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Showing posts with label Kavvanah. Show all posts
Showing posts with label Kavvanah. Show all posts

Wednesday, November 27, 2013

Celestial Alphabets & Dream Questions

When I was a little boy I overheard a conversation between a burly Jewish biker, and my paternal grandfather who was trying to convince the biker of the "error of his ways." The gentleman in question used to go on, what appeared to be, long journeys at night on his bike, traversing for no apparent reason the extensive flat-lands of the Free State province of South Africa. When my grandfather advised him to rather stay at home, say his bedtime prayers and retire to bed, the biker said that he was communicating every night with the Almighty. In fact, he maintained that he knew the "secret language" by which creation is being manifested, and that he could read its "unfoldment" in the night sky whilst crossing the open spaces of the Free State.

As my grandfather shook his head in disbelief, and waved the "heathen" away most indignantly, I ran after the biker and asked him if he could teach me how to read the "secret messages" in the sky. He gently informed me the stars are part of the very big saga of the beginning and end of everything happening at once in an enormous, most holy "talisman." He told me that the universe changes all the time in accordance with this ongoing "telling of life in the sky," and that, when I was a little older, he would teach me the very "holy alphabet of creation." Then I too may read the "Word of God" at night in the stars. Being at the time unacquainted with the term "talisman," I wanted to know what it was. In very simple language, he defined it a deliberately constructed "spiritual channel" through which Divine Power can be transmitted for our benefit.

To say that I was deeply impressed by this individual would be an understatement. I was imagining a diversity of huge invisible pipes reaching down from the stars, through which the "Holy Power" of the Divine One is flowing down into our world, in order to affect our lives for the better. Alas, that was the only conversation my biker friend and I would ever have, since he died a short while afterwards in an automobile accident.....during the hours of daylight, when he was not being "distracted" by divine messages in the night sky!

Around twelve years later, when I chanced upon the conception of Guillaume Postel that the will of the Eternal One appears in the vault of the heavens in the form of special Hebrew glyphs, I surmised my biker friend gained his notion of reading the "Word of God in the night sky" either from Postel, or from his admirer Jacques Gaffarel, a 17th century French Kabbalist and librarian to the famous Richelieu, who adopted Postel’s cosmic writing notions, and created the following illustration of the "celestial alphabet" in the ever changing "talisman of the heavens."
The endings of each letter comprise little circles. Each of these represents a star, sets of which are joined by lines to form the "magical language" of the "celestial alphabet." These constructs are based on the Hebrew alphabet, and Gaffarel derived his version of this alphabet from the "occult" writings of Cornelius Agrippa, as shown in the following table indicating the formats of the "Celestial Alphabet" from Agrippa to our own time:
The “Celestial Alphabet” is probably the most well known of all the angelic scripts. As indicated, it appears in a miscellany of calligraphical configurations ranging from simple lines to the following emboldened and outlined format:
An entire magical system was built around a magical alphabet comprised of glyphs emboldened in this manner. Such "fattened" glyphs are at times employed in Hebrew amulets, as indicated in the following Kamea created for the purpose of finding an answer to a vexing question, or a beneficial response to a special request:
In standard Hebrew script the magical inscription reads:
These three names, which we are informed should be drawn in the format of the magical seals listed above, are in fact acronyms of the following angelic names:
Transliteration:
Vad’el A’ma’el D’avi’el Micha’il [Miva’el] Av’mi’el Vav’da’el Mamav’el A’av’el Tat’va’i’el Mat’ri’el B’mati’el
The magical inscription, the associated angelic names, as well as five concluding Divine Names should be written on deerskin parchment, or a sheet of clean, good quality paper. The mentioned five concluding Names are:
Transliteration:
’gaf n’gaf sh’gaf t’gaf r’gaf
Afterwards the writing is dissolved in a glass of water, which is then ingested by the one seeking the spiritual response. This is followed by spontaneous prayer which does not include any form of adjuration. We are told that without a doubt, the query will be answered in dream during sleep, and that this is a tried and tested technique.

It should be noted that the first three of the odd sounding concluding Divine Names, i.e. , are also employed in a somewhat more complex "Dream Question" procedure. In this regard, one is instructed to carefully wash the body from the hips downwards. Afterwards the "Hashkiveinu" prayer is said. It reads:
Transliteration:
Hash’kiveinu YHVH Eloheinu l’shalom v’ha-amideinu malkeinu l’chayim ufros aleinu sukat sh’lomecha, v’tak’neinu b’eitza tova milfanecha v’hoshi’einu l’ma’an sh’mecha v’hagen ba’adeinu v’haser me’aleinu oyev dever v’cherev v’ra’av v’yagon v’chaser satan milfanenu u’mei’achareinu uv’tzel knafecha tastireinu ki El shomreinu u’matzileinu atah ki El melech chanun v’rachum atah ush’mor tzeiteinu uvo’einu l’chayim ul’shalom mei’atah v’ad olam uf’rosh aleinu sukat shlomecha baruch atah YHVH shomer amo yisra’el la’ad
Translation:
Help us YHVH to lie down in peace, and raise us up, our King, to life. Spread over us the shelter of Your peace; guide us with Your good counsel, and save us for the sake of Your Name, and shield us from foe, pestilence, and from starvation, sword and anguish. Remove the evil forces that surround us, and shelter us in the shadow of Your wings, El who watches over us and delivers us, and El our gracious and merciful King. Guard our coming and our going, to life and to peace from now unto eternity. Blessed are You YHVH, Guardian of Your people Israel forever.
Next, after donning clean clothes and prior to falling asleep, one has to address the listed Divine Names with strongly focussed intention (Kavvanah) and in great purity, extend the query to which one is seeking an answer in sleep and dream, saying:
Transliteration:
b’vakashah mikem shemot ha-kadoshim v’ha-tehorim shetar’uni b’chalom ba’lailah ha-zeh shehenachti et shmoteichem m’rashoti tshuvat she’elati shehi [.....state the question.....] v’lo ira v’lo afached v’lo yishachach mimeni klum b’shem Argi Nargi Sargi ’gaf N’gaf S’gaf
Translation:
Please I request from you pure and Holy Names, to receive in dream this night, in which I put your names under my head, an answer to my question which is [.....state the question.....] I will have no fear and I will not be scared, and I will not forget anything, in the name Argi Nargi Sargi ’gaf N’gaf S’gaf
Afterwards write the Divine Names on a kosher scroll, and place it under your pillow, then go to sleep.

Sunday, January 20, 2013

Shiviti Amulets to "Open the Heart"

Responding to a query posted on the "Concepts of Kabbalah" Yahoo egroup, I shared a unique Shiviti amulet which I thought would be of particular interest to readers of this blog. Considering the fact that the construct comprises primary kabbalistic teachings, I suppose it was quite inevitable that certain fundamental Kabbalistic doctrines regarding Divine Names should have come to be considered to embody "amuletic" virtues. In this regard we might consider the four "milui," i.e. the full spellings of the letters comprising the Ineffable Name, aligned with the "Four Worlds" concept, as featured in this Shiviti amulet for "purity of thought":
I am addressing this Shiviti Kamea, as well as another of a similar nature, in my "The Book of Seals and Amulets," and should mention that the details employed in this amulet necessitate careful consideration.
We are informed that the attainment of greater understanding necessitates "purity of thought," and that it is good to work with Kavvanah, i.e. powerful attention conjoined with willful intention. These qualities of mind are generally understood to be powerfully engendered by Shiviti plaques and amulets, which we have already noted can be large sacred wall-hangings comprised of arrangements of Divine and Angelic Names, often beautifully illuminated with a selection of artistic adornments specifically meaningful to the composer of the item.
We also noted that all constructs of this nature are named after the inscription usually located in the upper portion of the item. In this regard, we observe in the top centre of the Shiviti amulet, the four large letters comprising the Ineffable Name, (YHVH), directly below the words (l'tahar ha-machshavah—"for the purification of thought"), this being the fundamental purpose of the amulet under consideration. Conjoined with the words on either side and underneath the Ineffable Name, we read the earlier mentioned biblical phrase after which the construct is named: (Shiviti YHVH l'negdi tamid—"I have set YHVH before me always" [Psalm 16:8]).
Besides the fundamental intention of all Shiviti plaques, which is for us to daily keep our heart/mind focus on the Ineffable Name, the Kamea requires the owner to not only read, but to actually enunciate the Divine Name with the vowels indicated, i.e. chirik (ee) and patach (ah), thus sounding the Name "YiH’VaH" in the mind during the reading of the opening phrase.
This action is followed by tracing and contemplating the displayed arrangements of component letter combinations and milui ("fillings"—full spellings) of (YHVH), as well as the two Divine Names here affiliated and conjoined with the Tetragrammaton. The basic reasoning is that the different spellings of two of the three letters comprising the Ineffable Name, i.e. , are fundamental in ascertaining the "levels of expression" of the Ineffable Name, in which the letters (Heh) and (Vav) have different "fillings" (spellings).
Traditionally the letter (Heh) can be spelled (Heh-Alef), (Heh-Heh) or (Heh-Yod), and (Vav) can be spelled (Vav-Alef-Vav), (Vav-Yod-Vav) or (Vav-Vav). The three variations of spelling are termed:
Milui d’Alfin (Alef filling);
Milui d’He’in (Heh filling); and
Milui d’Yodin (Yod filling).
Applying this to the relevant letters in (YHVH), the Sacred Name can be expanded into what is traditionally termed the "Forty-Five Letter Name of God," "Fifty-Two Letter Name of God," "Sixty-Three Letter Name of God," and "Seventy-Two Letter Name of God." In fact, each of these expanded Names are understood to pertain to one of the "Four Worlds" of Kabbalah, respectively the worlds of Asiyah, Yetzirah, Bri’ah and Atzilut, as shown below:
(Yod-vav-dalet Heh-heh Vav-vav Heh-heh) comprises the "Fifty-Two Letter Name of God," and in gematria the combination , this being representative of the "Fifty-Two Letter Name of God."
(Yod-vav-dalet Heh-alef Vav-alef-vav Heh-alef) comprises the "Forty-Five Letter Name of God," which corresponds in gematria to .
(Yod-vav-dalet Heh-yod Vav-alef-vav Heh-yod) comprises the "Sixty-Three Letter Name of God," represented by the combination .
(Yod-vav-dalet Heh-yod Vav-yod-vav Heh-yod) comprises the "Seventy-Two Letter Name of God," which is related to the "Name of Seventy-Two Names." This milui of the Ineffable Name is appropriately represented by the combination .
As delineated in both my "Book of Sacred Names" and "Book of Seals and Amulets," such extended spellings of a number of Divine Names, e.g. (YHVH), (Ehyeh), (Elohim), (Adonai), etc., have been employed for both contemplative and amuletic purposes in Kabbalah.
Be that as it may, the design of the current Kamea is comprised of three basic sectors. The upper portion encompasses the earlier mentioned opening biblical phrase, below which is located three sets of full spellings of the letters of the Ineffable Name (milui d’alfin) as follows:
As clearly indicated, the full spelling in this instance is Milui d’Alfin, the expanded format of the Tetragrammaton titled the "Forty-Five Letter Name of God" or "Mah"-expansion. Contemplating the entire combination we read the full spelling of (Yod Yod-Heh Yod-Heh-Vav Yod-Heh-Vav-Heh), a format of letters comprising the Ineffable Name which is sometimes depicted:
Referring to this image as the "Tetragrammaton Tetractys," I noted in "The Book of Self Creation" that "this image was often engraved on silver triangles and worn on the body as protective amulets," and further mentioned that "the four layers of Hebrew glyphs represent the 'Four Worlds,' four principles of manifestation, and four aspects of ones being, i.e. Tzelem or Guf, Nefesh, Ru'ach and Neshamah." Hence tracing the expanded spellings of this pattern in our amulet, is said to not only align the practitioner with the universal order of the "Four Worlds," but to actually trigger within every aspect of his being the Divine Power inherent in the mentioned expansion of the Tetragrammaton. After all, the "Mah"-expansion of the Ineffable Name pertains to ones own hands—the organs of conscious action or of giving and receiving which should be governed by mindfulness.
The second and central portion of the amulet comprises the listing of three Divine Names and their unification into one great name in the following manner:
In Kabbalah these three special Divine Names are considered instrumental in the flow of Divine Abundance from Keter (Crown), the loftiest sphere on the sefirotic Tree, via Tiferet (Beauty) the central sphere, down into Malchut (Kingdom), the earthly realm of physical existence. Each of these spheres are aligned with one of the three listed Divine Names, specifically:
(Ehyeh) — Keter (Crown)
(YHVH) — Tiferet (Beauty)
(Adonai) — Malchut (Kingdom)
In seeing these three primary Divine Names and their ultimate union displayed centrally in the amulet under consideration, I am reminded of the Kabbalistic doctrine regarding the outpouring of "Divine Abundance" from its source in the Ultimate Unmanifest, and its flow into physical manifestation down the "Central Pillar" on the sefirotic Tree. In this regard, we are informed that the initial (Alef) of both the Names (Ehyeh) and (Adonai) is a reference to the "Divine Essence" of (Ain Sof) being funnelled as infinite Shefa (Abundance) into the realms of manifestation. In delineating this unique force-flow from Ehyeh via YHVH and Adonai into the whole of physical manifestation, Joseph Gikatilla wrote: "Know that the activity of the upper Name which is Ehyeh is the activity of absolute mercy, and that this is the Name that brings good and gives for free and has mercy not out of judgment but out of absolute mercy....." [Gates of Light]
Of course, as I noted elsewhere, "in the entire concept of Ain Sof (the Infinite No-Thing) pouring out Shefa (divine abundance), the basic idea is infinity without any limitation whatsoever. There is simply no underlying motive of God being obliged to pour out Shefa because of a sense of pity for that which He emanated into existence. The basic function of divine creative emanation is Chesed, an enormous loving-kindness, not for any specific reason as such, but simply for itself alone." [The Book of Sacred Names]
In this regard, I believe what is of paramount importance here is the location of the Ineffable Name, aligned as it is in this instance with Tiferet (Beauty). Again it was noted that the concept of Beauty should "not be perceived in a limited manner" since it "has something to do with things being harmoniously related together." Underlying this concept is a sense of absolute "oneness." "What I find so amazing about the way Shefa is being funneled down into manifestation is that, whilst it is being expressed in all the realms of manifestation in an infinite, ‘all-possible-possibilities’ number of ways, the 'many ways' are harmoniously related in a universal 'oneness,' and this is called 'Beauty'." [The Book of Sacred Names]
As I gaze at the three unique Divine Names listed in the centre of a Kamea created with the intention of not only clarifying (purifying) mind, but also to "open the heart" to greater understanding, I am again brought to the realisation of how our sense of "separateness" in this world have lead to the loss of our primordial recognition of the divine unity between all aspects of incarnate existence, and how, "in order to restore the flow of 'Divine Abundance,' we have to realign ourselves with the perfect unity of the 'All,' i.e. reestablish balance with the 'Beauty' and 'Loving-kindness' of the Eternal One." [The Book of Sacred Names]