72 Shem Hamephorash sigils/psalms/powers - which is correct?

[credo99]

Hi all,

For those accustomed with these 72 angels I wonder if any of you has ever questioned the true (original?) source of their attributes and powers. After reviewing many older and current sources and authors I must admit I was left quite baffled. Let's take for example the angel no. 20, PeHeLa'yah (Pahaliah). Almost half of the sources (inluding the Gallery of Magick authors) asign to this angel Psalm 119:108 and the power of balance another half (including Baal Kadmon on his intro page in this video

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) assign to him psalm 116:4 and the power of spiritual elevation/protection. GOM assign psalm 116:4 to other Shem angel and also the other authors do the same with 119:108. I am wondering why these differences between angels attributes and which one is more "reliable"? Since the psalms are usually embedded in the seals and verbally used in most of the meditations / visualizations I assume these differences are not so trivial when considering the potential effectiveness / non-effectiveness of the invocation rituals. Thank you.

Cheers

Post automatically merged: Apr 9, 2025

Hi all,

For those accustomed with these 72 angels I wonder if any of you has ever questioned the true (original?) source of their attributes and powers. After reviewing many older and current sources and authors I must admit I was left quite baffled. Let's take for example the angel no. 20, PeHeLa'yah (Pahaliah). Almost half of the sources (inluding the Gallery of Magick authors) asign to this angel Psalm 119:108 and the power of balance another half (including Baal Kadmon on his intro page in this video

Please, Log in or Register to view URLs content!

) assign to him psalm 116:4 and the power of spiritual elevation/protection. GOM assign psalm 116:4 to other Shem angel and also the other authors do the same with 119:108. I am wondering why these differences between angels attributes and which one is more "reliable"? Since the psalms are usually embedded in the seals and verbally used in most of the meditations / visualizations I assume these differences are not so trivial when considering the potential effectiveness / non-effectiveness of the invocation rituals. Thank you.

Cheers

PS: And to make the things even more complicated, it seems there is even a third interpretation of the psalm corresponding to Pahaliah in the vision of the Rosicrucians, if you read this document

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they assign Psalm 120:2...OMG, what a mayhem!!!

 

[Ziran]

I am wondering why these differences between angels attributes and which one is more "reliable"?

The reason is: effecacy is not dependant on accuracy. It depends on how the words and ideas resonate in the heart and mind of the one who is articulaing the psalm. Different people, naturally, are inspired by different things. It's the inspiration that matters. Not the accuracy of the corresponence. Because of this, many correspondences exist which resonate for some and not for others. It doesn't mean that one is more reliable.

angel no. 20, PeHeLa'yah (Pahaliah)

To solve this particular mystery, for myself, regarding which psalm is a better correspondence, I would start with he hebrew spelling of the angel's name. Do you have it?

 

[Yazata]

The explanation that everybody likes to spit out is that the three letters of the Angel's name + YHVH are given in the Psalm.. But if you look a the (generally accepted) Psalms in Hebrew you will see that practically none of them have the three letters (grouped neatly together or at the bare minimum in order). There is however a book that has corrected all 72 Psalms. It's pretty good in my opinion, but I can't think of the name at the moment. Something along the lines of "24 Triangles 2024 edition" or something.

 

[credo99]

The reason is: effecacy is not dependant on accuracy. It depends on how the words and ideas resonate in the heart and mind of the one who is articulaing the psalm. Different people, naturally, are inspired by different things. It's the inspiration that matters. Not the accuracy of the corresponence. Because of this, many correspondences exist which resonate for some and not for others. It doesn't mean that one is more reliable.



To solve this particular mystery, for myself, regarding which psalm is a better correspondence, I would start with he hebrew spelling of the angel's name. Do you have it?

you mean the three hebrew letters? פהל

Post automatically merged: Apr 9, 2025

The explanation that everybody likes to spit out is that the three letters of the Angel's name + YHVH are given in the Psalm.. But if you look a the (generally accepted) Psalms in Hebrew you will see that practically none of them have the three letters (grouped neatly together or at the bare minimum in order). There is however a book that has corrected all 72 Psalms. It's pretty good in my opinion, but I can't think of the name at the moment. Something along the lines of "24 Triangles 2024 edition" or something.

You mean this one? The 24 Triangles of the Shemhamephorash: 2024 Edition (Asterrars) Isn't it dealing actually with the evil counterparts of the 72 angels?

 

[Adelina]

Hi all,

For those accustomed with these 72 angels I wonder if any of you has ever questioned the true (original?) source of their attributes and powers. After reviewing many older and current sources and authors I must admit I was left quite baffled. Let's take for example the angel no. 20, PeHeLa'yah (Pahaliah). Almost half of the sources (inluding the Gallery of Magick authors) asign to this angel Psalm 119:108 and the power of balance another half (including Baal Kadmon on his intro page in this video

Please, Log in or Register to view URLs content!

) assign to him psalm 116:4 and the power of spiritual elevation/protection. GOM assign psalm 116:4 to other Shem angel and also the other authors do the same with 119:108. I am wondering why these differences between angels attributes and which one is more "reliable"? Since the psalms are usually embedded in the seals and verbally used in most of the meditations / visualizations I assume these differences are not so trivial when considering the potential effectiveness / non-effectiveness of the invocation rituals. Thank you.

Cheers

Post automatically merged: Apr 9, 2025

PS: And to make the things even more complicated, it seems there is even a third interpretation of the psalm corresponding to Pahaliah in the vision of the Rosicrucians, if you read this document

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they assign Psalm 120:2...OMG, what a mayhem!!!

Did you check book of Jacobus Swart "The Book of Sacred Names"? It is more authoritative than Rosicrucian material and Gallery of Magick.

 

[credo99]

Did you check book of Jacobus Swart "The Book of Sacred Names"? It is more authoritative than Rosicrucian material and Gallery of Magick.

Yes, I checked all his books, appart from describing in details the three letters making up the 72 Shem angels name (The Book of Sacred Names - chapter 3) there is no reference to neither their specific virtues nor the associated psalm fragments. or graphical seals (I suppose the seals, at least the modern one not the Agrippa-style ones are all custom created by every author)

 

[stalkinghyena]

You might want to consult Sefer Ratziel for a deeper understanding of the triplets. Specifically Book 3 Part 1, "The Holy Names". I use Steve Savedow's edition. My personal feeling, in line with Reuchlin, is that the angels should be understood mystically before practical magic is attempted, but the latter can still lead to the former.

I've found this particular essay helpful, by Uri Raz:

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Note that variances in psalm attributions are often due to variances in the Vulgate and KJV - the latter being more in line with the Tanakh.

Isn't it dealing actually with the evil counterparts of the 72 angels?

Oh Yaz... nooooo....

 

[credo99]

You might want to consult Sefer Ratziel for a deeper understanding of the triplets. Specifically Book 3 Part 1, "The Holy Names". I use Steve Savedow's edition. My personal feeling, in line with Reuchlin, is that the angels should be understood mystically before practical magic is attempted, but the latter can still lead to the former.

I've found this particular essay helpful, by Uri Raz:

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Note that variances in psalm attributions are often due to variances in the Vulgate and KJV - the latter being more in line with the Tanakh.


Oh Yaz... nooooo....

Yes, you are right about the differeneces, what I found is that:

1) Some of authors require the three letters of the name to be found IN ORDER in the psalms and others not (see

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)
2) Some use the Kircher sources, other Ambelain and others the

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(Book of Zion's Gates), each of them citing either Latin or Hebrew "original" versions of the psalms.

Just take a look on the case above mentioned, PeHeLa, angel 20:

Angel 20 PeHeLa (PAHALIAH)

1)
Ambelain: 120:2

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20th – PAHALIAH. His attribute is “Redemptor God”. He corresponds to the holy name “Tios” in the Muscovite tongue. His ray begins at the 95th degree to the 100th degree inclusive, corresponding to the tenth decade and to the angle called Sothis; he presides over the 8th April, 19th June, 30th August, 10th November, 21st January, which correspond to the influence of Venus (see the Sacred Calendar). The invocation is performed from 6:20am to 6:40am; he must recite the 2nd verse of Psalm 120: “Deliver my soul, O Lord, from lying lips, and from a deceitful tongue” (Domine libera anima mean a labiis iniquis, et a lingua dolosa).
He serves against the enemies of religion, and to convert people to Christianity. This angel rules religion, theology and morality; he influences chastity and piety in those whose vocation is towards the ecclesiastical state.
The bad angel rules irreligion, apostates, libertines and renegades.

2)
Kircher:119
Latin: Et nomen Domini inuocabo, ò Domine, libera animam meam
According to Kircher: 119:2
But in Vulgata Clementina 116:4

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3)

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Sepher Sha'arey Tsion: 119:108
English: Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.

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The following table is taken from Sepher Sha'arey Tsion (Book of Zion's Gates), pages 21-22, as a prayer attributed to the ARI.
The rule seems to be that the Psalms verse needs to contain the four letter name YHVH (with one exception that contains the name ADNI), and the three letters of the specific name from the 72 fold name in order. This differs from the rule apparently used in Kircher's Oedipus Aegyptiacus, where the three letters need not be in order.
In the following table I used the KJV version of the bible, in which the verse numbers slightly differ from those of the Hebrew messorah bible.
20 PHL Psa119:108 Accept, I beseech thee, the freewill offerings of my mouth, O LORD, and teach me thy judgments.

So again: Which is what? ) That brings at least 3 Psalms to use for each angel in order to "cover" it's correct invocations. I am not a big fan of "Use what you feel" advice, the angels are not "multi-lingual" / "multi-purpose" / "multi-listening" / "multi-purpose" / "multi-potent" etc...beings IMHO.

Thanks again all for contribution

 

[Adelina]

Yes, I checked all his books, appart from describing in details the three letters making up the 72 Shem angels name (The Book of Sacred Names - chapter 3) there is no reference to neither their specific virtues nor the associated psalm fragments. or graphical seals (I suppose the seals, at least the modern one not the Agrippa-style ones are all custom created by every author)

So then you missed almost hundred of pages.
From page 214 onwards there are correspondences with Psalms.
From page 234 onwards. if you read carefully, you will see specific virtues, sometimes they are not explained openly, because they have more complex nature.
Seals in this case can be made by something like Aiq Bekar, which was also explained in one of Swart's books.

What concerns Kircher, he was charlatan, making up a lot of things. I would avoid everything written by him altogether. 119:108 is the correct variant, which correspons to Pahalia.

 

[stalkinghyena]

the angels are not "multi-lingual" / "multi-purpose" / "multi-listening" / "multi-purpose" / "multi-potent" etc...beings IMHO.

Are they at least transcendental?

So again: Which is what?

At this point, kavanah and devekuth. God knows.

 

[credo99]

So then you missed almost hundred of pages.
From page 214 onwards there are correspondences with Psalms.
From page 234 onwards. if you read carefully, you will see specific virtues, sometimes they are not explained openly, because they have more complex nature.
Seals in this case can be made by something like Aiq Bekar, which was also explained in one of Swart's books.

What concerns Kircher, he was charlatan, making up a lot of things. I would avoid everything written by him altogether. 119:108 is the correct variant, which correspons to Pahalia.

You are absolutely right, I missed this part. Then, someone should inform Baal Kadmon to update his books and courses about the 72 angels...

 

[Yazata]

I like this one though:
Psalm 135:16 is used for repentance. The first three letters of the Verse spell the Name. PH LHM VLA IDBRV OINIM LHM VLA IRAV
They have mouths, but they speak not; eyes have they but they see not

 

[stalkinghyena]

I have in "Against the enemies of religion, for the conversion of the nations to Christianity."
Jeez, how old is this source?

 

[credo99]

I like this one though:
Psalm 135:16 is used for repentance. The first three letters of the Verse spell the Name. PH LHM VLA IDBRV OINIM LHM VLA IRAV
They have mouths, but they speak not; eyes have they but they see not

Thank you. Well, PeHeLa was just an example, it occured to me after watching that invocation video from Baal Kadmon and finding afterwards so many other suggestions both for the associated psalm / seal. And I presume that for all of the 72 angels one can find these differences. Likewise, Swart assigns in Sacred Names to Haaiah (angel 26): 97:1 YHVH reigneth; let the earth rejoice; let the multitude of isles be glad (

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) while in the 24 Triangles book to Haaiah are three other different options: 118:145 Latin / 119:145 Hebrew / 31:3 Hebrew

Now, speaking about the seals, I observed that there are mainly two streams of thought regarding their drawing:
1) Puting in the seal ONLY the hebrew / latin characters & wordings
2) Including also ideograms from various antique / modern sources

While for the first one I don't see too much "collateral" danger, for the second one as even Ambelain recognizes (according to Uri Raz) incumbes the danger of waking up the opposite "side" of the angel, not the benevolent one.

 

[Ziran]

none of them have the three letters (grouped neatly together or at the bare minimum in order).

... which is consistent with an "ebb and flow" of divinity, for lack of better words.

Post automatically merged: Apr 12, 2025

you mean the three hebrew letters? פהל

Yes. Thank you. I'll see what I can find.

 

[credo99]

... which is consistent with an "ebb and flow" of divinity, for lack of better words.

Post automatically merged: Apr 12, 2025

Yes. Thank you. I'll see what I can find.

Thanks, as I said before, I think I have stirred some waters deeper than I anticipated with this subject. And after spending some consistent time going through the available sources, especially tracing back to the ones many centuries ago I came to the conclusion that all the "dispute" resides in the way the three hebrew letters of the 72 angels are used in order to look upon the related psalm (not taking into account the psalm index differences between hebrew and latin bibles), as here mentioned also, there where those old scholars that have searched for the psalms containing them in STRICT order and those who allowed for any combination of them in the psalm wording. Since in my oppinion one of the most educated modern writer that has tackled this subject appears to be Jacobus Swart I lean into giving him the credit of describing the original rules for associating the psalm to the corresponding angel, which foolows the strict order of hebrew letters in the psalm. As he says in The Book of Sacred Names (thanks goes to Adelina for opening my eyes on the sections that I originally missed): "As it is, the seventy-two letter triplets comprising the "Name of Seventy-Two Names" are respectively associated with seventy-two verses from the "Book of Psalms," all said to be arranged by Rabbi Moses lsserles (Rama), in accordance with the "revealed truth" which Rabbi Moses Nachmanides (Ramban) passed on to his students.79". Going to the 79th citation I found this book Hanover, N.N. ben M.: Sefer Sha'arei Tzion which btw, is also referred by Uri Raz in his document about the 72 angels. Unfortunately I could not find (yet) an English version of this book. I went further and read "Ramban on Deuteronomy" Commentary on the Torah by Ramban (Nachmanides) - Translated and annotated by Charles B. Chavel wishing to find something relevant to what Swart says (...in accordance with the "revealed truth" which Rabbi Moses Nachmanides (Ramban) passed on to his students...) but couldn't find anything relevant in this book (maybe it's not this book the one contains what is referred by Swart in his description: (which Rabbi Moses Nachmanides (Ramban) passed on to his students). The Shorshei Ha-Shemot Tome 2 indeed contains sacred words that are somehow super-imposable on the 72 names but I am not sure to what extent. So for the moment I am in the "endeavour" of finding something about R. Nathan Nata ben Moses Hannover book which may clear a little bit the algorithm originally used for psalm association to the angel. I think it is important to know as accurate as possible this link since the angel's powers are extracted precisely from the psalm content and meaning and miss-linking the psalm automatically changes almost all the angel's sphere of power.

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Post automatically merged: Apr 12, 2025

Thanks, as I said before, I think I have stirred some waters deeper than I anticipated with this subject. And after spending some consistent time going through the available sources, especially tracing back to the ones many centuries ago I came to the conclusion that all the "dispute" resides in the way the three hebrew letters of the 72 angels are used in order to look upon the related psalm (not taking into account the psalm index differences between hebrew and latin bibles), as here mentioned also, there where those old scholars that have searched for the psalms containing them in STRICT order and those who allowed for any combination of them in the psalm wording. Since in my oppinion one of the most educated modern writer that has tackled this subject appears to be Jacobus Swart I lean into giving him the credit of describing the original rules for associating the psalm to the corresponding angel, which foolows the strict order of hebrew letters in the psalm. As he says in The Book of Sacred Names (thanks goes to Adelina for opening my eyes on the sections that I originally missed): "As it is, the seventy-two letter triplets comprising the "Name of Seventy-Two Names" are respectively associated with seventy-two verses from the "Book of Psalms," all said to be arranged by Rabbi Moses lsserles (Rama), in accordance with the "revealed truth" which Rabbi Moses Nachmanides (Ramban) passed on to his students.79". Going to the 79th citation I found this book Hanover, N.N. ben M.: Sefer Sha'arei Tzion which btw, is also referred by Uri Raz in his document about the 72 angels. Unfortunately I could not find (yet) an English version of this book. I went further and read "Ramban on Deuteronomy" Commentary on the Torah by Ramban (Nachmanides) - Translated and annotated by Charles B. Chavel wishing to find something relevant to what Swart says (...in accordance with the "revealed truth" which Rabbi Moses Nachmanides (Ramban) passed on to his students...) but couldn't find anything relevant in this book (maybe it's not this book the one contains what is referred by Swart in his description: (which Rabbi Moses Nachmanides (Ramban) passed on to his students). The Shorshei Ha-Shemot Tome 2 indeed contains sacred words that are somehow super-imposable on the 72 names but I am not sure to what extent. So for the moment I am in the "endeavour" of finding something about R. Nathan Nata ben Moses Hannover book which may clear a little bit the algorithm originally used for psalm association to the angel. I think it is important to know as accurate as possible this link since the angel's powers are extracted precisely from the psalm content and meaning and miss-linking the psalm automatically changes almost all the angel's sphere of power.

​

BTW, if Swart reviewed all this literature (including Rabbi Nathan Nata ben Moses's book) before writing the chapter on 72 names and after that concluded that the strict algorithm is to be used I must confess I am even more compelled to give him credit.

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[Magicat]

Might want to check Complete Magician's Tables - Stephen Skinner. Psalms are listed in the Shem Ha Mephorash angels' tables. Accuracy unknown but Skinner is one of the heavy hitters.

Also that Book of the Hidden Names has a lot of information including psalms, dates of regency, etc.

For #20 Pahaiah,
BHN has Psalm 114:4
CMT has Psalm 120:1-2

 

[credo99]

Might want to check Complete Magician's Tables - Stephen Skinner. Psalms are listed in the Shem Ha Mephorash angels' tables. Accuracy unknown but Skinner is one of the heavy hitters.

Also that Book of the Hidden Names has a lot of information including psalms, dates of regency, etc.

For #20 Pahaiah,
BHN has Psalm 114:4
CMT has Psalm 120:1-2

It all depends on the sources used by every author who writes about the 72 Angels of ShemHamephorash. Skinner did a good compilation of sources but from what I see all are english-based, the old jewish ones (old Lurianic Kaballistic ones) describe some different attributes / psalms associated with each angel. This differences are pretty well described by another modern kaballistic scholar, Aaron Leitch in his article about the Shem Ha-Mephoresh:

"I had originally intended to include a Psalm for each Angel, as this is a traditional aspect of working with Them. However, I have yet to find a satisfactory list of Psalms. The Golden Dawn chose 72 Psalms which feature the Name "YHVH"- via a method of which I am unaware. However, Mathers remarked in "The Book of the Sacred Magick of Abramelin the Mage" that the proper Psalms are probably supposed to be Psalms 1-72; which are collectively called the "Psalms of David". While neither are definite without a source for verification, I find the latter choice to be most likely. Of course, the above quote from "La Kabbale Pratique", mentions a Psalm itself. However, at this time, such work is left for the near future. The reader is more than welcome to analyse the 72 Psalms of David from the standpoint of Shem haMephoresh. Finally, I simply have not yet tracked down the source for the functions of the Angels as listed below."

 

[Lurker]

So what’s your current status? Are you still doing research or have you started a Shem practice? I miss this thread and all the manic energy it had.

A few points:

• If you’re looking for historical accuracy for the Psalms then I don’t think it can get more accurate than Swart. He is a practitioner of Jewish Kabbalah, which is where the Names originated.
• You might want to check out a book called “The Science of the Kabbalah” by Lazare Lenain, translated by Piers A. Vaughan. The original was first published in 1823. According to Vaughan, Ambelain quoted heavily from it. Vaughan also provides three sets of sigils in appendices: the sigils used by Ambelain, sigils derived using the Golden Dawn’s Rosicrucian Cross technique, and his own attempts to complete Eliphas Levi’s sigils. The book is only about $11, I own it, and it’s very nice.
• Regarding the sigils used by Ambelain and their alleged toxicity, Vaughan notes:

Nevertheless, it should be pointed out that these same sigils have been used without adverse affects being reported by the Golden Dawn for over 140 years, and by some Martinist circles since 1951, to name but two groups. The translator would also mention that, a few years earlier he contacted a number of senior Adepts in a number of Orders, including head of Martinist, Golden Dawn, Alchemical and Masonic Rosicrucian groups to verify their experience of working Shemhamephorash rituals using the sigils, and not one person reported adverse effects.

p. 155 - Vaughan, Piers A., translator, The Science of the Kabbalah. By Lenain, Lazare, Rose Circle Publications, 2020.

So, people have been working with the Shem angels for a long time using variations on the Psalms and the sigils. I don't know where you are at, and do as thou wilt, of course, but IMHO you shouldn't drive yourself crazy with 'analysis paralysis'.

Also that Book of the Hidden Names has a lot of information including psalms, dates of regency, etc.

@Magicat Thank you for bringing up that book. It wasn't on my radar, but now I've got a copy on the way.

Alright, rock on with your magical selves, people!

Post automatically merged: Friday at 1:09 AM

BTW, if Swart reviewed all this literature (including Rabbi Nathan Nata ben Moses's book) before writing the chapter on 72 names and after that concluded that the strict algorithm is to be used I must confess I am even more compelled to give him credit.

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Somehow I missed that, thanks for the link.

 

[stalkinghyena]

Regarding the sigils used by Ambelain and their alleged toxicity

Ambelain's vague horror anecdotes, brief as I remember them, on the sigils got me thinking he might have been haunted by the ghost of Eugene Vintras - or at leat the echo of the trend. But the flavor of danger he injects does add a bit of spice to things.

I also think that the fear of invoking "evil" versions of the angels to be based on the actual intention of the operator. That is, in the sense of "yetzer ha-ra", which probably is one of the reasons guys like Vital warn heavily against "practical Kabbalah". It sneaks in, you can help but be deluded, and one is also tempting God.

One of my own experiences with a Shem angel was that of being uplifted when I was down and directed to seek out the Books of Jeu. From the early and even modern Xian standpoint these are utterly heretical, even blasphemous, yet I consider it a worthy quest and an inspirational read. The Psalm verse of this angel makes me feel strong and connected when I read it with the sigil, and I never bothered to question it. Was I lured by an evil one?

Well, I had to get through the Pistis Sophia first to do Jeu justice- that was trying, especially as they were both Brill, but I was never told to dip my feet in freezing water or roll around in thorn bushes for repentance, so I feel okay about what I do. And I know better than to tempt God, at least I think-hope-pray I do.

But I caution myself I have yet to go deeper into the Hekaloth literature, though I feel archontic style hostility represents a heroic challenge, I will not assume this of the Shem.