The Chariot of Fire Mystery

The first prophet mentioned in the Bible was Enoch, the father of Methuselah (Genesis 5:24). The Bible tells us that because Enoch walked with God, he was taken to heaven without experiencing death. So, Enoch was also the first one to experience the Chariot of Fire Mystery, which is about the people who never experienced death, as they were instead moved into heaven with their own living physical bodies, typically by the Chariot of Fire. Gregory the Theologian says that “Enoch was the first, Abraham 21st … and Jesus Christ 77th in number to exalt to heaven in human body”. 

Some people strongly believed that they could also be taken by the Chariot of Fire into Heaven while they were still alive, by which they also meant that they did not need to experience death. For example, the Byzantine emperor Basil firmly beileved in that, but he died in a serious hunting accident when his belt was caught in the antlers of a deer, so he was dragged 16 miles through the woods. 

Enoch in Heaven

So, when Enoch enter Heaven (Enoch 3), he was confused by the odd scenes. He saw snow, hailstorm and fire mingled together with each other and yet were undamaged by the power of the Esh Okela (Consuming fire). Enoch also saw thunders and voices that were roaring in the mist of fiery flames and were not damaged by the force of the name Great God Almighty. He also saw the lightnings that were lightning out of mountains of snow and yet were not damaged by the force of Everlasting Stone. He finally  saw rivers of water in the midst of river of fire and they were not destroyed by the  power of the name Maker of Peace

                       Getting the first hand experience of those four names of God, and wonders that they were able to make, Enoch was then greeted by some of the mightiest angels. No matter how great Enoch eventually will become as an angel, he would never been able to surpass the might of those angels he then met. Those angels were 8 great angelic princes of the Throne of Judgement, as well as a group of a secret order of angels of the premordial and supernal luminaries. 

For example, Enoch was met by Azbogah, a great angelic prince of the Throne of Judgment. That angel is called Azbogah because his principal duty is to clothe the worthy with righteousness when they arrive in heaven. Achtriel is anouther one of those great angels who greeted Enoch. Achtriel will also later welcome Elijah into Heaven, when he was about to becoma archangel Sandalphon. At that particular occasion Achatrial was surrounded by 120 myriads of ministering angels. Enoch was also greeted by the primordial and supernal angel Zohariel who is associated with knowledge of the mysteries of Arik Anpin and Atik Yomin. In Merkavah this holy angel is also taught as a secret name of God. Zoharariel is aslo said to be among the Great Glories that shone in the reception of the risen Messiah at the time of his ascension.  As with all of the great primordial and supernal archangels, and the great powers of Merkavah, the invocations of Zohariel are revealed to one alone in private, in a moment of light transmission when the Holy Merkavah is set into motion. Hence, there is only revelation to one who knows already.

Enoch becomes Metatron

Be it as it might, after being greeted by all those mighty angels, in that process, he became an angel and changed his name to Metatron. At the same time, Metatron cpmpletely transfromed himself, while he was also greeted by some of the greatest names of God. Rabbi Ishmael describes that the Holy One opened 600,000 doors of wisdom and 600,000 of understanding, and millions of other doors for Enoch, when he was transformed into Metatron. This rabbi also tells how the Holy One laid his hand on Enoch, blessing him with 1,365,000 blessings. Furthermore, God transformed Enoch’s flesh into fire. God increased Enoch’s size, fixed onto him 72 wings, turned his eves to flashes of lightning, and placed on his head a crown on which he wrote the letters of his own secret name with his own finger. Metatron was also greeted by Son of Man and Ancient of Days, who ususally both refer to either Christ or Adam. For instance, the Book of Enoch states that he who is called Son of Man who existed before the worlds was seen by Enoch in company with the Ancient of Days. 

Metatron’s mission

All in all, after being met with all those great angels and names of God, Metatron was soon to become very close to God, fulfilling some of his greatest missions. The same way how those of the greatest angels greeted Metatron, now this angel also greets other people when they come to Heaven. For example, The Apocalypse of Abraham tells that Metatron was sent by God to comfort and lead the Abraham into Heaven. Now, of course, you do not need to be Abraham or any other patriarch to be greeted by Metatron.  In Shimmusha Rabbah, Enoch is clothed in light and is the guardian of the souls ascending to heaven. For instance, Rabbi Ishmael tells Metatron guided him through Heaven and explained its wonders. So when this rabbi went to the seventh Hechalat, he saw there the vision of the Merkavah, and also Metatron showed him the spirits of the stars, the souls of the angels and the secret right hand of God. 

Metatron also became a great teacher of other angels. For instance, Rabbi Ishmael  saw Metatron explain to archangels that God is on the tenth heaven, and that in Hebrew God is called Aravat (Aravot, Abarat). In the Jewish kabbalistic tradition, he is also portrayed as serving as the celestial scribe. In his won part, according to Enoch 1, Metatron often adresses God as God of Heaven. 

One of the most famous Metatron’s engagements was recorded after the Flood, when he saw “innumerable army” of Griegori and Nephilim at the Fifth Heaven. They were despondent and silent, as they had angered God for their role in the human affairs prior to the Flood. Now when he saw them so sad and misarable, Enoch inclined them to sing the Divine liturgy in order to make God less angry. The Grigori sang the liturgy in a very touching way. Finally, God forgave the Ggrigori. For that reason, the Grigori have always been very grateful to Metatron. 

 In magical practises, Metatron is invoked for various reasons, for example, to ward off evil jinndevils, sorcerers and other magical threats, and event to bring one million of the best Spanish gold. 

Metatron’s proximity to God

 Elisha ben Abuyah (Hagigah 15ain) went to paradise where he saw Metatron sitting down in the presence of God. For Elishah ben Abuyah this was very strange because no one could be allowed to sit next to God. So, he looks to Metatron as a deity and then even says: “Perhaps there are, God forbid, two powers in Heaven!” The rabbis explain that Metatron had permission to sit because of his function as the Heavenly Scribe, writing down the deeds of Israel. The Talmud states that it was proved to Elisha that Metatron could not be a second deity by the fact that Metatron received 60 “strokes with fiery rods” to demonstrate that he was not a god, but an angel, and could be punished.

Metatron was so close to God that he could directly speak with him about some of the greatest mysteries. For example (2 Enoch chapter 24), God speaks to Enoch about the events “before the very beginning”, when he initiated an invisible personified process called Adoil. The light that comes out of Adoil (Hand of God) is what creates visibility to begin the creation process. It might be interpreted that Adoil may have been similar to the events of the Big Bang theory. 

The Zohar describes Metatron as the King of the angels and associates him with the divine name Shaddai. Zohar commentaries often explain that Metatron is the head of Yetzira. The proximity of Metatron to God is also observed by Robert Fludd who writes in his Philosophia Moysaca (1638) that “the Soul of the World is…Metatron, whose light is the Soul of the Messiah or of Tetragrammaton’s virtue, in which is the light of the Living God, in which is the light of the Ain Soph, beyond which there is no progression.” ASome Cabalists, like R. Ambelain, regards Metatron as the ruler of the Seraphim, whose other angels, among others, also include the first group of 8 Shem angels, from Vehuiah to Kahetel. 

It is usually taken that Metatron is an archangel. For example, in a Druze text about cosmology, he is mentioned among the canonical archangels in Islamic traditions. Metatron is also frequently mentioned in the Islamic magical works, such as the ones by Ahmad al-Buni, who describes him as wearing a crown and a lance, probably constituting the Staff of Moses.  Al-Suyuti identifies Metatron as the angel of the veil and only he knows about that which lies beyond. 

At least since the time of Agrippa, Metatron has been also regarded as the governor of the first sephira Kether. According to Ambelain, names of God for Kether are: EheiehYod and YohAccording to Agrippa, Eheia is the name of the Divine Essence attributed to God the Father and that it has his influence by the order of Seraphim or Haioth Hacadosch whose particular intelligence is Metatron. Some modern magicians, who were able to reach Kether, there they also had an opportunity to meet Metatron. For Tom deLiso,  Metatron appears in the lower regions of Kether, as a child, but of neither sex. He looks young but old and wise. In the higher regions of Kether, according to Tom deLiso Metatron has no form at all and will appear as light or as a shimmering rainbow-being. 

Franz Bardon associates Metatron with the Sun Zone. Bardon calls him “Master of the Sun Sphere” and the “mediator between God and man.” Metatron’s strong presence on the Sun is certainly at least partly due to his role to meet the magician in the middle to help him make the other half of the way back to Divine Providence. During the evocation of any of the 45 Solar genii, it is thus important to remember to mention Metatron in conjurations and to ask him to help. Metatron’s strong solar qualities are acknoledged also in some old grimoires. For example, according to The Key of Solomon, Joshua invoked Adonai Melek by the virtue of Metatron in order to  stop the course of the Sun in the sky.

Different names of Metatron

Metatron has many different names. In 3 Enoch, Metatron is named the Lesser YHWH, Yahoel Yah and Yahoel. In 2 Enoch, Enoch is the Youth, the Prince of the Presence and the Prince of the World. In the Sword of Moses, Metatron also appear as Youthful King (or PThRIS HUPIHU).

Metatron was also named the Prince of the Presence, by which it was meant that he is beyant celestial curtain, Pargod (Dwgrp), which separates the Divine Presence from the rest of the heavenly world. The function of Pargod curtain is to protect the angelic hosts from the harmful luminosity of the Divine Face. At the same time it shields the Deity by concealing the ultimate mysteries accessible solely to the princes of the Divine Presence. In this regard, Metatron’s duty is to serve God with other princes behind the Curtain. For that reason, the Merkabah tradition emphasizes the role of Metatron as the Knower of Secrets. In 3 Enoch, Metatron is called the Master of the Mysteries.

Several passages found in the Hekhalot literature depict Metatron and other princes in the closest proximity to the Throne, and have the right to enter the immediate presence of the Lord. Prince of Presence appears in the book Sar Panim. According to this book, the magician may ask Prince of Presence to descend to earth in order to reveal mysteries of above and below, the searching of the foundations above and below, and the dark things of wisdom. Shekinah is with him in every place. The problem is that Prince of Presence is attacking anyone who is not innocent and pure. This book suggests to conjure Prince of Presence with the following cabalistic names of God:  GQS, HYH, PPNNH, QQ, QTT, RWTT, SNN, WH, and YH.

This name corresponds closely associates with Maimonides’ description of Metatron as the Prince of the World, further explaining that he is the core of Active Intellect.

Another Metatron’s name is the Prince of Countenence. Salamo Baal Shem instructs in his Qabbalistic Magic that you should evoke the Prince of the Countenance in the name of Adad. There are many other God’s names that could be used in the conjuration of the Prince of Countencance, such as: Anasi, Ashash, Atat, Bi, Emasitz, Ematzam, Esh, Gihu, Haamatztaniyah, Hasas, Hayah, Hayu, Hehayah, Hehoveh, Hehu, Hey, Hiduran, Hogay, Hohas, Hoveh, Hoy, Hoyah, Hu, etc.

Metatron is also the Prince of the World (Enoch 3),  the leader of 72 princes of the kingdom of world, who speaks in favor of the world before the Holy One.

Some of Metatron’ names, like Iouel, are also names of God. Iouel is a Gnostic name of God. It also appears in Greek Magical Papyri. It is from the Hebrew expression יואל “God is Eternal”. In the  Enoch 3, the angel Metatron mentions Iouel (Iahoel) as the first of his names. In Hekhaloth lore, according to Scholem, Dynamis is a secret name of Metatron. Today Dynamis is mostly used and popularized by the modern grimoire The Miracle of New Avatat Power (NAP)Ma’ash Merkabah mentions HWZYH, MRGYWY’L, QDWŠYH and GYWT’L as Metatron’s names, by which it might be possible to evoke this angel.

The most popular list of these names is to be found in a small book, Sefer ha-Heshek (The Book of Divine Love), printed in Lemberg in 1865:

2. Zerahyahu
3. Taftefieh
4. Hayat
5. Hashesiyah
6. Duvdeviyah
7. Yahsiyah
8. Palpeltiyah
9. Havhaviyah
10. Haviyahu
11. Veruah
12. Magirkon
13. Itmon
14. Batsran
15. Tishbash
16. Tishgash
17. Mitspad
18. Midrash
19. Matsmetsiyah
20. Patspetsiyah
21. Zevtiyahu
22. Miton
23. Adrigon
24. Metatron
25. Ruah Piskonit
26. Itatiyah
27. Tavtavel
28. Hadraniel
29. Tatriel
30. Ozah (Uzah)
31. Eved
32. Galiel
33. Tsaftsefiel
34. Hatspatsiel
35. Sagmagigrin
36. Yefefiah
37. Estes
38. Safkas
39. Saktas
40. Mivon
41. Asasiah
42. Avtsangosh
43. Margash
44. Atropatos
45. Tsaftsefiyah
46. Zerahiyah
47. Tamtemiyah
48. Adadiyah
49. Alaliayh
50. Tahsasiyah
51. Rasesiyah
52. Amisiyah
53. Hakham
54. Bibiyah
55. Tsavtsiyah
56. Tsaltseliyah
57. Kalkelmiyah
58. Hoveh Hayah
59. Yehovah Vehayah
60. Tetrasiyah
61. Uvayah
62. Shosoriyah
63. Vehofnehu
64. Yeshayah
65. Malmeliyah
66. Gale Raziya
67. Atatiyah
68. Emekmiyahu
69. Tsaltselim
70. Tsavniyah
71. Giatiyah
72. Parshiyah
73. Shaftiyah
74. Hasmiyah
75. Sharshiyah
76. Geviriyah

Conjuration of Metatron

Before in this text, it has been already mentioned by which names of God is possible to evoke the Prince of Presence or the Prince of Countenence, which are the alternate names of Metatron.

Furthermore, in practice, all Metatron’s names serve the magician for conjuration of this angel. 

In Hekhaloth literature, such as found in Geniza Fragments, it is also suggested that the following cabalistic names of God should be used in evocation of Metatron: GNWW, H, HHHHKMG GBH, HWH, HWZH, TNRYL and N. In Geniza Fragments it was also instructed that you should evoke Metatron by the names of God of the Dry Land and God of the Sea. Metatron also has a special link to the name of God I am who I am or (TGTYT YH), so by that name you may also evoke this angel.

   Islamic magic books mentions Metatron as “the master” and suggests several names of God for his evocation. For example, according to The Forbidden Grimoire of Harut and Marutthe master Metatron should be evoked by the name Azali Azali. Other suggested names are Damllkh, Sam, Ssbry and Dardamlsh. Among the non-barbaric names of God, the one used by Muslim magicians in evocation  of Metatron is Ahieh Asher Ehieh. Finally, Lord of the Worlds is also mentioned in the conjuration of the master Metatron, and as a matter of fact also in the Spell for love and harmony between husband and wife. 

     Finally, by the end of the evocation, the magician should give Metatron the licence to depart by the following names of God: Baah, Haah, Hab, U, YAH, and YAHU.

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