Seeking Answers from Divine Sources whilst Fully Awake
Jacobus G. Swart
query regarding “She’elah b’Hakitz,” i.e. seeking answers to life questions from “Divine Sources” in a “magical manner” whilst fully awake, was posted a while back to the “Concepts of Kabbalah” egroup. The actual techniques employed are akin to “She’elat Chalom” (“Dream Questioning”), of which a number of procedures are extant in primary “Practical Kabbalah” literature. Several of these require careful preparation of body, mind and soul, the utterance of Divine Names with kavvanah ( focussed attention and intention), and involve the direct, personal “revelation” of answers to the querant in, as it were, a “prognosticatory” manner, in some instances without the need of any “spirit intermediaries.” This being said, there are also a number of techniques not requiring any special preparation as such, and whilst some of these practices involve the use of Divine Names only, there are others which do require the support of “Malachim” (angelic beings), albeit the latter being usually adjured in conjunction with Divine Names. Tracing “She’elah b’Hakitz” methods in the literature of “Practical Kabbalah,” it is clear that there are numerous procedures dealing with “dream questioning,” yet relatively few detailing related techniques worked whilst fully awake. As a case in point, I found around fifty odd practices on “She’elat Chalom” in “Shorshei ha-Shemot” by Moses Zacutto, yet only twelve dealing with “She’elah b’Hakitz.” Interesting details regarding both “She’elat Chalom” and “She’elah b’Hakitz” can be found in an extensive essay by Moshe Idel titled “Iyyunim b’Shitat Ba’al Sefer ha-Meshiv,” and another fair resource on this topic is “Studies in Jewish Dream Interpretation” by Monford Harris. As said, certain “She’elah b’Hakitz” practices require careful preparation of the one seeking answers to queries by means of this kind of procedure. In an untitled manuscript (Ms. Sassoon 290) we are told that the querant, prior to working “She’elah b’Hakitz,” should be purified and immersed (in the Mikvah [the Jewish ritual bath]), dressed in white clothing, and should have undergone special preparation for a three day period during which several Divine Names are enunciated, etc. In fact, we are told that these Divine Names include a special “Shem ha-Meforash,” (not the wellknown “Ineffable Name”) which a certain Rabbi Simeon (the Great [?]) brought back to this earthly domain after one of his sojourns in the celestial realms. This unique Name is said to have been used in the primordial “act of Creation,” that it can be employed to create a Golem (artificial humanoid), as well as to receive spiritual insight and guidance on waking from a sleep which was induced by means of certain Divine Names. Be that as it may, from amongst the “She’elah b’Hakitz” practices listed in “Shorshei haShemot,” I have selected two procedures which do not require unduly great physical and spiritual preparation to work successfully. I have tried out the first of the two techniques, which I have
subsequently continued to employ with great effect. What is more, it is relatively easy to execute, so here it is.
The main Divine Name to be used in this technique is (vocalised Yahv’-yoraynee). This Divine Name is interesting in that it comprises the fundamental three letters of the Ineffable Name ( ), and the term Yoreini ( ) meaning “to show me” or “to teach me.” To work this technique successfully you have to commence with a single recitation of Isaiah 25:1 which reads: Nm) hnwm) qwxrm twc( )lp ty#( yk Km#$ hdw) Kmmwr) ht) yhl) hwhy Transliteration: YHVH Elohai atah aromimcha odeh shimcha ki asita pele eitzot meirachok emunah omein Translation: YHVH Thou art my God, I will exalt Thee, I will praise Thy Name, for Thou hast done wonderful things; even councels of old, in faithfulness and truth. This is followed by the following adjuration which must be said three times: (question) )yh# ytl)# l( Nwkn rw)ybb ynn(t# l) l)r#y yhl) Kynplm Nwcr yhy hz qwspm hcwyh M# xkb Transliteration: Y’hi ratzon milfanecha Elohei Yisra’el sh’ta’aneini v’bi’ur nachon al she’elati shehi (question) b’koach shem ha-yotze mipasuk zeh Translation: May it be your will God of Israel that you should answer me with the correct explanation on my question (here fill in the question) through the power of the Name which emanates from this verse. Afterwards you have to utter the earlier mentioned Divine Name times, and the answer will forthwith pop into your mind. (Yahv’-yoraynee) three
The second “She’elah b’Hakitz” method I have selected, is a lot more complex than the first. I have chosen this one not only for this specific reason, but also for its strangeness of style in terms of Hebrew incantations, and equally because it comprises some unusual elements as far as the Jewish magical traditions are concerned. Much of the reasoning regarding angelic messengers enlisted in this technique, is based on ideas derived from a magical text titled “Brit Menuchah” (Covenant of Rest). Anyway, as far as assessing the level of difficulty of the following procedure, I suppose one could locate it somewhere towards the end of the “easy” portion of the scale. Be that as it may, the
technique in question is based on the curious construct , which is derived from three primary and most important Divine Names, specifically (Ehyeh YHVH Adonai). These are understood to have the power to facilitate “She’elah b’Hakitz.” As you have probably already ascertained, the listed three mentioned Divine Names have been intertwined to form the Divine Name compilation, hence the first letters of each three letter grouping spell EHYeH, the second letters form the Ineffable Name (YHVH), and the third letters configure the Name ADNY (Adonai). You commence the first part of the actual technique by focussing your attention on the Name , the first portion of that peculiar Divine Name combination. I am not at all sure how this is meant to be pronounced in the current instance, but I have chanced elsewhere upon the vocalisation “AYA,” which may or may not be applicable in the current instance. I presume another possibility would be to use the vowels associated with these letters in the mentioned Divine Names, which might be something like “EYA” or “EY’A.” However, I personally think it is good enough to simply visualise each letter as you vocalise the name of each one in turn. Whatever the case may be, you commence with an adjuration in the Name and Ehyeh, directed at the archangel Micha’el, who is on the right side of the Merkavah (the Divine Chariot-throne), requesting him to instruct the angel Shmai’el (also Shami’el), one of the Ofanim who is traditionally called upon for “She’elah b'Hakitz” purposes, to answer your questions. Both the Divine Names employed, as well as the archangel Micha’el, are understood to be aligned with the right side of the Merkavah. Having called upon the support of Michael, you afterwards have to adjure Shami’el directly in both the mentioned Divine Names, as well as in the name of Micha’el. Next, continue with the second portion of the technique by turning your attention to , which is constructed from the second letters of Ehyeh, YHVH and Adonai. This portion of the mentioned “amalgamated” Name, as well as the Name (AHVH), the latter variously vocalised Eih’veh, Ah’v’hi, Aheivahei, Eihav’ha, etc., are aligned with the left side of the Merkavah, as is also the archangel Gavri'el who is said to be empowered by the second portion of the Divine Name construct in question. So, as you did in the case of Micha’el earlier, you need to in turn adjure Gavri’el in the Name of and Eih’veh (AHVH), that he should charge the angels Chafni’el and Artimus (alternatively Artumis according to the “Brit Menuchah”), both belonging to the B’nei Elohim angelic host, to support you in your current endeavour. Afterwards you also have to adjure Artimus and Chafni’el directly, in the Divine Names as well as in the Name of Gavri’el, who are all on the left of the Merkavah. However, we are informed that in this instance when are adjuring with the Name , you should not work with this particular Name on its own, but should include the entire complex whilst focussing your mind specifically on the letters , in order to align yourself exclusively with the power of this portion of the Name in question, this action being for the purposes of eliminating the power and impact distracting negative forces might have on your person. That is the basic technique. Regarding the angel Artimus (Artumis), we know very little about this “Spirit Intelligence,” since there is not much information available beyond the little provided in the Shorshei ha-Shemot, and some brief references elsewhere, e.g. in the Brit Menuchah, etc.