Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 1

Gershom Scholem, the late great scholar of Jewish Mysticism, maintained the “Alphabet of Metatron, the celestial scribe,” to be the oldest of these angelic alphabets, which he mentioned “is preserved in many manuscripts and came to the German Hasidim with the Babylonian Merkabah material.” [Scholem, G. & Werblowsky, R.J.Z.: Origins of the Kabbalah, Jewish Publication Society (Princeton University Press), Princeton 1990]

Now, whilst the “Alphabet of Metatron” is perhaps more employed for mystical/contemplative rather than magical/talismanic purposes, I believe a closer investigation of the form of its component glyphs indicates that these magical alphabets are not composed of randomly chosen signs. In fact, judging the detailed analysis of this alphabet in a commentary which Scholem thought might have “derived from the pen of Eleazar of Worms,” it appears that each glyph is loaded with meaning.

Unfortunately detailed delineations of Hebrew based magical alphabets are rare, and since we have really only one such analysis of a magical alphabet, i.e. the “Alphabet of Metatron” [Weinstock, I.: Temirin: Mekorot u-Mech’karim b’Kabbalah v’Chasidut, Mosad ha-Rav Kook, Jerusalem 1972], which was written by an anonymous author some centuries back, we are still in the dark as to the primary reasoning behind the construction of most of these magical alphabets. Notwithstanding this, we can get greater clarity from a closer perusal of the “Alpha Beta shel Metatron,” regarding which we find the following details. The information shared here does not comprise a full translation of the text in question, but merely a description of some of the relevant material:

(Alef) We are reminded that the “Ten Commandments” commence with (Alef), i.e. (Anochi YHVH Elohecha—“I am the Lord thy God”) (Exodus 20:2). We are also told that those who fulfil this and every other letter of the law, will after their demise be led into paradise by the archangel Metatron. It is said this awesome Spirit Intelligence will clothe those who are worthy, with eight raiments of the Shechinah, i.e. the feminine aspect of Divinity.

Curiously enough, in the “Alphabet of Metatron” the glyph for the letter Alef comprises eight endings, six of which are said to represent the six directions, three opposite three, i.e. East—West, North—South, Above—Below, plus a further two said to indicate the Unique Holy One beyond time, space and events, the "One" who encompasses everything above and all below.

We are also told that the four groupings and eight endings of the lines comprising the current magical glyph for Alef, denote the “Throne of Glory” resting on the four Chayot ha-Kodesh (Holy Living Creatures), each of which has four faces and four wings. In this regard we read in Ezekiel 1:6:

Transliteration:

v’arba’ah fanim l’echat v’arba k’nafayim l’achat lahem

Translation:

And every one had four faces, and every one of them had four wings.

The four “faces” and four “wings” are said to be represented by the eight endings of the magical glyph for the letter Alef. However, this very letter indicates the absolute oneness of the Eternal One, as expressed in Deuteronomy 6:4 reading:

Transliteration:

Shmah Yisra’el, YHVH Eloheinu, YHVH Echad

Translation:

Hear, O Israel, YHVH our Lord, YHVH is One.

(Bet) The magical glyph for the letter (Bet) comprises four endings, three reaching upwards and the fourth downwards. In this regard we are informed that the Divine One established three of the four borders of the manifested universe, i.e. East, West and South, and that he kept the North unbounded in order to instruct an arrogant monarch, who might consider himself to be a god, that the Divine Creator (—Borei) set bounds for the three listed quarters, and that the insolent human ruler should validate his power by wrapping up the fourth.

We are also told that the four endings have a further significance. In this regard, we are told that after we uttered the Shema (Shmah Yisra’el, YHVH Eloheinu, YHVH Echad—“Hear, O Godwrestler, YHVH Our God, YHVH is One”) (Deuteronomy 6:4), and formulated Divine Sovereignty over all four ruchot (winds/directions) of the earth, i.e. North, South, East and West, we conclude by blessing the handiwork of the Almighty One. Starting with the letter Bet, we verbalise the phrase Baruch shem k’vod malchuto l’olam va’ed
(—“Blessed be the Name of His glorious Kingdom throughout eternity”). This is said to affirm the Talmudic statement (Berachot 13b) that “once you have declared Him king over all that is above and below and over the four quarters of heaven, no more is required.”

(More to follow)

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.”

Maggidim: Spirit Messengers - Part 2

It should be noted that from the sixteenth century, the invocation of Maggidim became quite commonplace amongst Kabbalists, whereas prior to that it was a specialised and rare occurrence. Through Maggidism the Kabbalist draws on the vast spiritual realm of sages, saints and celestial guides, the realm of Elijah, as well as the embodied essences of scriptures. In the eighteenth century Moses Chayim Luzzatto wrote to a friend concerning his own Maggid, saying: “I admit that since 1727 God has been gracious to me by dispatching to me a Holy One from heaven who reveals to me.....nightly secrets....He promised me that I would be privileged to hear [the utterances] from the very mouth of the prophet Elijah and even the living words of the lord. And as he promised, so it came. When the appointed time arrived, the prophet Elijah revealed himself to me, followed by the Holy Souls who abide on this earth ready to fulfil the tasks of the Lord.....and with their assistance I composed many and important works.”

This occurred when Rabbi Luzzatto fell asleep while chanting Yichudim, which are Kabbalistic mantras and formulas comprising Divine Names. He woke up suddenly when a voice called to him in Aramaic, saying: “I have come down to reveal hidden secrets of the Holy King.” At first Rabbi Luzzatto was afraid and trembling, he listened to the voice enumerating Kabbalistic teachings, and what must have been a surprise to him, was that the Maggid did not appear physically, but spoke with his own mouth and voice.

It was only after several occurrences that the voice admitted to being a Maggid, promising the young Kabbalist “formulas to keep in mind every day,” and Rabbi Luzzatto’s relationship with the Maggid eventually grew so deep that he received immediate and pertinent answers to his questions. Later the Maggid stopped the Rabbi from using Kabbalistic formulas, replacing them with a Holy Name, at which time came the promise of visual contact with Elijah. The prophet in turn appeared and promised the Kabbalist contact with the archangel Metatron, the Angel of the Presence and “Great Guardian of Heaven,” and, as Luzzatto later reported in his diary: “I can recognise each one of them. Also there are Holy Souls who come, their names I know not, and they tell me new things which I write down.....All these things I am doing while falling on my face and while seeing the Holy Souls as if through a dream in human forms.” The Rabbi lived for three years in almost continuous ecstasy, while keeping very quiet about his revelations. Afterwards, with the aid of a close friend, he started imparting his messages to others.

The whole process of meeting and mingling with Maggidim is due to the practice of Devekut, Divine Union or Cleaving to God. Again the practice of Devekut results in prophecy, communication with Maggidim, and even in power over the laws of nature. This happens because Kabbalists, through their attempts towards spiritual perfection, return to their source, or “soul root” as it is sometimes called. The mental power and compassion of Kabbalists would then vastly expand as they become gradually more Godlike. The more this happens, the greater becomes the ability to communicate with “Celestial Intelligences.” As Kabbalists continue to utter Sacred Names of God, also employing different breathing patterns, procedures understood to be tying them to the Spirit World, they obtain a high level of prophetic ability and raise themselves into vastly expanded states of consciousness.

We should note that the practice of Devekut leads to a sacred Zivug, or coupling, a sacred sexual act between God and the soul, which is often followed by the appearance of a Maggid. In a relationship of this nature with God, incredible, spontaneous states of ecstasy occur, in which Kabbalists are flooded with a Divine influx or bliss called Shefa. This would literally turn the practitioner into a physically incarnated Divine Messenger or Maggid, and then it is believed this Kabbalist could fulfil the function of instructing others.

I should stress again that everything discussed here, and all manifestation, whether materialised outside or inside ones own being, are part of the universal “I Am.” Each one of us creates our own realities, and if the Maggidim, the “spirits” of external and internal manifestation are conversing with us, it is due to the fact that we are ready and “open” to “meaningfulness.” It all depends on the alertness, the awakeness, of the Kabbalist as to whether he/she gets the messages or not. It depends equally on whether that individual is open, receptive and expanded enough to actually get the meaning, i.e. trained enough in the practice of approaching life in terms of meanings, and finding for oneself through this the symbols of consciousness, the relevant “Inner Language” without which one would not get very far.

Life will have no meaning if you do not attempt to discover the meaning, or give it meaning if it does not have any for you. One should at least try to interpret the relevance while still on the ground, so to speak, so that when you eventually get off the surface of this mundane existence into loftier realms, all the meanings will “speak” to you. You must first build communication, a process of great importance, in which acknowledging “god-forces,” your emotions, is imperative, since those are the responses from the spirit world.

We know these “subtle intelligences” can appear beautiful or hideous, protective or menacing, depending on the thought or emotion which has given them life. We know to some extent that creation and manifested life originate in the physical and mental attributes of man himself, and if you do not know this, then it is time you start thinking about it. All life existing everywhere is created by your Self. All life, the whole universe in fact, is created by your Self. By this I do not mean the small part incarnated in the body, but the “I AM.” It is like the illustration based on the famous “Through the Looking Glass,” showing Alice standing on a checkerboard floor and staring into the “looking glass” in which she observes her own reflection as a shadow. Within this shadow she observes universes, galaxies, suns, moons and planets, but what she does not realise is that she is looking at herself. She thinks she is looking at things out there, while in reality it is all a reflection of Self.

Regarding “spirit intelligences,” I have to admit that my own relationship with them has been rather shaky. My particular “Inners,” as I like to call them, have not been a very forthcoming group, however admirable they may be in other ways. They do their job, but they do not give any prizes so to speak. They are extremely cryptic, and I do not believe they treat anyone else better than they treat me. I have certainly never had a personal hot line to God or lesser celestial authorities. About all I am told is to shut up and get on with the job. Personally I find these “Higher Orders of Life” very hard to deal with, not always particularly cooperative so far as human affairs are concerned, and not very exciting to work with. They seem to choose whether they want to work with you or not, and when these “forces” elect to work with you, they can disrupt your life quite considerably.

These “Inners” have also communicated with me in the form of “Voices,” and I have regularly woken up in the middle of the night to the sound of my own voice. Believe it or not, this is not an uncommon phenomenon, but can be rather perplexing when you suddenly find yourself speaking without having any control over it. All the same, it does not always do to be too meekly acceptant of whatever “Inner Voices” tell you. My own experience of life has led me to treat all “Voices” with extreme caution. I would not rely on them a single inch past the edge of my own judgment. Remarkable as they are, I have found they are purely concerned with the pursuit of their specific spiritual work, regardless of the humans they use as instruments to work with. So far as they are concerned, humans are expendable and disposable if need be.

Provided you listen, and then make up your mind what action you will take and do so on your own responsibility entirely, that will be fine. Never do anything purely because some “Voice” says so. Think it out for yourself, and then do what you will because you agree or disagree with what you heard. If you act blindly, without reasoning, they will ultimately let you ruin yourself. They did not save countless individuals from agonizing deaths. To them, deaths and disasters are but mere incidentals of an overall individual experience of identity through a “Line of Light” covering a lot of Cosmos. They do not see why we should mind being the subjects of their experiments with Existence, any more than we ask why animals or plants should object to our eating or experimenting with them.

If you meet their consciousness with your own on terms of mutual respect, based on acknowledgement of each other’s functions in a common Cosmic cause, you will make a good enough relationship, but the moment you accept everything the “Voices” say without question, you make trouble for yourself. Your only real protection is to become a living “Question Mark” yourself. Query everything all the time, and in the end, let the ultimate decision be yours.

You will naturally wonder why I bother at all with “Spirit Intelligences.” The reason is simply because it was in me before I was born, just as others have it in themselves for the same purpose. Call it “Fate” if you like. We came here to do specific jobs, and until we do them we shall be bound to human bodies.