The Image on the Cover: "Universal Shiviti Amulet" - Part 4

F. Central Magen David Complex:

1. Forty-Two Letter Name of God

1. - ABGYTTz

2. - KRAShTN

3. - NGDYKSh

4. - BTRTzTG

5. - ChKBTNA

6. - YGLFZK

7. - ShKVTzYT

(more to follow)

The Image on the Cover: "Universal Shiviti Amulet" - Part 3

E. Magic Squares:

1. Top Right—Twelve Permutations of - YHVH

2. Top Left—Twelve Permutations of - EHYEH

3. Bottom Right:

a. Outer Square: - TAFTAFYAH

b. Middle Square: - AGALA'A

This Divine Name is derived from the first letters of the following phrase from the Amidah prayer:

Transliteration:

Atah Gibor l'Olam Adonai

Translation:

You are mighty throughout eternity Adonai

c. Centre Square: - YHVH

4. Bottom Left:

a. Outer Square: - MATZPATZ

YHVH transposed according to the Atbash cipher.

b. Inner Square: - YVD HY VYV HY

5. Bottom Border Centre:

a. Reading the first letter in each box:

Upper Row: - EHYeH

Middle Row: - YHVH

Lower Row: - AdoNaY

b. Reading the second letter in each box:

Yislach Ezrecha Mikodesh (Psalm 20:3)

c. Reading the third letter in each box:

Yishmar'cha mikol ra Y"Sh (Psalm 121:7)

d. Reading the fourth letter in each box:

Yishmor Tzet'cha Uvo'echa (Psalm 121:8)

Translation:

Ehyeh YHVH Adonai, may He send you help from (His) holiness, may He guard you from all evil (Blessed be His Name), may He guard your going forth and coming in.

(more to follow)

The Image on the Cover: "Universal Shiviti Amulet" - Part 2

As promised, herewith an account of the contents of the "Universal Shiviti Amulet."

A. Outside Frame: Twenty-Four Permutations of Adonai

Transliteration:

Top] ADNY ADYN ANDY ANYD AYND AYDN

[Left] DNYA DNAY DYNA DYAN DAYN DANY

[Bottom] NYAD NYDA NAYD NADY NDAY NDYA

[Right] YADN YAND YDAN YDNA YNDA YNAD

B. Top Centre: Psalm 16:8

Transliteration:

Shiviti Adonai l’negdi tamid

Translation:

"I have set YHVH before me"

Transliteration:

YAHDVNHY—Combination of YHVH and Adonai

C. Border Top:

Transliteration:

[Right] da lifnei mi atah omed lifnei.....

[Left] melech mal’chei hamlachim ha-kadosh baruch hu

Translation:

[Right] "Know before whom you stand, before.....

[Left] the King of kings of kings, the Holy One, Blessed be He."

D. Border Right—Bottom—Left: Psalm 121

Right:Transliteration:

[verse 1] shir lama’alot esa einai el heharim me’ayin yavo ezri:

[verse 2] ezri me’im YHVH oseh shamayim v’aretz:

[verse 3] al yiten lamot rag’lecha v’al yanum.....

Translation:

[verse 1] "A Song of Ascents. I will lift up mine eyes unto the mountains: from whence shall my help come?

[verse 2] My help cometh from YHVH, who made heaven and earth.

[verse 3] He will not suffer thy foot to be moved; He will not slumber that.....

Bottom:Transliteration:

.....shomrecha: [verse 4] Hinei lo yanum v’lo yishan shomer yisra’el

[verse 5] YHVH shomrecha YHVH tzil’cha al yad yeminecha:

[verse 6] Yomam.....

Translation:

.....keepeth thee. [verse 4] Behold, He that keepeth Israel doth neither slumber nor sleep.

[verse 5] YHVH is thy keeper; YHVH is thy shade upon thy right hand.

[verse 6] By day.....

Left:Transliteration:

.....ha-shemesh lo yakeka v’yarei’ach balailah:

[verse 7] YHVH yishmorcha mikol ra yishmor et naf’shecha:

[verse 8] YHVH yishmor tzeit’cha uvo’echa mei’atah v’ad olam.

Translation:

.....the sun shall not smite thee by day, nor the moon by night.

[verse 7] YHVH shall keep thee from all evil; He shall keep thy soul.

[verse 8] YHVH shall guard thy going out and thy coming in, from this time forth and for ever."

(more to follow)

The Image on the Cover: "Universal Shiviti Amulet" - Part 1

Following a private query regarding the "image on the cover" of "The Book of Sacred Names," I thought readers of this blog may be equally interested in the details. My querant wanted to know what it is, who created it, and where she might be able to acquire a larger copy than the image on the book cover I posted here.

It is called a "Universal Shiviti Amulet," the contents of which is addressed in great detail in "The Book of Sacred Names." It is a large, poster size (A1) talismanic construct comprised of verses from the biblical "Book of Psalms," sets of Divine as well as Angelic Names, and Chotamot (Magical Seals).

As is the case with all "Shiviti amulets," this construct is meant to protect its "owner" against all evil intentions and adversity, however it is also designed to "generate" beneficent circumstances. Besides this, it is employed as a visual meditation device, which is similar to oriental mandalas. In this regard the image is meant to facilitate special alignment with the "Spiritual Forces" behind the letters, words, verses, and Divine Names invoked during meditation. In fact, it is understood that the "inherent power" of a Shiviti amulet is triggered, so to speak, by anyone glancing at it.

Regarding the "creator" of the "Universal Shiviti Amulet," I humbly admit that I am the responsible party. I constructed it over a period of approximately a year from a variety of traditional amulets, in accordance with a specific design and by following definite rules. The large central "Magen David" portion, which incorporates, amongst others, the "Forty-two Letter Name" and the "Name of Seventy-two Names," was derived from the following well-known, highly decorative, sixteenth century "protection amulet":

I will shortly post a fuller analysis of the contents of the "Universal Shiviti Amulet." As far as procuring a poster size copy of this Amulet is concerned, details can be found from the "Sangreal Sodality Press" link on the Sangreal Sodality® website which you can access directly at:

www.sangrealsodality.com

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

"The Book of Sacred Names" in print!!

I am delighted to let you know that "The Book of Sacred Names" is now officially in print, and I think it appeared on a most auspicious day — the Summer Solstice (or Winter if you live in the Southern Hemisphere). At around 520+ pages, this second volume of the Shadow Tree Series turned out to be only 40 pages longer than "The Book of Self Creation."

Be that as it may, "The Book of Sacred Names" comprises:

Chapter 1: Ru'ach — Names of Power

A. Kabbalah Ma'asit & Holy Names

B. Divine Speech & the Foundation of Life

C. Levels of Being & Levels of Meaning]

1. Gematria 2. Notarikon 3. Temurah 4. Chochmat ha-Tzeruf

D. Otiot: Sacred Signs

E. Shemot: Hebrew Divine Names

1. Adiriron 2. Adonai & Ehyeh 3. Achatri’el 4. Elohim 5. Ar’arita 6. Tzurtak

Chapter 2: Esh — The Forty-Two Letter Name of God

A. Ana Bechoach Prayer

B. Adjurations & Incantations

Chapter 3: Mayim — The Name of Seventy-Two Names

A. Arcane Origins

B. A Biblical Spin-off

C. Magical Applications

D. Divine Attendants

Chapter 4 : Afar — Magical Remedies & Hebrew Amulets

A. The Path of Pain & Pleasure

B. Magical Techniques for Health & Healing

C. Kame'ot for Protection

D. Universal Shiviti Amulet

E. Amulets for Wealth & Happiness

Addendum: A Kabbalistic Year

References & Bibliography

"The Book of Sacred Names" is a practical guide into the meditational and magical applications of ancient Hebrew Divine Names. Perpetuating the tenets of traditional Kabbalists who recognised the fundamental bond between "Kabbalah" and "Magic," this text offers step by step instructions on the deliberate and conscious control of personal life circumstances, by means of the most cardinal components of Kabbalistic doctrines and techniques — Divine Names! The material addressed in this tome derives from the extensive primary literature of "Practical Kabbalah," much of which is appearing here in print for the first time in English translation.

In conclusion I should mention that since I dealt with Hebrew incantations as well as with magical objects from the domain of Jewish magic, e.g. Hebrew amulets, associated Chotamot (magic squares), etc., I decided to include the original Hebrew with easily accessible accompanying transliterations, as well as translations. As can be expected, this material having been derived from primary resources from the domain of "Practical Kabbalah," necessitated the inclusion of a large number of illustrations.

You can access "The Book of Sacred Names" and other publications of the Sangreal Sodality Press directly at:

http://stores.lulu.com/sangrealsodalitypress

Dealing with Danger

The fundamental premise behind both "The Book of Self Creation" and "The Book of Sacred Names," is that every individual is constantly creating his or her own reality. This means that what you "act on" you "make real," and whilst one may be constantly mindful not to "buy" into the kind of "realities" one doesn't want in ones life, it could well turn out that one finds oneself in unanticipated and apparently uninvited malevolent circumstances. With hindsight one might also perceive how one, in ones personal "vulnerabilities," actually "set up" the conditions which resulted in the unfortunate "reality" one is having to face. This is all good and well, and very important of course. However, regarding having to deal with such "dangerous situations," there are some interesting suggestions to be found in "Practical Kabbalah." I thought some of these might be of interest to those interested in the material shared on this blog. The mentioned suggestions pertain to the use of the thirteenth three-letter portion of the "Forty-two Letter Name" in conjunction with the Ineffable Name and the "Name of Seventy-two Names," as delineated in the "Shorshei ha-Shemot" by Moses Zacutto.

It should be noted that this section of the "Forty-two Letter Name" () pertains to the sefirah of Malchut (Kingdom), and in this instance it is vocalised "ShuKoVa." In order to employ this Name in the manner we addressed in this missive, it has to be conjoined with the Ineffable Name, i.e. reading "YiHaV'Ha." This is done in the following manner:

The concluding Divine Name combination is which is pronounced Yishuhakov’vaha.

It is said the Name ShuKoVa, and its combination with the Ineffable Name, will literally shout at a recipient if intended to do so, and will scare off demonic forces, e.g. Shedim. We are reminded that the Name ShuKoVa and its associated "Spirit Powers," function most dynamically and potently on a Monday or a Wednesday, hence they should be invoked on these days. The adjuration employed to elicit the aid of the listed "Spirit Forces" in the "Name" of Yishuhakov’vaha, the combination of ShuKoVa and the Ineffable Name, must include the utterance of the following two biblical verses:

Transliteration:

El n’kamot YHVH el n’kamot hofi’a (Psalm 94.1)

Va-yomer Moshe el Aharon kach et ha-machta v’ten aleiha esh mei’al ha-mizbeach v’sim k’toret v’holeich m’heirah el ha-eidah v’chapeir aleihem ki yatza ha-ketzef milifnei YHVH heichel ha-nagef (Numbers 16:46 [17:11])

Translation:

Thou God to whom vengeance belongeth, YHVH, Thou God to whom vengeance belongeth, shine forth. (Psalm 94.1)

And Moses said unto Aaron: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from YHVH: the plague is begun." (Numbers 16:46 [17:11])

The general idea here is that those who intend using this portion of the "Forty-two Letter Name," should in this instance construct their own adjurations. However, I am aware that most readers would not be familiar enough with the Hebrew vernacular to facilitate this, hence I have included below an appropriate adjuration which can be broadly employed for a variety of related reasons.

Transliteration:

Ani mashbi’achem atem ha-g’vurot ha-elyon, Nafli’el, Cheimah, Ketzef, Gavri’el, Sama’el, Yechi’el, Kaftzi’el, Rogzi’el, b’shem ShuKoVa Yishuhakov’vaha, hoshi’eini mip’nei r’sha’im zu shaduni, shitah morah lahem,

El n’kamot YHVH el n’kamot hofi’a,

Va-yomer Moshe el Aharon kach et ha-machta v’ten aleiha esh mei’al ha-mizbeach v’sim k’toret v’holeich m’heirah el ha-eidah v’chapeir aleihem ki yatza ha-ketzef milifnei YHVH heichel ha-nagef

shalom yiyeh li, omein netzach selah v’ad

Translation:

I adjure you the Powers of the Almighty, Nafli’el, Cheimah, Ketzef, Gavri’el, Sama’el, Yechi’el, Kaftzi’el, Rogzi’el, in the Name ShuKoVa Yishuhakov’vaha, save me from the face of the wicked who want to oppress me. Set fear upon them.

Thou God to whom vengeance belongeth, YHVH, Thou God to whom vengeance belongeth, shine forth.

And Moses said unto Aaron: "Take thy fire-pan, and put fire therein from off the altar, and lay incense thereon, and carry it quickly unto the congregation, and make atonement for them; for there is wrath gone out from YHVH: the plague is begun."

I will have peace, amen, victory, selah, and eternal.

It is worth considering that, whilst there are indeed occasions when the severity of physical circumstances necessitates the use of such a drastic action, eliciting the aid of these very powerful "Spirit Forces" for unfair, selfish purposes, or in an irresponsible manner, is likely to cause the magical action to blow up in ones face with unexpected repercussions.

Besides this most aggressive application of ShuKoVa, which may indeed be necessary in certain circumstances, there is also a more compassionate usage in which this Divine Name is linked to Chesed, the quality of Mercy and Lovingkindness on the sefirotic Tree. In this instance the "Divine Power," as it were, derives from the angel Micha’el, who is depicted a "high priest" of El Elyon ("El Most High"). In this regard, we are informed that just as Aaron is High Priest below on earth, so is Micha’el High Priest in the celestial realms above, this being indicated in the last two words of the concluding sentence of Leviticus 9:4 which reads:

Transliteration:

....Ki hayom YHVH nir’ah aleichem

Translation:

.....for today YHVH appeareth unto you.

The phrase ("appeareth unto you") is considered an anagram of ("Aharon Micha’el").

There are several benevolent angelic powers and Divine Names affiliated with the Name ShuKoVa. If you desire to align yourself with the "Spirit Forces" associated with this specific portion of the "Forty-two Letter Name," or to elicit their aid for benevolent purposes, whether personal or altruistic, you need to commence by saying ShuKoVa Yishuhakov’vaha (), afterwards uttering the following incantation:

Transliteration:

Melech El Elyon Pachdi’el Gazri’el Nazri’el Tari’el Ozi’el Sandalfon Ori’el (Uri’el) Micha’el Gavriel b’choach ha-shem ha-gadol v’ha-kadosh ha-gibor v’ha-nora Achatri’el Yah YHVH (YaHeiViHei) Tzva’ot AHVH (EiHVeH) Elohei Yisra’el sh’tatzlichu al y’dei ani [.....fill in Name.....] al kol davar she’e’eseh b’shem Vehu Yeli Sit Elem Mahash Lelah Acha Kahet Hezi Elad Lav Hahah Yezel Mebah Hari Hakem Lav Keli Lov Pahal Nelach Yeyay Melah Chaho Netah Ha’ah Yeret Sha’ah Riyi Om Lekav Vesher Yichu L’hach Kevek Menad Ani Cha’am Reho Yeyiz Hahah Mich Veval Yelah Se’al Ari Eshal Mih Vehu Dani Hachash Omem Nena Nit Mivah Poi Nemem Yeyil Harach Metzer Umab Yahah Anu Machi Dameb Menak Iya Chavu Ra’ah Yabam Hayi Mum v’tashlituni al [.....fill in Name.....] v’atah Achatri’el aseh l’ma’an shemo shel ha-kadosh baruch hu AHVH YHVH (EiHVeH YaHeiViHei) v’tashlituni al [.....fill in Name.....] mei’atah v’ad olam

Translation:

King El Most High, Pachdi’el, Gazri’el, Nazri’el, Tari’el, Ozi’el, Sandalfon, Ori’el (Uri’el), Micha’el, Gavriel, in the power of the Great Name and the Holy, the Strong and the Awesome, Achatri’el Yah YHVH (vocalised Yaheivihei) of Hosts, AHVH (vocalised Eihveh), Elohei Yisra'el, you will succeed through me [.....fill in your personal Name.....] with anything I will do, in the Name of Vehu Yeli Sit Elem Mahash Lelah Acha Kahet Hezi Elad Lav Hahah Yezel Mebah Hari Hakem Lav Keli Lov Pahal Nelach Yeyay Melah Chaho Netah Ha’ah Yeret Sha’ah Riyi Om Lekav Vesher Yichu L’hach Kevek Menad Ani Cha’am Reho Yeyiz Hahah Mich Veval Yelah Se’al Ari Eshal Mih Vehu Dani Hachash Omem Nena Nit Mivah Poi Nemem Yeyil Harach Metzer Umab Yahah Anu Machi Dameb Menak Iya Chavu Ra’ah Yabam Hayi Mum, and grant authority to me [.....fill in your Name.....], and you Achatri’el do this for the sake of the Name of the Holy One, Blessed be He, and grant this authority unto me [.....fill in your Name.....] from now unto eternity.

In his description of this specific magical technique, Moses Zacutto did not include the Shem Vayisa Vayet ("Name of Seventy-two Names") in the incantation, but simply wrote:

Transliteration:

.....al kol davar she’e’eseh b’shem ben Ayin"Bet

Translation:

.....with anything I do in the Name of Seventy-two.

Having worked this technique to great effect myself, I found it more advantageous to include the entire "Name of Seventy-two Names," which I personally believe was intended in the first place by the abbreviation in the above phrase.