Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 7

(Kof) It is said the magical glyph for the letter (Kof) represents a tree, and the gematria of this Hebrew letter is one hundred. Regarding the latter we are reminded that Abraham fathered Isaac at the ripe old age of 100, and as far as the “tree” symbol of the magical glyph is concerned, we are informed that this refers to the thicket (tree) in which a ram was caught, and which was substituted as sacrifice in the place of his son. We are also told that the main portion of the magical glyph in question portrays a shofar (ram’s horn), whilst the two side extensions refer to the two days when the shofar is sounded during Rosh Hashanah (New Year), for all to hear its (Kol—“voice”).

(Resh) The magical image for the letter (Resh) is said to represent a boat with a mast. In this regard, we encounter the only magical instruction listed in the dissertation on the magical “Alpha Beta shel Metatron.” We are told that in summer Rahav (), who is the angel of the sea, would allow foul smells to surface the waters — methane perhaps! Seeping into boats this would kill all and sundry on them. However, we are instructed that invoking the Divine Name (Adiriron) would forthwith dispel the nasty odour. We are also informed that invocation of this Divine Name calms the violent storms of winter.

Regarding the Divine Name (Adiriron), I noted in "The Book of Sacred Names" that this is an ancient Divine Name the meaning of which is said to be “The Mighty One sings,” and that this Divine Name is called “Name of Joy” or “Name of glad song” (—rinah). Adiriron is associated with the word (adir—“mighty”).

I also noted that the Name “Adiriron is utilised both in Hebrew amulets and magical incantations, and is considered particularly efficacious as a protection against demonic forces.” Hence we are informed that “whosoever builds a new house and yard, lest he come to any bodily harm he must write the great name Adiriron Adiron () on deerskin parchment and place it on the door of each and every room. And it is best to write this on a Sunday, Thursday or a Friday. And he must drill a hole and place the same in the doorway both from above and from the side.”

(Shin) The magical glyph for the letter (Shin) is said to indicate a very deep wellspring gushing forth an abundance of water which spills over its edges. In this regard, there is the saga of King David digging pits on the side of the Holy Altar, and in the process unleashing subterranean waters which were surfacing and which might inundate the world. We are told that the King wrote the Divine name on a shard which he cast into the depths in order to halt the threat and seal the opening of the depths.

Be that as it may, we are told that the letter Shin is the initial of the Divine Name (Shadai), and that the five endings of the magical glyph representing this letter, refer to the five cubicles of the Tefilin (phylacteries). Regarding the latter we are reminded that there are four in the phylactery tied to the forehead, and only one in the phylactery tied to the left forearm.

(Tav) The magical glyph for the letter (Tav) comprises three vertical bars crossing a horizontal line, and there are altogether eight endings in the glyph. In this regard we are informed that the two outer verticle lines represent the two handles of a Torah scroll, and the centre line the reader. At the conclusion of perusing its contents, the scroll is wound and enclosed in a beautiful mantle-cover. The latter is symbolized by the horizontal bar in the current magical glyph.

We are also instructed that the three vertical lines represent the threefold division of the Tanach (Sacred Scriptures): (Torah—Pentateuch), (N’vi’im—Prophets) and (Ketuvim—Writings). The “Prophets” section of the Hebrew Bible comprises eight books, which is said to be symbolized in the eight endings of the magical glyph of the letter Tet. We are informed that the Divine One autographs his name with this Hebrew letter, since it stands for (Emet—“Truth”).

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)