"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

Dealing with Danger

The fundamental premise behind both "The Book of Self Creation" and "The Book of Sacred Names," is that every individual is constantly creating his or her own reality. This means that what you "act on" you "make real," and whilst one may be constantly mindful not to "buy" into the kind of "realities" one doesn't want in ones life, it could well turn out that one finds oneself in unanticipated and apparently uninvited malevolent circumstances. With hindsight one might also perceive how one, in ones personal "vulnerabilities," actually "set up" the conditions which resulted in the unfortunate "reality" one is having to face. This is all good and well, and very important of course. However, regarding having to deal with such "dangerous situations," there are some interesting suggestions to be found in "Practical Kabbalah." I thought some of these might be of interest to those interested in the material shared on this blog. The mentioned suggestions pertain to the use of the thirteenth three-letter portion of the "Forty-two Letter Name" in conjunction with the Ineffable Name and the "Name of Seventy-two Names," as delineated in the "Shorshei ha-Shemot" by Moses Zacutto.

It should be noted that this section of the "Forty-two Letter Name" () pertains to the sefirah of Malchut (Kingdom), and in this instance it is vocalised "ShuKoVa." In order to employ this Name in the manner we addressed in this missive, it has to be conjoined with the Ineffable Name, i.e. reading "YiHaV'Ha." This is done in the following manner:

The concluding Divine Name combination is which is pronounced Yishuhakov’vaha.

It is said the Name ShuKoVa, and its combination with the Ineffable Name, will literally shout at a recipient if intended to do so, and will scare off demonic forces, e.g. Shedim. We are reminded that the Name ShuKoVa and its associated "Spirit Powers," function most dynamically and potently on a Monday or a Wednesday, hence they should be invoked on these days. The adjuration employed to elicit the aid of the listed "Spirit Forces" in the "Name" of Yishuhakov’vaha, the combination of ShuKoVa and the Ineffable Name, must include the utterance of the following two biblical verses:

Transliteration:

El n’kamot YHVH el n’kamot hofi’a (Psalm 94.1)

Va-yomer Moshe el Aharon kach et ha-machta v’ten aleiha esh mei’al ha-mizbeach v’sim k’toret v’holeich m’heirah el ha-eidah v’chapeir aleihem ki yatza ha-ketzef milifnei YHVH heichel ha-nagef (Numbers 16:46 [17:11])

Translation:

Thou God to whom vengeance belongeth, YHVH, Thou God to whom vengeance belongeth, shine forth. (Psalm 94.1)

And Moses said unto Aaron: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from YHVH: the plague is begun." (Numbers 16:46 [17:11])

The general idea here is that those who intend using this portion of the "Forty-two Letter Name," should in this instance construct their own adjurations. However, I am aware that most readers would not be familiar enough with the Hebrew vernacular to facilitate this, hence I have included below an appropriate adjuration which can be broadly employed for a variety of related reasons.

Transliteration:

Ani mashbi’achem atem ha-g’vurot ha-elyon, Nafli’el, Cheimah, Ketzef, Gavri’el, Sama’el, Yechi’el, Kaftzi’el, Rogzi’el, b’shem ShuKoVa Yishuhakov’vaha, hoshi’eini mip’nei r’sha’im zu shaduni, shitah morah lahem,

El n’kamot YHVH el n’kamot hofi’a,

Va-yomer Moshe el Aharon kach et ha-machta v’ten aleiha esh mei’al ha-mizbeach v’sim k’toret v’holeich m’heirah el ha-eidah v’chapeir aleihem ki yatza ha-ketzef milifnei YHVH heichel ha-nagef

shalom yiyeh li, omein netzach selah v’ad

Translation:

I adjure you the Powers of the Almighty, Nafli’el, Cheimah, Ketzef, Gavri’el, Sama’el, Yechi’el, Kaftzi’el, Rogzi’el, in the Name ShuKoVa Yishuhakov’vaha, save me from the face of the wicked who want to oppress me. Set fear upon them.

Thou God to whom vengeance belongeth, YHVH, Thou God to whom vengeance belongeth, shine forth.

And Moses said unto Aaron: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from YHVH: the plague is begun."

I will have peace, amen, victory, selah, and eternal.

It is worth considering that, whilst there are indeed occasions when the severity of physical circumstances necessitates the use of such a drastic action, eliciting the aid of these very powerful "Spirit Forces" for unfair, selfish purposes, or in an irresponsible manner, is likely to cause the magical action to blow up in ones face with unexpected repercussions.

Besides this most aggressive application of ShuKoVa, which may indeed be necessary in certain circumstances, there is also a more compassionate usage in which this Divine Name is linked to Chesed, the quality of Mercy and Lovingkindness on the sefirotic Tree. In this instance the "Divine Power," as it were, derives from the angel Micha’el, who is depicted a "high priest" of El Elyon ("El Most High"). In this regard, we are informed that just as Aaron is High Priest below on earth, so is Micha’el High Priest in the celestial realms above, this being indicated in the last two words of the concluding sentence of Leviticus 9:4 which reads:

Transliteration:

....Ki hayom YHVH nir’ah aleichem

Translation:

.....for today YHVH appeareth unto you.

The phrase ("appeareth unto you") is considered an anagram of ("Aharon Micha’el").

There are several benevolent angelic powers and Divine Names affiliated with the Name ShuKoVa. If you desire to align yourself with the "Spirit Forces" associated with this specific portion of the "Forty-two Letter Name," or to elicit their aid for benevolent purposes, whether personal or altruistic, you need to commence by saying ShuKoVa Yishuhakov’vaha (), afterwards uttering the following incantation:

Transliteration:

Melech El Elyon Pachdi’el Gazri’el Nazri’el Tari’el Ozi’el Sandalfon Ori’el (Uri’el) Micha’el Gavriel b’choach ha-shem ha-gadol v’ha-kadosh ha-gibor v’ha-nora Achatri’el Yah YHVH (YaHeiViHei) Tzva’ot AHVH (EiHVeH) Elohei Yisra’el sh’tatzlichu al y’dei ani [.....fill in Name.....] al kol davar she’e’eseh b’shem Vehu Yeli Sit Elem Mahash Lelah Acha Kahet Hezi Elad Lav Hahah Yezel Mebah Hari Hakem Lav Keli Lov Pahal Nelach Yeyay Melah Chaho Netah Ha’ah Yeret Sha’ah Riyi Om Lekav Vesher Yichu L’hach Kevek Menad Ani Cha’am Reho Yeyiz Hahah Mich Veval Yelah Se’al Ari Eshal Mih Vehu Dani Hachash Omem Nena Nit Mivah Poi Nemem Yeyil Harach Metzer Umab Yahah Anu Machi Dameb Menak Iya Chavu Ra’ah Yabam Hayi Mum v’tashlituni al [.....fill in Name.....] v’atah Achatri’el aseh l’ma’an shemo shel ha-kadosh baruch hu AHVH YHVH (EiHVeH YaHeiViHei) v’tashlituni al [.....fill in Name.....] mei’atah v’ad olam

Translation:

King El Most High, Pachdi’el, Gazri’el, Nazri’el, Tari’el, Ozi’el, Sandalfon, Ori’el (Uri’el), Micha’el, Gavriel, in the power of the Great Name and the Holy, the Strong and the Awesome, Achatri’el Yah YHVH (vocalised Yaheivihei) of Hosts, AHVH (vocalised Eihveh), Elohei Yisra'el, you will succeed through me [.....fill in your personal Name.....] with anything I will do, in the Name of Vehu Yeli Sit Elem Mahash Lelah Acha Kahet Hezi Elad Lav Hahah Yezel Mebah Hari Hakem Lav Keli Lov Pahal Nelach Yeyay Melah Chaho Netah Ha’ah Yeret Sha’ah Riyi Om Lekav Vesher Yichu L’hach Kevek Menad Ani Cha’am Reho Yeyiz Hahah Mich Veval Yelah Se’al Ari Eshal Mih Vehu Dani Hachash Omem Nena Nit Mivah Poi Nemem Yeyil Harach Metzer Umab Yahah Anu Machi Dameb Menak Iya Chavu Ra’ah Yabam Hayi Mum, and grant authority to me [.....fill in your Name.....], and you Achatri’el do this for the sake of the Name of the Holy One, Blessed be He, and grant this authority unto me [.....fill in your Name.....] from now unto eternity.

In his description of this specific magical technique, Moses Zacutto did not include the Shem Vayisa Vayet ("Name of Seventy-two Names") in the incantation, but simply wrote:

Transliteration:

.....al kol davar she’e’eseh b’shem ben Ayin"Bet

Translation:

.....with anything I do in the Name of Seventy-two.

Having worked this technique to great effect myself, I found it more advantageous to include the entire "Name of Seventy-two Names," which I personally believe was intended in the first place by the abbreviation in the above phrase.

Seeking Answers from Divine Sources - Part 1

A query regarding "She'elah b'Hakitz," i.e. seeking answers to life questions from "Divine Sources" in a "magical manner" whilst fully awake, was posted a while back to the "Concepts of Kabbalah" egroup. The actual techniques employed are akin to "She'elat Chalom" ("Dream Questioning"), of which a number of procedures are extant in primary "Practical Kabbalah" literature. Several of these require careful preparation of body, mind and soul, the utterance of Divine Names with kavvanah (focussed attention and intention), and involve the direct, personal "revelation" of answers to the querant in, as it were, a "prognosticatory" manner, in some instances without the need of any "spirit intermediaries." This being said, there are also a number of techniques not requiring any special preparation as such, and whilst some of these practices involve the use of Divine Names only, there are others which do require the support of "malachim" (angelic beings), albeit the latter being usually adjured in conjunction with Divine Names.

Tracing "She'elah b'Hakitz" methods in the literature of "Practical Kabbalah," it is clear that there are numerous procedures dealing with "dream questioning," yet relatively few detailing related techniques worked whilst fully awake. As a case in point, I found around fifty odd practices on "She'elat Chalom" in "Shorshei ha-Shemot" by Moses Zacutto, yet only twelve dealing with "She'elah b'Hakitz." Interesting details regarding both "She'elat Chalom" and "She'elah b'Hakitz" can be found in an extensive essay by Moshe Idel titled "Iyyunim b'Shitat Ba'al Sefer ha-Meshiv," and another fair resource on this topic is "Studies in Jewish Dream Interpretation" by Monford Harris.

As said, certain "She'elah b'Hakitz" practices require careful preparation of the one seeking answers to queries by means of this kind of procedure. In an untitled manuscript (Ms. Sassoon 290) we are told that the querant, prior to working "She'elah b'Hakitz," should be purified and immersed (in the Mikvah [the Jewish ritual bath]), dressed in white clothing, and should have undergone special preparation for a three day period during which several Divine Names are enunciated, etc. In fact, we are told that these Divine Names include a special "Shem ha-Meforash," (not the well-known "Ineffable Name") which a certain Rabbi Simeon (the Great [?]) brought back to this earthly domain after one of his sojourns in the celestial realms. This unique Name is said to have been used in the primordial "act of Creation," that it can be employed to create a Golem (artificial humanoid), as well as to receive spiritual insight and guidance on waking from a sleep which was induced by means of certain Divine Names.

Be that as it may, from amongst the "She'elah b'Hakitz" practices listed in "Shorshei ha-Shemot," I have selected two procedures which do not require unduly great physical and spiritual preparation to work successfully. I have tried out the first of the two techniques, which I have subsequently continued to employ with great effect. What is more, it is relatively easy to execute, so here it is.

The main Divine Name to be used in this technique is (vocalised Yahv'-yoraynee). This Divine Name is interesting in that it comprises the fundamental three letters of the Ineffable Name (), and the term Yoreini () meaning "to show me" or "to teach me." To work this technique successfully one has to commence with a single recitation of Isaiah 25:1 which reads:

 

Transliteration:

YHVH Elohai atah aromimcha odeh shimcha ki asita pele eitzot meirachok emunah omein

Translation:

YHVH Thou art my God, I will exalt Thee, I will praise Thy Name, for Thou hast done wonderful things; even councels of old, in faithfulness and truth.

This is followed by the following adjuration which must be said three times:

Transliteration:

Y'hi ratzon milfanecha Elohei Yisra'el sh'ta'aneini v'bi'ur nachon al she'elati shehi (question) b'koach shem ha-yotze mipasuk zeh

Translation:

May it be your will God of Israel that you should answer me with the correct explanation on my question (here fill in the question) through the power of the Name which emanates from this verse.

Afterwards you have to utter the earlier mentioned Divine Name (Yahv'-yoraynee) three times, and the answer will forthwith pop into your mind.

The second technique which I wish to share is somewhat more complex, and since it will take a little time to prepare it in the same detailed manner in which I have attempted here with the first technique, I will have to present it in a second missive.

Images of Angels & Personifications of the Divine One

If there is something I find particularly problematic in a number of magical/mystical teachings, it is the reliance on transitory "signs" and "wonders" as absolute "truth"! I am truly bothered by questioners wanting me to explain the "ethics" of "summoning a powerful being" by, as it were, "trapping" him/her/it inside a "crystal." This, we are told, is done to bring a "spirit entity" to visual appearance.....no less! Herein lies the issue, since all "visions" of "Spirit Intelligences," or of the Almighty for that matter, are seriously problematic as far as actual "verity" is concerned.

Kabbalah makes it absolutely clear that the "image" one receives of a "malach" (angelic messenger), is for the personal convenience and benefit of the one who is "seeing" that image. The anthropomorphic image of a "god" or "spirit messenger," is actually formed in the mind of the "seer," always in accordance with his or her specific conditioning and mindset at the time. In other words, while you might "evoke" the "image" of an "angel" in the "crystal," that image is not the actual presence of the "spirit intelligence" being "summoned."

Fundamentally all "imaging" of "Spiritual Intelligences," of the "Eternal Living Spirit," etc., are as transitory as anything else in manifestation, and the images will fade if you sit long enough. Of course, the "image" of an "angelic being" may be appropriate to the one who is "seeing" it, but it is definitely not appropriate to that which is "seen," as Elliot R. Wolfson explained in "Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism," an outstanding text dealing this very topic.

In offering this response to a querant, I was informed that whilst he concurs with me, he would still like to have my thoughts on the "ethical aspect" when it comes to conjurations reading "In the name of [Divine names] I command you to appear in comely shape....," etc. I was equally informed that numerous adjurations of this nature appears in "grimoires," and that they "work" because "visions" will appear if "you stay with it."

To this my response is simply, I have no trust whatsoever in ANY images of whatever nature appearing in crystals, or in visions of whatever nature, beyond perhaps the revelation of something possibly meaningful to the "seer," as in the case of the prophets of old. This is more or less the stance of Jewish mystics who carefully investigated and addressed this topic. In other words, the "images" which the individual in question sat so long to see, will, as said earlier, disappear if he continues to sit long enough. In fact, nothing really remains to be said on this matter.

Now, regarding the idea of forcibly "commanding" spirit intelligences "to appear in comely shapes," and to execute whatever is commanded without question, let me put it simply, whilst this is the way in which those who wrote those "grimoires" fancy themselves gaining control over every living force on earth and in the heavens, the stance of "Practical Kabbalah" is somewhat different. There is no general assumption that the universe and all its denizens were created for us to make, break and command in any way we deem fit, and that all and sundry must simply scrape up to our human wills and fulfill every selfish human whim. Such is plain nonsense!

In the main, the traditional adjurations of "Kabbalah Ma'asit" (Practical Kabbalah) commence with an acknowledgement of Divine authority over "All," hence, above all else, they attempt to align with "Divine Will." Thus one often encounters the adjurations of this Tradition commencing with a standard formula which reads "Y'hi ratzon milfanecha.....," i.e. "May it be in accordance with Your will....."

It should be noted that there are numerous differences between the ritual practices of this Tradition and those which are pandered around in the popular "grimoires." The ritual procedures of one Tradition should never in any way be mistaken for those of another. Plainer still, the specific "ethical issues" which the individual in question is finding so bothersome in terms of the "grimoires" he perused, are not applicable to "Practical Kabbalah"!