"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 Spiritual Garment & the Colours of the Sefirot

In "The Book of Self Creation" I referred to a unique literature in Kabbalah dealing with what is termed a “Malbush,” a special spiritual “garment.” These writings are amongst the most interesting which have survived in the collection of Merkavistic documents. A fair amount of this literature weathered the travails of time, and some has been made available in English, e.g. in the translations of Shi’ur Komah material.

The Sod ha-Malbush (Secret of the Garment) refers to a special vestment which spirit entities have to dress themselves in, acting almost like a skin as it were. It is said higher beings, i.e. angels, have to wear such a “garment” when they descend to a “lower world” like ours, in order to become visible in these lower domains. The following quote from an anonymous Kabbalistic text, the Sefer ha-Meshiv (The Book of the Answering [Angel]), apparently written in Spain in the first half of the 15th century, is most informative regarding angels descending and becoming visible through the power of a special spiritual garment:

“You should know that the secret causing the descent of the supernal book is the secret of the descent of the supernal chariot, and when you pronounce the secret of the great name, immediately the force of the ‘garment’ will descend downward, which is the secret of Elijah, who is mentioned in the work of the sages. And by this R. Simeon bar Yochai and Jonathan ben Uzziel learned their wisdom, and they were deserving of the secret of the ‘garment,’ to be dressed in it. And R. Chanina and R. Nechuniya ben ha-Kanah and R. Akiva and R. Ishmael ben Elisha and our holy rabbi and Rashi and many others learned likewise. And the secret of the ‘garment’ is the vision of the garment,’ which the angel of God is dressed in, with a corporeal eye, and it is he who is speaking to you.....And the secret of the garment was given to those who fear God and meditate upon his name; they have seen it, those men who are the men of God were worthy of this state. And they were fasting for forty days continuously, and during their fast they pronounced the Tetragrammaton forty-five times, and on the fortieth day (the ‘garment’) descended to him and showed him whatever he wished [to know], and it stayed with him until the completion of the [study of the] subject he wanted [to know].....” [quoted in Idel, M.: Absorbing Perfections: Kabbalah and Interpretation, Yale University Press, New Haven & London 2002]

By the end of the 16th century the doctrine of the Malbush was transformed in the writings of Israel Sarug, who saw it as the primordial Torah, a garment comprising the exact combinations of letters constituting the 231 gates referred to in the Sefer Yetzirah, which according to Sarug played an important role in the act of creation.

Now, I chanced upon a statement comparing this donning of the Malbush to the saga of the “Fall of Man.” In this case it is said that we ourselves were originally spiritual beings, but were obliged to dress ourselves in “coats of skin” in order to exist in this nether world. However, as in the case of Angelic beings having to wear a “garment” in their descent to this nether world, we too have to clothe ourselves in a garment of light in order to ascend into the loftier realms of existence. In this regard, I noted in "The Book of Sacred Names," that we are taught that during conception a soul is granted a Levush Neshamah, a “soul garment,” which can accurately be considered the “body” used by the Neshamah, the “Higher Self,” during the period of its incarnation in the flesh.

I further noted that Chaim Vital maintained “there is no soul [Neshamah] in the world.....that can exist naked, without a garment [Levush] in which it is clothed in this world.”[Vital, Chaim: Sha’ar ha-Gilgulim, edited Yehudah Ashlag, Eshel, Tel Aviv 1961; quoted in Fine, L.: Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship, Stanford University Press, Stanford 2003.] In fact, it is understood that throughout our lives, we receive the sacred life-force, or “Divine Abundance,” via these Levushei Neshamot, these “bodies of light” of our Higher Selves. It is maintained that the actual quality of this “garment” is dependent on both parents, the best “garment” being acquired when the parents of the soul in question love each other, acknowledge the sanctity of their sexual union, and couple in holiness.[Zacutto, M.: Shorshei ha-Shemot, Hotzaat Nezer Shraga, Jerusalem 1999.] In this regard, Meir Poppers tells us that even in the case where “a great soul” is incarnating in the flesh, that soul “needs the sanctity of his father and mother during lovemaking so as to bring forth a superior garment, lest this garment cause him to sin.”[Poppers, M.: Ta’amei ha-Mitzvot, Vilna 1880. Transl. in Fine, L.: Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship, Op. cit.] In fact, in the case of such a sacred sexual union, the Kavvanah (focussed attention) of the one to be born will be centered on Achatri’el, whilst he or she is being clothed in the “Levush Neshamah.”[Zacutto, M.: Shorshei ha-Shemot, Op. cit.]

Now, sometimes the Malbush, the "spiritual garment," was perceived to be a literal garment, a "mantle of righteousness," as in the case of a work entitled “The Book of the Putting on and Fashioning of the mantle of Righteousness.”[Sefer ha-Malbush v’Tikkun me’il ha-Tzedakah, MS British Museum, Margoliouth 752; quoted in Scholem, G.: On the Kabbalah and Its Symbolism, Schocken Books Inc., New York 1965] In this instance a pure deer-hide parchment was chosen and a sleeveless garment, in the form of a high priest’s Efod, was cut from this. It covered the shoulders and the chest, falling down the sides to the loins, and stretching down to the navel. A hood was connected to the garment, and on this “magic robe” the secret Divine Names were written. The practitioner was however not allowed to dress in this robe until the following conditions were fulfilled.

The wearer had to fast for a week, was not allowed to touch anything unclean, and had to follow a vegetarian diet. At the end of the week he was supposed to go to a body of water, such as a river or a lake, during the night, and call the Divine Name written on the parchment-robe over the water. If he saw a green shape above the water, something still unclean was within the individual concerned, and the preparations would have to be repeated for another seven days, accompanied by Mitzvot (good deeds) and Tzedakah (Acts of Righteousness mainly understood to be charitable deeds). If the shape over the water was red, “know that you are inwardly clean and fit to put on the Name. Then go into the water up to your loins and put on the venerable and terrible Name in the water.” This “putting on the Mantle of Righteousness” was believed to give the wearer immeasurable power.

It is a mystery to me why seeing a green figure “above the water” should signify “uncleanness” or the vision of red figure should specifically be equated with “purity” or “cleanliness,” but there are perhaps some clues in one of the first systems in Kabbalah of attributing colours to the various Sefirot on the Tree of Life, the colours then being mainly blue, red, green, white and black. Of course the last two are not really colours, but we should remember that the latter were definitely considered colours by these authors. Red, Green and White are by far the most important colours in this system, which Cordovero explained in some detail in his introduction to Kabbalah.[Robinson, I.: Moses Cordovero’s Introduction to Kabbalah: An Annotated Translation of His Or Ne’erav, The Michael Sharf Publication Trust of the Yeshiva University Press, New York 1994.] He said “colours are ascribed to the qualities [Sefirot] according to their actions,” and originally these were:

Keter (Crown) — White/Black

Chochmah (Wisdom) — Blue

Binah (Understanding) — Green

Chesed (Loving-kindness/Mercy) — White

Gevurah (Strength/Severity) — Red

Tiferet (Beauty) — White

Netzach (Victory/Endurance)— Red

Hod (Glory/Splendour) — Green

Yesod (Foundation) — White

Malchut (Kingdom) — White

Rabbi Cordovero explained that as one cannot attribute any colour to Nothingness, no colour can be ascribed to Keter, a sefirah understood to be balanced between the states of pure being and becoming, but still hidden, as it were, within the Eternal No-Thing. He referred to Keter as being represented by the extremes of white and black. As white is understood to represent “Mercy,” it shows the “Mercy of Keter.” The attribution of black is said to indicate the true “essence” of Divinity, beyond time, space and events, hidden as said. Thus the great Rabbi wrote in Pardes Rimmonim “That essence does not change colour at all, neither judgment nor compassion, neither right nor left. Yet by emanating through the [Sefirot]—the variegated stained glass—judgment or compassion prevails.”[Cordovero, M.: Pardes Rimmonim quoted in Matt, D.C.: The Essential Kabbalah: The Heart of Jewish Mysticism, HarperSanFrancisco, San Francisco 1995]

Cordovero referred to Chochmah as the “beginning of action” and referred to blue as the “beginning of the development of colour from blackness,” or the first radiations of light from Ain Sof. He further stated that green is attributed to Binah since this colour “contains the colours of red and white, which are perceived together.” He also claimed that it “contains the colour blue, which is from Chochmah.” Cordovero is saying simply that Binah unites the principles of “Mercy” and “Severity,” respectively “white” and “red,” and is also channelling “Wisdom” (blue).

Now, while “white” is attributed to Chesed, its colour is considered to be quite different from that of Keter, almost as if the Light of Mercy, having been received via Chochmah and Binah, had become a bit contaminated and was thus somewhat grey, with a good dose of “blue” (Wisdom) in it. Now, while Gevurah is considered to be red (the colour of judgment), Cordovero attributed a number of colours to it. He said that blue can also be found here, since the “Light of Gevurah” also emanated via Chochmah and Binah, but he said this sefirah is also black because it contains that aspect of retribution that “blackens the faces of creatures.” Cordovero considered the special link between Gevurah and Binah by referring to “the joysome wine which proceeds from Gevurah to Binah.”

While Tiferet is traditionally understood to be white, Cordovero saw it as basically green, as well as comprising the principles represented by several colours at work within this special sefirah. Thus he wrote: “They ascribed to it sapphire in extension of Da’at (Knowledge). In its revealed aspect of determination, it includes white and red, that is, the green of an egg yolk, in truth. Now Tiferet includes the colour[s] of Chesed and Gevurah in one of two [manners]. It is either above them in the mystery of Da’at, which includes them in their roots or in its lower aspect, that is, the mixture of red and white. It also possess the colour of purple, which includes five colours. They are the mystery [of the angels] Uriel, Refael, Gavriel, Michael, and Nuriel.” [Robinson, I.: Moses Cordovero’s Introduction to Kabbalah: An Annotated Translation of His Or Ne’erav, Op. cit.]

Netzach and Hod are respectively described as “red shading to white, for it is mostly mercy because of its orientation to the side of Chesed,” and “white shading to red because it is mostly Judgment due to its orientation to the side of Gevurah.”

Again, whereas Yesod was originally considered to be white, as were all the spheres of the “Middle Pillar”—being the “Pillar of Being” in contradistinction to the outer “Pillars of Doing,” Cordovero maintained Yesod to be “a mixture of white shading to red and red shading to white,” thus focussing the qualities of Netzach and Hod within itself. However, since the Light of Yesod is refracted via the preceding Sefirot, the colour of Yesod was also understood to be a kind of sapphire blue.

Finally Malchut, originally white, was seen by Cordovero to comprise all colours, i.e. all the Light derived from all the Sefirot was focussed in Malchut, which is like a rainbow.

Now, looking at this teaching in which the sefirot of the “Middle Pillar” are white, and the colours red and green are connected to certain sefirot on the “Outer Pillars” it is clear that “Understanding” and “Splendour” (or “Glory”), representing the top and bottom of the “Left Pillar” are “Green,” while “Severity” — which represents the forces of Din (Judgment) [also considered “Discipline” as well as Pachad (“Fear”)], and Netzach (“Victory”) [also considered “Endurance” and “Determination”] are “Red.”

Using this information in order to comprehend the earlier references to the states of “purity” and “uncleanness” of an invocant attempting to put on the “Mantle of Righteousness,” this being indicated above the water respectively by a “red figure” and a “green figure,” and knowing very well that one is often confronted with that which one needs most in ones life, these messages might be interpreted this way:

Green figure: “While you perceive the splendour [Hod—green] of comprehension [Binah—green], you are in a state of imbalance [Left Pillar only]. You have not used self-discipline [Gevurah—red] in order to conquer [Netzach—red] lower desires and your fears [Gevurah—red].”

Red figure: “Your fears [Gevurah—red] have been conquered [Netzach—red]. Having proceeded with determination [Netzach—red], you were brought by your discipline [Gevurah—red] of self to a state of victory [Netzach—red] which will endure [Netzach—red].”

However.....there are many different ways in which these indicators can be read.....as many as there are people to interpret them. Everyone will understand in accordance with personal perceptions. Truly, each one of us perceives the world through “me”–coloured glasses!

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.”

Four Great Archangels, Four Winds & Four Elements

Every now and again I receive queries regarding the "Four Great Archangels" and their links with the "Four Directions." The latter is often termed the "Four Winds" (Ruchot) in Jewish Mysticism. The main problem appears to be the differences between the attributions found in Judaism and those generally employed in Hermetic Kabbalah. In the latter tradition the attributions are:

Rafael — East — Air; Michael — South — Fire; Gabriel — West — Water; and Oriel [Auriel] — North — Earth.

I addressed this topic somewhat in "The Book of Self Creation," saying:

"In Kabbalah the 'Four Elements' have been attributed to the four letters of the Ineffable Name, four Archangels, four Sefirot, four directions, the four seasons, the four phases of the Moon, etc., etc. However, attempting to find a uniform set of attributions from primary Kabbalistic literature is extremely difficult, since there have been major differences of opinion in this regard. In fact, nowhere does the statement 'there is only one thing Kabbalists agreed upon and that is that they don’t agree,' apply more accurately than in this instance.

In many instances authors were dealing with the topic from a single perspective alone, without consideration of any 'broader implications,' so to speak. As a case in point, consider the traditional bedtime prayer (Kriat Sh’ma al ha-Mitah) from the Siddur (Hebrew prayer book). Here we find the invocation 'To my right Michael and to my left Gavriel, in front of me Uriel and behind me Rafael, and above my head Shechinat El.' This portion of the evening prayer is claimed to be based on Midrash Bamidbar Rabba 2:10  and the Pirke d’Rabbi Eliezer 4:1.

Now, in this night-time prayer the four archangels are aligned with the 'position of service' each archangel held around the 'Throne of Glory' in early Jewish mysticism, e.g. as depicted in the large merkavistic portion of the Pirke d’Rabbi Eliezer, where we read (4:1) 'Four classes of ministering angels minister and utter praise before the Holy One, blessed be He: the first camp (led by) Michael on His right, the second camp (led by) Gavriel on His left, the third camp (led by) Uriel before Him, and the fourth camp (led by) Rafael behind Him; and the Shechinah of the Holy One, blessed be He, is in the centre.'

Here it is clear that Michael is in attendance to the right of the 'Throne of Glory,' hence is guarding our right; Gabriel to the left, thus guarding our left; Uriel [Auriel] to the front, and guarding our front; and lastly Rafael, positioned behind the 'Throne of Glory,' is protecting our rear. Keep in mind these attributions were made in very early Midrashim some centuries prior to the appearance of the Sefer ha-Zohar, and long before the Tree of Life was fully formulated in its current order.

If one is facing East while uttering this bedtime invocation, the positions of the four Archangels would naturally be Michael in the South, Gabriel in the North, Uriel in the East and Rafael in the West, and this set of attributions is in fact maintained in some Kabbalistic writings. However, inspecting the positions of the archangels in Midrash Bamidbar Rabba (2:10), considered one of the sources of the bedtime protection invocation, the entire issue gets quite confusing. Scrutinising the 'four directions,' which the four archangels are respectively said to be associated with in this verse, suggests that those who originally listed the positions of these 'spirit entities' around the 'Throne of Glory,' did not have specific directions in mind, i.e. East, West, etc., when they listed the positions of the archangels around the 'Throne of Glory.' Such directional attributions appear to have been added somewhat later, and are simply not reconcilable with the associated celestial positions of the four archangels.

Of course, problems inevitably arise when one attempts to broaden the application of a set of attributions initially employed in a singular manner, unrelated to any broader perspectives. Regarding this issue we read in Midrash Bamidbar Rabbah 2:10 'As the Holy One blessed be He created four winds (directions) and four banners (for Israel’s army), so also did He make four angels to surround His Throne — Michael, Gabriel, Uriel and Rafael. Michael is on its right, corresponding to the tribe of Reuben; Uriel on its left, corresponding to the tribe of Dan, which was located in the north; Gabriel in front, corresponding to the tribe of Judah as well as Moses and Aaron who were in the east; and Rafael in the rear, corresponding to the tribe of Ephraim which was in the west.'

Here the archangels are attributed to the directions in the following order, and despite alternatives listed elsewhere, this order became generally accepted:

Michael to the South; Uriel [Auriel] to the North; Gavriel to the East; Rafael to the West.

Consider that according to the bedtime prayer, Michael is to my right, and we are told in the Midrash that he is associated with the 'South'.....so I must be facing East, which I am! However, Gavriel, located to my left according to the same sources, is associated with the East....which is in front of me? Worse still, Uriel is supposedly in front of me but, hold on to your seat, if I am facing East—because Michael is on my right, and Gavriel is associated with the East, which is somehow supposed to be to my left—how in blazes can Uriel be in front of me when he is associated with the North? Even Rafael appears to be oddly placed. Also, if I keep Michael, the archangel associated with the South, to my right, i.e. as if I were facing the 'Throne of Glory' myself, I would be looking in the direction of Rafael who is positioned 'behind the Throne'.....that would be East.....but this archangel is associated with the West? If the traditional bedtime invocation was aligned with this arrangement of their respective positions, it should read 'To my right Michael and to my left Uriel, in front of me Gavriel and behind me Rafael.' Keep in mind that there are other variations to this Angels/Directions theme, e.g. South – Uriel; North – Gavriel; East – Michael; West – Rafael; or again South – Michael; North – Uriel; East – Gavriel; West – Rafael. There is simply no general agreement on this topic to be found throughout the primary texts of Traditional Kabbalah.

It is worth noting that much of the early 'angel teachings' in both Judaism and Christianity, were derived from Zoroastrianism. In this regard, it is recognised that the archangelic protection portion of the bedtime prayer was derived from the ancient Babylonian incantation which reads 'Shamash before me, behind me Sin, Nergal at my right, Ninib at my left'.

 Now, considering this subject and related issues, we should also peruse the attributions made of the mentioned four archangels to the 'Four Elements.' In the Sh’lah al Sefer Vayik’ra by Yeshayahu ben Avraham we are told that 'Micha’el is the base source of Spirit Water, Gavri’el of Spirit Fire, Auri’el of Spirit Air, Rafa’el of Spirit Earth.' These attributions are based on teachings found in Kabbalistic literature in which the archangel Michael is attributed to the Sefirah Chesed (Mercy), Gavriel to Gevurah (Severity), Uriel to Tiferet (Beauty), and Rafael to Yesod (Foundation). In this case, Chesed, attributed to 'Spirit Water,' is the domain of Michael, while Gevurah, the domain of 'Spirit Fire,' belongs to Gavriel. In turn, the sphere of Tiferet, being the balancing central Sefirah between Chesed and Gevurah, is attributed the 'Spirit Air' and Uriel, this being aligned with the statement in the Sefer Yetzirah about 'Air tipping the scale' between 'Fire' and 'Water.' Finally, in this instance, Yesod is attributed to Rafael and 'Spirit Earth.'

 As we know well enough by now, these attributions are by no means universally accepted amongst Kabbalists, and there are again numerous variant attributions of these four, as well as other archangels, to the ten Sefirot. Some of these attributions are decidedly odd, but they are always in accordance with specific mind-sets. Here are a few examples of attributions of the four archangels to the sefirot to be found in traditional Kabbalistic literature: 

1. Michael – Binah; Chesed; Tiferet; Hod; Yesod;
2. Gavriel – Binah; Gevurah; Netzach; Yesod;
3. Rafael – Tiferet; Hod; Yesod; and
4. Uriel (Auriel) – Tiferet; Netzach; Yesod.

It gets even more befuddled when we investigate the related planetary and zodiacal attributions. We can be certain that it took a lot of careful investigation and consideration of all the details involved, including a study of related material, i.e. the writings of Averoes and the literature of ancient astrology, in order to arrive at the neat, coherent and efficient systems used in the Hermetic Orders."

Following the publication of "The Book of Self Creation" I have encountered further details and variants, one of these, listed in "Me’irat Einayim" by the 13th century Rabbi Isaac of Akko, offered the following angelic/directions arrangement: North – Rafael; South – Uriel; West – Gavriel; and East – Michael. I have included these details in my "The Book of Seals & Amulets." As it is, I have found further information on this very topic in the many Hebrew Kameot (amulets) written over the last millennium, i.e. those in which the Names of the four "Archangels of the Quarters" are employed. To date I have noted the following combinations in primary Hebrew sources:

• South – Michael; North – Gavriel; East – Uriel; West – Rafael.
• South – Michael; North – Uriel; East – Gavriel; West – Rafael.
• South – Michael; North – Gavriel; East – Rafael; West – Uriel.
• South – Uriel, North – Gavriel; East – Rafael; West – Michael.
• South – Uriel; North – Gavriel; East – Michael; West – Rafael.
• South – Uriel; North – Rafael; East – Michael; West – Gavriel.

 As can be expected, I have neither accessed nor perused every primary Hebrew source dealing with this topic, and can thus not provide an absolutely definitive statement on this topic. There might well be further variants as far as the archangel/directions/elements/ sefirot associations are concerned. In this regard I have recently begun investigating a number of East European Hebrew/Yiddish sources in which this topic is addressed, which I pray will afford me greater clarity.

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]

The "Name of Seventy-two Names": A Biblical Spin-off - Part 7

Regarding the four expansions of the Ineffable Name, it would naturally be very useful to investigate all associations and related meanings, but space here would not afford such an intense investigation. This means we have to settle for the essential number 72 addressed in this chapter of "The Book of Sacred Names," and thus limit ourselves to AV , the “Expanded Name of 72,” as well as to the related concept of the “cantillation notes” (Te’amim). As noted, this refers to the highest “World,” Atzilut, and, as it pertains to the actual chanting of the words and Names formed from the Otiot, it represents the elevation and exaltation of all existence through the medium of music and song.

I have had the good fortune of listening to music in a vastly expanded state of consciousness, and I have yet to encounter another medium more capable of raising ones spirit to such heights of Divine realisation. It is thus no wonder that music and song is the expression of AV, the highest expansion of the Ineffable Name in the highest “World.” In this regard, we have the benefit not only of aligning ourselves through the medium of song with the highest “Realms of Being,” the “World” of the “Expanded Name of 72,” but we can achieve this by chanting the “Name of Seventy-two Names.”

Now, the number 72 is related to the Tetragrammaton in yet another manner. The Ineffable Name is often presented in the form of a triangle comprising ten letters. It usually starts with the letter Yod at the apex, followed by Yod-Heh, then by Yod-Heh-Vav, and finally completed with the entire Yod-Heh-Vav-Heh construct, as shown below:

This image was often engraved on silver triangles and worn on the body as protective amulets. It is claimed 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. The ten letters comprising the triangle are also said to correspond to the ten Sefirot on the kabbalistic Tree of Life, and, as indicated in the following table, the combined numerical value of the letters comprising the construct is again 72:

Of course, one might speculate that the four layers of this “Tetragrammaton Tetractys,” so to speak, would align with the earlier addressed division of the “Name of Seventy-two Names” into four sectors associated with the four glyphs and twelve permutations of the Ineffable Name.

Be that as it may, as can be expected the seventy-two triplets of the “Shem Vayisa Vayet” have been divided into an assortment of segments for a variety of purposes. For example, in some arrangements the Name is divided into nine rows, each comprising eight segments. This specific division is understood to relate to what is termed the nine “rectifications” (Tikunim) originating in Chochmah (Wisdom) and Binah (Understanding).

I certainly do not want to overburden readers with elucidations of complex Kabbalistic doctrines, however we might briefly note that these nine so-called “rectifications” are based on the concept of the “beard” (Digna) of the Blessed One which, we are told, is focussed in Binah, the Sefirah of Understanding on the Sefirotic Tree.

To understand the meaning of this, we need to look at the process of “Divine Emanation” as expounded in Kabbalah. The “Creative Force” commences in Keter (Crown), and thence pours into manifestation via Chochmah (Wisdom), the “masculine” principle comprising pure, undifferentiated “creative force,” and Binah (Understanding), the “feminine” principle in which the “creative force” becomes differentiated, or “channelled” into forms or patterns.

You will notice that the entire process is a union, as it were a “play” between “force” and “form.” In this regard, we are told that the “beard” of the Holy One, is drawn downwards because of the sacred union of Chochmah and Binah. This is said to be the hidden meaning of Psalm 118:5 reading:

Transliteration:

Min ha-metzar karati Yah anani va-merchav Yah

Translation:

Out of my straits I called upon the Lord; He answered me with great enlargement.

In this instance the hidden key is said to be . Two principles are basically being addressed here, i.e. (Yod—Abba [“Father”]) and (Heh—Imma [“Mother”]), respectively associated with Chochmah and Binah, as well as their sacred union from which proceed nine “restorations” (Tikunim) of the “divine channels” through which Shefa, the “Divine Abundance”is drawn into our domain of existence. In Kabbalistic literature these “divine channels” are symbolically termed the “beard” of the Eternal One.

Curiously enough, the “Name of Seventy-two Names” was also divided into two equal parts, each comprising thirty-six of the seventy-two Names. The first grouping commences with
, the first three-letter segment of the “Shem Vayisa Vayet,” and the second grouping with , the thirty-seventh portion of the Name. These two groups are also respectively aligned with Chochmah and Binah, or with the “masculine” and “feminine” principles within Divinity. Again these two groups are often respectively arranged into six rows, comprising six Names each. These are called its “sides” or “edges,” six to the male portion and six to the female.

We might note that the combination (Ani Vaho) is part of a phrase employed as a Segulah, the latter referring to a unique action or an object, often comprised of Divine Names, special signs, words or phrases, which is considered to be a most precious “spiritual treasure” to be employed in a unique manner, in order to affect a physical outcome in harmony with the intention of the one who employs the Segulah. Regarding the Ani Vaho expression, the particular phrase utilised as a Segulah in times of great trouble, distress and oppression, reads:

Transliteration:

Ani Vaho Hoshi’ah Na

This exclamation could be translated literally and succinctly to read “I and He save now!” Some readers may recall this phrase to be part of a Hakafah, a special circumambulating practice, which I addressed in the first volume of this series [The Book of Self Creation]. In fact, the very same phrase is traditionally employed in exactly this manner during the Hoshanot processions of Sukkot (Festival of Booths). These procedures are expounded in Sukkah 4:5 of the Mishnah.

Be that as it may, in uttering the words “Ani Vaho” we are expressing the division of the “Name of Seventy-two Names” into the two groups comprising, as said, thirty-six Names each. This is believed to pertain to the “saving from the sea,” the latter being a reference to the Israelites being saved from the Egyptian onslaught when Moses split the waters, and the Israelites passed their way in peace on dry ground, so to speak (Exodus 14). Of course, this aligns directly with the plain meaning of the three verses from which the “Shem Vayisa Vayet” was derived.

(More to follow)