Sleep of Reason (Jude Devine Mystery Series Book 2)

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Commissario Cenni investigation series. Conn Stryker and Leigh Grove series. Creative girls enchanted adventures series. In this sign the fecundity of all creatures is limited and regulated. It has Sunday for its peculiar time and end. In Taurus , all transactions and enterprises are prospered and fostered, so that they may go forward according to the will of God, but to this end constant prayers are necessary, and particularly on Sunday.

In Gemini , the angels have power over bodily changes and travel from one place to another over the heavens and through the course of the stars — have power over the motion of the waters in rivers and in the sea, cause love between brethren, friends, and neighbors, and give warning against dangers, persons, and objects. In Leo , the angels have power to move every living thing, to multiply their species, to watch, and in certain manners to judge.

And through the gift of God they confer Physicam, Medicinam, and Alchymiam. In Virgo , the spirits have power to subvert kingdoms, to regulate all conditions, to discriminate between master and servant, to command evil spirits, to confer perpetual health, and give to man Musicum, Logicam, and Ethicam. In Libra , the angels derive from God great power, inasmuch as the Sun and Moon stand under this sign.

They have power over danger, warfare, over quarrels, and slander — lead armies in all quarters of the earth, cause rain, and give to man Arithmeticam, Astronomiam, Geometriam. In Scorpio , the angels have power over suffering and terror, over which man makes against God, over common privileges. They govern the life and death of all creatures, have power over departed souls, and give to man Theologiam, Metaphysicam, and Geomantiam. In the Aquarius , angels keep man in good health, and teach him what is injurious to him, make him contented, and teach him through the command of God the mysteries of heaven and of nature.

In Pisces , the angels compel the evil spirits to become subject to man, protect the pious, so that the great enemy cannot harm him. The twelve angels, which represent the twelve signs, are called in the Apoc. Agrippa reads "Gabriel" in OP2. This method of obtaining all kinds of things with peculiar power, in the twelve signs, is described in many kinds of books.

Further, King Solomon teaches a hidden Almadel 89 or a Geometrical figure bearing upon the twelve signs of heaven, which he calls heights, and gives to each height seven or eight names of princes. There are many references to Solomon's Almadel in Agrippa and other sources.

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Perhaps the text by this name in the collection known as the Lesser Key of Solomon or Lemegeton is a version of the same text. The heights are named as follows:. EE: "Samaym. Shamayim the common Hebrew word for heaven or sky , and 2.

Sleep of Reason

Morgan, Sepher Ha-Razim , pp. Of the operations of these, and their angels, office, order, number, and measure, an account may be found in a work by Rasiel [Raziel], which constitutes, the Sixth Book, Physicum Salomonis , and Elementa Magica Petri de Abano 2 page From this book the book of the angel Tractatu takes its source. Agrippa, Lib. There are seven exalted Throne Angels, which execute the commands of Potestates [Powers], viz:. These are named with the name of God, through which they were created, belong to the first heaven.

Schamaym, Gabriel. The second heaven, Raaquiae , has twelve lords, or twelve heights of angels, who are placed over all. Zachariel, Raphael. The third heaven, Saaquin , has three princes, Jabniel, Rabacyel, Dalquiel ; they rule over fire, and each has his subordinate angel. The fourth heaven, Machon , 4 by his angels leads the Sun by day, and through other angels by night. The chief angel is called Michael.

The fifth heaven, Matthey, 5 aly Machon , has the prince Samael who is served by two millions of angels. These are divided among the four quarters of the world; in each quarter three, who control the twelve months, and over these are twelve chief angels. The sixth heaven, Zebul , has for its prince, Zachiel , with two millions of angels. They rule over kings, create fear, and give protection from enemies.

There are seven princes who stand continually before God, to whom are given the spirit-names of the planets. They are called Sabathiel , Zedekiel , Madimiel , Semeliel or Semishiah , Nogahel , Coahabiath or Cochabiel , Jareahel or Jevanael , for the planets are called for themselves: Sabachay [Sabathay], through which God sends hunger and tribulation upon the earth. Sodeck [Zedek], through him come honor and favor, right and holiness of man. Modym [Madym], through him wrath, hate, lies, and war. Hamnia , from him comes light, and the power of distinguishing between time and life.

Noga , from him food and drink, love and consolation. Cochab , from him proceeds all trade and commerce. Lavahan [Lavanah], causes all things to increase and decrease. I, Solomon, acknowledge that in the hours Sabachay and Madym it is burdensome to labor, but in the hours Zadeck and Noga labor is light. During other hours labor is middling, sometimes good and occasionally bad.

Some writers, as for example, Cornelius Agrippa, Occult. Others, one hundred and forty-five years. Spiritus Septem in Conspectu Dei throni sunt quos reperi etiam presidere Planetis. S and EE read " Lib. The seven spirits which stand in sight of God's throne are also found to preside over the planets.

See Rev. The names of the seven angels over the seven heavens must be uttered first, and afterward the names of those over the seven planets, over the seven days of the week, over the seven metals, over the seven colors, these must be uttered in the morning of each day of the week. Invocation of Angels. Oh, ye aforesaid angels, ye that execute the commands of the Creator; be willing to be present with me in the work which I have undertaken at this time, and help me to finish it, and be ye attentive hearers and assistants, that the honor of God and my own welfare may be promoted.

So Agrippa 3. Abrunael, Aziel, Tagried, Abheiel, Ammxiel. A man must also know how to divide the months, days and hours into four parts, for God has ordained that all things can best be perfected on suitable days and at proper hours. In the second heaven, Raquie , the following angels serve. Nathan, Carroye, Betaabat. There are also, over the four quarters of the globe, four high angels.

Over the morning winds, Michael rules. Over the evening winds, Raphael rules. Over the midnight winds, Gabriel rules. Over the noonday winds, Nariel or Uriel rules. The angels of the elements are: Of the air. Of the water, Tharsis. Of the earth, Ariel. Of the fire, Seruph or Nathaniel.

These are all great princes, and each has many legions of angels under him; they have great power in governing their planets, times, signs of the year, month, day, and hour, and in their part of the world and wind. Habudiel, Maschasiel, Charsiel, Uriel, Naroniel. K3: Anhael, Pabliel. K3: Cupabili. In the sixth heaven, Zebul and seventh, Arabat , over the fifth heaven. Should no Spiritus Aeris or divisions be found, then pronounce in the direction of the four quarters of the world, the following words: Oh, great exalted and adored God, from all eternity.

Oh, strong God, mighty and without end. Oh, powerful and merciful God. On Saturday call upon God in the words which he gave in Paradise in which is the name of God. Oh, holy and merciful God of Israel, the highest terror and fear of Paradise, the Creator of heaven and earth as before. End of the First Division. For a more recent and scholarly edition, see Rebiger, Bill. Translated by Godfery Selig, 1 Lect. This eminent publisher and translator insists stringently that only persons of a moral character can expect success in the use of the foregoing method. Selig: Gottfried Selig , publisher of the German Leipzig periodical Jude, about Jewish customs and practices.

It cannot be denied that true, wise and enlightened Kabbalists lived at one time, and that some still live. But such do not wander from place to place, offering their art for sale, in order that they may accumulate wealth, but they are satisfied to remain quietly in the pillared palace of Solomon, where they are constantly employed in gathering divine wisdom, so that as they express it , they may finally become worthy to receive the hidden gifts from above.

When I once asked him why he refused to write a desired amulet for a noble lord, who offered him a large sum for his services, he answered me with an adage from the well-known Pirke Awoth Extract or Fragment from the Fathers : "Deitschtammasch Betaggo Chalof," that is to say, "whosoever accepts the crown for his reward, will perish suddenly. Not for all the money in the world would I do such a thing. For my necessary support I do not feel any concern, for the Almighty has methods to support me if I trust in Him.

Why, he even cares for the sparrow. Let this suffice for this one kind of men. But that Kabbalists live and still live, who engaged in experiments, and who performed wonderful works, and who will yet do wonderful things, is also an undeniable fact, unless we are prepared to condemn all that was ever said upon this subject by renowned men of wisdom. The celebrated and well-known Prussian Hussar, Lord of Archenwood declares, in a description of London, that there lives a man in that city, whose name is Doctor Falcon, who is known to be a great Kabbalist, and who is visited and consulted by the most honorable and intelligent people of London.

He states further, that this same Dr. I confidently hope and trust, and I can assert without hesitation, that my little book cannot have a tendency to foster superstition. Before concluding my preface, it is necessary to give the reader some instruction concerning the arrangement of this volume. This fact should not prevent any one from purchasing the book. Because all the words printed in Hebrew and Chaldaic, which are intended to be impressed Upon the mind, are also printed in English in plain terms, and they have been carefully translated. So far as the Hebrew passages are concerned, the meaning of each passage and experiment follows immediately in English, or it is placed beneath the Hebrew expression.

It is universally known and acknowledged, that we are named after the most holy name of the Ruler of the World, and that we receive the holy Decalogue or the written law from him. It is further well known that in addition to the laws which he gave to Moses engraved upon stone, he also gave to him certain verbal laws, by which, through his protracted stay upon the mountain Sinai, where all doctrines, explanations of mysteries, holy names of God and the angels, and particularly how to apply this knowledge to the best interest of man, were entrusted to him.

All these doctrines, which God pronounced good, but which were not generally made known, and which in the course of time were called The Kabbalah, or Traditions, Moses communicated, during his life, to Joshua, his successor. Joshua handed them over to the elders, the elders gave them to the judges, and from the judges they descended to the prophets. Therefore do we know that in the Thora are many names of the Most High and his angels, besides deep mysteries, which may be applied to the welfare of man, but which, on account of the perverseness of humanity and to guard against their abuse, have been hidden from the great mass of human beings.

Everything that I have here stated is as clear as the Sun, and needs no further proof, and it is equally clear and incontrovertible that the All-merciful gave the Thora in the beginning to promote the best interests of the soul and the body of man at the same time. On this account, the expression. And Solomon says in his Proverbs vi. Our wise men declare, "He who will daily live closer to God, who deserves to unite his soul with Him, and who is willing to live in the closest communion with him, should often pray the Psalms with fervor and devotion.

Happy the man who does this daily and hourly, for his reward will be great. We can, therefore, implicitly trust in the doctrines of the enlightened Kabbalists, when they assert that the Almighty accorded equal talents and powers to the Psalms as he did to the Thora, and that in them many names of the Most High Majesty of God and his angels, besides, many mysteries, are hidden.

Yes, dear reader, you must not doubt. Through a pious life and by a rational use of the Psalms you may obtain the grace of God, the favor of princes and magistrates and the love of your fellow-men. But the correctness of it is also established by the teachings of the Talmud and of the old wise men, who assure us, that many of our famous forefathers availed themselves of apparently supernatural means from time to time, to protect their best interests. The truth of this I can establish by the most trustworthy witnesses; yea, I could even mention some great men, who, by a proper use of the Psalms, performed great works.

Such examples are rare. Let it suffice. As for example, to cast out evil spirits, to relieve deep melancholy and to cure grievous diseases; to set free prisoners who have been unjustly imprisoned; to arrest and resist enemies, opponents, murderers, and highway robbers; to quench the fiercest fires; to resist floods of water, to defend innocence and to reveal, it, and to foster good fortune, well-being and peace in a general manner. Read the treatise on this subject, of the excellent Rabbi Schimschon bar Abraham, in his book entitled Responsiones Raschaba.

Do not, however, be discouraged for I am really endeavoring to promote your best interests and shield you from harm. If you are willing to avail yourself of the means indicated, I warn you not to attempt it in a case of extreme necessity, and when there is no other help at hand. The ordained Psalm, for this or the other undertaking, besides the appropriate prayer, you must pray with a broken and contrite heart to God, and in addition to this, keep in mind the added holy name with its letters, which are given the wise Kabbalists. At the same time you must have your undertaking continually before your eyes.

I must say to you, if you wish to console yourself with this help, that you must live in such a manner that no crime or willful sin can trouble your conscience, for it is well known, that the prayer of the ungodly is not acceptable to God. And herewith I commit you to the protection of the Most High. Psalm 1. The holy name is called , Eel Chad , which signifies, great, strong, only God, and is taken from the four following words: Aschre , verse 1; Lo , verse 4; Jatzliach , verse 3; Vederech , verse 6.

Admonition of the Translator. He can pray, read and write everything in his mother tongue; only the holy name of God and the angels that may occur in the experiment, must, under all circumstances, be written and retained in the mind in the Hebrew tongue for they must in no case be uttered , because, on the contrary, a wrong direction might otherwise easily be given to the experiment, and consequently it would lose all its holiness, worth, and efficiency.

With this pronunciation we must all be well satisfied, and, therefore, I must write all similar words and names, from the letters of which the holy names are taken, in Hebrew. In order, however, that the reader may read all similar occurring names and words in his mind and retain them, I have written all the Hebrew words with English letters together with their meaning. Psalm 2. The words, the letters of which constitute this holy name, are taken from Rageschu , verse 1; 4 Nossedu , verse 2; and Jozer , 5 verse 9. EE: Jozes. The prayer is as follows: "Let it be, Oh Schaddei! Almighty God! Thy holy will, that the raging of the storm and the roaring of the waves may cease, and that the proud billows may be stilled.

Lead us, oh, all-merciful Father, to the place of our destination in safety and in good health, for only with Thee is power and might. Thou alone canst help, and Thou wilt surely help to the honor and glory of Thy name. This Psalm is also an effectual remedy against raging headache. The direction is as follows: Write the first eight verses of this Psalm together with the holy name and appropriate prayer, upon pure parchment, and hang it upon the neck of the patient; then pray over him the Psalm with the prayer arranged for it. Do this in humble devotion, and the sufferer will be relieved.

Psalm 3. The holy name is: 6 Adon Lord , and is found in the words: Weattae verse 3; Baadi , verse 3; Hekizoti , verse 5; and Hascheini , verse 7. The prayer is as follows: Adon Lord of the world may it please thee to be my physician and helper. Heal me and relieve me from my severe headache and backache, because I can find help only with Thee, and only with Thee is counsel and action to be found.

S reads "ShDVN" rascal which is clearly an error. Psalm 4. The prayer is as follows: May it please Thee, oh, Jiheje , to prosper my ways, steps and doings. Grant that my desire may be amply fulfilled, and let my wishes be satisfied even this day, for the sake of Thy great, mighty and praiseworthy name. Again, if you have a cause to bring before high magistrates or princes, you must pray this Psalm and the closing prayer arranged for it, seven times in succession before the rising of the Sun.

By the Translator. I must be permitted in this place to insert another caution. When it is said N. Psalm 5. Psalm 6. The prayer is as follows: Jehovah my Father, may it please Thee, for the sake of the great, mighty, holy and adorable name, Jeschajah Baal Hatschna , that is, Help is with the Lord, for he is the Lord of help, he can help, which name is contained in this Psalm, heal me from my diseases, infirmities, and from the pain of my eyes, for thine is the power and the help, and thou alone art mighty enough to help; of this I am certain, and therefore I trust in thee.

Further it is said: If a traveler encounters danger by land or sea, he shall, when there is no other help to hope for, pray this Psalm seven times, and each time with full confidence in the mighty and sure help of the Almighty, and add thereto: Jeschajah , Lord of help! Hear me for the sake of thy great and most holy name, for thine is the power and the help. Psalm 7. EE: "Al bam, and the letters must be transposed. S misreads IDNI. The prayer is as follows: Oh, Eel Elijon! Eel Elion , mine enemy, N. After this prayer, pour the water upon a spot at your enemy's residence, or at a place where he must pass over it, and by doing this you will overcome him.

If you have a case to decide before the court, and you have reasons to fear an unfavorable or partial verdict, then pray this Psalm slowly before you appear in the presence of the judge, thinking at the same time of Eel Elijon and of the righteousness of your cause, and as you approach the judge pray as follows: Oh, Eel Elijon! Give unto my words power and strength and let me find favor. Psalm 8. The prayer reads as follows: May it please thee, Oh Rechmial Eel to grant that I may obtain love, grace, and favor in the eyes of men according to thy holy will.

Psalm 9. This Psalm should also be prayed against the power and malignity of enemies. In the first instance write this Psalm, with its holy name, upon pure parchment, with a new pen, and hang it around the patient's neck. Make him whole in soul, body, and mind, and release him during his life from all plagues, injury, and danger, and be thou his helper. EE: Haojeff. Psalm The closing prayer may be as follows: Adorable, mighty and holy God Pele!

Turn away from me all that is evil, and protect me from the persecution of evil men, for the sake of the great name Pele.

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The prayer is as follows: Almighty Father, my God Awieel! Amen — Selah. According to tradition this Psalm is also a good cure for dangerous and painful diseases of the eyes. The patient must procure a plant that is good for the eyes, and with this must pray this Psalm with a suitable prayer, trusting firmly in the certain help of the mighty Essiel, and then bind the plant upon his eyes. The prayer is as follows: "May it please thee, Oh Eel emmet , to grant me grace, love and favor with all men whose help I need.

Hear me for the sake of thy name. The prayer which must be repeated during the process of washing, is as follows: May it be thy will, O God, to restore N. He who otherwise prays this Psalm with reverence will be generally received with great favor. The prayer is as follows: Let it be thy will, Eel Chai , the Living God to make known the name of the thief, who stole from me here name that which was stolen.

Grant that the name of the thief, if it is among the names, may arise before thy eyes, and thus be made known to mine and all others who are present, that thy name may be glorified: grant it for the sake of thy holy name. Finally, it is said, that the daily praying of this Psalm will change enemies into friends, and will disperse all pain and sorrow. TEXT Psalm The prayer is as follows: May it be thy holy will, Oh, Jah, Jenora, to make my journey prosperous, to lead me in pleasant paths, to protect me from all evil, and to bring me safely back to my loved ones, for thy mighty and adorable name's sake.

The prayer is the following: "Mighty, all-merciful and compassionate God, Eel Jah! Hear me for the sake of thy most holy name, Eel Jah. The prayer is as follows: Lord of heaven and earth! May it please thee graciously to be with this parturient, N. Finally, it is claimed that this Psalm is effectual in driving away evil spirits. It is necessary, however, to pray this Psalm, with the holy name and an appropriate prayer, seven times over the person possessed of the evil spirit. EE: Hashamaijim v. Are you summoned to appear before the judge in person, in a judicial trial, you should avail yourself of the above means shortly beforehand, and by so doing you will surely be justified and depart without restraint.

The prayer in the last case is as follows: Lord and judge of all the World! Thou holdest the hearts of all men in thy power and movest them according to thy holy will; grant that I may find grace and favor in the sight of my judges and those placed above me in power, and dispose their hearts to my best interests.

Grant that I may be favored with a reasonable and favorable verdict, that I may be justified by it, and that I may freely go from hence. Thou rulest the pride of the foaming and roaring sea, and calmest the terrible noise of the waves. Should he travel by water neither pirates nor storms can harm him, and if he travels by land he will be safe from harm, by beasts and men.

The EE, following Scheible, reads "33", but this is actually verse 32 according to the Hebrew numbering — the last word of the Psalm. EE: Napschi. EE: Aasch Bechar. Psalms 24 and Whoever repeats these Psalms daily in the morning with feelings of devotion, will escape from the greatest danger, and the devastating flood will not harm him. Remark by the Translator. Since the author has neither a holy name nor prayer for the above Psalm, it may be presumed that the frequent repetition of the Psalm is sufficient for all purposes intended.

Remarks by the Translator. With this Psalm also there is no prescribed prayer given. This Psalm and the following are also without a prescribed prayer. With this Psalm will be found neither holy name nor prayer. At the time of a general famine, the inhabitants of the afflicted district should pray this Psalm with united hearts and powers, and they will surely be heard.

EE: Hejozer. Even so this Psalm is highly recommended to each traveler, for if he prays it diligently he will surely finish his journey in safety. Psalms 38 and Pray these Psalms and their holy name seven times with great devotion, and fast the entire day. Psalms 41 to Your enemies will be put to shame and you will be unscathed. The 42nd Psalm possesses this peculiar characteristic. Psalms 45 and The saying is, namely: Whoever has a scolding wife, let him pronounce the 45th Psalm over pure olive oil, and anoint his body with it, when his wife, in the future, will be more lovable and friendly.

Psalms 49 and EE: Schimma. EE: Adaw. EE: Wikas. EE omits the rest of the sentence. It is asserted that whosoever wears the 50th Psalm, written as above described, upon his person, will be safe from all danger, and escape from all the machinations of robbers. Psalms 53 to The prayer is as follows: Lord, my Father and the Father of mine, mighty God! May it please thee for the sake of thy great, holy, and adorable name, Paltioel , to release me from the Jezer Harra from my evil desires and passions and from all evil thoughts and acts , as thou didst the author of this Psalm when he prayed to thee.

As for the rest, neither holy name nor especial prayer have been considered necessary. Psalm lxix. Psalms 67 and The first should be prayed in a protracted case of fever, or in severe imprisonment. The second, on the contrary, should be prayed over a vessel filled with water upon which the Sun never shone, in a low voice, and in the name of the patient, and then work his body with the water, and the evil spirit will depart from him.

Psalms 69 and After having prayed this Psalm over the water he should drink of it. The second should be prayed by him who desires to conquer his enemies. Neither of these two Psalms have prescribed holy name or prayer. Psalms 73 to The 73rd Psalm should be repeated reverently seven times daily by those who are compelled to sojourn in a heathen, idolatrous or infidel country, and by doing so, no one need feel afraid that he will be induced to deny his faith.

The frequent and earnest prayer of the 74th Psalm is said to defeat the persecution embittered by enemies, and will frustrate the oppressions of the self-mighty, wealth-seeking, hard-hearted people, and will at the same time bring them to a terrible end. The devout prayer of the 75th Psalm 54 will effect the forgiveness of sins. The 76th Psalm is said to be the quickest and most effective defense against danger from fire and water.

Whosoever prays the 77th Psalm daily will not be overtaken by want or danger. Whosoever prays the 78th Psalm earnestly and often, will be beloved and respected by kings and princes and will receive favor from them. The frequent prayer of the 79th Psalm , it is said, is fatal to enemies and opponents. The constant and industrious prayer of 80th and 81st Psalms is said to be a happy means of saving men from falling into unbelief and saves them also from other errors.

You should write the 83rd Psalm properly, upon pure parchment, and suspend it around your neck, and by so doing you will abide safely in war, avoiding defeat and captivity. If you should, however, be overcome, your captors will not harm you, for even in captivity no harm can befall you. S: Vajischeiha. EE omits this entire paragraph. Psalms 86 to But you will be still more secure when such a danger should arise, if you pray the following 91st Psalm in connection with the 90th, at one and the same time.

EE omits the rest of this paragraph. These last two words are also from verse 1. Wilt thou presently send him health and let him be perfectly restored. Hear his prayer as thou once did that of thy servant Moses when he prayed this Psalm. Again write this Psalm in connection with the last verse of the previous Psalm upon clean parchment, and conceal it behind the door of your house, and you will be secure from all evil accidents.

Kabbalists ascribe to this Psalm when taken in connection with the above verse, the most wonderful virtue, when it is used in accordance with the nature of existing circumstances, and when it is combined with other scriptural passages, holy names of angels, characters and prayers, it is said, for example:.

Prayer through which all distress, danger and suffering may be turned aside. The vow may consist in fasting, giving alms, or in the daily reading of several chapters of the Holy Scriptures, Psalms, of the Zohar, 68 or of the Talmud, releasing of captives, nursing the sick and burying the dead. Praised art thou, Jehovah , thou who hearest prayer. S: Jehovah Adonei. S does not transcribe this name, and EE omits the name entirely. S: des Sohars; EE: Sohar.

And now, whoever will punctually observe the foregoing instructions three days in succession, in full trust in the mighty help of God, he may rest assured of the assistance which he desires. The following are the names: Veaa,. And now, he who observes all these things to the very letter, and who can keep in his memory all the letters, points, or vowels, he shall be safe from all danger, and shall be as strong as steel, so that no firearms can harm him.

The extraordinary powers ascribed to the 91st Psalm may all be right and proper enough, but it is to be regretted that the reader cannot avail himself of its benefits, especially in the last experiment, because all the recorded holy names consist of the first letter of all the words of the 91st Psalm, and likewise of the 23rd and 28th verses of Exodus, chapter xii. It is, therefore, impossible to pronounce this name properly, neither can it be translated into English or into any other language. If any one, notwithstanding the difficulties attending the use of this Psalm, should desire to avail himself of its virtues, then he must undertake the burdensome task of learning the Hebrew language, or he must write it, and wear it upon his heart as an amulet.

He will also, in a wonderful mariner, advance from one post of honor to another. The proper use of this Psalm, it is said will surely win him his cause. Let my prayer arise to thee as did the sweet smell of incense from the altar of incense, and let me behold thy wonderful power. Psalms 96 and Whosoever will pray these two Psalms three times daily, will cause his family great joy and contentment. EE: Hawn.

S omits the transcription of this name, and EE omits it entirely. EE: Aetodah. Psalms and Remarks of the Translator. Generally, however, the Jews understood the term to mean the Devil, and with its connections in this place the word must mean original sin and the propensity to commit sin. Psalms to Be careful, however that you do not sprinkle a single drop upon yourself when in the act of pouring it out. TEXT Psalms and Through praying the th Psalm a man may acquire many friends without the necessity of keeping constantly in mind any special holy name.

Neither of these Psalms has a peculiar holy name. If you desire success in your trade or business, write this Psalm with its appropriate holy name upon clean parchment, and carry it about your person constantly in a small bag prepared especially for this purpose. If any one has made a vow, which has become burdensome to fulfill, it will be easy for him to keep his promise. Schuwniel , turn me, again, mighty God! Mupiel means: Out of the mouth of the mighty God namely, let me attend upon the decrees of thy laws, as if I heard and received them from the mouth of God himself.

Finally, the following must also be written upon the egg: Open and enlarge my heart and understanding, that I may hear and comprehend everything that I read, and that I may never forget it. All this must be done on a Thursday evening, after fasting the entire day, and then the egg must be inserted whole into the mouth, and when it is eaten, the four first verses of this division must be repeated three times in succession. On the other hand, however, if a man must avail himself of the advice and assistance of many persons in order to accomplish an undertaking successfully, he should repeat this division ten times.

A sinful being, who has become so much accustomed to commit sin and vice, that he cannot refrain from them, notwithstanding his best resolutions, should write these eight verses upon parchment prepared from a clean deer skin, or cause them thus to be written, place it in a bag prepared for this purpose and hang it around his neck, so that he will carry it continually upon his breast.

If you have been led into an undertaking that promises evil results, through the misrepresentations of evil counsellors, repeat this division eighteen times, and you will find means to withdraw from the undertaking without injury to yourself. Pronounce these eight verses properly, specially, and reverently over the sick person and he will convalesce. These eight verses should be pronounced in a low and conjuring voice over a quantity of rose-oil and the injury anointed with the oil. Finally, it is stated at the end of this Psalm, that whosoever is afflicted with a tearing pain in both arms, in the sides, and in the legs at one and the same time, should repeat this whole Psalm in the following order: 1.

The eight verses of the letter Aleph; of Tau and Beth. Those of the letter Schin. The division of the letter Gimmel. The eight verses of the letter Resh. The division of the letter Daleth. That of the letter Kuf. The eight verses of the letter He. Those of the letter Zain. The division of the letter Vau. The eight verses of the letter Pe. The division of the letter Zain.

The division of the letter Ain. The eight verses of the letter Cheth. Those of the letter Tamech. Those of the letter Teth. Of Nun. The eight verses of the letter Jud, and finally, This remedy has been tried, and has proved infallible. Should any one become afflicted with tearing pains in the loins, make for him, at the conclusion of this Psalm, knots, combinations, or magical knots in water, with or under the names of: Adam, Seth, Enoch, Canaan, Mahalleel, Jared, Methusaleh, Lamech, Noah, Shem.

Also, pray this Psalm each time that you are present in church, and you will obtain a blessing. A heavy sleep will overcome them, so that they will not be conscious of your presence. His pride will receive a certain check. Finally, the author adds the following as a supplement: I. Whoever prays the five appended verses daily and hourly to God, will receive grace from God and man, and will obtain prosperity and blessing in all his undertakings. The verses must be spoken in the following order: Psalm cxxi.

A truly mysterious wonder-working formula is contributed by the celebrated Kabbalist Raf Amram, which is said to possess the especial virtue to protect and defend him, who, after the morning prayer, prays it with proper reverence during a whole day of twenty-four hours, whether at home or on a journey, from all evil power or accident, from robbery, murder, and injury by guns, or other weapons. No man will be able to attack him or to injure him, and no gun can harm him. This wonderful saying is as follows: See and know, that I am He!

I am He, and besides me there is no other God. I am He, who can kill and make alive; I wound, and I am he that can heal, and no one can escape my hand or my power. For I stretch out my hand toward heaven that is, I swear by heaven , and say: I am He that liveth forever. Who is like unto thee; a people whose help is Jehovah. He is the breastplate of thy help, and the strong sword of thy pride.

Thy enemies will deny themselves before thee that is, will hide themselves or retreat from thee , but thou wilt stand in their high places. Lord of the earth let it be agreeable to thy holy will to command thy angels to protect me and defend me in all my ways.

EE: Taftian. The above Hebrew words are Kabbalistic names of angels, and are very hard to understand, and yet harder to translate. According to this, there are under the power of this field-general all cannons, howitzers, mortars, guns, rifles, pistols, all lances, spears, sabers, swords, and dirks in the whole world, and whenever he thinks proper, none of these will be able to do the least harm. Whoever, therefore, knows how to obtain the favor of the mighty Alimon , 4 it will be very easy for him to make himself invulnerable against gun-shot wounds and against sharp instruments of all kinds.

The words Riwtip 5 and Tafthia 6 are also full of mysterious meaning and are the names of two angels who are servants of Alimon. This means has been tried and tested, says the author, "and I have tried it myself on occasions and at places where my life and limbs were in danger, and at each trial, with the help of God, I escaped without injury.

It is truly a blessed remedy! THE REMEDY IS: After you have offered your devoted traveling prayer to God, early before commencing your journey, leave your lodging or dwelling, and when you arrive on the highway upon which you intend to travel, stand still and cover your eyes with the fingers of your right hand in the following manner: Lay the index finger on the right eye, the middle finger on the nose, and the third finger on the left eye, and then say three times. Through the word of Almighty God. But then also the following passages from the holy scriptures, Genesis, chap. And when Jacob saw them, he said, This is God's host, and he called the name of that place Mahanaim," that is, two hosts or camps, namely, God's and his own.

Deuteronomy, chap, xxxii. My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. All that were mustered of the camp of Ephraim were a hundred thousand, and eight thousand and a hundred throughout their armies, and they shall go forward in the third rank.

Here is another mysterious means of protection for travelers furnished by this author, but in a different manner. In the Scheible edition German language but published in New York this section has 12 sections: sections being on pp. From Dr. Vienna: Das Transcendentale, Magie und magische Heilarten im Talmud , 8. Wien, He was a prominent Jewish scholar and physician. EE mistakenly reads Brechee.

That the Cosmos constitutes an organic whole, whose separate parts operate upon and in opposition to each other, was well known to the ancients. Man, as the highest individuality on the earth, which served the ancients as the centre of the universe, reflects in his being as a microcosm, the macrocosm. In that place it is said: Three principal letters, Aleph, Mem, Schin , correspond in the earth with air, water and fire; in man with the breast, belly, and head; in the year with mild temperature, cold and heat.

The remaining twelve simple letters correspond in the world with Aries, the Bull, the Twins, the Crab, the Lion, the Virgin, the Balance, the Scorpion, the Bowman, the Goat, the Waterman, the Fishes; in man, the organs of sight, hearing, smelling, speaking, tasting, copulating, to put things in motion the hands , to feel anger, to laugh, and to sleep; and in the year to the twelve months. The spheres of the stars is like a king in the country; the heart of man is like unto a king in battle.

S: Das Buch Jezira. EE: Jeziro. This is one of the earliest and most important of the books of the Kabbalah. While it is not a section of the Talmud, it is mentioned therein Sanhedrin 65b. The Tali, the ecliptic, and the heart, are the points of concentration and digression of the primum movens 3 of the Macro- 4 and Microcosm. The Tali, already mentioned, is declared by all the ancients, and among others by Rabbi Jehuda Hallewi, 5 "to be the Dragon known in astronomy which the Arabs call Goshar.

The Gymnosophists termed the distance of the Moon at the point of her intersection in the ecliptic, Patona Chandera: "The offended dragon" which, however, seems impossible, for the book of Yetzirah gives the Tali as the primum movens First Mover of the whole universe. Accordingly the Tali can be nothing else than the world serpent Seschat Adiseschen Wasughi 7 of the ancient Hindus, which served them as a symbol of the Divine protection and of eternity.

EE: Primum mevens. EE follows S in reading "Makro. Jehuda Hallewi Jewish poet, physician, and philosopher. EE: Hallawi. EE: Bashar. Also spelled "Vasuki. EE: Adischen Wasughl. We have much less to do with the question how man as the Microcosm, through his spiritual powers, which he can bring into action through his will and through the mighty word operates on the whole universe, than with the physical and especially with the magical influence of the whole universe upon man as the part of nature.

Admitting this constant struggle of man with surrounding nature, the book of Yetzirah compares as already stated, the heart, as the fountain of life, to a king in battle, who in the beginning overpowers and subdues his enemies, but who notwithstanding, succumbs to the strife in the end. Among these may be classed, menstruation in women, the different phases of worm diseases according to the different phases of the Moon, the increase and decrease of certain cutaneous diseases, etc.

Reil 9 mentions, that the influence of the Moon in causing dysentery has been recognized by many eminent physicians, who, it is said, have observed that the attacks of dysentery are more frequent in new moon and full moon than at any other periods. The Brahmins also give warning against the new moon. Kant says: "It is a strong argument in favor of the hypothesis, that the Moon influences diseases, from the fact that the deaths from fever in Bengal were greatly multiplied during an eclipse of the Sun, etc.

The influence of the light of the Sun and the Moon upon humanity must have been evident in the earliest period, and it was soon admitted that it affected mightily both the well-being of man, and his frame of mind, as well as the exhibitions of the various temperaments. Acknowledging the injurious effects of the Sun and Moon, the Psalmist says: "The Sun will not harm by day, neither the Moon by night.

Abaii 11 says: The prophet speaks of the healing Sun, for the rays of the Sun possess healing powers. The Talmud says: "God hung a precious stone around the neck of Abraham; all they that were sick and gazed thereon became well. But the Ancients also recognized a physical influence of the rest of the planets and the whole host of stars upon man.

God said: No, thy son shall be thy heir. Then spake God and said: Get thee away from thy astrology, the Israelite is not subjected to the constellations. On the writing table of Rabbi Jehoschua ben Levi 13 was found written, says the Talmud: "Whoever is born on Sunday will be distinguished above others. Light and darkness were created on the Sabbath. He who is born on Monday will always be a passionate man, for on this day the waters were divided. Whoever is born on Tuesday will become rich and given to pleasure; on this day all herbs were created.

Whoever is born on Wednesday will be wise and happy: on this day the stars of the firmament were created. He who is born oh Thursday will be constantly employed in works of love. Whoever is born on Friday will become active in good works. Whoever is born oft the Sabbath will also die on the Sabbath, because the Sabbath was desecrated on his account. Raba, the son of 14 Rabbi Schila adds: He will be called holy.

Rabbi Chanina 15 said to his pupils: Go to the son of Levi, and say: Not the constellation of the day has an influence but the stars of the hour of birth. He that is born under the influence of the Sun is gifted with beauty, eats and drinks of his own possessions, but his secrets will become known; should he become a thief, he will be unlucky. He who is born under the influence of the Moon will learn to bear hardships. He builds and moves in, moves in and builds, eat and drinks of the possessions of the stranger; his secrets remain hidden, and as a thief he will be fortunate.

He who is born under Saturn 16 will find all his plans perverted and defeated. The plans of others against him, however, will also be defeated. Whoever is born under the influence of Jupiter will become a just man. He who is born under the influence of Mars will become a shedder of blood. Rabbi Asche asserts this.

He will either become a robber or a butcher. Abaii 17 adds, "or a judge. S: Rabbi Jehoschna ben Lewi. EE: Rabbi Jeheschna. EE omits "son of". EE reads "Chancna," omitting the "Rabbi". EE: Mercury! EE: Abam. We observe that the Talmud regards the sidereal nature of man as a hypostatic 18 being of itself. The most distinguished persons were their own star, and thus, according to the Talmud, the star of the field-general Sisra was called Meroz.

Judges v. The siderealism of the proselytes was present at Sinai. Upon the constellation, says Raba, depend — the blessing of children, longevity, success in life. Job cursed his constellations. Since the fate of man is fixed beforehand by the constellation, no injury can take effect upon him, neither can an accidental death come upon him.

If, therefore, a man meets serpents or scorpions by which he is attacked, if he destroys them, then let him be assured that they were predestined to be destroyed by him, although he may regard the act as a miracle. The Talmud even sets up a problem from these premises as to whether such persons have the same marks, as moles, for instance. The conjunction of the planets, eclipse of the Sun and Moon, exercise a great influence upon vegetables and upon man.

The first hour of Saturday evening between six and seven o'clock is that of Mercury. The second is that of the Moon. The third that of Saturn. The fourth that of Jupiter. The fifth that of, Mars. The sixth that of the Sun. The seventh that of Venus. The eighth hour, again, is that of Mercury, etc.

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The Rabbis teach: That an eclipse of the Sun is an evil sign for all people. Rabbi Meir taught, that eclipses of the heavenly bodies were an evil sign, for the Israelites especially, because they were accustomed to misfortune. If the master enters the school with a rod in his hand, who is afraid? The Rabbis teach, that an eclipse of the Sun is an evil sign also for the rest of the nations; an eclipse of Moon for the Israelites, for they reckon their time from the Moon and other nations from the Sun.

When the Sun appears blood red it portends war. If the Sun has a grayish appearance it is a sign of famine. When an eclipse occurs at sundown it is a sign that the Judgment is yet far off; if at sunrise, it is an omen of the near approach of the Judgment. According to others, these omens signify the reverse of what is stated above.

A general calamity never overtakes a people in which their heavenly prince protecting spirit does not suffer defeat with them. If, however, Israel walks according to the will of God, it will have nothing to fear of this kind. The other heavenly lights will be darkened on account of the making of counterfeit money; on account of false witness; when forcible possession is taken of a stranger's property, or when fruit trees are unnecessarily cut down. Dies nefasti Lat. These were days on which no public business could be transacted.

Samuel teaches, that the time for blessing is Sunday, Wednesday, and Friday. On Tuesday a man should not be bled, because on this day Mars rules the hour. The paired exact number is likewise an ominous omen, since with it the demons have power Pessach , and accidents are imminent. The order of hours in which they rule, begins with the creation of the heavenly lights, namely, in the first hour Wednesday with us between six and seven o'clock. In this hour Saturn rules, in the second Jupiter; in the third, Mars, etc. This cycle continues forever.

According to this order we find that the planets rule in the first hour of each night in the following order: Mercury, Jupiter, Venus, Saturn, Sun, Moon, Mars, namely, in the first hour at the close of Sunday. Mercury, the first hour of the night on Monday; Jupiter, etc. According to this order, in the first hours of the week days are ruled further by the Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn. The first hour, on Sunday morning is ruled by the Sun; the first hour on Monday by the Moon, and Tuesday morning by Mars.

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Mars will rule again on the same day in the eighth hour, a direct hour. On other days his rule will not occur on a direct hour, but only during the night when it is not customary to be bled. The last rules also in the sixth hour, upon follows the answer, that on Saturday many people are in the habit of being bled, and "God protects the simple.

EE: Mars. EE: "Only he who can enjoy the savings of his parents EE: Racht. So likewise on a fourth, which has no four after it, that is, on a Wednesday after which no four days will intervene until new moon. At new moon, and three days thereafter, bleeding is enervating; on the third day after new moon it is known to be dangerous.

As in the ancient world diseases were regarded as the work of the angry gods and malicious demons, so there were, as in the present day by nations in a state of nature, but few magical remedies employed to secure the assistance of demons or to render them harmless. Sanchuniaton 23 declares that the children of the Kabirists could heal the venomous bite by their songs. The Brahmins regarded diseases as a punishment for sins committed in the present life or in earlier life.

The cures consisted of expiation through prayer, alms, exorcisms, but also rational means. All diseases, says the Brahmin, are the result of evil demons, and can only be healed by purification, through sorcery. Ormuzd awakened the great prophet Hom, from whom all the Magi 24 originated. The medical heroes of the Grecian primitive world were at the same time poets, lawgivers, generals, and astronomers. S: die Magier. EE: magicians. Haoma is both a spiritual being Yazad and a plant which has healing properties and is used for ritual purposes both in Zoroastrian and Hindu orthopraxy.

The Sanskrit equivalent is "Soma. Of the cures of spiritual men and prophets we have already spoken. The prophets were unanimous in applying natural means, prayer, and blessing. Rabbi Yitzchak 26 said: Four things destroy the evil passions of man, namely, alms, prayer, change of name, and repentance. According to other authors, also, change of place. He made use of a root that was recommended by King Solomon as being effectual against demoniacal disease, when the root was inserted into the nose of the patient, at the same time pronouncing the name of Solomon and the magical formula which this king taught.

The Gnostics herein followed the example of the prophets. The theosophical-medical sect of the Essenes 27 sought out the power of roots, herbs and stones for healing purposes, and at the same time attempted to heal diseases by living a devout life and by a total surrender of themselves into the idea of God, and by this means they also sought to perform wonders.

The magical Logos, who derives his analogy or origin from the exalted and holy word Oum of the Brahmins, we find again in the Book of Yetzirah , 28 where we read i. Only man makes a distinction between the will and the act; with God these two are identical. Among the languages and writings this peculiarity may be noticed, that some specify the existence of things particularly, while others do so in a general manner.

The holy language, however, with which God called the universe into being, demonstrates the prime existence of all things with the utmost definiteness. Whoever, therefore, is acquainted with the original signification of the scriptures, and grasps with pure thought the existence of the thing intended, he can, in accordance with his thoughts and his will, will the things into being.

Rabbi Jonathan says: "The time will come when the pious will bring the dead to life.

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