Spirit Forces in Hebrew Amulets - Part 4

In the previous instalment of this set of essays on "Spirit Forces in Hebrew Amulets," I referred to the four great archangels, i.e. Rafa'el, Micha'el, Gavri'el and Ori'el. Whilst these specific Spirit Intelligences feature prominently in numerous Kameot, there are often a number of Angelic and Divine Names included in these highly specialised items. In this regard, we have noted in "Part 2" the extensive collection of Angels allied to the "tried and tested Kamea for the protection of pregnant women and infants." In that instance the accompanying Spirit Intelligences are listed at the base of the amulet. However, in many cases a Kamea would be comprised of a bold "letter square" constructed from the initial letters of words in biblical phrases, and which is often accompanied by a set of angelic appellatives located to the left of the square.

Amongst this variety of Hebrew amulets is one comprised of the Divine Name (Ashtzei [also Oshotziyiyi]). This Divine Name construct comprises the five letters respectively succeeding the five occurrences of the Ineffable Name (YHVH) in Psalm 121, i.e. (Ayin) verse 2; (Shin) and (Tzadi) verse 5; and the two letters (Yod) from verses 7 and 8. The power of this Divine Name is said to be vast and mighty, i.e. subduing "outsiders" (demonic forces); restraining the mouth that curses; etc. There are also five important angels aligned with the five letters of the Name (Ashtzei), i.e. (Azri’el); (Sari’el); (Tzadki’el); (Yisra’el) and (Y’hadri’el).

We are further told the gematria of (Ashtzei ) is equal to that of (Lilit ). It is said that the “secret” here is the protection of the “Brit Milah” (Holy Covenant [circumcised penis]) against impurities and spontaneous seminal flow, i.e. nocturnal emissions. Talking of “seminal flow,” I am reminded of the following Kamea in which the Name , in this instance vocalised Oshotziyiyi, is employed in conjunction with the Divine Name (Tzamarchad); (Anaktam Pastam Paspasim Dionsim [“Twenty-two Letter Name”]); and (Yohach Kalach). The Names of twenty angels are added to the mix, meant to support and protect a woman who suffers miscarriages and whose children are dying. The twenty angels listed in alphabetical order in the Kamea are:

Transliteration:

Ori’el Baruchi’el G’dodi’el Dodi’el

Hadri’el Vataki’el Zehori’el Chasdi’el

Tuvi’el Yofi’el K’vodi’el Malchi’el

Nuri’el Satari’el Azri’el Palati’el

Tzadki’el K’doshi’el Rachmi’el Shamri’el

The amulet is written on deerskin parchment in the name of the individual requiring this support, hence the Kamea opens with her name written at the top of the amulet. Below the name insert the following written incantation:

Transliteration:

Y’hi ratzon milfanecha YHVH Elohai v’Elohei avotai rofe rachman rofe ne’eman rofe chinam ozer kol ne’ezar rofe kol basar v’mafli l’asot sh’tishmor noset kamea zeh aleiha hi v’pri bitnah m’kol nez’kei shedin v’lilin v’ruchin b’ishin v’shivtah u’b’kumah u’v’lechtah u’v’vo’ah v’b’shichbah m’kol mikreh ra omein ken y’hi ratzon (Psalm 91:10) lo t’uneh alecha ra’ah v’nega lo yikrav b’oholecha b’shem LTA RVL YBK MYL LBD AKY PTB RASh VTT KVK BchV AKY ShYV AAB AVA BYShV ATY

Translation:

May it be your will YHVH my God, and God of my fathers, merciful healer, loyal healer, gratuitous healer, helper of all who needs aid, healer of all flesh who works wonders, to save the one who is bearing this Kamea on herself and the fruit of her belly from all maleficent shedin (demonic fiends), and lilin (night demons), and ruchin (ghosts), and ishin (evil spirits), when she sits and when she rises, and when she goes and when she comes, from all bad incidents, Amen thus be it so willed. (Psalm 91:10) "There shall no evil befall thee, neither shall any plague come nigh thy tent," in the Name of LTA RVL YBK MYL LBD AKY PTB RASh VTT KVK BchV AKY ShYV AAB AVA BYShV ATY

The concluding set of Divine Names was constructed from the initials of the words comprising Psalm 91:10. This set of Divine Names are said to have the power to defeat and eliminate all debilitating hindrances and evil situations.

Be that as it may, the Kamea is concluded by writing the following letter square, seals, Divine Names and Angelic Names below the incantation:

Spirit Forces in Hebrew Amulets - Part 3

In the previous part we noted the three Angels Sanoi, Sansanoi and Semangelof were sent to restrain and return the demoness Lilit. We are informed that she requested to be left alone, and pledged that wherever she encounters the listed names and images of the three Spirit Intelligences, she would refrain from working her wicked ways. However, whilst the presence of these three Spirit Intelligences are considered vital in the protection of would-be mothers and their offspring against demonic forces, an inordinate number of angelic names were, are often roped in, so to speak, for additional support.
Amongst the latter the angels (Micha’el), (Gavri’el), (Rafa’el), (Auriel [Ori’el]), as well as the angel (Nuri’el), should be acknowledged as the "Supreme Five." Collectively termed (Argaman), an acronym constructed from the initials of the names of these five angels, the unique status of these Spirit Intelligences is highlighted in the teaching regarding the time of the "Redemption," when it is said the five angels of Malchut (Kingdom) will connect the head— (YHVH) and Malchut— (ADNY [Adonai]) as (Yahadonahi).

We are further reminded the gematria of Yahadonahi:

is equal to that of the word (Amen):

The "secret" of Amen is said to be its spelling, i.e. comprising the initials of the first and last two of the angels of the five Argaman angels. Considering the great importance of the "Supreme Five," it is no wonder the said acronym should feature so prominently in Hebrew amulets. In this regard, we are informed that the mentioned five Angels, "together with the mnemonic (Argaman) are by far the commonest found in the metallic amulets from the Oriental Hasidic diaspora." [Schrire, T.: Hebrew Amulets, Routledge & Kegan Paul, London 1966.] However, it is worth noting that the first (—Ori’el) and the last (—Nuri’el) of the five angels, were understood to be different appellatives, each perhaps referring to a different aspect, of the same Spirit Intelligence. Hence there are really four Angelic Princes said to be "the honoured ones, who are appointed over the four camps of the Shekina." Considering the services rendered by these four great angelic "Presences," it is only natural that their names should feature in Hebrew amulets ranging from those affording good fortune to those engendering health, wealth and protection.

Ancient sources tells us the angel (Rafa’el) "is set over all the diseases and all the wounds of the children of men," whilst (Micha’el), "the merciful and long-suffering," is "set over the best part of mankind and over chaos." He is the champion of Israel, and slayer of evil. We are told the archangel (Gavri’el) "is set over all the powers," hence it is maintained that this Spirit Intelligence grants one the power to break down walls. Regarding (Ori’el [Uri’el]), we are informed that this angel "is over the world and over Tartarus." It is said the name of this archangel pertains directly to the phrase in Exodus 33:23 reading (Ufanai lo yera’u—"but My face shall not be seen").

(More to follow)

The "Name of Seventy-two Names": A Biblical Spin-off - Part 1

A friend and fellow Sangreal Companion asked me if I would consider sharing on this blog a complete section of "The Book of Sacred Names," i.e. the section titled "A Biblical Spin-off" from the chapter dealing with "The Name of Seventy-two Names." According to my dear "Brother in Light" in this specific portion of the book, the mentioned Divine Name is explicated in a most coherent manner which would benefit all seeking a deeper insight into this most enigmatic Divine Name. So in honouring the most sincere request of a close friend, and in memory of one who passed away yesterday to continue his journey in higher realms of existence, I am now sharing the mentioned reflections on "The Name of Seventy-two Names."

It should be noted, a major portion of what is termed “Practical Kabbalah” revolves around special meditational and ritual practices employed to open the heart and mind of the practitioner, this being understood to be a necessary prerequisite for anyone wanting to align with those special Spirit Intelligences from whom higher wisdom might be gained. In this regard, as I am sure you can imagine, there are numerous adjurations, incantations, and other ritual techniques which have been passed down the ages and preserved by serious practitioners, i.e. the Sar ha-Torah and Sar ha-Panim narratives in the Hechalotic texts of Ma’aseh Merkavah; the remarkable meditations of Eleazer of Worms, Abraham Abulafia, Yehudah Albotini; the Yichudim and Kavvanot of Lurianic Kabbalah; etc.

A remarkable feature of this great literature, is the use of Divine Names to facilitate a direct communication with a Maggid (Spirit Messenger), or even with a Bat Kol (a Divine Voice [Daughter Voice]). Linked here is a subject of very special interest, i.e. the Shem Vayisa Vayet known as “Name of Seventy-Two Names,” “Seventy-two Letter Name of God” and even as the “Shemhamforash.” The latter is actually a misnomer as the term “Ineffable Name” really refers to the Tetragrammaton (YHVH), the Divine Name incorporating the past, present and the future, and which we noted earlier is considered to be the most sacred of all Hebrew Divine Names.

Over a period of around thirty years I have collected a rather hefty and constantly expanding file comprising documents pertaining to this specific topic, some passed on to me in person by other investigators and practitioners, whilst the majority of which were drawn from the growing list of primary sources which have become available to the general public since the 1980's. What follows next is the final product of my very careful research into the “Shem Vayisa Vayet” termed the “The Name of Seventy-Two Names.”

Now, this Divine Name was derived from three verses commencing with the words Vayisa Vayavo Vayet (Exodus 14:19–21). These verses read:

Transliteration:

(Verse 19) vayisa malach ha-elohim ha-holech lifnei machaneh yisra’el vayelech mei’achareihem vayisa amud he-anan mip’neihem vaya’amod mei’achareihem

(Verse 20) vayavo bein machaneh mitz’rayim uvein machaneh yisra’el vay’hi he’anan v’hachoshech vaya’er et ha-lailah v’lo karav ze el ze kol ha-lailah

(Verse 21) vayet mosheh et yado al ha-yam vayolech YHVH et ha-yam b’Ru’ach kadim azah kol ha-lailah vayasem et ha-yam lecharavah vayibak’u ha-mayim

Translation:

(Verse 19) And the angel of God, who went before the camp of Israel, removed and went behind them: and the pillar of cloud removed from before them, and stood behind them;

(Verse 20) And it came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness here, yet gave it light by night there; and the one came not near the other all the night.

(Verse 21) And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.

Each of these three Hebrew verses comprises exactly seventy-two letters, and from these were formed the “Name of Seventy-two Names.” The Zohar informs us that these three verses respectively correspond to three Sefirot, i.e. the first verse to Chesed (Mercy), the second to Gevurah (Strength or Severity), and the third to Tiferet (Beauty or Balance).

As it is, the letters comprising the three verses were combined in a unique manner to construct the “Name of Seventy-Two Names.” Whilst the letters of the first verse were written in the normal Hebrew manner from right to left, those of the second verse were written in reverse order, i.e. from left to right, directly underneath the first line. Lastly the letters of the third verse were again written in the normal Hebrew manner from right to left, again directly underneath the second line. Afterwards the lines of letters were read in columns of three letters each, and so the “Shem Vayisa Vayet” or “Name of Seventy-Two Names” was discovered, each of its seventy-two Names comprising three letters as shown in the following chart:

It is interesting that all the letters of the Hebrew Alphabet, except the letter (Gimel), appear in the “Shem Vayisa Vayet.” It has been said this letter, the value of which is 3, is the “key” to this Name, since the seventy-two associated name-portions comprise three letters each. One could say that represents the user of the “Name of Seventy-Two Names.” Thus all the letters are employed when the Name is spoken: twenty-one letters to be uttered, and one for the one pronouncing the “Shem Vayisa Vayet.”

As noted, the verses from which the “Name of Seventy-two Names” is derived, pertain to the biblical saga of Moses stretching forth his hand to part the waters of the sea, whilst a “pillar of cloud” and “the angel of God” separate the Israelites from the Egyptians, their erstwhile oppressors. In fact, tradition would have it that Moses not only learned the “Shem Vayisa Vayet” at the “burning bush,” but there are actually statements to the effect that Moses used the “Name of Seventy-Two Names” to part the waters of the sea, which allowed the Israelites safe passage. There were also claims that the Eternal One had in person edged this remarkable Name onto Moses’ staff.

Another notion, popularly promulgated in Christian and Hermetic Kabbalah as well as in Masonic literature, is that Jacob the Patriarch encountered these seventy-two three-letter names in the rungs of the ladder which he dreamed about, and which was “set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it” (Genesis 28:12). Some suggested that the very angels who were ascending and descending “Jacob’s Ladder” were equally numbered exactly seventy-two.

(More to follow)

Maggidim: Spirit Messengers - Part 2

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

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

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

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

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

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

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

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

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

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

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

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

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

Maggidim: Spirit Messengers - Part 1

I recently received a query regarding Maggidim (Spirit Messengers), and I thought the topic might be of interest to readers of this blog. As it is, I devoted an extensive chapter on this specific topic in "The Book of Self Creation," in which I also shared a technique on contacting a Maggid. This subject, so often referred to in Kabbalah, reminds me of the tenth century Rabbi Hai Gaon, the famous religious leader and mystic, who wrote: “God arranged the order of creation so that all things are bound to each other. The direction of events in the lower world depends on entities above them, as our sages teach, ‘there is no blade of grass in the world below that does not have an angel over it, striking it and telling it to grow!’

Human souls are also bound to higher levels, and therefore, when a perfect individual becomes involved in Meditation (Hitbodedut) upon Wisdom, it is possible for him to predict the future events. As a result of his deep meditation, his consciousness and mind fall into a trance, and through his deep probing of the mysteries of existence, he reaches the First Cause. The faculties of his heart then become like the Urim and Thumim, mystically bound to the angels in heaven, and he becomes attached to the Ultimate Good.” A Kabbalist can communicate with entitised awareness, whether incarnated in a physical body or not, and included here is the Maggid, which can be a departed Saint, beloved Teacher or Master, an Angel, etc.

It saddens me when modern scholarship, starting already in the nineteenth century, refers to the phenomena of Maggidim as something totally illusory, devoid of all truth, and belonging to the realm of psycho-pathology. Some even apologetically refer to it as a “regrettable weakness” on the part of the person claiming such a contact, while others, including the very religious, see the whole subject of the Maggid as a fabrication, believing it to be heresy and a disgrace.

Despite all this, it is worth noting that many famous Rabbis, Masters and scholars had a Maggid. In fact, Maggidism comprising mentor angels, spirit guides, voices, and so forth, certainly played a massive role in all mysticism, and, as one author puts it, existed in certain periods and amongst certain groups almost like an “epidemic.” So despite modern scholarship referring only to the worshipful “religious-spiritual” side of mysticism, there is no doubt that manifestations like Maggidim are a widespread and valued phenomenon.

The meaning of the word Maggid is “one who relates,” and it ordinarily refers to itinerant preachers. However, on another level, as already indicated, a Maggid is a mentor or ministering angel, spirit guide, or voice, which could in some cases appear in dream as a departed friend, teacher or master, an angel or spirit guide instructing the dreamer, who can question the Maggid. At other times it may appear while the receiver is completely conscious and awake, alone or in the company of other people. Often all present would hear the voice of the Maggid, though at times a contactee would be taken over by the Maggid as in possession, and then the “spirit messenger” would speak through his/her mouth, which is not unlike what sometimes occurs in modern Spiritualism when the medium becomes “controlled.”

Yet not always is the Maggid a spirit classifiable as Elijah, or some known friend, master or angel. The Maggid can be the personified spirit of sacred texts, that is the spirit of the Torah, Mishnah, Talmud, Zohar, Tosefta, or other holy text, seen as conscious living entities, such as in the case of the sixteenth century Rabbi Shlomo Molcho where, at night time, the Mishnah descended as a personified feminine spirit, to whisper revelations into the ear of “Her” servant.

The same holds true for the sixteenth century Rabbi Joseph Karo who had a Maggid appear to him every time he recited the Mishnah by heart, who then spoke, saying: “Peace upon thee, Rabbi Joseph Karo. I am the Mishnah which thou hast studied. I came forth to teach thee understanding.” Then the Maggid would instruct the contactee regarding remarkable mysteries of life and its manifestations, and the teachings related to these mysteries, such as Kabbalistic explanations. Yet, the Maggid never appeared in visual form to Rabbi Karo, but spoke through the Rabbi’s mouth, and, as one author puts it, this is “a genuine case of well-ordered, lucid, automatic-speech,” of course still under the guidance of a Maggid, a heavenly messenger.

A Maggid could bring great visual revelations, even though it may not necessarily itself be visual. Thus the Maggid of Rabbi Karo said: “I shall grant thee to behold Elijah, for the ancient of days will be clothed in white garments and will sit facing thee and will speak unto thee as a man speaketh unto his friend and thine eye shall behold thy teacher and.....He will speak with thee and thou shalt behold him.”

The subject of Maggidism is not only related to automatic speech, but to both clairvoyance and clairaudience. More and more I think you may realise how closely this relates to normal mediumistic states and trances. A Maggidic manifestation is not only related to a spirit messenger, angel, dream figure or automatic speech, occurring during sleep, while in a trance or fully conscious, but is also related to automatic writing. Connected to the latter is the Kabbalistic Chochmat ha-Tzeruf, “Science of Permutation,” but this topic is much too large to address in any great detail in this brief post. Briefly Tzeruf is a method of mentally permuting the letters in Hebrew words as a form of profound meditation, leading to expanded sensory perceptions and ecstatic states.

On Practical Kabbalah being termed "Black Magic" revisited

I simply could not resist visiting the following "incident" on the net to which I was alerted by an observant friend. Since it pertains to a message I posted here, and since I am somehow personally involved, though not directly so by "name," I thought I would share the mentioned "incident."

In February 2010 I posted a short essay titled "Practical Kabbalah vs Black Magic." I am delighted to discover, if somewhat belatedly, that my little essay was crossposted on an "official" Chabad forum, where opinions were being sought on its contents. I did notice that the crosspost was edited in order to eliminate the link to my blog which was defined a "non-Jewish religious site." Since I am a Jew, I find this definition of my blog quite hillarious! Furthermore, whilst dealing with spiritual matters of "Jewish concern," my blog is not actually a "religious site" per se. Otherwise, though not cited by name, I am listed as "an academic whose impact outside of the university has been nil," yet I cannot be sure whether the commentator was referring to me personally, or to J.H. Chajes, the "real academic" mentioned in my missive, considering the fact that I have discarded my "academic mantle" some decades ago, and no longer make any pretensions in this regard.

Be that as it may, I was amazed at witnessing the incoherence and inability of those who, other than hiding behind their utmost rigid fundamentalist religious stance, have failed to deal with my essay in any meaningful manner. The strongest allegation is that I posited Abraham Abulafia, Shabbatai Tzvi and Jacob Frank against Josef Karo, which is plainly not the case, and which the commentator might have realised had he actually READ and UNDERSTOOD my original missive.

What I found most surprising of all is unfamiliarity with the contents of Moses Cordovero's "Pardes Rimmonim," by the one who was seeking indications of "Practical Kabbalah" in the writings of the great rabbi, and who very obliquely hinted at familiarity with this text. All right, lets give him the benefit of the doubt! In the mentioned text Moses Cordovero dealt with "early Kabbalah" from the broadest, most inclusive perspective possible, and his extensive essays on Divine Names and their practical applications in this book may not have been directly termed "Practical Kabbalah" (Kabbalah Ma'asit), but these were certainly recognised to be just that by other equally "orthodox," equally "frum," and equally respected Rabbis.....and of course those scholars whom the commentator considers to have no influence outside their acadamic institutions. Come to think of it, I made reference in my essay to some of these seemingly "mainstream" rabbis who openly indulged their minds, souls and bodies in the dreaded "non-Kosher" domain of "Practical Kabbalah," including the great Josef Caro himself, who do not appear to have been unduly bothered by his personal nightly "channellings" of a "spirit intelligence," although he did so in absolute secrecy, and details of which were discovered only after his demise.

It is quite telling that my detractors who carefully avoided commenting on these "anomalies," would rather, in accordance with the norm when it comes to dealing with "uncomfortable" issues, divert attention and focus on a personal assault on the poor chap who posted my "offensive" essay on the said forum. Come to think of it, perhaps they thought HE wrote it! I actually feel a little sorry for this guy who held out very bravely against the onslaught, but what chance would he have had discoursing with anyone whose consciousness does not extend beyond the length of his nose? I would say "ZERO"!

Yet, I believe it would have been interesting to have queried the said forum regarding the "occult" activities of the Besht, the very founder of modern Chasidism, who was in fact proud of being a "Baal Shem," a "wonder worker" in the traditional "practitioner of magic" or "wonderworker" sense, as recently highlighted by those who no longer follow the general inclination of suppressing evidence [See "The Besht: Magician, Mystic and Leader" by Immanuel Etkes].

All of this notwithstanding, I am absolutely delighted to have witnessed my essay "making it" on the Chabad forum, and those who would like to "revisit" it on this site, AND read the entire diatribe themselves, may access the "thread" on the forum at:

http://www.chabadtalk.com/forum/showthread.php3?t=11758

Images of Angels & Personifications of the Divine One

If there is something I find particularly problematic in a number of magical/mystical teachings, it is the reliance on transitory "signs" and "wonders" as absolute "truth"! I am truly bothered by questioners wanting me to explain the "ethics" of "summoning a powerful being" by, as it were, "trapping" him/her/it inside a "crystal." This, we are told, is done to bring a "spirit entity" to visual appearance.....no less! Herein lies the issue, since all "visions" of "Spirit Intelligences," or of the Almighty for that matter, are seriously problematic as far as actual "verity" is concerned.

Kabbalah makes it absolutely clear that the "image" one receives of a "malach" (angelic messenger), is for the personal convenience and benefit of the one who is "seeing" that image. The anthropomorphic image of a "god" or "spirit messenger," is actually formed in the mind of the "seer," always in accordance with his or her specific conditioning and mindset at the time. In other words, while you might "evoke" the "image" of an "angel" in the "crystal," that image is not the actual presence of the "spirit intelligence" being "summoned."

Fundamentally all "imaging" of "Spiritual Intelligences," of the "Eternal Living Spirit," etc., are as transitory as anything else in manifestation, and the images will fade if you sit long enough. Of course, the "image" of an "angelic being" may be appropriate to the one who is "seeing" it, but it is definitely not appropriate to that which is "seen," as Elliot R. Wolfson explained in "Through a Speculum that Shines: Vision and Imagination in Medieval Jewish Mysticism," an outstanding text dealing this very topic.

In offering this response to a querant, I was informed that whilst he concurs with me, he would still like to have my thoughts on the "ethical aspect" when it comes to conjurations reading "In the name of [Divine names] I command you to appear in comely shape....," etc. I was equally informed that numerous adjurations of this nature appears in "grimoires," and that they "work" because "visions" will appear if "you stay with it."

To this my response is simply, I have no trust whatsoever in ANY images of whatever nature appearing in crystals, or in visions of whatever nature, beyond perhaps the revelation of something possibly meaningful to the "seer," as in the case of the prophets of old. This is more or less the stance of Jewish mystics who carefully investigated and addressed this topic. In other words, the "images" which the individual in question sat so long to see, will, as said earlier, disappear if he continues to sit long enough. In fact, nothing really remains to be said on this matter.

Now, regarding the idea of forcibly "commanding" spirit intelligences "to appear in comely shapes," and to execute whatever is commanded without question, let me put it simply, whilst this is the way in which those who wrote those "grimoires" fancy themselves gaining control over every living force on earth and in the heavens, the stance of "Practical Kabbalah" is somewhat different. There is no general assumption that the universe and all its denizens were created for us to make, break and command in any way we deem fit, and that all and sundry must simply scrape up to our human wills and fulfill every selfish human whim. Such is plain nonsense!

In the main, the traditional adjurations of "Kabbalah Ma'asit" (Practical Kabbalah) commence with an acknowledgement of Divine authority over "All," hence, above all else, they attempt to align with "Divine Will." Thus one often encounters the adjurations of this Tradition commencing with a standard formula which reads "Y'hi ratzon milfanecha.....," i.e. "May it be in accordance with Your will....."

It should be noted that there are numerous differences between the ritual practices of this Tradition and those which are pandered around in the popular "grimoires." The ritual procedures of one Tradition should never in any way be mistaken for those of another. Plainer still, the specific "ethical issues" which the individual in question is finding so bothersome in terms of the "grimoires" he perused, are not applicable to "Practical Kabbalah"!