Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 4

(Tet) Elucidation is somewhat obscure as far as the symbolical significance of the present magical glyph for the letter (Tet) is concerned. The indication is that it might refer to the toothed edge of a wall. However, we are informed that the shape comprises two hidden letters at the top and three at the bottom. In this regard, it is said the intimation is that the one who walks in humbleness and avoid all contention, will receive a threefold measure of goodness. This pertains to the injunction in Proverbs 17:14 reading:

Transliteration:

Poter mayim reishit madon v’lifnei hit’gala hariv netosh

Translation:

The beginning of strife is as when one letteth out water; therefore leave off contention, before the quarrel break out.

As it is, the letter Tet is the initial of the word (Tov—"good"). In this regard, we are again sternly admonished that at the end of time the whole world will be judged, and whilst Israel will be granted the blessing of goodness, all who are found to have acted for personal benefit alone, will suffer dire consequences for having sinned in this manner.

In this regard, I noted previously that "the old idea of a touchy, ill-tempered God raging away at human antics because those ‘offended’ His ideas of propriety, does not ‘go over’ any more," and that "sin," as seen by modern eyes, refers to "wrongful behaviour which damages us by the doing in such a way, that we fail to achieve anything like the ‘Intention of God’ in ourselves for our period of incarnation. Therefore, in ‘falling short’ of the mark by so far, we hinder our progression toward ‘Perfection’ by that much. In sinning against ourselves, we sin against the ‘God-in-us’."

I also maintained "the old-time concepts of ‘sin’ as intentional offenses against a God, who laid down arbitrary dictates of behaviour, did not stand up very well in the light of experience," and in this regard listed two axioms which I thought were very revelatory. The first is that "a thing is not just because God wills it, but God wills it because it is just," and the second is that "we are punished by our sins, not for them." In fact, human behaviour has become so complex that definite pronouncements no longer apply to a great deal of it. All we can do is accept certain overall codes of conduct as being best to observe amongst us for the sake of general welfare. We might try our best to keep to those codes, i.e. strike an average, and let individuals sort out their own affairs, providing they do not hurt those who are undeserving of it.

(Yod) We are told the magical glyph for the letter (Yod) indicates a small bench with two endings. We are informed that the construct refers to those who humble themselves in the physical world, and who deserve to inherit a lofty throne in the world to come. Regarding the biblical King David we are informed (v’David hu ha-katan—"And David was the youngest [literally ‘smallest’]") (I Samuel 17:14), and that this humbleness of the king earned him the most exalted status in the hereafter, regarding which it is related in Psalm 89:36 [37]:

Transliteration:

v’chis’o kashemesh neg’di

Translation:

and his throne as the sun before Me.

We are also reminded that even the Divine One selected from the entire Hebrew alphabet the smallest letter, (Yod), to be the initial of the Ineffable Name, i.e. (YHVH).

(Kaf) The magical glyph for the letter (Kaf) is said to stand upright, and, like a monarch, it is wearing a crown. The gematria of Kaf is twenty. In this regard, we are told that there were twenty generations between our primal ancestor Adam and the patriarch Abraham, and that in that period there was no acknowledgment nor sanctification of the Divine Creator, that is until Abraham honoured and recognised the holiness of the Divine One. Hence he established the Covenant of Circumcision, and we are informed that he was granted the knowledge and wisdom of creation (Yetzirah). Tradition has it that the Sefer Yetzirah, the mystico-magical "Book of Creation," derived from Abraham.

Now, the rest of the jargon on the magical glyph for the letter Kaf pertains to the amount of lashes to be dished out in the afterlife to the wicked for their transgressions. In this regard, I refer to my earlier remarks regarding "sin" and "divine" punishment. Besides, I would think the worst pain of "hell" is, as a theological saying puts it, feeling ones own unworthiness of Heaven, i.e. the realisation that one has excluded oneself deliberately from the Divine Presence. In this regard, I do acknowledge the validity of the Kabbalistic teaching of "Chibut ha-Kever" (—"torments of the grave"), but not in any way of it being understood as punishment inflicted upon us by the Divine One in person.

We are told that "The body begins to decompose soon after it is buried. The effect of watching this must be both frightening and painful. The Talmud teaches us, ‘Worms are as painful to the dead as needles in the flesh of the living, as it is written, "his flesh grieves for him" (Job 14:22).’ Most commentaries write that this refers to the psychological anguish of the soul in seeing its earthly habitation in a state of decay.

The Kabbalists call this ‘Chibut ha-Kever,’ the punishment of the grave. We are taught that what happens to the body in the grave can be an even worse experience than Gehenom.

This varies among individuals. The more one is obsessed with one’s body and the material world in general during his lifetime, the more he will be obsessed with it after death. For the person to whom the material was everything, this deterioration of the body is most painful.

On the other extreme, the person who was immersed in the spiritual may not care very much about the fate of his body at all. He finds himself very much at home in the spiritual realm and might quickly forget about his body entirely.....

Many of us think of death as a most frightening experience. Tzaddikim, on the other hand, have looked forward to it. Shortly before his death, Rabbi Nachman of Breslav said, ‘I very much want to divest myself of this garment that is my body.’

If we truly believe and trust in a merciful God, then death has no terror for us.....” [Kaplan, A.: The Aryeh Kaplan Anthology I: Illuminating Expositions on Jewish thought and Practice by a Revered Teacher, National Conference of Synagogue Youth/Union of Orthodox Jewish Congregations of America, New York 1991]

Whilst our bodies are animals, it does not mean that we should be unkind to them. You should no more ill treat your own body, than you would beat any animal to death. Yet people persist in ill treating their bodies, bashing them about and scourge them. This is just sheer cruelty and abuse of a harmless, innocent creature, which does not help their evolution in the least. If we really befriend our bodies, we might well be freed eventually from the confinements of three dimensional existence. Some might think they are occupying a lump of meat, however one should at least try to befriend the “poor brute” and guide it along its path of progress on this planet. We certainly do not have to treat our bodies as gods, but at least we should treat them as friends.

From what I understand, our actions sometimes result in “klipot” (demonic shards) attaching themselves to ones being, hence a “purification” process is required after death, in order to prepare the “Self” for “life to come” or rebirth. We should always keep in mind that distress leads to release. This is the penalty we have to bear in life and death, if “Chibut ha-Kever” is to believed, and we should realise that there is only compensation in the “Divine Judgment” which we carry within ourselves.

Now, when it comes to dealing with those mentioned "demonic shards" which may have become attached to ones being, the traditional "beating" of the willow branches during Rosh Hashanah is, as it were, a kind of "sympathetic magic," the action being to drive away and untie oneself from klipot. I have observed this procedure being delineated a "lightening of Chibut ha-Kever." In this regard, it appears the "beating of the willows" to be somewhat akin to the practice of Tashlich, the latter referring to "casting" ones "sins" upon the waters of a running stream. Collectively these actions pertain to breaking the "ties that bind." A similar intention is behind the Kabbalistic Agala’a fire ritual enacted on Erev Rosh Hashanah, which I described in "The Book of Sacred Names."

A related and somewhat easier practice in terms of execution, is the very assertive chanting of the "Shem Vayisa Vayet" conjoined with the Name Agala’a, e.g. Agala’a Vehu Yeli Sit Elem Mahash Lelah Agala’a; Agala’a Achah Kahet Hezi Elad Lav Hahah Agala’a; Agala’a Yezel Mebah Hari Hakem Lav Keli Agala’a; etc. However, I am not informed regarding the employment of any amulets one might carry on ones person as a protection against "Chibut ha-Kever." However, I do know that there was (and perhaps still is) a custom in which the Name (KaRo’), the third three-letter portion of the "Forty-Two Letter Name," was written on a piece of parchment, which was afterwards stuck up the nose of a corpse so as to protect the deceased individual from the afflictions of "Chibut ha-Kever" and from going to "hell." As mentioned in "The Book of Sacred Names," this practice is somewhat meaningless to me, since "I do not buy into the idea of ‘hell’ per se." However, as indicated, I do believe in a posthumous purification process as far as the "Self" is concerned, and also concede "that there may indeed be parties interested in saving family and friends from a presumed infernal destiny in the hereafter" by sticking amulets up the nostrils of their cadavers!

(More to follow)

The Name of Seventy-two Names in Hebrew Amulets - Part 3

The following Kamea in the group of fourteen amulets constructed from the previously listed "alternative" version "Name of Seventy-two Names," might be considered to be on the borderline of those considered to be of the malevolent kind. However, it is actually meant to combat malevolence, and it will be clear to any halfway sane member of the human race, that counteracting the vindictive inclinations of our fellow humankind is sometimes a necessity. This is what the following is meant to achieve.

Kamea 4

This amulet is employed to “shut the mouth” of a slanderer. Whilst this action is somewhat belligerent, it is clear that its use may well be required by those who are suffering the unpleasant effects of lashon ha-ra (the “evil tongue”). This being said, it is perfectly clear that we are all “self creators,” and that time could be far better spent focussing on that which “empowers” ones being into a full recognition of “oneness,” which would reduce the defamatory behaviour of a perceived “enemy” into absolute meaninglessness.

Of course, humanity has a long way to go before this is fully realised, and I am perfectly aware that each one of us is struggling to cope with personal vulnerabilities in terms of physical, mental and emotional survival. In this regard, “magical self defence” may well be necessary in certain situations, and this is where there is a Kamea designed to control defamatory speech. To achieve this, you have to write the listed five tri-letter portions of the “Shem Vayisa Vayet” on a small square of parchment made from calfskin. It has also been suggested that the amulet could be written on the placenta of a cow.

Afterwards the amulet is to be carried on your person. On encountering the perfidious storyteller, the amulet is to be held tightly in your hand. When you come face to face with the individual in question, you are to expose without any sign of fear the Kamea to the individual whilst looking that person straight in the eye. The trick is to expose the vilifier to the amulet in a sort of hidden manner, e.g. he/she must not actually physically see the magical object. The individual will not be able to make any malicious remarks regarding your person whilst you are present.

There is further instruction regarding exposing the individual to the amulet a second time prior to departing his/her company. In this instance you are to reveal both the front and the back of the parchment, whilst fearlessly looking the said individual straight in the eye, and then depart with confidence and faith in Divine support. Bear in mind that in all circumstances the exposition of this Kamea should always be in the mentioned hidden manner.

On sharing this a while back with a fellow “magical Companion,” who was suffering the brunt of a slanderous tongue, I was queried as to the possibility of working the procedure in the imagination, i.e. whilst the individual is not physically present. On considering the much abused saying that “the thought is as good as the deed,” I suggested he give it a try. To our great surprise, the magical action applied mentally produced equally great results. In this instance, my friend faced his detractor mentally, and whilst looking fearlessly and with great confidence into the eyes of the envisioned individual, he exposed to that character the physical amulet he had been clasping in his hand.

Kamea 5

These Divine Names and accompanying seals are employed in instances necessitating some or other request having to be presented to a higher authority, i.e. a governmental administrator, judiciary, or another in high office who might impact ones life benevolently. In this instance the original instruction requires one to write the listed five tri-letter Names and accompanying magical seals on parchment made from the skin of an aborted animal. I am aware that this Kamea was employed to great effect with the said Divine Names and seals written on plain good parchment, hence I suggest you spare yourself the gory task of having to skin an aborted animal. Voodooistic actions such as these might have impressed mediaeval mindsets, but more recent experience clearly indicates the task at hand to be well executed with great effect by means of the many good parchments available in our day.

As said, the instruction is to write the Divine Names and seals on parchment, which is held in your hand or carried in your belt during the time when you have to face the higher authority with a personal request. However, since this action requires great purity to ensure a beneficial outcome, it is necessary to fast and to perform prayers and ritual submersion in a sacred bath (Mikveh). Regarding the latter activity, we are informed that if such is not at your disposal, then you must be careful to abstain from any sexual activity for around two days prior to seeking a specific service from an individual in high office.

Kamea 10

This portion of the “Name of Seventy-two Names” is employed in an amulet to work Kefitzat ha-Derech (“Shortening the Way,” i.e. magical travel or teleportation). We are instructed that the first time you work this technique, you have to enter into a ritual bath (Mikveh). This portion of the procedure is not required when you repeat the procedure, however you should always perform some self purification prior to working this procedure.

Afterwards, write the relevant five Divine Names conjointly with an adjuration on deerskin parchment. The latter reads:

Transliteration:

Mashbi’a ani aleichem ha-chamishah shemot ha-k’doshim v’ha-t’horim b’shem ha-keter ha-nora Elohei ha-Elohim v’Adonai ha-Adonim ha-El ha-gadol ha-gibor v’ha-nora shetolichuni mimakom zeh she’ani omed alav ad makom ploni benachat v’lo b’tzar b’ha-shket b’vetach u’b’menuchah b’bri’ut gufi v’beshlimut everai b’chol ha-derech ha-zeh asher anochi rotzeh leleach ad makom ploni v’tavi’uni l’machoz cheftzi v’tanuchuni b’nachat ru’ach ba’derech kedei shelo etzta’er v’lo etbalbel v’tihyeh halichati betach kecheftzi u’kerotzoni v’lo titnu r’shut l’shum bri’ah lehazikeni b’chol inyan ba’olam v’lo l’katreg v’lo l’ar’er alai v’al ya’ak’vuni b’shum makom shelo birtzoni v’hizdamnu elai la’asot b’kashati v’r’tzoni Omein Selah

Translation:

I adjure you with these five holy and pure Names, in the Name of the awesome Crown, God of Gods and Lord of Lords, the great, strong and awesome God, that you transport me from this place I am standing on, to a certain place gently, not in distress but calmly, securely and restfully, in health of my body and completeness of limbs throughout this entire journey to the place I wish to visit, unto a certain place, and guide me satisfactorily on the way that I will suffer no regret and no confusion, and the course of my journey secure in accordance with my wish and my will, and do not grant permission to any creature to harm me in any manner in the world, and not denounce and not appeal against me and not delay me in any place which is not within my will and which passes my way, but act according to my wish and my will. Amen Selah.

When you have concluded writing this incantation, the scroll is placed inside a bamboo tube. We are informed the bamboo segment must comprise seven knots, and should be “arba amot” (four cubits). The length of one cubit is from the elbow to the tip of the middle finger which, we are told, is around 20 inches. Four cubits would then be 80 inches, i.e. 6 feet 8 inches or 203.2 centimetres. Following the insertion of the scroll, the two ends of the bamboo staff are sealed with fresh white wax.

You have to purify yourself, refrain from all sexual activity, and practice a fast during which you restrict yourself to consuming bread and water only, all of this taking place for a period of twenty-four hours prior to performing magical travel. When the time arrives to work the technique, your entire body needs to be washed, after which you have to put on a clean white garment. You must then exit the city, the instruction being that you walk the length of a bowshot out of town. Whilst raising the bamboo wand in front of your body, and without speaking, turn your head to look backwards momentarily, after which continue walking until you arrive at your destination. The instruction is not to allow your eyes to wander in any way whatsoever, i.e. looking sideways, but to proceed straight ahead. In this regard, there have been suggestions elsewhere that your face be covered with a kerchief during the magical travel.

It is said you will have no physical sensory experiences of anything during the magical journey, i.e. whether there be mountains or rivers along the way, you will not have any direct experience of these. It is said that you will “fly like an eagle,” and that the destination you seek will be in the very first town or city you arrive at. After having arrived at your destination, you are to lower the bamboo wand and proceed into the town as you carry the lowered wand, and to fulfil the fundamental purpose of your visit.

Further instruction reads that should you wish to overnight in the location, that you need to remove the scroll from the bamboo tube and place it where it can be guarded whilst you are sleeping, e.g. under your pillow. On waking you may relocate the item inside the wand should you wish to employ it again, i.e. to effect the return journey.

I wonder if anyone has actually dared to initiate this kind of "magical travel," what to say work it successfully!

The Name of Seventy-two Names in Hebrew Amulets - Part 2

It might come as a surprise to learn that the "Name of Seventy-two Names" is also employed in a variant format in Jewish magic. In this regard the arrangements of the letters of the three verses comprising this Divine Name are in the exact same order, i.e. as written from right to left, the result being as follows:

As indicated, these combinations are presented with vowels, since some magical applications require these in certain instances. In this regard, the vowels are directly related to their order of appearance as aligned with the letters comprising the three biblical verses from whence the “Shem Vayisa Vayet” was derived. We are told that both the standard and variant seventy-two tri-letter units can be employed for exactly the same talismanic purposes, which in the current instance require the tri-letter units to be arranged into thirteen Kameot comprised of five units each, and one Kamea of seven units.

As it is, such employment of the “Name of Seventy-two Names” necessitates precise knowledge regarding the exact days when these Kameot should be composed. In this regard:

1. the first amulet is written on the third day of any Hebrew month;
2. the second is written on the seventh day of the month;
3. the third on the tenth day of the month;
4. the fourth on the twentieth of the month;
5. the fifth on the twenty-third of the month; and
6. all of the remaining Kameot are written on the twenty-ninth day of the month.

The actual mental/emotional stance of the one composing these Kameot plays a primary role in the efficacy of each amulet. Hence the instruction to acquire a most harmonious mindset prior to commencing the creation of a Kamea, and, whilst the Divine Names are being written, to recite the component Divine Names in a pleasant voice. In fact, we are told the power of these amulets necessitates cleanliness of body, great mental and emotional purity, devotion, fasting, as well as abstinence from any sexual activities for at least three days prior to commencement of these magical procedures.

Of the fourteen Kameot under discussion, some are constructed for benevolent purposes, e.g. love, etc., and quite a number are employed for nefarious outcomes, e.g. deeds of hatred, psychic restraint of unwilling victims, intimidation and causing people to fear you, attacking an individual at a distance, etc. In my estimation indulgence in such vile activities deserves the strongest condemnation. It should be noted that the term “vile” is but a permutation of the word “evil.”

Since this blog, and all the volumes of my "Shadow Tree Series," are devoted to spiritual and magical practices meant to improve and uplift on all levels of existence, the life of the serious and devoted practitioner of these arts, as well as impacting the larger community and environment, I will not share any activities pertaining to expressing hate, seeking vengeance, working acts of destruction on ones fellow humankind, or anything of that ilk. Hence we will inspect only amulets which benefit us in the most meaningful manner, without detracting in any manner from anything or anyone. In this regard, I have selected the following Kameot to be listed here:

Kamea 1

The first Kamea is composed to generate love. Whilst the instruction is to write this amulet on a kosher deerskin scroll, it is equally good to employ a good, clean sheet of plain parchment, i.e. the kind used by scribes to write mezuzot or those employed in the construction of tefilin (phylacteries). We are informed that if these items are not readily available when required, that one may write the Divine Names and magical seals on a day old egg of a black chicken. Afterwards the egg is incinerated in a fire and its ashes stored inside a small pouch, locket or other tiny container to be carried on ones person.

As noted, the five tri-letter Names and accompanying magical seals are to be written on the third day of a Hebrew month, and it is important that the said day should be bright, clear, free from cloud and rain. A Hebrew calendar will indicate the exact day in terms of the standard dates employed globally.

Kamea 2

This Kamea is created to “open the heart,” i.e. expand ones consciousness to comprehend the greater whole in terms of sacred studies, etc. We mentioned that this amulet should be written on the tenth day of the month, however further instruction maintains that it should be composed in the seventh hour on Rosh Chodesh (first day) of the Hebrew month Sivan, or as close to this day as possible, if the appropriate time should fall on Shabbat (Sabbath). The Kamea should again be written on kosher parchment. The listed five tri-letter portions are penned on the front of the parchment, and the following set of Divine and Angelic Names in conjunction with a short adjuration, are written on the rear portion of the amulet:

Transliteration:

HVY Bari’el Rafa’el Ani’el YH VHV Sarfi’el tiftechu libi temaharu v’tiftechu libi l’milaf ulpan d’oraita

Translation:

HVY Bari’el Rafa’el Ani’el YH VHV Sarfi’el open my heart, hurry and open my heart, open my heart to spiritual teachings (Higher Laws [Torah instruction])

Afterwards the amulet is placed in a glass of wine in order to dissolve the writing. However, here is another important point to consider. The wine itself is to be placed in the earth for the period of two weeks between Rosh Chodesh (first day) of the month Sivan to Erev Shavu’ot (Eve of the Festival of Weeks), or for the period of two weeks between Rosh Chodesh (first day) of the month Nisan to Erev Pesach (Eve of Passover).

After dissolving the writing on the parchment in the wine, the procedure is concluded by the liquid being consumed. Then, we are told, “you will see wonders.”

(More to follow)

The Name of Seventy-two Names in Hebrew Amulets - Part 1

The "Name of Seventy-two Names" (Shem Vayisa Vayet) have been addressed in several essays posted on this blog, and it would seem that the attributions of certain unsubstantiated "powers" to each of its seventy-two component tri-letter portions, as well as the employment of contemporary hard sell, the Divine Name in question has achieved the precarious status of a "celebutante," i.e. a combination of a "celebrity" and a "debutante" who elicits enormous acclaim which sometimes ends in notoriety. In "The Book of Sacred Names" I have attempted to rescue the "Name of Seventy-two Names" from the latter fate, by devoting a chapter to a detailed investigation into the meaning and use of the "Shem Vayisa Vayet" in Practical Kabbalah. As might be expected, the 143 pages comprising the said chapter, cannot afford a complete exposition of the "Name of Seventy-two Names," and much remained to be said, hence it resurfaced in my "The Book of Seals & Amulets," in which I am addressing the use of this enigmatic Divine Name in Hebrew amulets.

This remarkable Divine Name is extensively employed in Hebrew amulets, sometimes in portions and sometimes even engraved in full on small silver trays, as shown in the following Kamea:

Front

Rear

In this instance the front portion of the construct comprises nine rows, each of which is made up of eight tri-letter portions of the “Shem Vayisa Vayet.” The rear portion reads:

Transliteration:

AViGe YaToTzi KaRo’ SaTaN’ NaGiDa YeiCheiSha BiTaRo TzaTaG’ CheKeVa Tin’I YaGaLi P’Z’Kei ShuKoVa TzoYaT’ Anaktam Pastam Paspasim Dionsim Matz’patz Sh’ma’ayah Yohach Kalach Kuzu B’mochsaz Kuzu Metatron Shamri’el Ori’el Mahash Rafa’el Gavri’el Micha’el Nuri’el Razi’el Sandalfon Yofi’el An’el Shefi Adiriron G’vurti’el Atneik Shadai Tzadki’el An’el Kaftzi’el Azri’el Hadri’el Sanoi Sansanoi Semangelof l’shmirat nose kamea zeh

Translation:

AViGe YaToTzi KaRo’ SaTaN’ NaGiDa YeiCheiSha BiTaRo TzaTaG’ CheKeVa Tin’I YaGaLi P’Z’Kei ShuKoVa TzoYaT’ Anaktam Pastam Paspasim Dionsim Matz’patz Sh’ma’ayah Yohach Kalach Kuzu B’mochsaz Kuzu Metatron Shamri’el Ori’el Mahash Rafa’el Gavri’el Micha’el Nuri’el Razi’el Sandalfon Yofi’el An’el Shefi Adiriron G’vurti’el Atneik Shadai Tzadki’el An’el Kaftzi’el Azri’el Hadri’el Sanoi Sansanoi Semangelof for protection, this being the purpose of this amulet.

As noted the rear portion of the amulet incorporates several Divine Names previously addressed on this blog, as well as the Names of a number of Angelic Intelligences, all acting conjointly in the task of guarding and benefitting the owner of the said Kamea.

(more to follow)

All is not what it seems: A Mindless approach to Hebrew Amulets

I have been asked to comment on a talisman being sold online, the intention of which is to bring "good luck" and which has been written by an individual listed as a "great authority" on such objects. On perusing the amulet, I noticed that the item is made up of a mishmash of material, apparently thrown together sort of nilly-willy, or perhaps the various magical seals employed in the construct, were chosen to impress the recipient with their ornateness. As it is, the item comprised seals and symbols which are not normally traditionally employed conjointly, their fundamental intentions being quite different. In this regard consider the following two sets of symbols appearing, amongst others, on one amulet. Here is the first:

These Divine Names and accompanying seals are employed in instances necessitating some or other request having to be presented to a higher authority, i.e. a governmental administrator, judiciary, or another in high office who might impact ones life benevolently. In this instance the original instruction requires one to write the listed five tri-letter Names and accompanying magical seals on parchment made from the skin of an aborted animal. I am aware that this Kamea was employed to great effect with the said Divine Names and seals written on plain good parchment, hence I suggest you spare yourself the gory task of having to skin an aborted animal. Voodooistic actions such as these might have impressed mediaeval mindsets, but more recent experience clearly indicated the task at hand to be well executed with great effect by means of the many good parchments available in our day.

As said, the instruction is to write the Divine Names and seals on the parchment, which is held in your hand or carried in your belt during the time when you have to face the higher authority with a personal request. However, since this action requires great purity to ensure a beneficial outcome, it is necessary to fast and to perform prayer and ritual submersion in a sacred bath (Mikvah). Regarding the latter activity, we are informed that if such is not at your disposal, that you must be careful to abstain from any sexual activity for around two days prior to seeking a specific service from an individual in high office.

Regarding the five tri-letter combinations listed with the magic seals, these were derived from an alternative presentation of the "Name of Seventy-Two Names." It might come as a surprise to learn that the “Name of Seventy-two Names” is also employed in a variant format in Jewish magic. In this regard the arrangements of the letters of the three verses comprising this Divine Name are in the exact same order, i.e. as written from right to left, the result being as follows:

As indicated, these combinations are presented with vowels, since some magical applications require these in certain instances. In this regard, the vowels are directly related to their order of appearance as aligned with the letters comprising the three biblical verses from whence the “Shem Vayisa Vayet” was derived. We are told that both the standard and variant seventy-two tri-letter units can be employed for exactly the same talismanic purposes, which in the current instance require the tri-letter units to be arranged into thirteen sets comprised of five units each, and one set of seven units.

As it is, such employment of the “Name of Seventy-two Names” necessitates precise knowledge regarding the exact days when these Kameot should be composed. In this regard the first amulet is written on the third day of any Hebrew month; the second is written on the seventh day of the month; the third on the tenth day of the month; the fourth on the twentieth of the month; the fifth on the twenty-third of the month; and all of the remaining Kameot are written on the twenty-ninth day of the month.

The actual mental/emotional stance of the one composing these Kameot plays a primary role in the efficacy of each amulet. Hence the instruction to acquire a most harmonious mindset prior to commencing the creation of a Kamea, and, whilst the Divine Names are being written, to recite the component Divine Names in a pleasant voice. In fact, we are told the power of these amulets necessitates cleanliness of body, great mental and emotional purity, devotion, fasting, as well as abstinence from any sexual activities for at least three days prior to commencement of these magical procedures.

Be that as it may, according to the individual who queried me on the validity and efficacy of the earlier mentioned, as it were, "syncretic amulet," there were no accompanying instructions of any kind regarding any fasting, the performance of prayer and visiting a Mikvah, or abstaining from any sexual activity for two days prior to using the amulet. Whilst such purification activities are required in the case of the mentioned magical seals, this is not applicable in terms of some of the other seals and symbols displayed in the amulet in question. In this regard, consider the following magical seals which were added to the mentioned magical hotch-potch:

It would seem the two Hebrew terms listed top right, i.e. (“he”) and (“she") are respectively referring to the magical seals directly below and to the left of the writing. I was told these indicate, as it were, the “male” and “female” expressions of the same magical glyph. The phrase at the bottom of the amulet reads . This could be translated “a gift from S’fifi’el, Shumi’el splattered.”

Now, this portion of the amulet is basically recommended to individuals desiring an increase in personal prominence. So if anyone wishes to increase his or her social status, etc., they could construct an amulet by tracing these specific magical seals, and writing the words and names on a piece of deerskin parchment. Regarding the latter, which may be hard to acquire today, I have noted that a clean sheet of high quality paper will do nicely. The amulet is then worn on the person of the individual requiring this support, and, we are informed, the said individual will be perceived by all and sundry with great love and affection.

We are further told that if anyone should desire to grow and succeed in all his or her endeavours, that individual should draw the seals and write the names of this amulet on the lines of the palm of his or her hand. In this instance the procedure is concluded by uttering the following incantation:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai Elohei ha-tzva’ot b’koach eilu ha-shemot v’ha-chotamot sh’tatzlichuni b’chol mah she’ertzeh

Translation:

May it be your will YHVH my God, and God of my fathers, God of the Hosts, in the power deriving from the names and the seals for me to have success in all that I want to.

Having carefully inspected the amulet in question, it is clear the variety of Divine and Angelic Names, including magical seals, merged in such a willy-nilly manner, are respectively applied for a number of divergent purposes, and hence they should not be intermingled in a single amulet. Of course, it is perfectly clear that there are “soferim” (scribes) who are not only keen to devote themselves to writing and selling amulets, but are all too eager to impact the minds of potential clients with impressive seals and signs. It would seem they think this approach would generate the best possible prices for their fanciful talismanic constructs, and they appear to be wholly indifferent to the fundamental influences of the active “psycho-spiritual potencies” triggered and channelled by the amulets in question. It is also worth noting that much of those amalgamated material was derived directly from the “Shorshei ha-Shemot.” As it is, Rabbi Moses Zacutto, the author of this seminal text on Jewish Magic, delineated in the greatest detail the construction and employment of each of its listed amulets, hence there is nothing to be said in mitigation of a mindless approach to Hebrew amulets!

The "Name of Seventy-two Names": A Biblical Spin-off - Part 6

To fully comprehend the intimate relationship between the Tetragrammaton and the “Shem Vayisa Vayet,” we have to consider the kabbalistic “Four Worlds” concept, each “World” being, as it were, a single letter of the Ultimate Word represented by the four letters of the Ineffable Name. In this regard, it is worth noting again the four expanded versions, i.e. full spellings of the individual letters, of the Tetragrammaton [addressed in chapter 1 of "The Book of Sacred Names"]. These four expansions are said to pertain to the “Four Worlds” in the following manner:

Kabbalists use the acrostic ASMaB in reference to these four expansions, and it is understood that the “Four Worlds” came into being as expressions of these expansions of the Tetragrammaton. However, it should be kept in mind that the extended Name termed (AV) does not only correspond to Olam ha-Atzilut, but it is understood the “World of Emanation” actually emanated out of this Name. The same applies to the other three expansions of the Ineffable Name.

However, there are further aspects regarding the “Four Worlds” which need to be considered. We are taught that from the powerful rays of light streaming from the forehead of Adam Kadmon, the primordial human prototype, marvelous forms were emanated into manifestation. These are said to comprise Te’amim (cantillation notes), Nekudot (vowel points), Tagim (crowns), and the Otiot (Hebrew glyphs). Regarding this Gershom Scholem wrote “Thus, two essentially different symbolisms—that of light, and that of language and writing—are here joined. Every constellation of light has its particular linguistic expression, though the latter is not directed toward the lower worlds but rather inward toward its own hidden being. These lights combine to form ‘names’ whose concealed potencies become active and are made manifest through concealed ‘configurations’ (millu’im) where each letter is fully written out by its name in the alphabet. This primordial world described by linguistic symbols was precipitated from the lights of Adam Kadmon’s forehead.....”

Again it should be noted that the listed forms, collectively known by the acrostic TaNTA (Te’amim, Nekudot, Tagim, Otiot), are understood to pre-exist within the inner being of primordial man prior to their radiation into manifestation. Furthermore, they are considered to correlate exactly with the ASMaB, the four expansions of the Ineffable Name, as indicated in the following table:

Both the ASMaB and the TaNTA refer to the manner in which the light of Ayn Sof became inhibited and focussed into forms. However this process is further facilitated in a most meaningful way, because each aspect of the ASMaB and the TaNTA are conjoined with a single letter of the Ineffable Name, as well as with the Sefirot, and finally with a Partzuf (an archetypal image). Thus we have:

Briefly the “cantillation” refers to a style of liturgical chanting indicated by the small chanting pointers in Hebrew scripture. The “vowel points” refer to ten types of markings placed underneath, inside, or on top of the Hebrew letters, in order to indicate which vowels are to be used in the pronunciation of a Hebrew word. The “crowns” refer to the little decorative lines which are placed on top of certain letters in some Hebrew sacred writings:

In this regard, there are also illustrations of the Ineffable Name adorned with twenty-four “crowns,” each of which comprises three apexes or “rays” resulting again in the combination 24 x 3 = 72, as indicated in the following highly decorative illustration:

These “triple-rayed crowns” are understood to align with the “Name of Seventy-Two” Names. Simpler versions of the same image can be found in primary Kabbalistic writings:

In the latter instance the author ensured the four letters comprising the Ineffable Name are clearly distinguishable, in contrast to the more elaborate version in which the letter Heh is represented as a Chet . Be that as it may, such illustrations are particularly popular amongst Hermetic Kabbalists, especially with those who marvel at the “mysteries” of the “Shemhamforash” referred to in works like the “The Key of Solomon” in which the author, purportedly King Solomon, tells us that he had “done great things by the virtue of the Schema Hamphorasch, and by the Thirty-two Paths of Yetzirah. Number, weight, and measure determine the form of things; the substance is one, and God createth it eternally.

Happy is he who comprehendeth the Letters and the Numbers. The Letters are from the Numbers, and the Numbers from the Ideas, and the Ideas from the Forces, and the Forces from the Elohim. The Synthesis of the Elohim is the Schema. The Schema is one, its columns are two, its power is three, its form is four, its reflection giveth eight, which multiplied by three giveth unto thee the twenty-four Thrones of Wisdom.

Upon each Throne reposeth a Crown with three Rays, each Ray beareth a Name, each Name is an Absolute Idea. There are Seventy-two Names upon the Twenty-four Crowns of the Schema. Thou shalt write these Names upon Thirty-six Talismans, two upon each Talisman, one on each side. Thou shalt divide these Talismans into four series of nine each, according to the number of the Letters of the Schema.

Upon the first Series thou shalt engrave the Letter Yod, symbolised by the Flowering Rod of Aaron. Upon the second the Letter HE, symbolised by the Cup of Joseph. Upon the third the Letter Vau, symbolised by the Sword of David my father. And upon the fourth the HE final, symbolised by the Shekel of Gold. These thirty-six Talismans will be a Book which will contain all the Secrets of Nature. And by their diverse combinations thou shalt make the Genii and Angels speak.” These and similar notions found in other writings, have been expanded upon by “adepts” of “Hermetic Magical Orders.”

(More to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 5

It should be noted that, besides the case of the technique delineated in the previous part, a close affiliation is recognised between the “Name of Seventy-two Names” and the “Ineffable Name.” In fact, Kabbalistic doctrine informs us the seventy-two Names can be divided into four groups, pertaining respectively to the four letters of the “Ineffable Name.” In turn, as Moses Cordovero indicated, each of these four groups can be divided into three sub-sections comprising six Names each. These twelve sub-sections are said to relate in turn to the twelve permutations of YHVH as indicated below:

Though related in principle, the Sefer ha-Bahir offers a somewhat different delineation regarding the alignment of the Ineffable Name with the “Shem Vayisa Vayet.” In this text it is maintained that the seventy-two portions of the Name should be divided into three groups, each comprising twenty-four three-letter portions. The appropriate verse in the Bahir reads “These are the 72. They emanate and divide themselves into three sections, 24 to each section. Over each of these sections is a higher Officer. Each section has four directions to watch, east, west, north and south. They are therefore distributed, six to each direction. The four directions then have a total of 24 forms. [This is true of the first section] as well as the second and the third. All of them are sealed with YHVH, God of Israel, the living God, Shadai, high and exalted, who dwells in eternity on high, whose name is holy, YHVH. Blessed be the name of the glory of His kingdom forever and ever.”

In this instance the three sections of the “Name of Seventy-two Names” are respectively aligned:

A. with the original three verses from which the seventy-two Names were derived (Exodus 14:19–21);

B. with three “Officers,” these being the archangels Gavri’el, Micha’el and Ori’el;

C. with three concepts, termed “princes,” these being the “Axis, Sphere and Heart,” which my late mentor, William G. Gray, referred to as “Space, Time and Events”;

D. with the three appearances of the Ineffable Name in the priestly blessing which reads “YHVH bless thee and keep thee, YHVH make His face to shine upon thee, and be gracious unto thee. YHVH lift up His countenance upon thee, and give thee peace.” (Numbers 6:24–26);

E. with the triple declaration “YHVH is King, YHVH was King, YHVH will be King,” which is part of an acrostic poem recited on the first day of “Rosh Hashanah” (the Jewish New Year); and lastly

F. with the three “Holies” of the famous Kedushah which reads “Holy, Holy, Holy is the Lord of Hosts; the whole earth is full of His glory” (Isaiah 6:3).

In the earlier listed quote from the “Bahir” we are informed that each of the three sections of the seventy-two Names “has four directions to watch, east, west, north and south. They are therefore distributed, six to each direction.” In this instance the actual arrangement is quite straightforward, as shown in the following table:

(More to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 3

As can be expected, besides the many vocalisations of the “Name of Seventy-Two Names,” there are equally many variant uses of these “Names.” In this regard, let us commence by looking at the earlier mentioned use of the Shem Vayisa Vayet as a meditation device. As indicated, Abraham Abulafia, the “father” of Ecstatic Kabbalah, vocalised the individual letters with the standard vowels associated with their respective appellatives, as shown below:

The fundamental intention behind this meditation is to cause an influx of Shefa, Divine Power, into your own being. To accomplish this you are instructed to prepare yourself most carefully prior to working this meditation. In this regard Abulafia wrote: “Prepare yourself, unify your heart, and purify your body. Choose a special place for yourself, where your voice will not be heard by anyone else. Meditate alone, with no one else present. Sit in one place in a room or attic. Do not reveal your secret to anyone.” As in the case of formal worship, you are to sit facing towards the East during this meditation.

Abulafia further advised that you should wear clean clothing, preferably white. He also mentioned that this meditation should be practiced preferably at night, when many candles should be lit “so that your eyes are well illuminated.” However, he also maintained that this meditation could be worked during the day, but that you should then meditate in a darkened room. You are also instructed, “when you prepare yourself to speak to your Creator and you desire to witness His might,” that you should be careful to clear your mind of all extraneous thoughts, and then to “wrap yourself in your Talit (prayer-shawl)” so as to “increase your awe and trembling before the Divine Presence which will visit you at this time.”

In the current instance the meditation incorporates the visualisation of each triplet of the “Name of Seventy-two Names,” the component letters of which are carefully mentally engraved, as it were, whilst each letter is slowly vocalised “with complete concentration and with a proper, pleasant, sweet melody.” As is the case with Abulafian meditations, there are “heart” and “head” movements, as well as a number of breaths accompanying the utterance of the letters of each triplet. Abulafia instructs that “since your heart is internal, move it mentally. But your head is external, and therefore, you must move it physically. Move your head following the actual form of the vowel point associated with the letter that you are pronouncing.” These special movements are indicated by five nikudot, Hebrew vowel points, these being:

Abulafia offers the following detailed instructions on the head motions:

“The vowel point written above the letter is called Cholem (o [oh]). This is the only vowel point above the letter, since all the others are written beneath the letter. When you pronounce [the Cholem] together with the letters Yod and Kof, begin facing directly straight ahead. Do not incline your head to the right or left, upward or downward. Keep your head straight and even, like the balance of a scale, just as it would be if you were speaking face to face to a person of the same height as yourself.

Then, as you draw out the sound of the letter while you pronounce it, begin to move your head so as to face upward, toward the sky. Close your eyes, open your mouth, and let the words shine. Clear your throat of all phlegm, so that it should not disturb your pronunciation. As you exhale, continue to raise your head motion simultaneously. If you complete the head motion before the exhalation, do not lower your head until you have exhaled completely. Between each letter, you may rest and prepare yourself. At this time, you can take as many as three breaths, like those associated with the pronunciation. [One breath for each of the three letters, three breaths = twelve breaths].....

The vowel point which is called Kametz (a [ah]), looks like a line with a dot below it. When you pronounce it with one of the ten associated letters, chant the letter, and move your head from left to right in a straight line, as if to trace the top of this vowel point. Then bring your head back so that you are facing directly forward toward the east..... Conclude by bowing down slightly [so as to parallel the dot beneath the line of the Kametz]. Complete [the exhalation and head movement] simultaneously, as I instructed you by the first vowel.

The next vowel is the Tzeire (eh [ei]), which looks like two dots next to each other, one to the right, and one to the left. As you pronounce it with one of its seven associated letters, begin the pronunciation and the motion simultaneously. Move your head from right to left, the reverse of what you did with the Kametz.....

When you pronounce the Shin, you will make use of the Chirek (i [ee]), which has the form of a single dot below the letter. As you pronounce it, move your head downward, as if you were bowing down to God, who is standing before you, and to whom you are speaking. This is the precise opposite of the head motion associated with the Cholem.

With these four vowels, you have crowned God as King [over the four directions]. When you pronounce a Nun, also make Him King. Begin by looking straight ahead, stretching your neck forward as much as you can. Do not raise or lower your head, but keep it facing straight forward. This is the form of the Shurek (u [oo]). It consists of three dots, one under the other.....It can also be a single dot in the centre of a Vav.....Both cases imply the same thing.

Through these five vowels, you have crowned God as King in all six directions of the universe. These are up and down with o and i, right and left with a and e, and backward and forward with u.”

Chaim Vital, who maintained this meditational procedure could be used to achieve “Ru’ach ha-Kodesh,” i.e. enlightenment, states that implementing this technique does not only require you to work in a room set aside especially for the purpose in question, but that, prior to implementing the meditation in question, you should separate yourself from all worldly care and avoid every possible contact with living creatures. It would seem the technique is worked whilst in a standing position, and you are required to interact with an imaginary human standing in front of you.

When ready to commence the actual meditation, you have to raise your hands, shaping the fingers into the format originally used by the “High Priest” when bestowing blessings, as indicated in the following image:

Then you address the imaginary being in front of you, saying slowly and softly: (rosh ha-rosh—“beginning of the beginning”). Using a different tone of voice, reply with the first letter of the “Shem Vayisa Vayet,” saying “Va” whilst imagining the being to be the one who is responding. Repeat the procedure saying (sof ha-toch—“end of the middle”), and in turn respond with the second letter of the “Name of Seventy-two Names,” saying “Ha” . Then conclude by saying (rosh ha-sof—“beginning of the end”), and respond with the third letter of the “Shem Vayisa Vayet,” saying “Va” .

Afterwards, the hands are lowered and fingers returned to normal. Focussing on your lowered hands, consider your fingers to be representing the ten sefirot, five opposite five—the ones of lovingkindness to the right and those of justice to the left. Then raise your left hand and place it over your heart, afterwards raising your right hand and placing it over the left hand, thus indicating “mercy over might.” The entire procedure is repeated with all the tri-letter portions of the “Name of Seventy-two Names.”

(More to follow)