Metatron is the highest of the Archangels and he has two very important functions.Metatrons first function is that he sits at the base of the Tree Of Life and Archangel Sandalphon sits at the top. His second function is that he is the voice of God or Source.He is responsible for how we interpet Sources Life Energy or Seed of God.I believe all Life flows from God or Source through Archangel Sandalphon down through the Tree Of Life through Archangel Metatron and then to us as New Life or Expansion.This Seed of expansion may very well be This God Particle that people are talking about.Good Luck splitting that. I find it funny that Abraham-Hicks uses the Tree Of Life as their Logo.
Love And Light.This Link Helps.
Metatron (Hebrew מטטרון or מיטטרון) is the name of an angel in Judaism and some branches of Christianity and Islam. There are no references to him in the Jewish Tanakh (Old Testament), Christian Scriptures (New Testament), or the Qur'an. Although he is mentioned in a few brief passages in the Talmud, Metatron appears primarily in medieval Jewish mystical texts and other post-scriptural esoteric and occult sources. In Rabbinic tradition, he is the highest of the angels and serves as the celestial scribe, though there is no consensus as to his genesis, nor is there a Christian consensus on his position in the hierarchy of angels.
answered 21 Dec '09, 16:34
Metatron, Heaven,Angels...? they are whatever you believe them to be...
answered 08 Oct '11, 06:56
From old Qabala study days I remember he is Enoch from the Bible the one who rose up to become an angel, since he was a man and became an angel he was placed over the angels as the highest Arch-angel. This is because he earned his position through his work and determination, he rose up from being human and the rest of the arch-angels where always angels and had no idea of what it takes to change lean into gold as Enoch did transforming from the lead of being human to the gold of being an angel.
That is what I remember of him.
he also presents in mormonism-as a roman catholic, i was never taught about him. i found him on my own-i dont know anything else about him.
answered 17 Jan '10, 08:33
eleanor sawitsky 1
Practice of Magical Evocation
answered 17 Jan '10, 11:28
The name Metatron is made up of two parts: meta (Greek) meaning "after" or "beyond" par ex. metaphysics, or expressing the notion of transforming or changing, for ex. metamorphosis;tron (French, Greek) means: 1. "throne" and by extension "symbol of reign". 2. figurative: "sceptre", "sway". (from "Mic Dictionar Enciclopedic", Editura Stiintifica si Enciclopedica, Bucharest, 1978)
Instead to present a summary, which can be only not enough for the vaste topic, I prefer to offer some links with articles and channelings:
and the fascinating site:
answered 25 Jan '10, 05:29
Metatron Is Jesus, he is the word of God, can't you see the duties and other activities he does in Heaven. Also, he sit on a Throne and he is called the Youth, who else could have had that kind of grace from God than Jesus. YHWH.
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answered 07 Oct '11, 20:15
His grand title "the lesser YHWH" resurfaces here. Metatron says, "He [the Holy One]... called me, 'The lesser YHWH' in the presence of his whole household in the height, as it is written, 'my name is in him.'" (12:5, Alexander's translation). The narrator of this book, supposedly Rabbi Ishmael, tells how Metatron guided him through Heaven and explained its wonders. Here Metatron is described in two ways: as a primordial angel (9:2–13:2) and as the transformation of Enoch after he was assumed into Heaven.
Enoch walked with God; then he was no more, because God took him away. [Genesis 5:24 NIV.] This Enoch, whose flesh was turned to flame, his veins to fire, his eye-lashes to flashes of lightning, his eye-balls to flaming torches, and whom God placed on a throne next to the throne of glory, received after this heavenly transformation the name Metatron. While this identification of Metatron with Enoch is not to be found in the Talmud itself, the connection is assumed by some of the earliest kabbalists. There also seem to be two Metatrons, one spelled with six letters (מטטרון), and one spelled with seven (מיטטרון). The former may be the transformed Enoch, Prince of the Countenance within the divine palace; the latter, the Primordial Metatron, an emanation of the "Cause of Causes," specifically the tenth and last emanation, identified with the earthly Divine Presence.
Keter-"Crown": Divine Will to create/Infinite Light of the Creator/the Hebrew name of God "Ehyeh Asher Ehyeh-I Am that I Am" Chochmah-"Wisdom": First unbounded flash of an idea before it takes on limitations/male light/Divine Reality/first revelation/creation from nothingness Binah-"Understanding": the infinite flash of Chochmah brought into the vessel of understanding to give it grasp of breadth and depth/feminine vessel that gives birth to the emotions/reason/understanding brings teshuva return to God Daat-"Knowledge": Central state of unity of the 10 Sephirot, also called the Tree of Life. Chesed-"Kindness": Loving grace of free giving/love of God/inspiring vision Gevurah-"Severity": Strength/judgment/intention/withholding/awe of God Tiferet-"Beauty": Symmetry/balance between Chesed and Gevurah in compassion Netzach-"Eternity" Hod-"Splendor": Withdrawal/Surrender/sincerity Yesod-"Foundation": Connecting to the task to accomplish/wholly remembering/coherent knowledge Malchut-"Kingship": Female vessel for the pregnant nurturing of the male lights of the emotional sephirot into action/becomes the Keter Will source for any subsequent lower level in Creation/accomplishment/realization of the Divine Plan.
Keter ("Crown" in Hebrew: כתר) also known as Kether, is the topmost of the Sephirot of the Tree of Life in Kabbalah. Since its meaning is "crown", it is interpreted as both the "topmost" of the Sephirot and the "regal crown" of the Sephirot. It is between Chokmah and Binah (with Chokmah on the right and Binah in the left) and it sits above Tiphereth. It is usually given three paths, to Chokmah, Tiphereth, and Binah.
Keter is so sublime, it is called in the Zohar "the most hidden of all hidden things", and is completely incomprehensible to man. It is also described as absolute compassion, and Rabbi Moshe Cordovero describes it as the source of the 13 Supernal Attributes of Mercy.
 DescriptionAccording to the Bahir: "What are the ten utterances? The first is supreme crown, blessed be His name and His people." 
The first Sephirah is called the Crown, since a crown is worn above the head. The Crown therefore refers to things that are above the mind's abilities of comprehension. All of the other Sephirot are likened to the body which starts with the head and wends its way down into action. But the crown of a king lies above the head and connects the concept of "monarchy", which is abstract and intangible, with the tangible and concrete head of the king.
This first sefirah represents the primal stirrings of intent in the Ein Soph, or the arousal of desire to come forth into the varied life of being. But in this sense, although it contains all the potential for content, it contains no content itself, and is therefore called 'Nothing', 'The Hidden Light', 'The air that cannot be grasped'. Being desire to bring the world into being, Keter is absolute compassion 
The name of God associated with Keter is Ehyeh Asher Ehyeh, the name through which he revealed himself to Moses from the burning bush. "It is from the name Ehyeh that all kinds of sustenance emanate, coming from the source, which is the infinite".
Keter, although being the highest Sephirah of its world, receives from the Sephirah of Malkuth of the domain above it (see Sephirot). The uppermost Keter sits below no other Sephirah, although it is below Or Ein Soph which is the source of all Sephirot.
Da'at and Keter are the same Sephirah from two different aspects. From one aspect this Sephirah is referred to Keter and from another aspect it is referred to as Da'at. Therefore when Da'at is counted then Keter is not counted and when Keter is counted Da'at is not counted.
 Qualities Ethical BehaviourRabbi Moshe Cordovero, in The Palm Tree of Devorah, discusses ethical behaviour that man should follow, related to the qualities of the Sephirot, in order that man might emulate his creator. Humility is the first, because although Keter is the highest, it is ashamed to look at its cause, and instead gazes at those below it. One's thoughts should be pure, one's forehead should display no harshness, one's ears should always turn to hear good, one's eyes should distance themselves from noticing evil, always looking at the good, one's nose should be free from the breath of anger, one's face should always shine, and his mouth should express nothing except good.
 13 Supernal Attributes of MercyMain article: Thirteen Attributes of Mercy Through discussion of a line in the Michah, 13 attributes are associated with the Sephirah Kether:
Who is God like you, who pardons iniquity and forgives the transgressions of the remnant of his heritage? He does not maintain His anger forever, for He delights in kindness. He will again show us compassion, He will vanquish our iniquities, and You will cast all their sins into the depths of the sea. Show faithfulness to Ya'akov, kindness to Avraham, which You have sworn to our fathers from days of old. (Michah, 7:18-20) Accordingly, the 13 attributes are derived from this and described in great detail.
Additionally, the "Thirteen Attributes of Mercy" were described by Rabbi Chizkiyah in an allegorical depiction of a lily among thorns. The metaphor in whole is known and taught as "The lily amongst the thorns," a phrase found in Shir Hashirim 2:2. A summary:
"The secret of spiritual protection is revealed through a richly metaphorical discourse given by Rabbi Chizkiyah. The Rabbi explains that the spiritual forces that protect and watch over us are called the 13 Attributes of Mercy. They are transmitted into our physical world through the first 13 words of the Torah. When judgments are decreed against us, these 13 forces can safeguard us from their influence. We begin drawing this Light of protection to ourselves at the very moment we begin to browse and behold the mystical shapes and sequences of the Aramaic text, and to learn the spiritual insights presented there." 
 Non-Jewish practicesIn The Mystical Kabbalah Dion Fortune describes Keter as pure consciousness, beyond all categories, timeless, a point that crystallises out of the Ein Soph, and commences the process of emanation that ends in Malkuth.
The name of God given to it is Eheieh, the archangel that presides over it is Metatron, the order of angels that resides in it are the Holy Living Creatures (the Chaioth ha Qadesh), and its mundane chakra is said to be the First Swirlings of the cosmos (Primum Mobile, Rashith ha Gilgalin).
A.E. Waite made mention that Rabbi Azariel ben Menachem, a student of Isaac the Blind, in his Commentary on the Sephiroth granted a particular colour to each Sephiroth, yet these do not agree with the colours given in the Zohar, where Kether (which, according to him, is also correlated to Yechidah) is called colourless, Tiphareth purple, and Malkuth sapphire-blue.
As pure formless consciousness, it is often compared with the Sahasrara chakra, which resides above the crown of the head, in Indian Shakta Tantra.
In Aleister Crowley's Liber 777, Keter is associated with the Four Aces of the Tarot deck, White Brilliance, Poseidon, Brahma, Wodan, Zeus, The Trinity, Almond in flower, Diamond, Elixir Vitae, Dao, and Death (not a complete list of the 777 associations).
It is said to have a negative aspect, the Qliphoth Thaumiel.
Keter is also identified with the planet Pluto, the Atma in Theosophy and Raja Yoga, and the Khabs am Pekht in Egyptian mysticism
experience and enjoy.
answered 08 Oct '11, 00:28