"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

Kabbalah and the Occult

Having completed and published "The Book of Seals & Amulets," the third volume of what I chose to term the "Shadow Tree Series," I am contemplating the unpredictable "mystical journey" I have been traversing since the appearance of the first volume, "The Book of Self Creation," five years ago, i.e. the amazing Companions who shared the journey with me; the realisation that I have personally gained so much from sharing material which were not so readily accessible to an English speaking readership, and that I am commencing writing the fourth volume, "The Book of Immediate Magic," with my mind ready to embrace the next glimpse into, as it were, the "Greater Whole of Divine Manifestation."

Obviously all human viewpoints are of necessity limited in terms of the "All" of the "All-in-All" and the "All-with-All," and I understand that my fundamental intention to share primary material from the vast arena of Practical Kabbalah in harmony with what is popularly termed the "Western Mystery Tradition," has become a life task. In this regard, considering my current age, it might be difficult in this incarnation to fully realise the estimated twelve titles which I believe would make this a definitive investigation into Jewish mystical/ magical teachings, the latter having been accessible to only a selected few for many centuries.

Be that as it may, I recall how, prior to commencing writing this series of "esoteric/occult" texts, I have "quizzed a host of individuals regarding their understanding of what they think 'the occult' or 'occultism' was all about," and, as I mentioned in "The Book of Self Creation," some were "greatly suspicious of the 'hidden agenda' behind my query," and I also recall how "I ended up with a most confusing list of what is considered 'occult' by both the general public as well as by those who claim to have 'informed insight,' the latter often hinting vaguely at having acquired their sagacity straight from the horse’s mouth." In the said tome I shared ten extracts from a large list of what the individuals I queried considered to be "occult." As noted in the mentioned publication, the phrasing of some of the responses were very amusing, and I thought sharing the direct quotes here might equally bring a smile to the faces of those who peruse this blog. So here they are for your amusement, or "serious consideration".....if you so will!

1. Astrology and related “astral arts.” To Astrology many joined numerology and “analysis of one’s birth date,” the latter being considered different from “numerology” by some.

2. Palmistry, graphology (handwriting analysis), “checking the moles on one’s body” and “looking at one’s liver to find out what the weather would be like tomorrow.” Since the latter two responses were so amusing, I could not resist quoting them verbatim. Included here is the practice of “reading faces,” and other related divinatory activities pertaining to one’s personal anatomy.

3. Freemasonry, Rosicrucianism, etc., and literally every organization—whether involved in esoteric studies or not—whose meetings are held in private or considered clandestine, are all considered “occult.” Even if their meetings were open to the public and their practices common knowledge, it is believed they were still meeting in “secret” and were working “hidden rituals which we do not know.”

On inquiring how these respondents could have such direct information regarding these hidden details, they often turned offensive.

4. UFO’s and the Egyptian pyramids, which some maintained are linked to “crop circles in England,” and according to others to “South America,” and again according to still others to a large hole in the North Pole (some having a suspicion that such a hole also exists in the South Pole and elsewhere, e.g. a special mountain somewhere in the USA), which leads to a powerful, sinister anti-Christian world in the centre of the Earth. This is but a brief summary of a voluminous list comprising even more outrageous related responses.

5. All forms of Divinations, e.g. Tarot, I Ching, Dream Interpretations, etc., far too numerous to list here in full.

6. “Wearing charms on your wrists”! At the time I thought the respondent might not object to one wearing these around one’s ankles, but suspecting that the objection is to wearing “lucky charms” in general, I did not bother to question any further. As it is, there were many who thought “charms,” “horseshoes,” “amulets, “talismans,” etc., to be positively diabolical since they “interfere with the work of God.”

I meant to ask how these objects meddled with “the work of the Almighty,” but since the fanaticism of many of the respondents would have deemed me one of the “fallen ones doomed to eternal damnation,” I thought further probing would be a waste of time.

7. Spiritualism, “travelling in the air with the help of demons,” “making oneself invisible,” and “calling up the dead which is called ‘necromancy’ which is calling up demons for nasty purposes.” In this case, the passionate look and excitement of the respondent conjured up images in my mind of demons fornicating with humans blissfully heaving under the furious onslaught, though I cannot be sure that this is what the respondent had in mind.

8. Crystals and stones, “herbs used for occult reasons”—heaven knows what the respondent was talking about. Be that as it may, the most amusing response here must certainly be “Kissing stones and the rings of the bishops and the Mafia”! This response reduced me to fits of laughter!

9. “Doing black rituals with blood taken from the stabbed vagina of a virgin”.....OY! .....and all forms of ritual magic and witchcraft, which include “praying to angels and demons.” Here I wanted to remind the respondent, who informed me that he was a most committed Roman Catholic, that his own religion called on the aid of “angels and saints.”

Be that as it may, one respondent queried whether I knew that David Copperfield and David Blaine have actually “sold their soles (sic!) to the Devil and that the public does not know that they are working REAL magic”? The same individual added apologetically that there is of course no such thing as “real magic.” Well.....did the mentioned individuals work “real magic” or not? Since I did not pursue the topic with the respondent, there is no conclusive answer forthcoming.

10. My compilation of what the general public considers to be “occult” comprises over 2,000 different and, in many instances, unique responses. I certainly do not intend presenting you with the full enumeration, but I thought I would conclude this very condensed summary of my survey with a tenth “unique” response (10 being the “lucky number” as it corresponds to the ten “Sefirot” which might turn out to be fortuitous for me!)

This response is especially interesting as it derived from a “reborn Christian” who maintained the Roman Catholic church is practising “black magic all the time” by changing the wine in the communion chalice into the literal “blood of Jesus” and then drinking it. He added some thoughts regarding the “Virgin Mary” whom he said “is not the mother of Jesus but a pagan goddess of sacrifice who demands the blood of the Christian god which is the blackest side of occultism!”

Where have we heard that one before? Haven’t Jews been accused of ritually sacrificing Christian children in order to drink their blood during Passover dinners, etc., and this despite the fact that religious Jews do not actually eat or drink blood at all, such actions being strictly forbidden by Jewish religious laws?

My survey concluded with the realisation that there is not an absolutely clear or exact definition of “the Occult.” An etymological dictionary, which we might at least consider somewhat reputable, defines the term:

“Occult: from Latin occult-(tum) past participle of occulere ‘to cover up, conceal’ oc– & base kel– etc., ‘to hide,’ and seen in celare, ‘to hide.” 1. Hidden, secret, esoteric. 2. Specifically supernatural, mystic, magical: occult sciences; also as noun the Occult.....
Occultism: Theory of, and belief in supernatural, occult (unknown) forces and powers; study or practice of occult sciences and arts.....”

If I take these definitions at face value, then I am obliged to concede that all religious worship and all spiritual activities fall in the “occultism” category! On the other hand, since most of the items listed above have actually lost their earlier “hidden” status, and are now openly shared in the gutter press, i.e. journals and daily newspapers around the globe, it is somewhat odd to continue considering these topics “occult” from their erstwhile “clandestine status” perspective. In fact, as indicated earlier, the word “occult” is used loosely as a reference to any spiritual activity viewed with disapproval, or with approval by those who, like myself, define themselves “occultists.” While there are amongst the latter several of the “sensationalist” variety, there are equally many who are most seriously aligned with the Western Mystery Tradition as a whole.

So how about Kabbalah and “the Occult”? At one stage Kabbalah was considered “occult,” because it was a “hidden tradition” accessed by relatively few committed students and serious investigators. Considering the items earlier listed “occult,” most of them are present in what is called “Jewish Kabbalah” or what I prefer to term “Traditional Kabbalah.” For example:

1. Both astrology and numerology comprise major portions of Kabbalistic doctrine, and a large quantity of primary information is devoted to this topic both within mainstream Judaic texts and mystical writings.

2. Palmistry (Chochmat ha-Yad) and studying the face (Chochmat ha-Partzuf), including examining the “moles” on the body, were practised by Kabbalists.

We might also note that the Holy Ari, read the faces of those he encountered, but I must admit that none I am aware of were actually investigating the “livers” of their fellow humankind, or the innards of sacrificed beasts to ascertain weather conditions or anything else for that matter!

3. As to the possibility that there might have been organizations or schools considered “occult,” i.e. hidden or clandestine, amongst Kabbalists, there were indeed many Kabbalistic schools down the centuries who kept their teachings hidden from all but a very restricted membership. Kabbalah was for a long time, and in many instances still is, an exclusive esoteric tradition within the ranks of the larger community, and while the existence of such schools were common knowledge, their doctrines were secret and available to the mentioned very select few. What is more, they worked special ritualistic practices unknown to those outside their closest circles of companionship.

4. UFO’s, Egyptian Pyramids and “crop circles” do not play a part in Kabbalah, even though some years back an acquaintance arranged for a “crop circle Tree of Life” to be constructed for her. Neither do “holes in the poles” feature in Kabbalistic doctrines. Probably the only “Inner World” Kabbalists might be interested in, is the “the World to Come.”

5. As far as all sorts of divinations are concerned, there are very many in Kabbalah, including the mentioned “dream interpretations” discussed. Consulting a variety of oracles (Goralot) is also not a strange pursuit amongst Kabbalists.

6. Wearing special “charms,” “amulets” or “talismans” was not a strange phenomenon in Kabbalistic circles, which included some of the greatest masters writing “Kameot” amongst their ranks. These kameot range in purpose from protection during childbirth to the promotion of physical health and the invocation of financial success, etc. There is an enormous literature, penned by “authentic” Kabbalists, in existence on this very topic.

Regarding kameot, there are some who are of the opinion that they have been replaced by modern medication, e.g. pills. There are however many within this tradition, myself included, who prefer to employ kameot “with understanding” rather than taking pills “without understanding.” It should also be noted that not all “Kameot” and “Segulot”(Magical Remedies [Spiritual Treasures]) are of the “pill taking” variety, and that the principles underlying “Kameot” are quite different from the mind-set behind taking pills.

7. Contacting the “spirits of the dead” is equally not a foreign custom amongst Kabbalists, who to this very day indulge in prostrating themselves on the graves of departed saints and chanting special incantations, in order to establish a link between the “soul” of the departed and themselves. Here we might also consider the topic of “Maggidim,” a term used in reference to anything from living lay preachers to “spirit messengers,” some of whom are spirits of the deceased. In fact, this is what an “Ibbur,” the beneficial “impregnation” of a living human by a deceased soul, is all about, which should be carefully distinguished from a “dibbuk” which pertains to malevolent possession.

As far as the earlier statement regarding “travelling through the air with the help of demons” is concerned, we might note “kefitzat ha-derech,” magical travel from one destination to another, which involved the use of what is termed the “air of demons.” When it comes to the use of techniques to create “invisibility,” we again have several instances of these being employed in “Practical Kabbalah.” Consider for example the great Shalom Sharabi, who is reported to have made his way to the Wailing Wall every night at midnight to pray. At the time the terrain of the Wailing Wall was prohibited to Jews, but this did not deter the remarkable 18th century Kabbalist from employing a special method to range himself invisible to the guards.

8. While I have certainly not seen Kabbalists kissing the rings, or the butts for that matter, of some highly esteemed noble or notorious personality, I have certainly perused writings describing the benefits derived from the use of certain minerals, plants, and other substances for a variety of special purposes.

9. Again Kabbalah is no stranger to activities classified in the “ceremonial magic” genre. There are numerous rituals, incantationary uses of Divine Names, angelic invocations, etc. to be found in the primary magical texts of “Practical Kabbalah.”

It is worth noting that the practitioners of all the related primary works, very many of which I have listed in the extensive bibliographies of the three published volumes of the "Shadow Tree Series," were all Rabbis, greatly esteemed in their communities. So, having established that most of what is generally considered “occult” was flourishing in the very heart of Jewish mysticism, I am baffled by claims denying any primary connection between Kabbalah and “the Occult.”

Fiendish Forces in Hebrew Amulets - Part 2

There are many references to all manner of demonic forces in Hebrew amulets, usually in terms of kin type and, except for a very few like the demoness Lilit, are rarely named individually. Even when it comes to referencing a single “malevolent spirit,” it is often in the third person. For example, mention is made of the collective Ruchin b’ishin or to Ruchot ra’ot, all of which have been translated “evil spirits” (some say “ghosts”), and they are considered to be of both the feminine and masculine kind [Montgomery, J.A.: Aramaic Incantation Texts from Nippur, University Museum, Philadelphia 1913.]. We also find references to a singular Ruach ra’ah (“evil spirit”), i.e. one from amongst the “Ruchin” or “Ruchot ra’ot.”

As it is, Hebrew amulets include references to several classes from amongst the demonic legions. Amongst those mentioned in Kameot listed in my "The Book of Seals & Amulets," are the Mazikim or Mazikin, i.e. injurers (harmful spirits), who have been described “imps.” It has been claimed that the mazikim are the offspring of Adam and Eve having had liaisons with demonic entities. It is said they “and their demonic consorts account for the proliferation of demons”[Schwartz, H., Loebel-Fried, Ginsburg, E.K.: Tree of Souls: The Mythology of Judaism, Oxford University Press Inc., New York 2004.]. However, there appears to be some confusion as far as these claims are concerned. Elsewhere it is indicated that the mazikim, “beings who injure (nezek)” [Witton Davies, T.: "Magic" Back and White, Charms and Counter Charms, Divination and Demonology among the Hindus, Hebrews, Arabs and Egyptians, de Laurence, Scott & Co., Chicago 1910], are comprised of a number of demonic classes.

Past research referenced two main factions amongst the mazikim, the first is comprised of “fallen angels who are wholly supernatural,” and the second of beings who are “half supernatural and half human.” Amongst the latter group there are two demonic classes which are of interest to us, since they are often referred to in protection amulets. First there is the Lilin faction of demons, which were “begotten of Adam on the one side, and Lilith and other female spirits on the other,” rather than from Eve, the primordial human mother, and we are told that “Lilith reigns over these as queen” [Witton Davies].

Next there are the Shedim or Shedin, the most cited of the demonic types listed in Hebrew amulets. We find references in the Hebrew Bible to these “demonic fiends,” i.e. in Deuteronomy 32:17 in which we are told regarding those who forsook the good ways of the Almighty One, "they sacrificed unto demons [Shedim]”). This accusation is emphasised and expanded upon in Psalm 106:37 where we read “Yea, they sacrificed their sons and their daughters unto demons [Shedim]”).

The Shedim are said to be of the mischievous or “hobgoblin type” [Montgomery] and we are informed that their king, Ashmedai, “resembles the merry if also mischief-making hobgoblins of fairy tales” [Witton Davies]. It is said the Shedim were born from the sexual relations of two angels, i.e. Aza and Azael, with Na’amah, the daughter of Lamech who was the great-great grandson of the Biblical Enoch. All of this supposedly happened prior to the biblical “great flood” [Rappoport, A.S.: Myth and Legend of Ancient Israel, Vol. 1, The Gresham Publishing Company Ltd., London 1927]. However, the Shedim may “assume any shape and form they like,” and are “able to see without being seen themselves” [Thompson, R.C.: Semitic Magic: Its Origins and Development, Luzac & Co., London 1909]. If you should find this disconcerting, especially as far as your personal safety against these malevolent forces is concerned, it is worth noting that all demonic forces are said to be subordinate to the four great Archangels of the Divine Throne, i.e. Micha’el, Gavri’el, Rafa’el and Ori’el. In this regard, the 14th century Kabbalist Menachem ben Meir Tziyoni tells us “And know, that each party (of demons) is (subordinated) to certain archons and divine angels, as it is known among men of understanding” [Tziyoni, M. ben M.: unpublished passage in Sefer Tziyoni translated in Huss, B.: Demonology and Magic, Kabbalah: Journal for the Study of Jewish Mystical Texts 10, 2004].

Fiendish Forces in Hebrew Amulets - Part 1

Whilst the patronage of higher spiritual forces are enlisted in Hebrew amulets by means of their names, malevolent powers are equally identified in Kameot in order to, as it were, bind them and weaken their impact on the living. Restraining demonic entities is particularly necessary, since it is said that "if the eye had the power to see them, no creature could endure the demons." Furthermore, "they are more numerous than we are and they surround us like the ridge round a field," and it is claimed "Every one among us has a thousand on his left hand and ten thousand on his right hand." [Talmud Bavli, Berachot 6a]

It is said demonic entities are "living souls without bodies," [Thompson, R.C.: Semitic Magic: Its Origins and Development, Luzac & Co., London 1909] and it is believed they resemble humans in three ways, "they eat and drink like human beings; they propagate like human beings; and they die like human beings" [Talmud Bavli Chagigah 16a]. We are informed that "the injury of the human race in every possible way was believed to be the chief delight of evil spirits," [Cassels, W.R.: Supernatural Religion: An Inquiry into the Reality of Divine Revelation Vol. 1, Longmans Green & Co., London 1874] which is another "quality" they share with so many of the human race who "delight" in doing just that to their fellow human kind. The demoness Lilit certainly ranks amongst the most dangerous of those spirit forces who take pleasure in killing humans.

The saga surrounding the person and career of this demonic dame reads like a popular soap opera. She "was a failure as Adam’s intended wife, became the paramour of lascivious spirits, rose to be the bride of Samael the demon King, ruled as the Queen of Zemargad and Sheba, and finally ended up as the consort of God himself." [Patai, R.: The Hebrew Goddess, Third enlarged edition, Wayne State University Press, Detroit 1990] Her incredible career in evil and depravity spanning more than four millennia, rivals that of any other career criminal, whether human or demonic. At least there is some protection against the killer instincts of this lady. We are told she informed the Propher Elijah "whenever I shall see or hear any of my names I shall straightway flee.... And whenever my names shall be mentioned I shall have no power to do evil or to injure." [Hanauer, J.E.: Folk-Lore of the Holy Land: Moslem, Christian and Jewish, Duckworth & Co., London 1907]

It would seem the history of Lilit can be traced back to the Lillu, who "was one of four demons belonging to a vampire or incubi-succubae class" mentioned in a Sumerian King list. [Patai, R.: The Hebrew Goddess] Thus it has been suggested that the traditions regarding "Lilit" were derived by Jews from Sumerian and Gnostic lore, and it is further alleged that much of Sumerian folklore was absorbed into Judaism by the patriarch Abraham, and the fact that he hailed from Chaldean Ur was cited in support of this claim.

There is certainly no evidence that Abraham received the Lilit mythology from the Sumerians, or that it was from thence that it found its way into kabbalistic lore. There is also no reference to Lilit in the Pentateuch, and all evidence points to it having been extracted from Babylonian-Assyrian sources. After all, Jews lived in exile in Babylonia for centuries, and even after the "return" and Nehemiah’s rebuilding of the Temple and the walls of Jerusalem, many preferred to remain in the settled comfort of Babylonia, where the great Jewish academies continued to thrive well into the early centuries of the common era.

We know for certain that Lilit is part of Babylonian demonology, and that there are some Sumerian antecedents. In fact, Lilit was one of a demonic couple, Lilu the male and Lilitu the female, both of which were associated with a whole set of "harmful spirits" called mazikim. Now, whilst Lilit in "Jewish lore" is particularly associated with endangering the life of the newly born infant, the Babylonian equivalents of this spirit fulfilled various nefarious functions. For example, there is an incantation in an Assyrian ritual text against an Ardat-Lili who preys on males. Others would strangle infants and threaten pregnant women.

There is only one reference to Lilit in the Bible (Isaiah 34:14), hence it is understood that most of what we know of the early Jewish traditions regarding Lilit, derives mainly from the Babylonian Talmud. Amongst the early "Jewish" references to Lilit we should include one from the Qumran community (Dead Sea Scrolls), whilst aspects of this tradition were also absorbed into "The Testament of Solomon," a third century Greek work. More details on the Lilit as the first wife of Adam were also included in the "Alphabet of Ben Sira."

Now, just because Lilit is called the "mother of demons," does not mean that she does not have enemies amongst her own kind. In this regard, the demoness Machalat, the "Dancer," and her daughter Agrat bat Machalat, the latter being the consort of Ashmodai and queen of the demons, are said to live "in strife with Lilith." The hostility of these female demons towards Lilit is no simple matter. Agrat bat Machalat is the consort of Ashmodai and she ranks "queen of the demons." Furthermore, she is said to have "a retinue of one hundred and eighty thousand evil spirits." [Rappoport, A.S.: The Folklore of the Jews, The Soncino Press, London 1937]

(More to follow)

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.

Practical Kabbalah vs Black Magic: A Reprise [Corrected]

I find the ridiculous onslaught of a "faceless faction" against Practical Kabbalah and Jewish Mysticism in general a little tiresome. As can be expected, the belligerence appears to be getting uglier as Jewish Magic is increasing in popularity. This also appears to be the case with this blog, however, I should make it clear that on this site all comments are "moderated." This is necessary firstly to avoid the bane of "spam"; secondly to eliminate the scourge of "anonymous" commentators, who believe they are untouchable behind walls of obscurity, whilst their personal identities are clearly displayed to the one who has to approve their comments on a blog; and thirdly to halt the incessant detractors who keep wrangling about nothing of the slightest importance, and doing so from the narrowest "exclusivist" perspectives. In fact, about all the latter seem to want is an opportunity to argue fruitlessly and pointlessly, especially since such activities divert attention, and keep one from getting on with the task under ones nose, so to speak.

Once again I am told that Practical Kabbalah and all Jewish magical activities amount to "Black Magic." In turn, I ask again whether we should then consider highly respected individuals like Joseph Karo, Moses Chaim Luzzatto, and all other "astute rabbis" who communicated with "Maggidim" (Spirit Mentors); Moses Chaim Zacutto; Israel ben Eleazar Baal Shem Tov and all other Baalei Shem; highly regarded Rabbis like Moshe Teitelbaum; Yeshayah Steiner, the founder of Kerestirer Chasidim; Eliyahu Guttmacher; David Chaim Azulai; Shalom Sharabi; Chaim Palagi; Yitzhak Kaduri and his teacher Yehuda Fatiyah; and all "astute rabbis" who wrote, and are yet writing, more texts on Jewish magic and Hebrew amulets, and offering these as "spiritual benefits" to their congregation.....to be "black magicians"? In fact, does Practical Kabbalah, and perforce all Jewish magical traditions, including the entirety of Jewish Mysticism according to some, equate with "Black Magic"? Shall we turn sacred texts like the Talmud, in which a variety of magical practices are shared like cake recipes, into works of "Black Magic"?

I am told that "Practical Kabbalah" is pure superstition with no validity whatsoever. Now, if what I believe in and practice is "phoney" and "illogical," why bother arguing about it? Don't tell me that it is against the "Will of God." In fact, I suspect it is the very success of "spiritual remedies," i.e. those which have successfully impacted and relieved the physical, emotional, mental, and spiritual stress of numerous individuals around the globe, which elicit serious discomfort amongst those who are beginning to feel their loss of power and control over the masses. I have been informed again that what I am publishing is forbidden by the Divine One "Himself," and that I can expect repercussions of the worst kind from "heaven" for my actions. How long has this employment of "spiritual terrorism" to coerce our fellow humankind into obedience and submission been going on, and how long will it still continue? I simply do not trust the dictates of those who are informing us on "Divine Will" from very skewed personal agendas. Why would we be expected to continue buying into religions which would have us place our faith in a deity who determines our fate with the absolute authority of the worst human dictator? Why are we expected to continue believing in “Father Christmas” ideas of "God" dreamed up over the last two millennia of human existence on this planet, i.e. a totally benevolent and paternal deity who could be stern, yet demand unthinking obedience to "His" presumed dictates as translated by "His" faithful ministers on earth?

Two World Wars have stripped this insipid "creator" of his trimmings in tinsel, and brought us up against the more terrible truth that everything was not created specially for our benefit alone, and that we shall not be given everything free of charge if we flatter "God" enough. Oddly enough we are coming up against a "God" much more like our remote ancestors visualised. An enormous Power. Sheer ENERGY without emotions as we know them at all. Motivated, if one can call it that, by pure plus-minus-balance necessity with balance as the desideratum. The “swinging pendulum principle.” It is we who translate this into emotional terms such as Love-Hate, Like-Dislike, etc.

Be that as it may, our relationship with "God" should always be based on a continuous flow of energy, generated and projected by Divinity to us, which we have to focus and return for renewal and re-projection to us, to be refocused and returned to God, and so on. I believe that the Divine One and ourselves stand in a reciprocal relationship, each benefiting the other. This "interpersonal relationship" between the Divine One and ourselves, is fully affirmed when we recognise the "Oneness" of "All," i.e. spirit and matter. Matter is Materialised Spirit, and Spirit is Subtle Matter. Furthermore, we are all “Intentions of God” incarnate, each of us an individual agent. If we are not perfect, then neither is He/She/It. Whatever we are He/She/It is to the extent of our natures, but thank God, we are not, and never will be ALL of It, so we can only speak for our own share. What we have to rely on is the Intention of God to perfect Itself. The Will. The promise if you like. The Hope. A matter for our Faith, which is a reflection in us of this Intention.

As far as I am concerned, there is no real difference between "religious worship" and "ceremonial magic." In fact, correct rituals, prayers and worship is a kind of "magic" humans work upon both the Divine One and themselves. It is absolutely clear to me that we are creating our personal realities in accordance with what we "buy into" mentally, emotionally, physically and spiritually. Now, if "all" are indeed "one," if the Divine One "manifests" in the many, and the many "unifies" in the One, then the "flow of force" between the "centre and circumference" is what successful existence in manifestation is all about. Thus the successful expression of the phrase "Y'hi razton milfanecha....." (May it be your will....) is dependent on the recognition that the Divine One and all manifestation are part of the "selfsameness" of one great "Beingness" called "I Am."

After all, how can a “God” hear us? Only through ourselves, and to the extent that we are in contact with Divinity. On this Earth we are the ears, eyes and agents whereby He/She/It knows man, and in this regard, both "Religious Worship" (passive "exoteric magic") and "Practical Kabbalah" (active "esoteric magic") are valid and extremely powerful in the process of our eternal "Self Creation"!

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."

Fish and Hebrew Amulets

A while back I chanced upon this lovely Shadai amulet for sale on the internet. Its shape reminded me of the importance of fish in Hebrew amulets. As an aside, the Hebrew term (Argaman), spelled by the five platelets dangling below the fish ornament, is an acronym constructed from the initials of the names of the angels (Auriel [Ori’el]), (Rafa’el), (Gavri’el), (Micha’el) and (Nuri’el).

The symbol of the fish dates back to the whole of the ancient Far and Near East, not forgetting ancient Greece, the Roman empire, ancient Europe, Scandinavia, etc. It certainly predates Christianity by many centuries. Regarding its employment in identifying Christians, the popularity of the fish is witnessed today in its prominent display on businesses, vehicles, websites, etc., most of which belong to Christians of the fundamentalist type. On questioning its display on a keyring, the owner informed me that since it is the sign of the Christian Saviour, the keys can never be lost or stolen. In this regard, I can only imagine how many Christians are employing their “Jesus Fish” for other than symbolic purposes.

Be that as it may, the symbol of the fish is popularly acknowledged in Jewish circles as “a symbol of both good luck and fertility" [Dennis, G.W.: The Encyclopedia of Jewish Myth, Magic and Mysticism, Llewellyn Publications, Woodbury 2007]. The Talmud (Bavli Berachot 20) tells us the “Evil Eye” has no effect on fish, hence the popularity of this symbol in amulets against the “Evil Eye.” In this regard images of fish at one time featured quite prominently at the entrances of private residences, e.g. those of the Jews in Djerba, North Africa. On the other hand, we are told that the fish is a symbol of immortality, and that “the Jewish motif of the Feast of Leviathan might reflect the actual practice, in various religious traditions, of a fish dinner as a foretaste of immortality,” hence its appearance on graves and ancient synagogues [Wineman, A.: Mystic Tales from the Zohar, The Jewish Publication Society of America, 1997].

Amongst the North African Jewish folk customs, an early 20th century traveller named Nahum Slouschz made reference to “a whole series of beliefs which have sprung from the cult of the fish, a cult the traces of whose ancient predominance may be found scattered across the whole Mediterranean. Thus, the Jewish fortune-tellers practise divination with fish. At Tunis, even at Tangiers, there are certain kinds of fish which it is forbidden to eat, on account of their use in divination. It is not in good taste to use the word ‘hut’ (fish), its use is replaced by the phrase Mta el hara or el bahra (beings of the sea)” [Slouschz, N.: Travels in North Africa, The Jewish Publication Society of America, Philadelphia 1927].

Interestingly enough, I have investigated an amulet in which fish scales feature rather prominently. This amulet is said to be good for everything. In this instance the following eighteen tri-letter combinations should be written on one side of the skin of a fish with its scales still intact, i.e. one tri-letter combination per scale:



Afterwards, the following word square is written on the opposite side of the same skin:

The letter combinations in the magic square comprise an arrangement of a phrase derived from 1 Samuel 1:17. It reads:

Transliteration:

YHVH Elohei Yisra’el yiten et she’altech asher sha’alt ki mei’imo

Translation:

YHVH God of Isra’el grant thy petition that thou hast asked of Him.

In this instance the Ineffable Name was added as a prefix to the biblical phrase, and there have been some minor adjustments in the component words in alignment with the basic intention of the Kamea in question, which is plainly the granting of an earnest request. However, there is no instruction on what to do with the fish skin afterwards. I surmise one might place it in a little bag to be carried on ones person.

The Ineffable Name and Situations of War

Following a recent conversation on the tragic events which recently beset the City of Boston, in which we witnessed again the dastardly deeds of mayhem and destruction intolerant religionists work on their fellow humankind, I was asked whether there are techniques in "Practical Kabbalah" which could be effectively employed in "Situations of War." As it is, Moses Zacutto delineated in his mammoth "Shorshei ha-Shemot" a practice pertaining to the magical use of the Ineffable Name, which is said would determine the outcome of a battle.

Considered the most powerful Divine Name in existence, the Ineffable Name is included in numerous amulets for a variety of purposes of both the constructive and destructive kinds. In this regard, the following magical activity may be considered a misapplication of the Tetragrammaton, yet it should be understood that this Unique Name is considered the most potent "Spiritual Force" determining the beneficial outcome of any honourable purpose, so why should it not be employed for purposes of effective resistance toagainst the military might of crazed dictators, etc.? Whilst such a defensive measure might turn out to be destructive, it could equally be enormously beneficial in the preservation of the life and limb of oneself and ones kin. Hence it should come as no surprise that the magical applications of the Ineffable Name includes the following chotam (magical seal) employed as a defense against an enemy at war:

This seal appears to be the Ineffable Name written in magical script, but I have not been able to ascertain the exact magical alphabet it might have been derived from. However, in terms of the talismanic use of this magical image, we are told it has the power to destroy the camp of the enemy in war situations.

To affect this outcome, one has to collect four fairly large stones from a dirt road or cobblestone track. On each of these stones is inscribed the magical seal conjointly with specific phrases. On the first stone is written (Exodus 15:3):

Transliteration:

YHVH ish milchamah YHVH shemo l’olam va’ed Yah Omein Omein Omein Selah Selah Selah

Translation:

YHVH is a man of war, YHVH is His Name throughout eternity Yah Amen Amen Amen Selah Selah Selah

On the second is written the portion from Isaiah 41:2 reading (yiten ke’afar charvo—“his sword maketh them as the dust”), whilst on the third is inscribed another portion of the same verse reading (K’kash nidaf kashto—“his bow as the driven stubble”), and on the fourth stone the opening phrase from Psalm 11:2 reading (Ki hineh har’sha’im yid’r’chun—“For, lo, the wicked bend the bow”).

As said, the magical seal is written on all four stones conjointly with their respectively associated biblical phrases. On the completion of this task, the stones are cast into the zone of the enemy.

Curiouser and Curiouser! cried Alice.....!

A Talismanic Mishmash Online

I have been perusing a variety of written amulets being sold online, and noted in several instances a great mishmash of differing amulets being conjoined in a single Kamea, and sold at hefty prices as a legitimate item which would bring the bearer great fortune. The fact of the matter is that in several instances, the variety of Divine and Angelic Names, including magical seals, merged in such a willy-nilly manner, are respectively applied for a number of quite divergent purposes, hence they should not be intermingled in a single amulet. Of course, it is perfectly clear that there are "soferim" (scribes) who are not only keen to devote themselves to writing and selling amulets, but all too eager to impact the minds of potential clients with impressive seals and signs. It would seem they think this approach would generate the best possible prices for their fanciful talismanic constructs, and they appear to be wholly indifferent to the fundamental influences of the active "psycho-spiritual potencies" triggered and channelled by the amulets in question.

It is worth noting that much of this amalgamated material was derived directly from the "Shorshei ha-Shemot" by Moses Zacutto. As it is, the author of this seminal text on Jewish Magic, delineated in the greatest detail the construction and employment of each of its listed amulet, hence there is nothing to be said in mitigation of a mindless approach to Hebrew amulets. For the sake of interest, let us consider the following set of Hebrew words and angelic names aligned with magical seals, which were conjoined with several divergent magical signs and seals in a complex contemporary amulet said to bring "good luck," etc.

This amulet is basically recommended to individuals wishing to rise in prominence. So if anyone wishes to increase his or her social status, etc., they could create this amulet by tracing the magical seals and writing the words and names on a piece of deerskin parchment. Regarding the latter, which may be hard to acquire today, I have noted that a clean sheet of high quality paper will do nicely. The amulet is then worn on the person of the individual requiring this support, and, we are informed, the said individual will then be perceived by all and sundry with great love and affection.

We are further told that if anyone should desire to grow and succeed in all his or her endeavours, then that individual should draw the seals and write the names of this amulet on the lines of the palm of his or her hand. In this instance the procedure is concluded by uttering the following incantation:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai Elohei ha-tzva’ot b’choach eilu ha-shemot v’ha-chotamot sh’tatzlichuni b’chol mah she’ertzeh

Translation:

May it be your will YHVH My God, and God of my fathers, God of the Hosts, in the power deriving from the names and the seals for me to have success in all that I want to.

As said, there are Hebrew amulets doing the rounds in which this Kamea is combined with unrelated material, in fact, conjoined with certain seals and signs which many might loath wearing on their persons. Maybe I am just overly fussy, but I personally prefer to be informed regarding the methods of construction and actual meanings of amulets I select to wear on my person or carry in my wallet!

The "Name of Seventy-two Names": A Biblical Spin-off - Part 9

REFERENCES/BIBLIOGRAPHY

(The list of books is in the order of appearance as aligned with the references in the relevant chapter of the "The Book of Sacred Names," hence they are not in alphabetical order)

Swartz. M.D: Mystical Prayer in Ancient Judaism: An Analysis of Ma’aseh Merkavah, J.C.B. Mohr (Paul Siebeck), Tübingen 1992.

Swartz. M.D: Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism, Princeton University Press, Princeton, 1996.

Lesses, R.M.: Ritual Practices to Gain Power: Angels, Incantations and Revelations in Early Jewish Mysticism, Trinity Press International, Harrisburg 1998.

Schäfer, P.: Hekhalot Studien, J.C.B. Mohr (Paul Siebeck), Tübingen 1988.

Schäfer, P.: Synopse zur Hekhalot Literatur, J.C.B. Mohr (Paul Siebeck), Tübingen 1981.

Schäfer, P.: The Hidden and Manifest God: Some Major Themes in Early Jewish Mysticism, SUNY Press, New York 1992.

Davila, J.R.: Descenders to the Chariot: The People Behind the Hekhalot Literature, E.J. Brill, Leiden 2001.

Eleazar ben Yehudah of Worms: Sefer ha-Chochmah, MS Oxford-Bodleian 1568, relevant portions transl. in Idel, M.: Kabbalah: New Perspectives, Yale University Press, New Haven & London 1988.

Abulafia, A.: Sefer Chayei ha-Olam ha-Ba, Aharon Barazani, Jerusalem 2001.

Abulafia, A.: Or ha-Sechel, Aharon Barazani, Jerusalem 2001.

Abulafia, A.: The Path of Names, transl. B. Finkel, J. Hirschman, D. Meltzer and G. Scholem, Trigram, Berkeley 1976.

Idel, M.: Kabbalah: New Perspectives, Yale University Press, New Haven & London 1988.

Idel, M.: The Mystical Experience in Abraham Abulafia, SUNY Press, Albany 1988.

Kaplan, A.: Meditation and Kabbalah, Samuel Weiser Inc., York Beach 1988.

Albotini, Y.: Sulam ha-Aliyah, Machon Sha’arei Ziv, Machon Sha’arei ziv, Jerusalem 1989.

Albotini, Y.: Chapters transl. in Blumenthal, D.: Understanding Jewish Mysticism: A Source Reader - The Philosophic Mystical Tradition and the Chassidic Tradition, Volume II, KTAV Publishing House Inc., New York 1982.

Vital, Chaim: Sefer Sha’ar Ru’ach ha-Kodesh, Mosdat Nehar Shalom, Jerusalem 1999.

Vital, Chaim: Pri Etz Chaim, Hotsa’at Eshel, Tel Aviv 1961.

Vital, Chaim: Sefer Sha’arei Kedushah, Aharon Barazani, Tel Aviv, 1995.

Vital, Chaim: Sefer Sha’arei Kedushah, Hotza’at Yeshivat ha-Shamash, Jerusalem 1997.

Vital, Chaim: K’tavim Chadashim l’Rabbi Chaim Vital, Machon l’Hotsa’at Sefarim v’Kitve-yad Ahavat shalom, Jerusalem 1988.

Vital, Chaim: Sefer Sha’ar ha-Kavvanot, Yeshivat ha-shalom, Jerusalem 1997.

Cordovero, M.: Pardes Rimmonim, Yarid ha-Sefarim, Jerusalem 2000.

Idel, M.: Hasidism: Between Ecstasy and Magic, SUNY Press, Albany 1995.

The Zohar Volume 4 & 5, transl. D.C. Matt (Pritzker edition), Stanford University Press, Stanford 2007 & 2009.

Sefer Raziel ha-Malach, Yarid ha-Sefarim, Jerusalem 2003.

Trachtenberg, J.: Jewish Magic and Superstition: A Study in Folk Religion, Behrman’s Jewish Book House Publishers, New York 1939.

The Mishnah: Tractate Avot, Seder Nezikin, Volume 4, Part 4 - A New Translation with an Anthologized Commentary, Mesorah Publications, New York 2008.

McClenachan, C.T.: The Book of the Ancient and Accepted Scottish Rite of Freemasonry, Masonic Publishers & Manufacturing, New York 1868.

Westcott, W.W.: An Introduction to the Study of the Kabalah, J.M. Watkins, London 1926.

Cavendish, R.: Man, Myth & Magic: An Illustrated Encyclopedia of the Supernatural, Volume 20, Marshall Cavendish Corporation, New York 1970.

Ponce, C.: Kabbalah: An Introduction and Illumination for the World Today, Garnstone Press, London 1974.

Zika, C.: Exorcising our Demons: Magic, Witchcraft and Visual Culture in Early Modern Europe, Brill, Leiden 2003.

Schmidt-Biggemann, W.: Philosophia Perennis: Historical Outlines of Western Spirituality in Ancient, Medieval and Early Modern Thought, Springer, Dordrecht 2004.

Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999.

Vital, Chaim: Gates of Holiness: Fourth Part, Research Institute of Esoteric Literature, Brooklyn 1999.

The Bahir: An Ancient Kabbalistic Text attributed to Rabbi Nehuniah ben HaKana, transl. Aryeh Kaplan, Samuel Weiser Inc., New York 1979.

Hammer, R.: Entering the High Holy Days: A Guide to Origins, Themes, and Prayers, Jewish Publication Society, Philadelphia 1998.

Eisenberg, R.L.: The JPS Guide to Jewish Traditions, The Jewish Publication Society, Philadelphia 2004.

Sperling, A.I.: Reasons for Jewish Customs and Traditions, transl. A. Mats, Bloch Publishing Company, New York 1968.

Gray, W.G: Qabalistic Concepts: Living the Tree, (Previously Concepts of Concepts, Sangreal Sodality Series, Volume 3), Samuel Weiser Inc., York Beach, 1997.

Swart, J.G.: The Book of Self Creation, The Sangreal Sodality Press, Johannesburg 2009.

Luzzatto, M.Chaim: 138 Openings of Wisdom, transl. A. Greenbaum, Azamra Institute, Jerusalem 2005.

Bar-Lev, Y.: Yedid Nefesh: Introduction to Kabbalah, Petach-Tikva 1988.

Scholem, G.: Kabbalah, Keter Publishing House, Jerusalem 1974.

Bacharach, N.: Emek ha-Melech, Yerid ha-Sefarim, Jerusalem 2003.

Hanover, N.N. ben M.: Sefer Sha’arei Tzion, Zolkiev 1816.

Koppel, Y.: Siddur m’ha-Arizal ha-Nikra b’Shem Kol Ya’akov, Yaakov Koppel, Lemberg 1859.

Mathers, S.L. Macgregor: Key of Solomon the King: Clavicula Salomonis, Routledge & Kegan Paul, London 1974.

Kaplan, A.: Inner Space, Moznaim Publishing Corporation, Jerusalem 1990.

Tzioni, M.: Sefer Tzioni, Cremona 1559; A.N. Süs, Lemberg 1882.

Halevi, Y.Y.: Sefer v’Cherev Pifiyot, K.K. Insor, Lemberg 1786.

Kratchin, B.B.: Amtachat Binyamin, Hotza’at Backal, Jerusalem 1966.

Ishmael ben Elisha: Sefer ha-Cheshek al Shemot Metatron Sar ha-Panim, J.M. Epstein, Lemberg 1865.

Keter, S. ben A.: Nechash ha-Nechoshet, Baruch Keter, Jerusalem 1990.

The Challenge: Moses Cordovero & Practical Kabbalah

In the great tradition of the "duellists" of yesteryear, I have received a challenge! I am instructed to put my money where my mouth is, and back a claim I made in "The Book of Sacred Names" regarding "Practical Kabbalah" techniques in “Sefer Pardes Rimmonim” (Garden of Pomegranates) by Moses Cordovero, with verifiable evidence. My opponent maintains that there is not a single instance of anything pertaining directly to "Practical Kabbalah," or "Jewish Magic" for that matter, to be found in this text written by the father-in-law of the Holy Ari. Hence he felt it necessary to challenge me to either "own up" or face public exposure of my "deceit".....no less!!

Naturally I would not normally bother with uninformed challenges, but I thought I might face the "truth of the matter" and satisfy the "questing spirit" of my challenger with an example of Practical Kabbalah penned by the very hand of the great Moses Cordovero, who wrote (Pardes Rimonnim: Gate Ten Chapter 1):

"There is no doubt that the colours can introduce you to the operations of the Sefirot and the drawing down of their overflow. Thus, when a person needs to draw down the overflow of Mercy from the attribute of Grace, let him imagine the name of the Sefirah with the colour that is appropriate to what he needs, in front of him. If he [applies to] Supreme Chesed, [let him imagine] the outmost white.....Likewise when he will operate a certain operation and he will be in need of the overflow of the [attribute of] Judgement, let him then dress in red clothes and imagine the form [of the letters of] the Tetragrammaton in red, and so on in the case of all the operations causing the descent of the overflows.....Certainly in this manner [we may explain] the meaning of the amulets. When a person prepares an amulet for the [Sefirah of] Chesed, let him imagine the [divine] name in a bright white, since then the operation of that name will be augmented.....

We have seen someone who designed amulets which refer to the [attribute] of [stern] judgement [using the colour of] red, and those which refer to Grace in white and those which refers to Mercy in Green, and everything [was done] in accordance with what [was revealed] by true [angelic] mentors, which taught to him the preparation of the amulets. All this [was done] in order to introduce him to the subject of the colours and the operations which derive from the above....."

I hope this is satisfactory proof to my challenger, and, just in case I be accused of posting a bad translation of the original text, it should be noted that whilst the transliterations of Hebrew terms in the text is in accordance with my personal preference, the translation of the quote itself is not mine. It appeared in a chapter written by Moshe Idel which is titled "Jewish Magic from the Renaissance Period to Early Hasidism," and which was published in "Religion, Science, and Magic: In Concert and in Conflict" edited by Jacob Neusner, Ernest S. Frerichs and Paul Virgil McCracken Flesher. The latter is a most informative work which my challenger might want to peruse for greater elucidation on matters obscure!

The Name Elohim in Practical Kabbalah - Part 4

Whilst not really employed singularly on its own in “Practical Kabbalah,” it should be noted that the Name Elohim, has been used for magical purposes in conjunction with other Divine Names, such as the Tetragrammaton, Ehyeh, Adonai, etc., and Elohim as well as the singular El and Eloha, feature fairly prominently in a variety of Kame’ot (Hebrew Amulets). In this regard, one commentator offered us a “magic square” constructed entirely of the Divine Name in question, but he gave no indication as to what its purpose might be:

Now, the singular of the Name Elohim, i.e. Eloah (), as well as its “root” Name El (), are both related to Chesed (— “Kindness” or “Mercy”) on the kabbalistic Tree of Life. Since the Name Eloha is understood to act as a covering for the Neshamah, the Higher Self, it is called (gushpanka d’nishmata), i.e. “Seal of the Higher Soul,” as indicated in Job 3:23 which reads (va-yasech Eloha ba’ado— “and whom Eloha hath hedged in”).

Of course, conjunctions of Names like (El Chai), (El Shadai), etc. relate to different spheres on the sefirotic Tree. Both mentioned combinations pertain to Yesod (— “Foundation”). There are others still of the “El” Divine Name combinations, like (El Elyon) which relate to the sphere of Binah (Understanding) on the Kabbalistic Tree; the very lofty (El YHVH) termed (ha-me’ir ba’olam ha-yetzirah), the “Luminosity of the World of Formation”; (El Adonai) which applies to our physical realm of existence, and is called (ha-me’ir ba’olam ha-Asiyah), the “Luminosity of the World of Action.”

As it is, the Name El Chai is part of an interesting magical procedure involving the procurement of protection against all kinds of demons which beset an individual at night. However, I believe it is most important to consider exactly what such “Demons of the Night” are really all about. Whilst there might indeed be “infernal denizens” who will pester a defenseless individual during sleep, we need to also understand that many “night demons” are the personifications of personal fears.

All of us, at some time or another, have encountered foibles of such a distressing nature, that their impact has later resulted in what is known as “anxiety attacks.” In many instances we may no longer be able to recall the initial causes of such “panic attacks,” yet we might continue to suffer night after night from such self-created “demons.” Whilst many will resort to the most drastic medication to control body, mind and soul, others will use magical resources, like the following amulet, to control all “night demons.”

To construct the Kame’a (amulet), one has to write on a piece of parchment, or clean white paper, the combination ; then seven times the term (Chai—“life”); followed by the name of the angel Pani’el (), also seven times; and concluding with the combination (Ehyeh asher Ehyeh), as well as a set of magical “seals,” like this:

The entire construct is then worn around the neck of the individual who seeks protection against afflictions from “night demons.”