Magical Healing & a Consumer Society - Part 1

The employment of Segulot (Magical techniques or Spiritual Remedies) has generated heated reaction from “mainstream” religionists rejecting its use altogether, whilst the more esoterically minded consider such remedies to be most valuable and effective. Regarding the latter, Shlomo ben Adret, the great Rashba, wrote: “And I say that it was the kindness of the Supreme Being at the start of Creation to create in his world things that would ensure the health of the created beings, that if the existents happen to fall ill or for any other reason deviate from their natural perfection, these [things] are ready to restore them to their realm or to make them healthy. And He placed these forces in the essence of things found in nature, as may be attained by study, such as medications and aids known to scholars of medicine, or in nature based on properties but not attainable by study..... And it is not impossible that such a power should also be in speech, as in the case of amulets and similar things.” [Ben Adret, S.: Responsa, transl. in Schwartz, D.: Studies on Astral Magic in Medieval Jewish Thought, Brill, Leiden & Boston 2005.]

I am a firm believer in Segulot, Refu’ot, Kame’ot, in fact, in all things “magical” and “miraculous,” and I have personally derived great benefit from the use of Segulot for a variety of purposes. After all, my life to date has been all about magic, and long may it continue that way! However, in this regard one is so often faced with the dichotomy of “Divine Will” and “(H)human (W)will,” i.e. that “either or” situation in which those who are of the “man proposes, God disposes” persuasion maintain faith in the absolute imposition of “Divine Will” in the least of our human affairs, usually by a deity whose lofty existence is quite removed from us lowly earthlings, whilst at the other end of the scale there are those who avow with equal faith and fervency their belief in the absoluteness of “Human Will” as far as determining our material existence, i.e. life and destiny, is concerned.

I believe the truth regarding this matter lies somewhere in the “middle,” and that if everything is indeed “God,” as some Kabbalists maintain, the will of an individual must also be “God’s will.” Of course, there are endless problems for those who allow their consciousness to embrace this line of thought, since then they are faced with all the rubbish humans have foisted on their own kind and environment, and having to acknowledge these to be the self inflicted injuries by “God” on “God”! Oyoyoy!.....I can hear the deafening roar of fundamentalist dismay at the other end of this page at such blasphemy!

Be that as it may, the intention here is not to address the religious contentions, but to focus on what is accurately termed “magical” or “miraculous” living factors. Those who consider themselves generally more “respectable,” follow passionate prayer to the Almighty One rather than intensive invocation of His subtle minions. We might note that the mainstream religionists have certainly no qualms in what they might be praying for, hence they will employ prayer for any personally justified purpose whatsoever. Again those who are more esoterically minded do the same with their Segulot, Refu’ot, Kame’ot, etc. Regarding the “ardent prayer” for all purposes approach, we might recall the example of a fundamentalist religious organisation that started a “Pray at the Pump” action, that is “gas pumps” in the U.S. of A., and “petrol pumps” for the majority of humanity living beyond American borders. The intention was to implore Divinity, who has power over everything, to reduce gasoline prices. In this regard, one commentator remarked that “God is first answering the prayers of those who want people to lose weight by forcing them to walk and ride bicycles.”

Being a true believer in the “miraculous,” I am naturally intrigued by such quaint religious antics, and particularly by the keenness of those who pray so as to “twist the arm of the Almighty” into interfering with others in order to favour themselves. I am well aware that there would be arguments that such prayers are never for personal benefits, but that they are meant for the greater good of everyone! Besides, so what if these prayers were uttered for ones’ personal benefit only? After all, anyone praying is still hoping that they might turn “divine decision” into personal favour. I do not have an issue with that at all.

What interests me greatly are the actual mechanics of “prayer” and how a “god” can hear us. Having discovered the “gateway to magic and miracles” inside myself, rather than in the actual prayer and external ritual, I attempted to address this in “The Book of Self Creation,” stating that the manner in which “God” hears us is “through ourselves, and to the extent that we are in contact with ‘God.’ On this planet WE are the ears, eyes and agents whereby He (She or It) knows man.” My fifty plus years of “praying” have brought me to the full realisation that Kabbalah was right all along in stating that all is God. In this regard, the late Israel Regardie related a delightful saga regarding a “chela” whose “master” had taught him that he was “God.” Mr Disciple was wandering absentmindedly down a road reiterating to himself “I am God......I am God......” Approaching him from the opposite end was a huge elephant, yet he was paying no attention and continued to recite “I am God.....I am God.....” Eventually, virtually at the instant of serious impact between man and beast, the master wrenched the wretch out of the way of the larger mammal, exclaiming “You idiot! Didn’t you see the elephant?” “But master” retorted the startled disciple, “I am God!” “So is the elephant!” returned the master. So you see, it is all a matter of perspective! I am “God,” you are “God,” the pump is “God,” the fuel is “God,” everything IS “God.” Never all of “God,” but still part of “God.” Everything is God but God is not a “thing”.....and neither are you!

Now, regarding the employment of “magical tools” in ones daily life, e.g. Segulot and Refu’ot, I would like to point out that my personal domicile is in Africa, a continent in which our normal three dimensional existence is comfortably shared with the multiple degrees of the “realm of the ancestral spirits.” The traditional African healer called a “Sangoma” or “Inyanga,” functions in what could be termed an “in-between” condition of consciousness, one in which he or she mediates between the world of physical matter and the subtle realms of spirit. Like other practitioners of “sympathetic magic” around the globe, the African medicine man, or woman for that matter, attempts to alleviate all manner of disease, whether of the physical, psychological or spiritual kind, employing unique remedies which they, under the guidance of the spirits of their ancestors, glean from their physical surroundings. These include special herbs, a variety of tree barks, skins, bones, teeth, and other bodily parts of various animals and birds, some rocks, insects, etc.[Ademuwagun, Z.A.: African Therapeutic Systems, Crossroads Press, Los Angeles 1979; Cumes, D.: Africa in My Bones: A Surgeon’s Odyssey into the Spirit World of African Healing, New Africa Books (Pty) Ltd, Claremont 2004.]

Whilst the average Westerner today might frown at such practices, it is worth considering that similar magical practices are to be found in the tribal medicinal traditions of our own ancestors, and much of these ancient folk customs have come down to us. It might be generally believed that the Hebrew Bible proscribed all forms of sorcery. This view is not quite accurate, since many distinctly magical activities abound in its sacred pages. In this regard, we have been informed that “to say that the Bible prohibits magic is to make no statements about primordial realms. The ancient Hebrews shared with their contemporaries the belief that certain rituals were approved by the gods and that others were disapproved.” [Green, A.: Jewish Spirituality: From the Bible, through the Middle Ages, Routledge & Kegan Paul, London 1986.]

We have also been reminded that “the interpenetration of religion and magic was even more pronounced in Jewish communities where.....the problem of removing magic from religion was hardly an issue.” [Sharot, S.: Messianism, Mysticism, and Magic: A Sociological Analysis of Jewish Religious Movements, University of North Carolina Press, Chapel Hill 1982.] However, it should be noted that throughout Jewish history, the higher rabbinical authorities attempted to rid post-biblical Judaism of that which those who claimed to be “enlightened” called the gross, ungodly superstitious customs of their kinsfolk. Some of the mediaeval magical customs were indeed extremely crude, and many of these can be traced in the protection and healing recipes listed in the Talmud, not to mention in the primary literature of Practical Kabbalah.

In this regard, it should be noted that we have “come a long way,” and have indeed transcended crude mediaeval customs.....or have we? Judging by the popularity of the coarsest favoured “magic recipe” texts, these being mainly “for the millions” presentations in which the most tasteless magical practices are freely pandered without blinking an eyelid, it is quite clear that those very crude customs of our ancient forebears, are in fact being “idealised” rather than “transcended” in our day. Considering this, it would seem that the “magical apothecary” of the modern magician would still have to include items like the teeth of dogs and foxes, horns of she goats, and other assorted oddities.

These items are basically no different from the “magical inventory” of South African “traditional healers,” which may include the tooth of a hyena or of a lion; or suggestions that you apply to a wound some hair taken from the dog that bit you in order to prevent infection and rabies; or the dung of an elephant; the skin of a puffadder; or the horn of a kudu; all very unhygienic yet remarkably effective and successful remedies amongst local inhabitants. This must appear quite revolting to moderns with their remedies “clinically distilled,” as it were, from plants, placentas, or from the genes of “the fowls of the air and beasts of the fields,” or perhaps “generically” manufactured and sold at lower prices, etc. The difference appears to be but the mindset of the “end-user,” and, of course, the quality of the product, albeit without the dried heart of a dove or “forefinger of a mummy”! However, as in the case of the greedy chemical companies controlling modern medicine, you will get from your local “Sangoma” or “Inyanga” the best service for the best price.....we hope!

What I am really trying to say is, that it seems to me there is little difference between our local African “Sangoma” with his or her herbs, bones, stones, assorted potions and ancestral spirits, and the medieval Kabbalist (including some moderns like myself) with his or her herbs, bones, stones, assorted potions, and unique “spirit intelligences.” It is but a question of angle of approach, semantics for lunatics, or simply that “sweet rose by any other name would smell like.....fish!”

(More to follow)

More on the "Forty-two Letter Name" for Health & Healing

Whilst I have earlier shared one specific portion of the "Forty-two Letter Name" employed in spiritual healing, i.e. , the very last portion the Name in question specifically pertaining to the sphere of Malchut, the "Kingdom" of the physical world in which we recide, it should be noted that other portions of the said Divine Name are equally utilized for the same purposes. In this regard, as addressed in fair detail in "The Book of Sacred Names," , the second portion of the first section of the "Forty-two Letter Name" which relates to Chesed (Lovingkindness), is considered exceedingly powerful in terms of the improvement of the health of a sickly individual, especially when it is conjoined with the Name (Adonai).

Then there is also the second section of the "Forty-two Letter Name," i.e. (Karastan) which relates to the sphere of Gevurah (Strength/Severity). It is not only employed in its entirety in Kame’ot and Segulot in conjunction with Psalm 119 for healing purposes, but, when vocalised "Kra Satan," it is loudly exclaimed in healing incantations. Regarding the latter application, we might consider that this portion of the "Forty-two Letter Name" is also shouted three times in exactly the same manner when an individual wishes to obliterate the impact of the “evil eye,” i.e. when at the receiving end of hate, resentment, jealousy, etc.

Here the fundamental reasoning appears to be the letters of the word (Kra—“to tear”), which could be permuted to read (Akar—“to uproot” or “to remove”), hence the statement “K’ra Satan” can be read “remove Satan.” As indicated, this expression is associated with Gevurah, and hence it is believed that this exclamation is invoking the power of severe Judgment (Din), in order to “tear” an individual away from illness. We are also told the letters comprising the Name are respectively the initials of powerful “Spirit Messengers,” all of whom are instantly invoked when “K’ra Satan” is vocalised with mental focus and physical force.

Curiously enough, this portion of the “Forty-two Letter Name” is said to pertain to Moses “splitting and dividing the Yam (sea).” It appears that the invocation Moses employed had separated, literally torn away, the adversary from the Yam. Thus those who use the “K’ra Satan” exclamation in healing incantations, are repeating the procedure Moses employed to separate the waters, albeit the aim being to “separate from disease” rather than dividing the waters of the seas.

The Forty-two Letter Name for Health and Healing

Considering a recent query on how the "Forty-two Letter Name" of God might be employed for the purposes of healing and the restoration of health, I thought, whilst there are several related methods doing the rounds, that I would share the one delineated below, since it is particularly effective and relatively easy to execute.

As indicated previously, the seven six-letter divisions of the "Forty-two Letter Name" of God and the "Ana Bechoach" prayer are aligned with the seven lower spheres on the sefirotic tree, as shown below:

In the current instance I wish to focus on the second three-letter subdivision of the seventh portion of the Divine Name in question, i.e. the section of the "Forty-two Letter Name" related to Malchut (Kingdom), which is employed, amongst others, for purposes of health and healing.

As is the case with all these specific sub-divisions of the "Forty-two Letter Name," this portion is conjoined with the Ineffable Name in the following manner:

The unified Name is vocalised (Yitzohayav’t’ha). The main angel associated with is (Gadi’el), some say (Gavri’el). This “Spirit Intelligence” has three assistants, i.e. (Tzadki’el), (Yeho’el), and (Tama’el). The power of this portion of the “Forty-two Letter Name” as well as its associated “Spirit Intelligences,” pertains to increasing the popularity of those who call upon them in the Name of God. In this regard, alignment with these “Spirit Forces” is understood to cause everyone you may encounter to like you, and, what is more, no special purification is required prior to invoking their support.

This is a truly multi-functional portion of the “Forty-Two Letter Name,” since TzoYaT’, Yitzohayav’t’ha, and its affiliated “Spirit Forces,” are called upon for protection in both rural and urban areas, and, curiously enough, they also have the power to halt violent hail storms. Furthermore, anyone suffering from illness will be healed speedily when one adjures the mentioned “Spirit Intelligences” to aid this intention, and when one utters over the afflicted individual. I have employed this Name, its combination with the Ineffable Name, and the associated “Spirit Power” for this very purpose with excellent results. Similarly, TzoYaT’ has the ability to banish malevolent “Spirit Forces” and restore the well-being of an individual who suffers their affliction.

Shemot: Hebrew Divine Names - Variants of the Ineffable Name - Part 1

I am currently investigating the magical uses of the Divine Name (Matz'patz, Matzapatz, Matzapitza, etc.) which is a transposition of , YHVH, derived from the interchange of Hebrew glyphs using the Atbash cipher. This specific variant of the Ineffable Name is said to mean "God protect."

I am sure most individuals interested in western esotericism will recognise the Name Matz'patz from its appearance in the ever popular "Clavicula Salomonis" (The Key of Solomon). In this text it is employed in a specific adjuration of "demons." However, it should be noted that in the Sefer ha-Zohar the Name is said to pertain to the concept of "mercy." In this regard we read concerning the biblical statement that "God made the two great lights" (Genesis 1:16), that the pair of "lights" were "at first in a single bond, mystery of the name complete as one: YHVH Elohim," and that the term "great" indicates that "they were enhanced in name, both alike, to be called by the mystery of all: Matz'patz Matz'patz, supernal names of the thirteen qualities of compassion," furthermore, that "they are supernal, from the mystery on high, ascending for the benefit of the world, so that through them worlds endure." (Zohar 1:20a)

The "thirteen qualities of compassion" are based on Exodus 34:6-7 reading "And YHVH passed by before him, and proclaimed: 'YHVH YHVH, El merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin," etc. Daniel Matt, translator of the excellent Pritzker edition of the Zohar, commented that in Kabbalah the "thirteen qualities of compassion" are said to "originate in Keter, the highest sefirah, the realm of total compassion, untainted by judgment." It has also been indicated that it is in this respect, i.e. divine Mercy, that the name Matz'patz is employed in Hebrew magical incantations and Kame'ot (amulets).

Now, whilst is, as indicated earlier, a variant of the Ineffable Name, there is a close association between this Name and Elohim, the latter having been earlier noted in the "YHVH Elohim" combination, titled "the Complete Name" since it represents the union of the divine qualities of "Compassion/Mercy" and "Justice/Severity." We are told the connection between Matz'patz and the Name Elohim is indicated by the Gematria (numerical value) of this variation of the Ineffable Name being the same as that of the full spelling of the five letters comprising the Name Elohim, as shown below: There are exactly thirteen letters in this expanded spelling of the Name Elohim, which Chaim Vital informed us pertain to the mentioned "thirteen qualities of compassion." To align oneself with these qualities, he maintained in his "Sha'ar Ru'ach ha-Kodesh" (Gate of the Holy Spirit) that you must constantly work the following simple Yichud. You commence by visualising and contemplating the listed thirteen letters comprising the expanded spelling of the Name Elohim, and conclude by contemplating this Name to pertain to the sphere of Malchut, the Kingdom on the sefirotic Tree, and that it includes the thirteen qualities of Divine Compassion.

There are also other ways in which the Name Matz'patz is employed for more magical purposes, amongst which is a most interesting procedure listed in a text titled "Refu'ah v'Chayim m'Yerushalayim" by Eliahu Avraham Mizrachi, which is employed to ascertain whether individuals suffering from a serious malady will survive or succumb to the illness. You commence the practice by getting everyone in the residence of the diseased to keep quiet, and then ready yourself for the procedure. Next, place your right foot on the doorstep of the entrance to the residence of the sorely afflicted individual, and say the following with Kavvanah, i.e. full focus and conviction:

Transliteration: Matzapitza ha-chayim sh’todi’eini im katuv l’chayim (.....fill in the name of the afflicted person.....) o lo

Translation: Matzapitza of life inform me if (.....fill in the name of the afflicted person.....) is inscribed for life or not.

In conclusion you have to recite the Names which are derived from Psalm 139:16 reading:

Transliteration: Golmi ra’u einecha v’al sifr’cha kulam yikateivu yamim yutzaru v’lo echad bahem

Translation: Thine eyes did see mine unformed substance, and in Thy book they were all written—even the days that were fashioned, when as yet there was none of them.

Note that you do not need to pronounce the actual said verse but only the Divine Names derived therefrom, of which we are informed the correct ones to be:

Transliteration: Gvayir vavka’u l’atein milavul ysva rafya’ei ur’micha v’chayad eichumeiba y’lay’he neimeitzam

We will address more of the "magical" uses of Matz'patz in the second part.

Practical Kabbalah vs "Black Magic"

As indicated in the header of this blog, I intend discussing some of those techniques of "Practical Kabbalah" which I addressed in my "The Book of Self Creation," and which I have greatly expanded upon, with lots of additional practical Kabbalistic material translated from primary Hebrew sources, in my forthcoming "The Book of Sacred Names," to be published by The Sangreal Sodality Press as the second volume in "The Shadow Tree Series."

For more than forty years I have devoted myself to both a serious investigation as well as the practical implementation of Kabbalistic teachings in my everyday life. For me "Kabbalah" was like a pair of old slippers, i.e. absolutely comfortable and easily slipped into, and it has remained so for the entire period that I have been associated with it. There are certainly times when I battle with the obscurities of the doctrines found in some of the primary texts, but, in the main, Kabbalah has served me well on many levels, whether these be physical, mental, emotional or spiritual. In terms of my everyday existence, I have found the teachings of "Practical Kabbalah" especially meaningful, despite the endless warnings about these being "bad," and that I might incur "the wrath of the Almighty."

Of course, it is worth noting that "Kabbalah" and Orthodox Judaism have always been uneasy bedfellows. Sometimes they would be more or less comfortable in their relationship and need of each other, but at other times they would burst into open conflict. The strong messianic tendencies of certain Kabbalists, like for example Shabbetai Tzvi, Jacob Frank, or, much further back, that of Abraham Abulafia, contributed to the notion amongst the orthodoxy that the tradition is a blasphemous quagmire out to snare the gullible. Yet, should the same Messianic tendency shine forth in what appears to be a most godly and sanctified individual, such as Rabbi Isaac Luria, then we can relax and bask in the glory of his "unique light," without any trepidation of being led up the garden path, so to speak.

We know that mysticism goes hand in hand with Judaism, as it does with other faiths, provided it stayed on the thin and narrow and managed to dress its visions, miracles, and what can only be termed "magical activities," in the garb of the formal and accepted religious views of the day. Step out of line, and that individual, who was deemed into manifestation in order to be redeemed in eternity, will be doomed by his peers unto the aeons. To put it simply, certain concepts of Kabbalah entered into mainstream Judaism, and comfortably remained there to this very day. These concepts mainly pertained to the speculative side of the Tradition. In fact, many Rabbis were both Kabbalists and orthodox religious leaders of their communities, as they are still today, with no particular problem one way or the other.

Having said that, I should also mention that some of them did keep their more "controversial" experiences and activities quite hidden for fear of rejection, as for example the case of Rabbi Joseph Caro and his Maggid clearly indicates. However, the more individualistic aspects of the tradition, such as "Practical Kabbalah," which patently involves magical practices, often led to a fracas everywhere, and yet there were again many orthodox Rabbis who beneficially utilized this forbidden zone of the tradition. In fact, many still do with their Kameot (Hebrew amulets), Segulot, Terufot, and magical use of holy writ. To this day the grave of Rabbi ben Duan in Wazzan outside Fez in Morocco, is used as a place where miraculous healings take place. Prior to his demise, the good Rabbi issued an instruction that a certain Kamea (amulet) should be engraved on his tombstone, which would then cause the grave itself to become a place of healing when the sick are placed on it. I can relate a first hand example of its effectiveness, but it will make this introduction much too lengthy. It would appear that the many people undertaking a healing pilgrimage to the good Rabbi’s tomb, is not bothering the orthodoxy unduly.

Naturally we need to recognise that the rise of pseudo-messiahs, such as the earlier mentioned Shabbetai Tzvi and Jacob Frank, contributed enormously towards the fall of Kabbalah from grace in the eyes of mainstream Judaism. Even more so after Shabbetai Tzvi’s conversion to Islam, following the Jewish authorities denouncement of him as a blasphemer to the Muslim authorities. He caused a lot of havoc with his enormous influence over thousands of Jews across the then "civilized" world, and naturally this was more than worrying to the rabbinical authorities who wanted to protect their flocks, and who could see Tzvi’s appeal as spelling disaster for Jewry as a whole. This was certainly a very dark period for both Kabbalah and Judaism alike. However, today Shabbatai Tzvi and his approach to both Kabbalah and Judaism, are understood in a much more open manner, and he appears less of a threat. The same cannot be said for "Practical Kabbalah," which is still drawing vehement condemnation from mainstream religious authorities.

I recently responded to a post online in which it was claimed that Joseph Karo, the great 16th century legalist and Kabbalist, referred to "Kabbalah Ma'asit" (Practical Kabbalah) in his Shulchan Aruch as "black magic." Seeking clarification I wrote:

"In the numerous pre-Lurianic Kabbalistic texts, as well as several subsequent works of the same genre penned by East European Baalei Shem, the term 'Kabbalah Ma'asit' referred to 'Practical Kabbalah' exclusively. There is no specific indication in these writings that the appellation 'Kabbalah Ma'asit' referred to 'Black Magic' per se. When exactly did it acquire the adverse connotation you are referring to?"

To this I received the following response:

"Shulchan Aruch Yoreh De'ah.....laws of Avoda Zerah. The Shulchan Aruch makes very clear that Kabbalah Ma'asit is what the Torah was referring to when it spoke about magic. There are a few rare exceptions, but by and large that is the status."

Since I could not find any reference to Kabbalah Ma'asit being "black magic" in the reference provided, I continued quizzing lest it appeared somewhere else in that authoritative legalistic tome, asking:

"Does the Shulchan Aruch use the specific appellative 'Black Magic' in reference to 'Kabbalah Ma'asit,' and does this turn astute and highly revered Kabbalists like Rabbi Eleazar of Worms, Rabbi Moshe Cordovero, Rabbi Moshe Zacutto, Rabbi Avraham Chamaui, et al, who openly shared techniques belonging to the 'Kabbalah Ma'asit' arena, into heretics who pandered what is forbidden? By the same token are 'Practical Kabbalistic' writings like the Sefer Raziel, Brit Menucha, Shorshei ha-Shemot, amongst others, considered 'black magic' texts?"

In response I was told:

"Actually the Sh"A refers to black magic and all other forms of forbidden sorcery as Kabbalah Ma'asit. As well as enumerates the practices that are forbidden. Considering that R' Cordovero was actually a teacher of R' Karo, I would assume that R' Karo learned what was forbidden from him. Receipt and knowledge of Kabbalah ma'asit is not forbidden, its usage is. Read the introduction by R' Zecuto (who is post-Lurianic by the way) he specifically warns against the usage of what he has written. There are exceptions to this within the bounds of halacha, but one first must be a competent Rav versed in the applicable halachot to know what they are and when they can be properly applied."

Realising the "deflective" nature of this response, the lack of direct textual references, the absurdity of the claim that it is in order to read and learn about Practical Kabbalah, but that you are not allowed to put such knowledge to practical use, and that I am not likely to get a clear answer to my query, I did not press for further details. It quickly became abundantly clear that pursuing the matter any further would just result in me listing more and more of those astute rabbis who did not only wrote about, but actually employed that which the individual in question termed "Black Magic," and likewise he will come back with a list of equally as many astute rabbis who decried "Practical Kabbalah." So why bother?

I thought the statement that Moses Cordovero was the teacher of Joseph Karo, and that the respondent assumed that accordingly "R' Karo learned what was forbidden from him," to be indeed most curious, since Cordovero himself freely shared techniques of the Kabbalah Ma'asit (Practical Kabbalah) genre in his Pardes Rimmonim (Garden of the Pomegranates). Joseph Karo was certainly not unfamiliar with the more "extreme aspects" of Kabbalah. After all, he diligently kept a diary, albeit a secret one, of his clairvoyant channelling of a Maggid, a heavenly spirit mentor, and he apparently left his mark in the local lore of Nicopolis, the town in which he grew up, where visitors are still shown Karo's Kan Gishmi (Fountain of Blood), a spot where it is said he "performed miracles." One wonders if the latter were of the "Practical Kabbalah" variety?

Regarding Moses Zacutto's warning "against the usage of what he has written," we know that he personally employed many of the magical techniques he listed so openly and enthusiastically in his Shorshei ha-Shemot (Roots of Names) and Sefer ha-Sodot she-Kibbalti mi Rabbotai (The Book of Secrets I Received from My Masters). In fact, in many instances he affirmed the efficacy of these procedures with the phrase "tested by me," and hence J.H. Chajes appears to be correct in his observation that Zacutto "assembled this magical material for practical and not merely theoretical purposes." It is also curious, as also noted by Chajes, that both Chaim Vital, of Lurianic fame, and his son Samuel did not hesitate to consult with Muslim magicians when they felt it necessary to do so!!