"The Book of Seals & Amulets" in print!!

I am delighted to inform you that "The Book of Seals & Amulets" [508 pages] is now in print. This, the third volume of the "Shadow Tree Series," comprises a comprehensive investigation into the meaning and relevance of Celestial Alphabets, Magical Seals, Magic Squares, Divine and Angelic Names, etc., as well as their employment in Hebrew Amulets in order to benefit personal wellbeing in a most significant manner. Continuing the standards I set in "The Book of Self Creation" and "The Book of Sacred Names," I offer detailed instruction on the contents and construction of Hebrew Amulets. I again consulted the enormous array of relevant primary Hebrew literature, large sections of which are now available to an English readership for the first time.

"The Book of Seals & Amulets" comprises:

Chapter 1: Levanah — Sacred Names in Hebrew Amulets [106 pages]

A. Adonai

B. Ehyeh

C. Ineffable Name

D. Shadai

E. Enigmatic Divine Names

1. Agala’a

2. Azbogah

3. Atneik

4. BYT

5. Taftafyah

6. Yohach Kalach

7. Kuzu B’mochsaz Kuzu

8. Matz’patz

9. Ashtzei

10. Tzurtak

11. Tzamarchad

F. The Twenty-two Letter Name

G. The Forty-Two Letter Name

H. The Name of Seventy-two Names

I. Compounded Employment of Divine Names

Chapter 2: Kochav — Letter, Word & Number Squares [59 pages]

A. Letter Squares

B. Word Squares

C. Number Squares

1. Magic Square of the Third Order

2. Magic Square of the Fourth Order

3. Magic Square of the Fifth & Sixth Order

4. Magic Square of the Seventh Order

5. Magic Square of the Eighth & Ninth Order

Chapter 3: Nogah — Sacred Writ & Kameot [77 pages]

A. A River went out of Eden

B. Psalms.....Psalms.....Everywhere!

Psalm 1

Psalm 2

Psalm 67

Psalm 91

Psalm 106

Psalm 121

Chapter 4 : Shemesh — Secret Alphabets & Magical Seals [55 pages]

A. Celestial Alphabets

1. Kolmosin Micha’el

2. Kolmosin Gavri’el

3. Kolmosin Ori’el (Nuri’el)

4. K’tav Avar ha-Nehar

5. K’tav ha-Malachim

6. K’tav Tz’va ha-Shamayim

7. Alfa Beta shel Metatron

B. Chotamot (Magical Seals)

Chapter 5 : Madim — Angels, Demons & Amulets for Protection [45 pages]

A. Angelic Hosts

B. Fiendish Hordes

C. Amulets for Protection

Chapter 6 : Tzedek — Kameot for Health, Wealth & Happiness [33 pages]

A. Health & Healing

B. Wealth & Success

C. Amulets & Elements

Chapter 7 : Shabetai — Patterns, Shapes & Sizes [43 pages]

A. Chabusa: Six-petalled Rosette

B. Menorah: Seven-branched Candelabrum

C. Magen David: Shield of David

D. The Hand

E. Printed Amulets

F. Disposing of Discarded Amulets

References & Bibliography [45 pages]

The “Shadow Tree Series” comprises a unique collection of Western Esoteric studies and practices which I have actuated and taught over a period of forty years. I commenced my Kabbalistic odyssey in the early 1970’s studying the doctrines of Lurianic Kabbalah, and later investigated the fascinating traditions of Practical Kabbalah. I also incorporated the teachings of my late mentor, the celebrated English Kabbalist William G. Gray, in my personal kabbalistic/magical worldview.

Having introduced a “nuts-and-bolts” insight into the inner workings of Ceremonial Magic and Practical Kabbalah in “The Book of Self Creation” and “The Book of Sacred Names,” I present further magical resources in “The Book of Seals & Amulets.”

In conclusion I should mention again that since I addressed in the current tome several hundred Hebrew amulets and related magical objects, i.e. Sigils, Magic Squares, Magical Alphabets, etc., I again elected to include original Hebrew texts with easily accessible accompanying transliterations and translations. As you might expect, "The Book of Seals & Amulets" comprises nearly 300 images of amulets and related illustrations, the largest majority of which were again from primary resources in the domain of "Practical Kabbalah,"

You can access "The Book of Seals & Amulets" and other publications of the Sangreal Sodality Press directly at:

http://www.lulu.com/spotlight/sangrealsodalitypress

Fiendish Forces in Hebrew Amulets - Part 2

There are many references to all manner of demonic forces in Hebrew amulets, usually in terms of kin type and, except for a very few like the demoness Lilit, are rarely named individually. Even when it comes to referencing a single “malevolent spirit,” it is often in the third person. For example, mention is made of the collective Ruchin b’ishin or to Ruchot ra’ot, all of which have been translated “evil spirits” (some say “ghosts”), and they are considered to be of both the feminine and masculine kind [Montgomery, J.A.: Aramaic Incantation Texts from Nippur, University Museum, Philadelphia 1913.]. We also find references to a singular Ruach ra’ah (“evil spirit”), i.e. one from amongst the “Ruchin” or “Ruchot ra’ot.”

As it is, Hebrew amulets include references to several classes from amongst the demonic legions. Amongst those mentioned in Kameot listed in my "The Book of Seals & Amulets," are the Mazikim or Mazikin, i.e. injurers (harmful spirits), who have been described “imps.” It has been claimed that the mazikim are the offspring of Adam and Eve having had liaisons with demonic entities. It is said they “and their demonic consorts account for the proliferation of demons”[Schwartz, H., Loebel-Fried, Ginsburg, E.K.: Tree of Souls: The Mythology of Judaism, Oxford University Press Inc., New York 2004.]. However, there appears to be some confusion as far as these claims are concerned. Elsewhere it is indicated that the mazikim, “beings who injure (nezek)” [Witton Davies, T.: "Magic" Back and White, Charms and Counter Charms, Divination and Demonology among the Hindus, Hebrews, Arabs and Egyptians, de Laurence, Scott & Co., Chicago 1910], are comprised of a number of demonic classes.

Past research referenced two main factions amongst the mazikim, the first is comprised of “fallen angels who are wholly supernatural,” and the second of beings who are “half supernatural and half human.” Amongst the latter group there are two demonic classes which are of interest to us, since they are often referred to in protection amulets. First there is the Lilin faction of demons, which were “begotten of Adam on the one side, and Lilith and other female spirits on the other,” rather than from Eve, the primordial human mother, and we are told that “Lilith reigns over these as queen” [Witton Davies].

Next there are the Shedim or Shedin, the most cited of the demonic types listed in Hebrew amulets. We find references in the Hebrew Bible to these “demonic fiends,” i.e. in Deuteronomy 32:17 in which we are told regarding those who forsook the good ways of the Almighty One, "they sacrificed unto demons [Shedim]”). This accusation is emphasised and expanded upon in Psalm 106:37 where we read “Yea, they sacrificed their sons and their daughters unto demons [Shedim]”).

The Shedim are said to be of the mischievous or “hobgoblin type” [Montgomery] and we are informed that their king, Ashmedai, “resembles the merry if also mischief-making hobgoblins of fairy tales” [Witton Davies]. It is said the Shedim were born from the sexual relations of two angels, i.e. Aza and Azael, with Na’amah, the daughter of Lamech who was the great-great grandson of the Biblical Enoch. All of this supposedly happened prior to the biblical “great flood” [Rappoport, A.S.: Myth and Legend of Ancient Israel, Vol. 1, The Gresham Publishing Company Ltd., London 1927]. However, the Shedim may “assume any shape and form they like,” and are “able to see without being seen themselves” [Thompson, R.C.: Semitic Magic: Its Origins and Development, Luzac & Co., London 1909]. If you should find this disconcerting, especially as far as your personal safety against these malevolent forces is concerned, it is worth noting that all demonic forces are said to be subordinate to the four great Archangels of the Divine Throne, i.e. Micha’el, Gavri’el, Rafa’el and Ori’el. In this regard, the 14th century Kabbalist Menachem ben Meir Tziyoni tells us “And know, that each party (of demons) is (subordinated) to certain archons and divine angels, as it is known among men of understanding” [Tziyoni, M. ben M.: unpublished passage in Sefer Tziyoni translated in Huss, B.: Demonology and Magic, Kabbalah: Journal for the Study of Jewish Mystical Texts 10, 2004].

Fiendish Forces in Hebrew Amulets - Part 1

Whilst the patronage of higher spiritual forces are enlisted in Hebrew amulets by means of their names, malevolent powers are equally identified in Kameot in order to, as it were, bind them and weaken their impact on the living. Restraining demonic entities is particularly necessary, since it is said that "if the eye had the power to see them, no creature could endure the demons." Furthermore, "they are more numerous than we are and they surround us like the ridge round a field," and it is claimed "Every one among us has a thousand on his left hand and ten thousand on his right hand." [Talmud Bavli, Berachot 6a]

It is said demonic entities are "living souls without bodies," [Thompson, R.C.: Semitic Magic: Its Origins and Development, Luzac & Co., London 1909] and it is believed they resemble humans in three ways, "they eat and drink like human beings; they propagate like human beings; and they die like human beings" [Talmud Bavli Chagigah 16a]. We are informed that "the injury of the human race in every possible way was believed to be the chief delight of evil spirits," [Cassels, W.R.: Supernatural Religion: An Inquiry into the Reality of Divine Revelation Vol. 1, Longmans Green & Co., London 1874] which is another "quality" they share with so many of the human race who "delight" in doing just that to their fellow human kind. The demoness Lilit certainly ranks amongst the most dangerous of those spirit forces who take pleasure in killing humans.

The saga surrounding the person and career of this demonic dame reads like a popular soap opera. She "was a failure as Adam’s intended wife, became the paramour of lascivious spirits, rose to be the bride of Samael the demon King, ruled as the Queen of Zemargad and Sheba, and finally ended up as the consort of God himself." [Patai, R.: The Hebrew Goddess, Third enlarged edition, Wayne State University Press, Detroit 1990] Her incredible career in evil and depravity spanning more than four millennia, rivals that of any other career criminal, whether human or demonic. At least there is some protection against the killer instincts of this lady. We are told she informed the Propher Elijah "whenever I shall see or hear any of my names I shall straightway flee.... And whenever my names shall be mentioned I shall have no power to do evil or to injure." [Hanauer, J.E.: Folk-Lore of the Holy Land: Moslem, Christian and Jewish, Duckworth & Co., London 1907]

It would seem the history of Lilit can be traced back to the Lillu, who "was one of four demons belonging to a vampire or incubi-succubae class" mentioned in a Sumerian King list. [Patai, R.: The Hebrew Goddess] Thus it has been suggested that the traditions regarding "Lilit" were derived by Jews from Sumerian and Gnostic lore, and it is further alleged that much of Sumerian folklore was absorbed into Judaism by the patriarch Abraham, and the fact that he hailed from Chaldean Ur was cited in support of this claim.

There is certainly no evidence that Abraham received the Lilit mythology from the Sumerians, or that it was from thence that it found its way into kabbalistic lore. There is also no reference to Lilit in the Pentateuch, and all evidence points to it having been extracted from Babylonian-Assyrian sources. After all, Jews lived in exile in Babylonia for centuries, and even after the "return" and Nehemiah’s rebuilding of the Temple and the walls of Jerusalem, many preferred to remain in the settled comfort of Babylonia, where the great Jewish academies continued to thrive well into the early centuries of the common era.

We know for certain that Lilit is part of Babylonian demonology, and that there are some Sumerian antecedents. In fact, Lilit was one of a demonic couple, Lilu the male and Lilitu the female, both of which were associated with a whole set of "harmful spirits" called mazikim. Now, whilst Lilit in "Jewish lore" is particularly associated with endangering the life of the newly born infant, the Babylonian equivalents of this spirit fulfilled various nefarious functions. For example, there is an incantation in an Assyrian ritual text against an Ardat-Lili who preys on males. Others would strangle infants and threaten pregnant women.

There is only one reference to Lilit in the Bible (Isaiah 34:14), hence it is understood that most of what we know of the early Jewish traditions regarding Lilit, derives mainly from the Babylonian Talmud. Amongst the early "Jewish" references to Lilit we should include one from the Qumran community (Dead Sea Scrolls), whilst aspects of this tradition were also absorbed into "The Testament of Solomon," a third century Greek work. More details on the Lilit as the first wife of Adam were also included in the "Alphabet of Ben Sira."

Now, just because Lilit is called the "mother of demons," does not mean that she does not have enemies amongst her own kind. In this regard, the demoness Machalat, the "Dancer," and her daughter Agrat bat Machalat, the latter being the consort of Ashmodai and queen of the demons, are said to live "in strife with Lilith." The hostility of these female demons towards Lilit is no simple matter. Agrat bat Machalat is the consort of Ashmodai and she ranks "queen of the demons." Furthermore, she is said to have "a retinue of one hundred and eighty thousand evil spirits." [Rappoport, A.S.: The Folklore of the Jews, The Soncino Press, London 1937]

(More to follow)

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”).

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 6

(Ayin) The magical glyph for the letter (Ayin) is said to comprise two parallel horizontal bars. These, we are told, pertains to Moses and Aaron who confronted the Egyptian sorcerers whose magical activities were illusions meant to deceive the eye (—Ayin). In this regard, we are told (Exodus 7:12):

Transliteration:

va-yashlichu ish matechu va-yih’yu l’taninim va-yivla mateh Aharon et matotam

Translation:

For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.

We are informed that in the Hebrew alphabet the letter order (Nun), (Samech), (Ayin) reminds us of this miracle (—Nes), by means of which the trickery worked on the eye (—Ayin) is exposed.

(Peh) We are told the magical glyph for the letter (Peh) represents an open bucket, representing something like a divine cornucopia by means of which the Eternal One provides (—Pirnes) an infinite flow of abundance to the whole of manifestation, like the miracle foodstuffs, i.e. the daily manna, quails, and a wellspring afforded to the Israelites during their long sojourn in the desert. In fact, these miraculous substances are said to be represented by the three endings of the magical glyph.

As it is, the word (Peh), the name of the letter in question, means a “mouth,” the organ of eating but also of speaking. Regarding the latter ability, we are informed that a real savant is a wellspring of wisdom, whose Torah elucidations motivate a descent of the Shechinah, i.e. the Divine Presence and “face” of the Almighty to descend on his or her person. This is because a Spirit Messenger (angel) affords the wise one endless insights.

(Tzadi) The magical glyph for the letter (Tzadi) is said to be a kind of walled stronghold which could be accessed via a side entrance (Petach—“opening”). In this regard a Tzadik, i.e. a righteous individual, is said to constantly alternating between two entrances, i.e. the one to the synagogue and the other to the “House of Study.” Considering some of the sentiments I expressed earlier, that “Torah Study” means “living the law of life,” I “naturally” think it quite “unnatural” and even “ungodly” to cut oneself off from the natural world. After all, the very beauty which we see in this world is in fact God, and acknowledging beauty is a most sacred act.

In this regard, we are told that “when you desire to eat or drink, or to fulfill other worldly desires, and you focus your awareness on the love of God, then you elevate that physical desire to spiritual desire. Thereby you draw out the holy spark that dwells within. You bring forth holy sparks from the material world. There is no path greater than this. For wherever you go and whatever you do—even mundane activities—you serve God.” [Levi Yitzhak of Berdichev in Buber, M.: Tales of the Hasidim: The Early Masters, Thames and Hudson, London 1956] We are further reminded to “use the things of the world to recognize No-thing. By this I mean, approach everyday life as an ongoing opportunity for raising the sparks. Take a micro-moment for establishing a meditative attitude, whether that moment be painful or joyous or neutral. Practice hitbodedut (meditation/all-one-ness) everywhere, at all times. When tempted away from righteousness by idleness, anger, or greed, let yourself listen to the sounds of that moment until you are all ear, nothing but listening. Wrap yourself in listening until even the still, small voice of the moment has vanished and there is No-thing there at all.” [Besserman, P.: The Shambhala Guide to Kabbalah and Jewish Mysticism, Shambhala, Berkeley, 1997]

(More to follow)

Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 5

(Lamed) The magical glyph for the letter (Lamed) is said to represent the crown of a king. In this regard, we are informed that those who are studying (—Lamed) Torah, and who are controlling their darker passions, so to speak, will be granted an exalted status befitting a king as well as a crown in the world to come, similarly to the biblical Joseph who, by controlling his emotional self, was granted rulership and a crown by the Pharaoh of Egypt.

We are reminded that the letter Lamed is located in the Hebrew alphabet between (Kaf) and (Mem). When read in reverse, the combination spells (Melech—King).

(Mem) We are told that the magical glyph for the letter (Mem) represents an empty womb. We are also reminded that the numerical value of this letter is forty since the womb remains empty after conception for around forty days when the foetus starts to take on a definite shape. We are further informed that this magical glyph indicates an empty stomach, referring to Moses having maintained a fast for forty days during the period he remained in the celestial realms during his reception of the Torah.
On the other hand, the meaning of the letter Mem is “water” (—Mayim), and it is said that the current magical glyph symbolizes a pool which requires the exact amount of forty “seahs” (measures) to qualify as a Mikveh (ritual bath).

(Nun) The magical glyph for the letter (Nun) is said to symbolize a shield. In this regard, we are enjoined (yit’halel ha-gibor big’vurato—“Let not the mighty man glory in his might”) (Jeremiah 9:22 [23]), and that he should rather trust in the One who is Awesome (—Nora), Almighty God.

In the current instance the magical glyph is said to be a “shield” with three endings, i.e. two on top and one below. “shield.” The upper two endings are said to refer respectively to two biblical figures, i.e. the Patriarch Abraham and King David, who were granted Divine protection. In this regard, the Eternal One told our father Abraham (Anochi magen lach—“I am thy shield”) (Genesis 15:1), and King David exclaimed (magini v’keren yish’i—“my shield and my horn of salvation”) (Psalm 18:2 [3]).

On the other hand, we are informed the three endings of the current magical glyph refer to the first three letters of the Ineffable Name, i.e. (YHV), which were engraved on the impregnable shield of King David conjointly with the opening phrase of Exodus 15:11 reading (Mi chamocha ba’elim YHVH—“Who is like unto Thee YHVH among the mighty?”). The initial letters of the four words comprising this phrase form the acronym (Makabi). In this regard, we are told that the last recipient of King David’s shield was the great Judas Maccabeus (Yehudah ha-Makabi).

(Samech) The letter combination (Samech) refers to the concept of sustaining or supporting. This is said to pertain to the statement (Somech YHVH l’chol ha-noflim—“YHVH upholdeth all that fall”) (Psalm 145:14). In this regard, we are told that the magical glyph for the letter Samech represents a tree extending its fresh green leafy branches.

We are also told that whilst the magical symbol for the letter Samech is upright, it appears to be pierced by an arrow. In this regard, we are informed that Pharaoh pursued the Israelites after they departed Egypt, and that he fired arrows at them, but that the latter were swallowed up by the clouds protecting the Israelites all round (—Saviv saviv).

(More to follow)