Likewise, ‘our strength is his way’ (Koch-enu Dark-o = 314).” This is of course the value of Metatron and Shadai. Abulafia continues: “Behold God’s name Shadai. This is Metatron. He is the ‘Prince of Names’ (Sar HaShemot), who speaks the ‘authority of the Name’ [Reshut HaShem].” Note that the Hebrew terms Sar HaShemot and Reshut HaShem contain the same letters. So the understanding that the power of Shadai is within Metatron, would also mean that every time one invokes this Divine Name for protection, etc., one automatically also calls upon the “Angel of the Divine Presence.”

"And a river went out of Eden" - Part 5

Several magical uses of the four Edenic rivers still remain to be addressed, amongst which the most generally employed is their inclusion in amulets intended to aid women suffering difficulties during childbirth. For example, there is a unique magical practice which is enacted on the seventh day of the festival of Sukkot, i.e. Hoshana Rabbah (Great Hoshana). On this day it is customary to make seven hakafot (sacred circumambulations) in the synagogue, whilst carrying the Lulav and chanting Hoshanot (supplications).

For those who do not know, the term Lulav, meaning a palm branch, is used in reference to the “four species” delineated in Leviticus 23:40, which are conjoined into a special construct during Sukkot, i.e. “branches of palm trees,” a single palm branch (lulav) which forms the backbone of the contraption; “boughs of leafy trees,” traditionally three myrtle branches (hadasim) located to the right of the assemblage; and “willows of the brook,” these comprising two willow branches (aravot) positioned to the left. It is customary to carry this palm/myrtle/willow construct in the right hand, whilst holding the remaining “species” which is a “fruit of goodly trees,” traditionally a citron (etrog), in the left hand. Since the “four species” are meant to be conjoined, the two hands are held together during the waving of the lulav.

Regarding the relevant “magical practice” mentioned above, one is instructed to remove five unimpaired leaves from the willow branches after the completion the seven hakafot (circumambulations) and the conclusion of the Hoshana Rabbah prayers. One then has to write the names of the four “rivers” on these leaves, afterwards offering these to a woman who is suffering difficulties during labour, and who is said will then be giving birth forthwith.

Now, whilst this practice is all good and well for any woman about to conceive in the immediate period following Hoshana Rabbah, one might well wonder what “magical support” could be employed for the same purpose at other times when there are assuredly many women who would be enduring problematic confinements. In this regard, there is, amongst others, the following very famous “birth” kamea (amulet) from the Sefer Raziel (Amsterdam 1701 edition):

This amulet is equally employed to support a pregnant woman who encounters difficulties during childbirth. We are instructed that it should be written on a deerskin parchment, however I can attest that it works just as well when written on a sheet of clean, white paper. Afterwards the amulet is tied to the belly-button of the pregnant woman, and one has to whisper in her ear the phrase from Exodus 11:8 reading:

Transliteration:

Tze atah v’chol ha’am asher b’raglecha

Translation:

"Get thee out, and all the people that follow thee."

Besides the inclusion of the names of the four “Rivers of Eden” on its four corners, the outer circle of the kamea comprises the names of our “primordial parents” Adam and Chavah; Lilit, the mother of all demons; the names of angelic entities directly affiliated with the matter in question; certain Divine Names; as well as Psalm 91:11, these being:

Transliteration:

Adam v’Chavah chutz Lilit [Lilot (?)] chavah rishonah, Shamri’el, Chasdi’el, Sanoi, Sansanoi v’Semangelof, Kuzu B’mochsaz Kuzu

[Psalm 91:11] ki malachav yitzaveh lach lishmor’cha b’chol d’rachecha Amen, Selah.

Translation:

“Adam and Eve away(?) Lilit [Lilot (?)] the first Eve, Shamri’el, Chasdi’el, Sanoi, Sansanoi and Semangelof, Kuzu B’mochsaz Kuzu,

[Psalm 91:11] ‘For He will give His angels charge over thee, to keep thee in all thy ways’ Amen, Selah.”

The biblical saga of Adam and Eve is well known, but the tale of Lilit, the first wife of Adam, whose remonstrations regarding her marital status which ultimately resulted in her becoming the “mother of all demons,” is perhaps not so well known. We are told that she is not only a sexual temptress of the first order, who, according to the Talmudic legend, lurks around for shed seed, stealing it with the intention of creating demons, in order to torture mankind, but she is also a killer of infants. Regarding the latter, the three angels Sanoi, Sansanoi and Semangelof (or Sana’ui, Sansina’ui and S’man’g’lof according to the Shorshei ha-Shemot), were sent to stop her in her tracks, and hence their names are included in amulets protecting women during childbirth, as well as in those safeguarding infants. The peculiar term (chutz), preceding the name of Lilit in the kamea, has been said to mean “away” or “outside,” however it was also suggested that the final tzadi is a transposition of the letter heh by means of the Atbash cipher. In this regard the word in question could then be perceived to be a hidden reference to (Chavah—“Eve”), and hence it is claimed “the word itself is supposed to be protective for mother and child against Lilith herself.”

The Divine Name construct (Kuzu B’mochsaz Kuzu), the “Fourteen Letter Name of God” which I addressed to a certain extent in “The Book of Sacred Names,” was formed from the letters succeeding those comprising (YHVH Eloheinu YHVH). We are told the latter Name pertains to the sphere of Mercy (Chesed or Gedulah) on the Sefirotic Tree, whereas the transposed version relates to the sphere of Severity (Gevurah), hence its inclusion as a measure of powerful protection in the “birth” amulet under discussion.

Now, focussing attention on the central hexagram of the amulet in question, and starting top right and reading around from right to left, the outer borders and corners of the hexagram comprise the “Forty-two Letter Name of God,” i.e.

Avgitatz Karastan Nagdichesh Batratztag Chakvetna Yaglefzok Shakutzit

I have addressed the "Forty-two Letter Name of God" in great detail in "The Book of Sacred Names." In turn, the centre of the hexagram is comprised of the earlier mentioned phrase from Exodus 11:8, which concludes with the statement (b’shem KVP KPV VKP VPK PKV PVK — “In the name of KVP KPV VKP VPK PKV PVK”).

We should pay some attention to the peculiar Divine Name and its permutations. In Hebrew the word (Kof) refers to an “ape,” hence the inclusion of this term as a Divine Name in this amulet must appear most odd. An acquaintance made the tongue in cheek observation that the word in question might be referring to the “little monkey” about to issue from the womb of the sorely distressed woman, however, I believe there is a lot more hidden here than meets the eye of casual observation. For one thing, the mispar katan (small gematria) of is 15 which is equal to that of , the “Digrammaton,” an important and often employed abbreviation of the Ineffable Name. Furthermore, in perusing the six permutations of the Divine Name in question, it would seem that the central idea behind them is the principle of “opening.” In this regard we might note that the combination , the concluding permutation in the set, which could be read Puk meaning “to totter” or “reel,” also indicates ideas of “producing,” as shown for example in the word (heifik) meaning “to bring out” or “produce.” Furthermore, the letter combination also appears in words pertaining the concept of “opening,” e.g. (pakach) meaning “to open,” as in opening the eyes or ears.

In my estimation these ideas relate directly to the very fundamental purpose of this amulet which was constructed to “open the womb” so as to facilitate easy birth. Curiously enough, the six permutations of are employed separately for the same purpose. In this regard, we are informed that they are to be engraved on a silver coin which the pregnant woman has to put under her tongue, whilst one whispers ten times in her ear a larger portion of Exodus 11:8 reading:

Transliteration:

V’yardu chol avadecha eileh eilai v’hishtachavu li leimor tze atah v’chol ha’am asher b’raglecha

Translation:

“And all these thy servants shall come down unto me, and bow down unto me, saying: ‘Get thee out, and all the people that follow thee’.”

This verse is said to comprise several hidden meanings. For example, the gematria of the initials of the words comprising the opening phrase are revealing associations with special Divine Names, e.g. the initials Vav and the Kaf of are said to pertain to the Ineffable Name, since the numerical value of these letters is 26, which is equal to that of . The gematria of the initials of the succeeding three words, , is 72, which is said to indicate the “Name of Seventy-two Names.” In turn, the numerical value of the initials of the words is 66, which is equal to that of with the addition of the kollel, the extra count for the word itself, and the gematria of the word is 91, which is equal to the combined numerical value of the names . We are also reminded that the numerical value of , the Divine Name employed in this instance, is 186 which is equal to that of the Divine Name , etc.

Getting back to the magical technique in question, at the conclusion of working the ritual, the coin should be sold to an individual inside a synagogue or temple, and the money employed in the purchasing of olive oil which is to be donated to that specific place of worship.

In a variant version of the foregoing techniques, we are instructed to write the six permutations of on a cube of sugar, or on a piece of kosher candy, to be consumed by the afflicted woman, whom, we are told, will then give birth forthwith.

(More to follow)

A Legendary Priest-King and a Geometric Design

I marvel at how people simply "buy" into the most preposterous rubbish, and it would seem they actually relish being led by the nose. I have lost count of the number of times correspondents have tried to convince me of the verity of the most blatant nonsense, by informing me that "it is the absolute truth" since they have seen it written "in black and white." In the current instance it was on Wikipedia, which my correspondent maintained is "a most reliable resource." As it is, Wikipedia certainly offers information but can hardly be construed trustworthy. In numerous instances this resource is dishing up the biggest boloney as fact.

I am presently specifically referring to the ramblings of an individual who styles himself the direct descendent of the biblical Melchizedek, and who claims grand galactic origins, and an equally grand design for himself. Of course, this character is certainly not the first amongst a number of 20th century would-be "messiahs," who have commandeered and abused the identity of the legendary biblical Priest-King. However, he is apparently the first to have misappropriated an ancient, simple, and very popular geometric design, newly styled the "flower of life," to which he assigned a lot of browbeating pseudo-scientific twaddle. It would seem that subsequently all and sundry are satisfied to dance merrily to the crazy rhythms of this off-beat tune!

Now, the image in question is generally known as the six-petalled rosette, a most popular geometric design employed in legal documents like Jewish Ketubot [marriage agreements]; Hebrew amulets; etc. In fact, it is the simplest geometric design which can be drawn with any flat circular object. I constructed it when I was six years old with the aid of a lid of a canned fruit bottle, and was very proud of my "discovery" only to be later greatly disappointed at my lack of originality, when the very same image was shown to me in published format.

As it is, the design in question is widely used in traditional folk art, some even calling it a "hex" sign. It was also extensively carved on ancient Middle Eastern ossuaries, as well as employed in a variety of Hebrew amulets, and as a decorative design in illuminated manuscripts, etc. It appears in both the most simple format, and in more complex and expanded versions as shown in the examples below: or or

As hinted at above, throughout the ages the popularity of these designs is due to the fact that the basic image is easily drawn with any circular object, i.e. the edge of a cup, etc. Researching its inclusion in Hebrew amulets, I have recently perused various examples of its uses in the arts and crafts of Kurdistani Jews, including in magical items like amulets. These people refered to this item as a Chabusa, i.e. a "quince" design. The Hebrew for the quince-fruit is chabush, which the Kurdistanis thought this image represented. Others referred to it as an "apple" design, and others still thought it representative of a lily, the six-petalled Shoshan on which it has been claimed the "Magen David" (Shield of David) is based. In fact, the design in question and the hexagram often complemented each other on the walls of ancient synagogues, like the famous one of Kfar Nachum (Capernaum); or the synagogue of Kfar Shura near Rosh Pina in Israel; etc.

So, in contrast to the many fanciful notions regarding the derivation of the six-petalled rosette, its origins are really quite simple and far removed from all the fictitious "extraterrestrial" jabber.