The Divine Names, Kabbalistic Magic & the Explicit Name of God by Red-Antz Master Spiritualist / Occultist / Shaman
Semiphoras and Schemhamphorash is a Jewish occult text of profound significance, first published in German in 1686 by Andreas Luppius. The title derives from the Kabbalistic term Shem HaMephorash — the "explicit name" of God — distinguishing it from the many descriptive divine names. This grimoire contains angelic invocations, divine name magic, and Kabbalistic secrets that have influenced Western ceremonial magic for over 700 years. From Roger Bacon's 13th-century citations to Agrippa's De Occulta Philosophia, the Semiphoras tradition represents one of the most important streams of practical Kabbalah available to modern practitioners.
The quest to know and speak the true name of God stands at the very heart of Western esoteric tradition. From the whispered prayers of ancient Temple priests to the elaborate rituals of Renaissance magi, the belief that divine names carry inherent creative and commanding power has shaped the entire trajectory of ceremonial magic. Among all the texts that transmit this sacred knowledge, few are as historically significant — or as practically potent — as Semiphoras and Schemhamphorash.
First published in German by Andreas Luppius in 1686, this occult text draws on a lineage stretching back through the Latin Liber Semiphoras attributed to King Solomon himself, and ultimately to the Jewish mystical traditions of the Kabbalah. Luppius did not merely translate the earlier text — he augmented it extensively with passages from Heinrich Cornelius Agrippa's monumental De Occulta Philosophia (1533) and other sources, creating a synthesis that became one of the most influential magical handbooks of the early modern period.
What makes Semiphoras and Schemhamphorash unique among grimoires is its direct connection to the Kabbalistic concept of the Shem HaMephorash (שם המפורש) — the Explicit Name of God. Unlike the many descriptive names used throughout scripture (Elohim, Adonai, Shaddai), the Shem HaMephorash refers to the precise, syllabic name that God revealed to Moses at the burning bush — the name that, when spoken with perfect intention, unlocks the gates between the human and the divine.
This article provides a comprehensive exploration of Semiphoras and Schemhamphorash: its historical origins, its Kabbalistic foundations, the 72 divine names it contains, practical methods for working with these names, and the essential safety protocols that every practitioner must understand before engaging in this powerful form of angelic magic.
The textual history of Semiphoras and Schemhamphorash begins with the Latin Liber Semiphoras (also known as Semamphoras, Semyforas), a medieval grimoire attributed to King Solomon. This attribution follows the widespread Solomonic magical tradition in which texts of profound power were ascribed to the wisest king of Israel — the same king who, according to 1 Kings 4:29-34, "spoke of trees, from the cedar that is in Lebanon to the hyssop that grows out of the wall."
The earliest known citation of this text comes from the great English polymath Roger Bacon (c. 1214-1292), who referenced it in 1260 — establishing that the text was already in circulation by the mid-13th century. Bacon, himself a Franciscan friar with deep interests in natural philosophy and the occult sciences, recognized the Semiphoras as a text of genuine magical significance.
The text is also attested in the Latin Liber Razielis (Book of Raziel), specifically in manuscript VRL 1300 dating to the second half of the 14th century (folio 36v). The Liber Razielis itself is one of the most important medieval magical compilations, purporting to contain the angelic teachings given to Adam after the Fall. The inclusion of Semiphoras material within this framework demonstrates how deeply the divine name tradition was woven into the fabric of medieval Jewish and Christian magic.
Over 15 significant manuscripts of the Semiphoras tradition survive in European libraries, spanning from the 14th to the 17th centuries. Key manuscripts include:
The survival of manuscripts across Germany, Italy, England, and the United States demonstrates the wide geographical spread of this tradition. The presence of a copy in the Venetian Inquisition archives (Sant'Uffizio) is particularly telling — it confirms that the Catholic Church considered this text dangerous enough to confiscate and preserve.
The most influential published version appeared in 1686 when Andreas Luppius (1656-1722), a German theologian and occultist, published his German edition titled Semiphoras und Schemhamphoras. Luppius was no mere copyist — he significantly expanded the earlier Latin text by incorporating material from Agrippa's De Occulta Philosophia, creating a more comprehensive magical manual that bridged Jewish Kabbalistic tradition with Christian ceremonial magic.
Luppius's edition became the standard reference for subsequent German and English translations. The German text was later reprinted in J.C. Horst's Zauberbibliothek (Mainz, 1821-1826, 6 volumes, vols. 3-4) and in Johann Scheible's Das Kloster (Stuttgart and Leipzig, 1846, 12 volumes, Vol. 3). Scheible also included it in his edition of the Sixth and Seventh Books of Moses (1865), further cementing its place in the German magical tradition.
An English translation based on Luppius's edition appears in The Sixth and Seventh Books of Moses (Peterson, 2008, pp. 141-168), making the text accessible to modern English-speaking practitioners for the first time in a scholarly edition.
The title "Semiphoras and Schemhamphorash" is a Latinization of the Hebrew term Shem HaMephorash (שֵׁם הַמְּפֹרָשׁ), which translates as "the Explicit Name" or "the Distinguished Name" of God. This term carries profound significance in Kabbalistic theology, distinguishing the precise, syllabic name of God from the many descriptive names and titles used throughout scripture.
In Kabbalistic thought, God has many names — Elohim (God), Adonai (Lord), Shaddai (Almighty), Tzevaot (Hosts) — but these are all considered kinnuim (descriptive titles), not the true name itself. The Shem HaMephorash is the name that God used when revealing the divine essence directly — the name that, according to the Talmud (Kiddushin 71a), was known only to the High Priest and could only be spoken within the Holy of Holies on Yom Kippur.
There are several traditions regarding the exact form of the Shem HaMephorash:
The Four-Letter Name (Tetragrammaton): The most fundamental form is the Tetragrammaton — YHVH (יהוה) — the four-letter name that appears 6,828 times in the Hebrew Bible. This is considered the root from which all other divine names emanate.
The Forty-Two Letter Name: A longer form derived from the first 42 letters of Genesis, this name is associated with the creative power of God and is used in advanced Kabbalistic meditation.
The Seventy-Two Letter Name: Derived from Exodus 14:19-21, where each of three consecutive verses contains exactly 72 letters. By reading these verses boustrophedon (forward, backward, forward), Kabbalists extract 72 three-letter names — each associated with a specific angelic force. This is the tradition most directly connected to the Semiphoras text.
One of the most significant sections of the Semiphoras text describes "The Seven Semiphoras of Adam" and "The Seven Semiphoras of Moses." These passages closely parallel Book 7 of the Liber Salomonis (Book of Solomon), another foundational Solomonic grimoire. The seven semiphoras represent seven divine emanations or attributes through which God interacts with creation — a concept that maps directly onto the Kabbalistic sefirot (divine emanations).
According to the text, Adam received the first seven semiphoras directly from the Angel Raziel after the Fall — these were the divine names that allowed him to call upon angelic assistance and maintain a connection to the divine despite his exile from Eden. Moses received a further revelation of seven semiphoras at the burning bush, which empowered him to perform the signs and wonders described in Exodus.
The influence of the Semiphoras tradition extends far beyond its own manuscripts. Johannes Trithemius (1462-1516), the famous abbot of Sponheim and author of Steganographia, explicitly cites the Semiphoras as one of his sources. Trithemius's work on angelic communication and cryptographic magic drew heavily on the divine name traditions preserved in the Semiphoras manuscripts.
Even more significantly, Heinrich Cornelius Agrippa (1486-1533) drew extensively on the Semiphoras material when composing his monumental De Occulta Philosophia Libri Tres (Three Books of Occult Philosophy, 1533). Agrippa's systematic treatment of divine names, Kabbalistic magic, and angelic hierarchies in Books II and III owes a substantial debt to the Semiphoras tradition. When Luppius later incorporated Agrippa's material back into his 1686 edition, he was in a sense returning the Semiphoras's own content to its source.
The most practically significant element of the Semiphoras tradition is the system of 72 divine names derived from three consecutive verses in Exodus 14 — the passage describing the parting of the Red Sea. These verses (19, 20, and 21) each contain exactly 72 Hebrew letters, a correspondence that Kabbalists consider divinely intentional.
The extraction method works as follows: the first verse (14:19) is written forward, the second verse (14:20) is written backward, and the third verse (14:21) is written forward again. Reading vertically through this arrangement produces 72 three-letter combinations — each one a divine name associated with a specific angelic force and a particular sphere of influence.
Each of the 72 names is associated with an angel, a spiritual function, and a specific range of influence. Here are the first five as examples:
1. VAV-HEH-VAV (והו) — Angel: Vehuiah. Associated with divine will, new beginnings, and the channeling of higher consciousness. Governs the first 5° of Aries.
2. YOD-YOD-LAMED (ייל) — Angel: Yeliel. Associated with the power of attraction, emotional healing, and the resolution of conflict. Governs 5-10° of Aries.
3. SAYOD-LEMEM-AYIN (סיע) — Angel: Sitael. Associated with protection, deliverance from adversity, and the strengthening of faith. Governs 10-15° of Aries.
4. MEM-HEH-SHIN (מהש) — Angel: Elemiah. Associated with travel, navigation, and the discovery of hidden things. Governs 15-20° of Aries.
5. LAMED-HEH-HEH (להח) — Angel: Achaiah. Associated with patience, the revelation of truth, and the understanding of natural laws. Governs 20-25° of Aries.
Each of the 72 names governs a specific 5° segment of the zodiac (360° ÷ 72 = 5° per name), creating a complete map of celestial influence. This system allows practitioners to work with the divine name corresponding to their natal sun sign, rising sign, or any particular zodiacal placement they wish to activate.
The 72 names are distributed across the 12 zodiacal signs, with 6 names per sign:
Each divine name is associated with a specific angel from the Kabbalistic hierarchy. These angels are not merely symbolic — in the Semiphoras tradition, they are considered active spiritual intelligences that can be invoked for specific purposes. The 72 angels of the Semiphoras correspond to the 72 angels of the Shemhamphorasch described in the Book of Revelation (the "72 names on the breastplate" of the High Priest).
Working with the divine names of the Semiphoras tradition requires careful preparation. Unlike simpler forms of magic, angelic invocation through divine names demands purity of intention, clarity of purpose, and respect for the forces being called upon. The medieval manuscripts are explicit: the practitioner must be in a state of spiritual cleanliness before attempting to speak the names of God.
The Semiphoras provides specific invocations for each of the 72 divine names. While the exact wording varies between manuscripts, the general structure follows a consistent pattern:
Different divine names serve different purposes. Here are some of the most commonly worked-with names from the Semiphoras tradition:
For Protection: Names associated with the sefirah Gevurah (Strength) — particularly names 43-48 in the Scorpio quadrant — are used for spiritual protection and the banishing of negative forces.
For Healing: Names associated with Chesed (Mercy) — particularly names 19-24 in the Cancer quadrant — are invoked for physical and emotional healing.
For Wisdom: Names associated with Chokhmah (Wisdom) — particularly names 7-12 in the Taurus quadrant — are used to enhance understanding and gain insight.
For Manifestation: Names associated with Tiphareth (Beauty/Harmony) — particularly names 25-30 in the Leo quadrant — are powerful for manifestation work and the balancing of opposing forces.
The Semiphoras tradition does not shy away from acknowledging the dangers inherent in divine name magic. The medieval manuscripts contain numerous warnings about the consequences of improper practice. These are not mere superstitions — they reflect genuine psychological and spiritual risks that modern practitioners must take seriously.
Psychological Risks: Working with divine names can induce altered states of consciousness that may be destabilizing for individuals with unresolved psychological issues. The intense focus required, combined with the emotional weight of invoking divine forces, can trigger anxiety, dissociation, or psychotic episodes in vulnerable individuals.
Spiritual Risks: The Semiphoras tradition warns that improperly invoked divine names can attract spiritual entities that are not aligned with the practitioner's highest good. The Kabbalistic concept of the qlippoth (shells or husks) describes the shadow side of each sefirah — forces that mimic divine light but serve destructive purposes.
1. Always begin with protection. Before any divine name work, establish a protected sacred space. The LBRP, the Qabalistic Cross, or a simple visualization of white light are all acceptable methods.
2. Never work alone when learning. For your first 10-15 sessions, work with an experienced practitioner who can guide you and intervene if necessary.
3. Ground after every session. After working with divine names, eat something, touch the earth, and spend 5-10 minutes in ordinary activity. This prevents the "spaced out" feeling that can lead to spiritual disorientation.
4. Keep a detailed journal. Record every session: date, time, divine name used, intention, and any experiences or insights. This creates a record that helps you track patterns and identify problems early.
5. Stop if you feel overwhelmed. If at any point during a session you feel fear, confusion, or a sense of being overwhelmed, stop immediately. Close the session with a banishing ritual and ground yourself.
The Semiphoras tradition is built on the foundation of divine service — the practitioner works with these names not to dominate or control, but to align with the divine will and channel healing, wisdom, and protection to oneself and others. The following ethical guidelines should govern all practice:
Semiphoras and Schemhamphorash is not a relic of the past — it is a living magical tradition that continues to evolve and inspire practitioners in the 21st century. From the scholarly editions of Joseph Peterson to the practical workshops offered by modern Kabbalistic orders, the 72 divine names remain one of the most accessible and powerful systems of angelic magic available to Western practitioners.
The text's journey from 13th-century manuscript to 17th-century printed edition to modern English translation mirrors the broader transmission of Kabbalistic knowledge from Jewish mystical circles to the wider Western esoteric tradition. Each generation of practitioners has added its own insights and interpretations, enriching the tradition while preserving its core: the belief that the divine names are not mere words, but living channels of spiritual power.
For the modern practitioner, the Semiphoras offers a complete system of angelic magic that requires no expensive tools, no elaborate rituals, and no initiatory lineage. All that is required is a sincere heart, a clear intention, and the willingness to approach the divine with reverence and humility.
Q: Do I need to know Hebrew to work with the Semiphoras?
A: While knowledge of Hebrew enhances the practice, it is not strictly necessary. The Latin and German translations preserve the essential divine names in transliterated form. However, learning the Hebrew alphabet and basic pronunciation will deepen your connection to the material significantly.
Q: How long does it take to see results from divine name work?
A: Results vary by practitioner and intention. Some practitioners report immediate shifts in consciousness during the first session, while others notice gradual changes over 30-90 days of consistent practice. The Semiphoras tradition recommends a minimum of 40 days of daily practice with a single divine name before assessing its effects.
Q: Can I work with multiple divine names at once?
A: The tradition recommends working with one name at a time, especially for beginners. Each divine name establishes a specific angelic connection, and working with too many simultaneously can dilute your focus and confuse the spiritual forces you are engaging.
Q: Is the Semiphoras compatible with other magical systems?
A: Yes. The Semiphoras tradition has been successfully integrated with ceremonial magic (Golden Dawn system), Christian mysticism, Hermetic Qabalah, and even some forms of folk magic. The divine names are universal in their application, though the specific invocations may need to be adapted to your existing practice framework.
Q: What is the difference between Semiphoras and the Shemhamphorasch?
A: These are essentially two Latinizations of the same Hebrew term (Shem HaMephorash). "Semiphoras" is the older Latin form, while "Schemhamphorash" is a later German-influenced spelling. Both refer to the same tradition of divine name magic and the same body of angelic knowledge.
Q: Are there any medical or psychological contraindications?
A: Individuals with a history of psychosis, severe anxiety, or dissociative disorders should approach divine name work with extreme caution and ideally under the guidance of an experienced practitioner or mental health professional. The altered states of consciousness induced by this practice can exacerbate pre-existing conditions.
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