"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

The Name Shadai in Hebrew Amulets - Part 2

Continuing where we left off, the six permutations equally feature in the following protection Kamea, in which they are aligned with the six letters of the Name (Taftafyah), as well as with the six points of the hexagram:

The inscription in the centre of the amulet reads:

Transliteration:

Al tz’va yiyeh lo l’tzva al magen yiyeh lo l’magen tzaveh pachad b’shem Pachdi’el

Translation:

The host [forces] will be the host, the shield will be the shield commanding fear in the name of Pachdi’el

As indicated in several instances in "The Book of Seals and Amulets," the Name Shadai is often utilised in Hebrew amulets in conjunction with other Divine Names and magical symbols. In the following instance it is employed conjointly with the Ineffable Name, for the purposes of reversing the ill fortune of a woman whose sons die in infancy:

The curious Divine Name construct in the centre comprises the initials of the words of Exodus 23:26 reading:

Transliteration:

Lo tih’yeh m’shakelah va’akarah b’artzecha et mispar yamecha amalei

Translation:

None shall miscarry, nor be barren, in thy land; the number of thy days I will fulfil.

The vowels employed in the said Divine Name construct, are exactly those aligned with the initial letters of the words in the biblical phrase. These vowels are also aligned with the four appearances of the Ineffable Name, the order being top right, top left, bottom right and bottom left. As you have probably noticed, the additional concluding two vowels employed in the Ineffable Name bottom left, do not appear in the central Divine Name construct. They were derived from the two vowels of the word (Omein—"Amen").

We are informed the angel associated with this Kamea is (Shma’el), however I personally think this angelic reference pertains to (Shmai’el), an angel from the angelic caste of the (Ofanim). Be that as it may, I would personally include the angelic Name in the Kamea, perhaps on the rear of the amulet. As it is, there are several references to this Spirit Intelligence in Jewish magic.

However, to achieve the intended aim of this current Kamea, one is instructed to create four copies of this amulet, to be hung on the four corners of the house in which the mentioned unfortunate woman resides. Curiously enough, the Divine Name , when conjoined with the four letters of the Ineffable Name, affords us set of three Divine Names, which are equally employed to forfend miscarriage. These are:

In order to achieve the stated aim, these Divine Names should be engraved on a silver disk, which is afterwards placed inside a little container, i.e. a locket, to be worn on the person of the individual needing this support.

(More to follow)

The Name Shadai in Hebrew Amulets - Part 1

As can be expected, Hebrew Divine Names comprise the major portion of material addressed in "The Book of Seals and Amulets." The Name  (Shadai) is certainly considered amongst the most important in Hebrew Amulets. As noted in my "Book of Sacred Names," this Divine Name refers to the “All-sufficient Unlimited One,” and whilst there have been a lot of debate and speculation as to what this very ancient Divine Name really signifies, "it is generally accepted that it means 'Almighty'," and "some scholars conjectured that the Name was derived from Shadu, the ancient Akkadian word meaning 'mountain.' Thus the 'Almighty' would be seen to be strong, fortified, immutable....." As it is, the power of protection is associated with this Name, hence it appears as the single Divine Name engraved on the surface of small metal Kameot of all shapes and sizes. I have inspected several such Shadai amulets in the magnificent collection of Hebrew amulets housed in the Magnes Museum in Berkeley.

Be that as it may, (Shadai), or at least the capital of this Divine Name, adorns the front of every Mezuzah, an item comprised of a biblical inscription which is affixed to the doors of Jewish homes. Whilst it fulfills a religious function in our day, there are many still who, like our mediaeval ancestors, still consider it to be a protection amulet of the most potent kind. As in the case of the Monogrammaton in which a (Heh) is the single letter abbreviation of the Ineffable Name, the initial (Shin) represents the Name Shadai, and both of these Hebrew letters appear in this singular format on many ancient and modern amulets.

The letters comprising the Name (Shadai) are also sometimes arranged in the form of a letter square. In this regard, I have recently perused an amulet ring the front of which is comprised of the following Shadai square:

The Divine Name in question comprises six permutations, which can be traced on this chotam (magical seal). However, the listed format of the Shadai square is by no means standard. For example, this letter arrangement is very different from the following version presented in the famous Toldot Adam:

The six permutations of Shadai () are also at times employed in Kameot. Consider the following amulet, the intention of which is to save oneself from plagues and epidemics. The amulet comprises the following Divine Names:

This set of Divine Names were constructed from the initials of the words comprising Leviticus 26:5 reading:

Transliteration:

v'hisig lachem dayish et batzir uvatzir yasig et zara va'achaltem lach'm'chem lasova vishav'tem lavetach b'artz'chem

Translation:

And your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time; and ye shall eat your bread until ye have enough, and dwell in your land safely.

The six permutations of the Name Shadai () in the earlier mentioned Divine Name construct, refer to the word (dayish—“threshing”) in the associated biblical verse, this term being itself one of the permutations of the Divine Name in question. As it is, the mentioned six permutations relate to the twelve zodiacal periods, of which I have perused two versions. In one version the zodiacal months are aligned in pairs in direct order to the six permutations of Shadai, i.e. Aries/Taurus—; Gemini/Leo— ; etc. I was taught the following order of Shadai/Zodiacal affiliations, which was said to be correct. It also agrees with related details addressed in "The Book of Sacred Names":

We are informed the Divine Names should be written on a kosher lambskin scroll together with the Shadai permutation pertaining to the month or zodiacal period in which you are constructing the amulet. It is understood that the listed Divine Names act in conjunction with the said permutation, in order to protect a home and all within it from an epidemic or plague. Afterwards it is located at the entrance of ones own or any other residence.

Should you be in any doubt regarding the correct Shadai permutation aligned with the specific period in which you might be composing this amulet, you could simply include all six permutations of the said Divine Name. In this manner, the correct one will be effective at the time, and the rest will, as it were, join the “process of empowerment” over the succeeding months, all depending on how long the amulet remains on your front door.

(More to follow)

Sterility and the Twenty-four Permutations of Adonai

I am deeply embroiled in the "race" to complete "The Book of Seals and Amulets," the third volume of the "Shadow Tree Series." As might be expected, the contents of this text is of great personal interest to me, and I am having a difficult time deciding exactly what to include in the mentioned text, and naturally not very keen to exclude anything.

Be that as it may, I am currently perusing the use of the twenty-four permutations of the Name Adonai in Hebrew amulets. The information I have at my disposal pertains mainly to their conjoined employment in a "magic square" as an aid against infertility in women. In this regard I am consulting two primary texts, i.e. "Shorshei ha-Shemot" by Moses Zacutto and the anonymous "Refuah v'Chayim m'Yerushalayim." I am aware that the twenty-four permutations of Adonai are employed in a variety of ways in Jewish mysticism, magic and meditation, but I am currently specifically dealing with its use in Hebrew amulets.

In reference to the mentioned topic, I thought I might share with you the details on the utilisation of the twenty-four permutations of Adonai in Hebrew amulets. As you probably know, the Name corresponds to Malchut (Kingdom) on the Sefirotic tree. The letters comprising this wonderful Divine Name, are permuted in twenty-four different ways as shown below:

Transliteration:

ADNY ADYN ANDY ANYD AYND AYDN

DNYA DNAY DYNA DYAN DAYN DANY

NYAD NYDA NAYD NADY NDAY NDYA

YADN YAND YDAN YDNA YNDA YNAD

Each of these twenty-four permutations are respectively associated with three portions of the "Name of Seventy-two Names," i.e.

The twenty-four permutations of Adonai combine in a "magic seal," of which there are a number of configurations. However, the correct combination is as shown below:

This "magic seal" is employed as a Kamea (amulet) in order to cure a barren woman of sterility. In this regard the instruction is to inscribe the square comprising the twenty-four permutations in the format of this magic "word square." Since this chotam (magic seal) is understood to receive an influx of "power" from the "Name of Seventy-two Names," one is instructed to state the purpose of the amulet below the "magic seal," and to do this in the name of the "Seventy-two Names of Chesed" (Lovingkindness). Hence this Divine Name is listed in full, also referencing the combination . This special "Name," pertaining to both Chesed (Mercy) and Gevurah (Strength), is said to battle the Klipot (demonic shards). The gematria of this peculiar Hebrew letter combination is 216, which we are told relates to the 216 letters of the "Name of Seventy-Two Names." It is also said that the entire construct comprising the "magic seal," pertains to the word (Ibur — "impregnation" or "gestation"), this being the fundamental purpose of the amulet in question. As it is, the gematria of this word is 288, i.e. 4 x 72, hence this term is also included in the amulet we are considering.

In conclusion, there are further instructions to add Genesis 21:1 as well as Genesis 30:22 to the amulet, these verses being traditionally employed in Jewish magic to promote fertility and to ease childbirth.

Metatron, Divine Names & Mezuzot

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

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

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

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

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

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

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

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

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

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

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