The Seventy-Second Names

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The Seventy-Second Names

#1 Postby Tau Malachi » Wed Nov 26, 2008 4:20 pm

The Seventy-Second Names

The Seventy-Second Name of Gevurot: Mem-Vau-Mem


This Name of God enumerates the same as Elohim, both Elohim as a Divine Name and as an order of angels – thus this Name of God holds the power of Elohim.

You may recall what transpires when the Names of the Gevurot are revealed – a great wind is invoked and the waters of the Red Sea part to allow the children of Israel to cross over to the other shore on dry land; the power of this wonder is in this Divine Name, and it is said that this Holy Name was called upon every time waters were parted in the Old Testament, such as with Elijah and Elisha.

Now the power of Elohim is the power of tikkune – purification and rectification, and in this regard, you may recall the Second Day of creation, when Elohim divides the upper and lower firmaments, and the light and darkness, the day of creation that Elohim did not proclaim as good (Ki Tov); according to the Holy Kabbalah, this is the day that darkness and evil entered into creation – the shards of vessels shattered and leftover from previous cosmic cycles coming into this universe.

Something similar happens with the reincarnation of souls – the negative karma or sins of previous lives come with them into this life, the same principle playing itself out in the microcosm as the macrocosm, and so in the microcosm and macrocosm there is a need for tikkune, purification and rectification; this Holy Name of God holds the power of this tikkune – there is great purifying and healing power in this Name, power that is activated in full by the advent of the Risen Messiah.

The purifying and healing power of Maim Hayyim, the living waters of baptism, is in this Name of God, and as you might imagine it is often called upon in ceremonies of baptism, especially in the case of the need for great purification when we have entered into grievous error or brought forth great evil. Yet, even apart from a rite of baptism in living waters, calling upon this Name of God with confession and repentance, we are purified of sin or negative karma through the good grace of God in Hayyah Yeshua.

Understanding this you will also understand that this is a Name of God that protects from evil, having the power to banish the strongest of the shedim, demons.

There is something more in this Holy Name, however, for in it is the power to unite the upper and lower firmament, and to unite the Upper and Lower Shekinah, and it is a Name of God invoking the highest states of prophetic consciousness – those states in which the Spirit of Yahweh speaks directly with the navi, and those states of direct knowing in union with the Spirit of Yahweh, states no longer dependent upon the intercession of angels.

This, of course, represents the ultimate state of spiritual purity – the realization of the Great Natural Perfection, the “Virgin Mother.”

It is for this reason that the masters of the Christian Kabbalah teach us that this is a secret name of the Virgin Mother.

Along with all of this the power to open the vaults of heaven or seal the vaults of heaven is in this Holy Name – hence, the power to invoke or banish rain.

Meditation with the Name: Full Purification

The Holy Kabbalah says that all of our sorrows and suffering in life is a spiritual cleansing – the purification of negative karma from previous lives by its playing itself out; there are, of course, other ways to go about spiritual cleansing or purification that will bring about full and true tikkune – for example, there is confession and repentance, and the ceremony of immersion in living waters.

If we are willing to confession and repentance – reintegration, and we are willing to immerse ourselves in the living waters of the Divine Mother, calling upon this Holy Name of God we can draw upon the full purifying power of Elohim.

Go out to living waters and perform a rite of baptism as taught in the tradition – you can go out alone or with spiritual companions, and confess to Adonai whatever you have done, taking full responsibility for your thoughts, words and deeds, and repent in the presence of Adonai; then, going out into the waters, and just before you immerse yourself, intone this Holy Name of God.

Ma-Vu-Ma

When you arise from the living waters, arise as a holy child of the Virgin Mother, pure and pristine, clean and clear, and seal the movement with a Holy Wedding Feast, remembering the Supernal Chrism you have received through the Messiah.

This is the practice.

*Here we may share that this is a Holy Name of great healing power, so it is often intoned during healing work by initiates of the Order of St. Rafael; likewise, it can facilitate the full reintegration of the soul with the Light Continuum, so initiates of the Order of St. Lazarus may intone this Holy Name at the time of a person’s death, praying for their reintegration, their enlightenment and liberation.

A Practice among the Navim: Direct Knowing

There is an essential practice for prophecy by direct knowing calling upon this Holy Name.

First, the son or daughter of the navim will purify themselves, and calling upon Ha-Shem and the Shekinah they will worship in the presence of Yahweh; then, abiding in primordial meditation, they will arise in body of light and unify the Divine Names in ascent from Adonai to Eheieh.

When the final unification is accomplished, they will intone the extended Name and pass into Clear Light Union.

Ya-Ma-Ha-Va-Vo-Ma-Ho

When they arise from their Holy Union they will take up the chant of the simple Name as a prayer for the healing and illumination of all beings.

Ma-Va-Ma

In conclusion they will give praise and thanks to the Holy One of Being.

This is the practice.

*The celebration of a Wedding Feast may be joined to this practice.

Angels of the Name

Malkhihael, Vna’ditzevael and Machvachviel are the angels of this Holy Name; they come from the order of Watchers and know deep mysteries of the Secret Book of Enoch – more than this we cannot speak of them for divine permission is not given to do so.

This completes the sacred discourse upon the Seventy-Second Name of Gevurot through the grace of Yahweh and blessing of Elohim; Hallelu Yahweh Elohim – Praise the LORD God! Amen.

The Seventy-Second Name of Hasidim: Mem-Vau-Vau

This Name of God equals the Name of Imma and Ben – and so it is said by Christian Mekubalim that the power of the Holy Mother and Child are in it, the fullness of Supernal Grace.

Just as the Seventy-Second Name of the Gevurot is a Name of God for purification, this is a Name of God for consecration and sanctification; according to masters of the tradition the power of the holiness of God is in this Divine Name.

In God’s mercy God seeks to relieve all sorrow and suffering, to wipe away every tear and comfort every soul – the expression of God’s mercy often comes by way of amazing wonders, healing and nourishing the people, delivering them, and restoring them to faith and hope. We see this clearly in the wonderworking ministry of Adonai Yeshua and the great navim – and the power of this active compassion and mercy is in this Holy Name. It is often invoked among the navim for the working of wonders restoring faith and hope, and the love of the Lord.

This is also among the Names of God that invokes the ministry of holy angels, like those who ministered to Yeshua Messiah following the temptation, and masters of the Christian Kabbalah have said that the power of the seven Archangels of the Messiah and their heavenly hosts is in this Divine Name – thus it is frequently invoke for a communion with the angels of God.

Meditation with the Name: Communion with Maggidim

If you wish to commune with the Archangels of the Messiah, or with the holy angels of the Mother and Child, pray for knowledge and communion, and call upon this Holy Name.

Perform a Union with the Risen Messiah, putting on the Blessed Name, and as Adonai Messiah call upon Ha-Shem and the Holy Shekinah, and invoke the great luminous assembly to you – as you do this, intone the Holy Name

Ma-Vo-Vu

Abide in the communion that follows.

When you have entertained knowledge and communion with the holy angels, complete the movement with a Wedding Feast.

This is the practice.

A Practice among the Navim: Purification & Sanctification

At times a navi may be called to go to a person in order to purify and sanctify them in the Name of the Lord; when a navi receives this call they may invoke this Holy Name of God, along with the Seventy-Second Name of the Gevurot.

When they receive the call they will purify and prepare themselves, praying and fasting, and tending a continuum of holy meditation and sacred ceremony – when it is time they will go to the person in the company of the Angel of the Shekinah.

When they arrive they will speak what the Holy spirit puts into their mouths, and with a laying on of hands, they will intone the Name of Gevurot, Ma-Va-Ma, purifying, and with the pouring of holy oil they will intone the Name of Hasidim, Ma-Va-Va, sanctifying – in this way they will accomplish what the Spirit of Yahweh has called them to do.

In fruition they might invite the person to a feast of bread and wine, but only if inspired by the Holy Spirit to do so – otherwise they will bid the person peace and depart in peace.

Angels of the Name

Mafalael, Vabrashtiel and Vekorhiel are the angels of this Name of God; they are from the order of the Ashim and hold great knowledge of wonderworking and the blessing ways.

This concludes our sacred discourse on the Seventy-Second Names of Gevurot and Hasidim, and it completes our sacred discourse on all of the 144 Names of God – let us give all praise and thanks to God, through whose permission, blessing and grace this spiritual work has been accomplished, and let us worship God in spirit and truth, exclaiming Hallelu Yah! Hallelu Yah! Hallelu Yah! Praise the Lord! Amen.

Blessings & shalom!
Tau Malachi
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Imma Reflected Back

#2 Postby Elder Gideon » Sun Mar 16, 2014 8:48 am

Shabbat Shalom, Tau Malachi:

There is something more in this Holy Name, however, for in it is the power to unite the upper and lower firmament, and to unite the Upper and Lower Shekinah, and it is a Name of God invoking the highest states of prophetic consciousness – those states in which the Spirit of Yahweh speaks directly with the navi, and those states of direct knowing in union with the Spirit of Yahweh, states no longer dependent upon the intercession of angels.


In prayer yesterday, contemplating this Name, it arose that a supreme mystery is embedded in Mem-Vau-Mem. Seeing it as parallel with Heh-Vau-Heh of the Great Name YHVH, there is dimension of Mem-Vau-Mem that looks forward to the World-to-Come. Among the many ways to contemplate Heh-Vau-Heh are as the Partzufim Imma (Heh), Zer Anpin (Vau), and Nukva (Heh Final): Nukva is the energy dimension behind and as all that appears; Zer Anpin is the Presence of Awareness; Imma is the radiant emptiness in which this all transpires. When Nukva awakens to this Awareness, She becomes Bride. As Zer Anpin is recognized by Nukva, He becomes Son.

This fulfills the intention in Imma, for She finds Her reflection at last in the Bride, as the Bride finds Her reflection in Imma. The Mother beholding Herself in Her Daughter, the Bride of Her Son, seems present in this final Name of Gevurot, for Mem is the Mother, Vau is the Son, and Bride is the intention of the Mother revealed perfectly reflected: Final Mem. Simply, this Name seems to point to the Bride becoming Mother.

If this insight is anywhere near the mark, perhaps more may be drawn out its wisdom, seeing that it is the final Name of Gevurot with such a meaningful symmetry.

Gratefully,

Elder Gideon

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Re: The Seventy-Second Names

#3 Postby Tau Malachi » Fri Mar 21, 2014 9:52 am

Grace and peace to you in Hayyah Yeshua!

The Gevurot are the Names of God invoked at the parting of the Red Sea, the final wonder from the Side of Severity in the liberation of the children of Israel from Egypt, the dominion of Pharaoh. Egypt is this world, and Pharaoh is the ignorance that dominates it, the demiurge and archons, and Egypt corresponds with the Other Side, the dominion of the klippot, and Pharaoh corresponds with the spirit of the Other Side, the demiurge and the Satan (the Adversary); hence, the unclean, admixed forces, and evil forces. Although put into the context of a liberation to travel to a “promised land” in this world, an earthly kingdom, as we know and understand the true intention of the Great Exodus is a journey into a Promised Land that is not of this world, the kingdom of heaven in the World-To-Come; hence, the Path of Return or Great Ascension. This is the true purpose and power of the Gevurot and Hasidim, these 144 Names of God.

Look and see! This final Name of the Gevurot is the Name of the parting of the waters, and as such it is also the Name of the reuniting of the waters, the “upper and lower firmaments.” If we understand this, this final Name of the Gevurot is a powerful message, for the parting of the waters of the Red Sea corresponds with a turning of our desire-energy inward and upward – Godward, and a full cleaving to God, conscious unification with God – God Consciousness; in this the illusion of separation is dispelled, and with it all klippot, and the upper and lower firmaments, the heavens and the earth, are realized in oneness, the division and conflict of the second day of creation being resolved, the tikkune of creation and the World of the Sefirot being accomplished.

These Holy Names are all about healing the rift of the second day, and likewise, healing the consequence of the sin of Adam and Havvah (Eve), which has its root in the second day.

If we wish to delve into the tikkunim, realization, of the Holy Partzufim above, then we must understand that each and every soul has a part to play in Tikkune Gadol, or Tikkune Ha-Olam, the Tikkune of the World. Thus, this tikkune is accomplished through the realization and embodiment of the five aspects of our soul, and as each aspect of our soul is realized and embodied, so our part of the tikkune of the corresponding Partzuf is accomplished.

Our central focus, of course, is the realization of the three aspects of the soul that are intended to be p’nimi, internalized or embodied in our incarnation, nefesh, our vital soul, ruach, our intelligence, and neshamah, our divine nature. When we transform nefesh behamit, our bestial soul, into nefesh elokit, a godly soul, then we bring about our part of the tikkune of Nukva, and as nefesh elokit is realized, so we reach into ruach, and we join ruach with nefesh, and when ruach is actualized and realized, united with our nefesh, this accomplishes our part of the tikkune of Zer Anpin. This opens the way for the influence of neshamah to enter into our incarnation, the realization of our divine nature, our heavenly and supernal soul, and the experience of nearness and unification with the Infinite One. When the influence of our neshamah is embodied in our ruach and nefesh, when we are reborn from above in this way, this corresponds with our part of the tikkune of Imma.

Nun spelt out is Nun-Vau-Nun, these letters representing these three aspects of our soul, and this corresponds to our potential for this realization, the embodiment of our divine nature – an evolution to true humanity, spiritual humanity; Mem-Vau-Mem, corresponds with this realization embodied, revealing the mystery of this experience of illumination, and pointing to the greater evolution that is within and beyond this realization.

Look and see! Mem-Vau-Mem, expanded consciousness below, on earth, expanded consciousness above, in heaven, and in these states of expanded consciousness the realization of the unity, oneness, of heaven and earth, and the realization of the unity, oneness, of the individual and universal. This is an experience of God Consciousness in nearness, the awareness of God in everything and everything in God, in heaven and on earth. This, however, opens that way for a greater realization, the most intimate nearness and communion with the Infinite One, and conscious unification with the One, the realization of innate unity with Yahweh Elohim.

When neshamah is realized, then a man or woman of God can reach into hayyah, their life-force or light-power, and embodying expanded consciousness, so there is an experience of the development of consciousness beyond the body, a radical mystical ascension of the soul, and they are no longer bound in the flesh, the physical body, but they can engage in souls ascents into the heavens and the realms within them, and into supernal palaces or light realms, venturing higher and higher into the heights, as well as deeper and deeper into the depths, consciousness expanding into endless space, and into the Infinite One. As a soul ascends and descends, and runs and returns in this way, the soul’s portion of the tikkune of Abba is accomplished, all as ordained by El Elyon, the Supreme.

In the midst of this running and returning through Aliyat Neshamah, mystical ascensions of the soul, or consciousness, a holy person may reach into their yechidah, their divine spark or unique essence, and they may recognize and realize their innate unity with the Infinite One, and experience conscious union with the Infinite and Eternal; hence, they may experience the realization of the I Am, Eheieh, and the play of touching and not touching with El Elyon, direct communion with El Elyon. This corresponds with the soul’s portion of the tikkune of Adam Kadmon, the realization of Adam Kadmon – Primordial Enlightenment. This is the Great Liberation, or Great Exodus! Praise God!

In the process of the realization of nefesh, ruach and neshamah it is possible for an initiate to experience soul ascents in dreams and visions with God’s help, through the Holy Spirit and with the assistance of tzaddikim and maggidim, or “saints and angels,” and likewise, with the realization of ruach and neshamah visitations of tzaddikim and maggidim can become common. When hayyah is reached, and realized, though, a holy tzaddik is able to sojourn into other realms and worlds of the inner dimensions, and into the heavens and supernal realms to entertain the communion with tzaddikim and maggidim in their abodes, and so may ascend into the interior presence, Supernal Shekinah, of the Infinite One, Yahweh Elohim. Through this most direct and intimate communion, through Divine Grace, when God wills it, so they may be gathered in and drawn into the experience of consciousness union with the Messiah in the Infinite One, Yahweh Elohim, Shaddai.

The spiritual power of this realization of God Consciousness is in this Name of God, and it is in all of these Holy Names of God – all 144 of them; the power of Judgment and Mercy in God Consciousness, and the unification of Judgment and Mercy in God Consciousness, or Elohim and Yahweh in Shaddai. Contemplate this well, and understand!

Tiferet is called Yahweh, and at times, and in the Second Coming, Malkut is called Elohim; they are united through Yesod, Shaddai: Mem-Vau-Mem. Understand!

Three and a half years ago I entered into a special soul ascent for eight weeks, and for some months afterward my soul lingered above, savoring, slow to return in full into the body, all as God willed it. From this the work, the mission, for which I’ve been sent is being completed, and is complete, teaching a Christian Kabbalah, restoring Light Transmission, and teaching a simple, essential way of returning to God, or entering into the experience of God Consciousness. The teachings on the 144 Names are integral to this.

Look and see! Since that time I’ve taught the Six Essentials, and the Single Essential of remembering that God is always with you, the truth of Emmanuel – “God is with us.” If this simple, essential way of the Path of Return is joined with knowledge of the Tree of Life as it is in the Messiah, and the knowledge and practice of the 144 Names of God with faith and devotion, in this there is a swift Path of Return, or invocation of Thunderbolt Enlightenment.

Joined with the experience of Light Transmission, our anointing with the Holy Light and Spirit of the Infinite One, this is the very heart essence of the Gnostic Path we teach and sojourn; and Mem-Vau-Mem points at the fruition stage of this Path of Return, or the Work of the Chariot.

“I will make you a great nation,” “I will bless you,” “I will make your name great,” and “you will be a blessing” – this fourfold promise to Abraham and Sarah; all, the mysteries of the Chariot, as the Zohar teaches. Through these Holy Names in the Risen Messiah the great promises of the Lord, Yahweh, are fulfilled! Hallelu Yah! Praise the Lord!

The most essential key, though, is remembering that God is always with you, everywhere and at all times, for this is the very essence of the spiritual practice and message of our Elder Brother, Messiah Yeshua; if you consider the Gospel, this is what he taught us to do, this is the Way.

This spiritual labor, though, is not about our own personal salvation, and we do not call upon the Names of God for ourselves alone, but rather we take up this spiritual labor for the love of God and our neighbor – for the uplifting of all in return to God, the salvation, the tikkune, of all (Kol).

In closing we can remind, the tikkune of your soul is the tikkune of the world, and it is the tikkune of the world of angels and world of archangels, and it is the tikkune of the World of the Sefirot, The Name (Yahweh). This evening we will be celebrating the Holy Feast of the Crucifixion and Resurrection; it is a good day to remember this, and to hold this in our heart and our prayers, as we pray for the return of all to God – the salvation of all.

May Ratzon Elyon, the Will of the Supreme, be fulfilled in creation; may the Messiah return swiftly, in our times! Amen.

Shaddai Shalom!
Tau Malachi

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Re: The Seventy-Second Names

#4 Postby Brother Brian » Sun Aug 09, 2015 6:10 am

Shabbat Shalom

Contemplations on this Seventy-Second name of Gevurot brings up what Yeshua says to Nathanael “And he saith unto him, Verily, verily, I say unto you, Ye shall see the heaven opened, and the angels of God ascending and descending upon the Son of man” and also contemplations about Abraham and Sarah.

In the tradition is it stated that Abraham and Sarah were noted for their compassion, generosity and hospitality. When strangers would approach Abraham’s camp he would run out to greet them and invite them to stay and share a meal. Abraham and Sarah did not judge their guest. They were hospitable to the righteous and the wicked alike, showing grace to righteous and mercy to the wicked alike. So great was their welcoming power that even holy angels of God appeared as their guest, and holy angels were constantly coming from going from their tents. (Gnosis of the Cosmic Christ)

This faith that Abraham and Sarah experienced was something much more deeper then what I usually imagine when we speak of faith. They knew the truth of all beings, that they are Spirit and had such a panoramic view of souls. It comes to mind that Abraham was such a great Tzaddik knowing within his Spirit the endless potential of this presence within all these beings he would come into contact with. Brother Phillip brought out that in all of Abraham's relations and experiences in this realm of frozen light (Asiyah) was one that he treated as all spiritual. Abraham chose this. It brings the contemplation of the mundane was Spirit for this great Tzaddik. All arising in consciousness was Spirit for Abraham. Everyone and everything was a distinct energy-intelligence from God and Abraham recognized and realized this. How wonderful this changed all his relations and experiences when he brought this into realization.

It would seem that everything that was co-arising in consciousness on the outside of this patriarch was transformed and uplifted by his actions of seeing the good, the action of experiencing everything as angelic and on the inside of this great soul was a great transformer of consciousness, with which every though, emotion, energy that come into his inner being was uplifted and transformed by him doing the same thing of seeing Good in all energy-intelligence experienced. How could he have done this except by non-attachment and not wanting to make everything he experienced his own and making it about everyone.

What then can we say more about Yeshua and his statement to Nathanael? It brings out so much more of what was experienced in Abraham and Sarah’s realization. These very high luminous souls who made it an action of drawing and uplifting Holy sparks by recognizing Good in all.

This letter Mem-Vau-Mem was very delightful in bringing these contemplations of the lower and higher waters being connected by Vau. Especially in Yeshuas statement above.

You shall witness this energy –intelligence within and all around here right now in this vital soul (lower Mem) become even more luminous as it is reacquainted (Vau) with higher states of intelligence (Upper Mem), drawing in the potentiality of this energy into full being into actuality.

As we know by Yeshua’s exchanges with beings he simply introduced a new way of being for them by seeing the good and drawing the good out of something that can be labeled as mundane. No wonder so many intelligences were running to these Tzaddikim. They were able to see the true nature of all therefore these energies was running to them, desiring that these Tzaddikim could help by recognizing the true essence and presence of being.

Mediations on these letters also lead to a way of contemplating different Partzufim for each letter. The first letter Mem was contemplated as our dear Lady Magdalene (Bride), the Vau as Yeshua Messiah (Bride Groom), and the last Mem as our dear Mother (Heavenly Soul). I would like to ask for any correction or further contemplations on this as needed. Miriam’s well was a nice contemplation for these letters as well. This living water she was that raised consciousness up energizing and uplifting all beings, which drank from this living well.

Shabbat Shalom
Brian

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Wedding Feast at Cana

#5 Postby Elder Gideon » Sat Aug 29, 2015 8:24 am

Shalom Brother!

Each of these Names have so many directions of contemplation and application within them, requiring our imagination and sensitivity to what spiritual-musical 'key' a Name sets. Mem, for example, indeed connotes the Divine Feminine as Mother-Bride. Vav often implies the Son. Sequencing these letters Mem-Vau-Mem takes me to a more direct mystery in scripture, the Wedding Feast at Cana:

When the wine gave out, the mother of Jesus said to him, ‘They have no wine.’ And Jesus said to her, ‘Woman, what concern is that to you and to me? My hour has not yet come.’ His mother said to the servants, ‘Do whatever he tells you.’ Now standing there were six stone water-jars for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to them, ‘Fill the jars with water.’ And they filled them up to the brim. He said to them, ‘Now draw some out, and take it to the chief steward.’ So they took it. When the steward tasted the water that had become wine, and did not know where it came from (though the servants who had drawn the water knew), the steward called the bridegroom and said to him, ‘Everyone serves the good wine first, and then the inferior wine after the guests have become drunk. But you have kept the good wine until now.’ Jesus did this, the first of his signs, in Cana of Galilee, and revealed his glory; and his disciples believed in him (John 2:3-11).

Mother is Mem, setting her unknown Son, Vau, into public motion, to order that Vau stone jars be filled with Mem. The rest that follows is the Gospel.

It is by Your presence, Mother, that all is accomplished.


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Two Marys: Mem-Vau-Mem

#6 Postby Elder Gideon » Fri Mar 18, 2016 6:19 am

Shalom Tau Malachi:

I praise the Mother for this Holy Name this day of our Feast of the Crucifixion and Resurrection. Inside of its play on two Mems flanking a Vau, I hear a nuance from the Gospel of Matthew that is new to me, of two Marys at the empty tomb: After the sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to see the tomb (Matthew 28:1).

The Gospel of Matthew makes more than one connection to the "other Mary" as Yeshua's mother, as when townsfolk dismiss Yeshua by asking, Is not this the carpenter’s son? Is not his mother called Mary? And are not his brothers James and Joseph and Simon and Judas? (Matthew 13.55) and Among [the women near the cross] were Mary Magdalene, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee (Matthew 27.56).

What's exhilarating for me all over again is that Mother and Bride are recorded in St. Matthew keeping vigil at the empty tomb! Given what you've already shared of the gemmatria of Elohim (86) of this final Name of Gevurot, I wished to ask how St. Matthew's account of the two Marys at the empty tomb interact with this Seventy-Second Name?

Gratefully,

Elder Gideon

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Re: The Seventy-Second Names

#7 Postby Tau Malachi » Fri Mar 18, 2016 12:44 pm

Grace and peace to you in Hayyah Yeshua!

Yes, indeed, this is a name that holds within it the deep mysteries of the bridal chamber, the Holy Mother (imma) emanating the Son (Ben) to join with the Daughter (Nukva) generating the Holy Bride (Kallah); in this Holy Name is the spiritual power of the transformation of Malkut (Kingdom), fulfillment of Malkut, from Daughter to Bride, and ultimately from Bride to Mother. As such this Name of God is often invoked when there is a prayer for a greater outpouring of the influxes of the Sefirot into the world through Malkut, and joined with it the Name of Hassidim, Mem-Vau-Vau, is often invoked when there is a prayer for a greater manifestation of the Continuum of Light Transmission in the world, along with a greater action of the angels of God on earth.

Listen and hear, and understand! The Vau in between two Mem corresponds with the unification of the Mother (Binah) and the Daughter (Malkut), and corresponds with the mystery of the Bride becoming the Mother; this is a Holy Name of Mochin Gadlut, enlightenment in the Messiah, union of Daughter Clear Light and Mother Clear Light - Clear Light Dissolution, which invokes the full influx of the Supernal Light, Supernal Consciousness-Force. The Name of the Hassidim joined with this corresponds with the transmission of the spiritual power of this realization, the Supernal Light Transmission the radiates from the Risen Messiah.

The Holy Mother and Bride, or the two women named “Mary” at the empty tomb ready to receive the Messiah (Anointing) in the resurrection represents this very mystery and divine action, and this is our hope in the Risen Messiah, the possibility of experiencing the resurrection, this enlightenment, before we die so that we will not experience death, but rather a conscious transition and reintegration with the Light of the Infinite (Or Ain Sof). In this, perhaps, you will understand that this is a Name of God that is invoked to facilitate conscious transitions of diverse forms, and especially as a blessing for the transference of consciousness at the time of death.

Along with this, the power of all manifestations of unification with Partzufim is in this Holy Name.

Now, as we know, there is a direct association of the second day of creation with this Name, or rather the tikkune, mending or healing of the second day. The tikkune of the second day, of course, is associated with Tiferet (Beauty), the Sefirah of the Messiah, and it is through the crucifixion and resurrection that this tikkune is complete, for darkness, evil (klippot), is bound to the cross and is subjugated, and the sparks held in the husks of darkness are gathered into the Risen Messiah and are returned to the Holy One in the Messiah. This power of the Messiah is in this Name of God, and so it is invoked for the corresponding theurgic actions. Understanding this, the Name of the Gevurot can be invoked to dispel obstructions to Light Transmission, and the Name of the Hasidim can be invoked to manifest Light Transmission.

In closing we can remind that in fulfillment Malkut is called Elohim, and this is the Holy Name of Malkut in the Second Coming, for the "Mother has come down." Contemplate this well, and understand!

This is a most intriguing culmination to the 144 Names of God, and it suggest that this is the intention of them all, and that all of them come to their fruition in this play of giving and receiving Light Transmission and the Mochin Gadlut, or enlightenment, it brings about.

Shalom Aleichem!
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Re: The Seventy-Second Names

#8 Postby Mark Daniel » Mon Mar 28, 2016 12:00 am

Shalom dear brothers!

Our recent Feast here in Edinburgh has inspired our study group to take up a deeper contemplation of the Book of Revelation in the coming weeks. With my heart and mind very much on the Lamb of God and the Women of Light I see another possible expression of this wisdom that I hope might be enlightened.

Mirroring Elder Gideon’s reflection about the two ‘Mems’ flanked by a ‘Vav’, I wonder if the spirit of this Name may also be found in the meeting of the Virgin of Light (Mem) and the Dragon (Leviathan as a Mem), with the Holy Child (Vav) being birthed between them. As the Marys meet at the empty grave of the resurrected Christ, the Women of Light and the Dragon meet at the labour of the Holy Child - in both cases there is a doorway (the cave, the womb) through which Great Light comes into the world in a time of darkness.

There are obvious surfaces difference between these expressions of this Holy movement, but I intuit an important and deep running relationship between them, some mysterious play between the resurrection and the apocalypse in this Holy Name.

I wish I had more to offer, but the intuition is only just blossoming. I pray Ruach Ha-Kodesh can help me see the Way!

With so much gratitude and praise!

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Re: The Seventy-Second Names

#9 Postby Tau Malachi » Mon Mar 28, 2016 8:34 am

Greetings and blessings in the Holy Light of the Messiah!

If you are looking into the Apocalypse, perhaps consider looking into our various writings on living in the Second Coming, and the greater advent of Supernal or Messianic Consciousness that has begun at the outset of the Second Coming. In this you will hear about a greater manifestation of Light Transmission, and first and foremost this is the intersection of this Name of God and Apocalypse - revelation. Our teachings on the living in the Second Coming reflect our interpretations of the Book of Revelation that are taught in advanced studies of the Kabbalah.

That said, there is a deep mystery within this Name, not in connection with Leviathan, or the Dragon - the forces of the Other Side, but rather the fullness of the Son, Messiah, manifest through the Mother and Holy Bride, full revelation of the Shekinah of the Messiah. Perhaps you may recall that the Second Coming, the Age of the Holy Spirit, is called the time of the “full reception of the Bride,” and in the experience of Supernal Realization we experience the Mother and Bride inseparable from one another, one Holy and Radiant Shekinah. When we consider the image of the Woman of Light with the wings of the Great Eagle, we see an image of the Holy Mother-Bride, one great Light-presence and Light-power. Knowledge and power of this great mystery is within this Name of God, certainly so!

As for the 144 Names of God and such things as Leviathan, the Dragon, or other references to the forces of the klippot, the Other Side, that would corresponds with husks of the Names, or impure manifestations of the corresponding spiritual knowledge and power, not to the Names themselves as they are in the Light Continuum (Yahweh, Yeshua).

We can say this, however; this is among the Names that is a great force against Leviathan, or the Dragon, diminishing the power of Leviathan and Behemot - the Dragon and Beast.

Shalom Aleichem!
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Re: The Seventy-Second Names

#10 Postby Mark Daniel » Tue Mar 29, 2016 4:17 am

Thank you so much Tau Malachi!

I see the misstep in my post. And thank you for intuiting the spirit behind my writing and drawing it out! My feeling was indeed that the name would be a great force against Leviathan.

As a name of Gevurot I was imagining the first Mem, which can represent the klippot to be broken, might refer to Leviathan. In a past post I read that Leviathan can be understood as the destructive power (rooted in Cosmic Ignorance) in Asiyah, Yetzirah and Beriyah. A name that works to break such bindings would be a Mighty and Wonder-Filled name indeed!

I am just opening this study, so forgive me if my understanding is still limited, but as I understand it the Book of Revelation can be read as three progressive movements within which the lower three universes (Asiyah, Yetzirah and Beriyah) are rolled back up into the Pleroma of Light. Would I be right in thinking that this process unfolds as the klippah of each universe is opened up revealing and releasing the light from within? And might this Name of God have some relationship to that movement?

In this reading the Vav (the force by which the klippah represented by the first letter is dispelled) would be the birth of the full force of the Messiah; and the final Mem (representing the final resolution of the name) would be the Women of Light. And if Mem is spelled Mem-Mem then perhaps we find both the Mother and Holy Daughter here as one!

I know many of these Holy movements are extremely subtle, and my opening ideas are still too clumsy to catch them well. But I hoping this second attempt has helped to clarify my notion, and may provoke more teachings and clarity!

As always, thank you from the bottom of heart for taking the time to make these corrections and turn this Gospel Tau Malachi!

All my love to you all,


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Re: The Seventy-Second Names

#11 Postby Tau Malachi » Wed Mar 30, 2016 8:37 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

If the Apocalypse, or Revelation, is understood as taught in the Messianic Kabbalah it expresses the full manifestation of the spiritual powers of all of the 144 Names of God in the Risen Messiah and Second Coming, understanding the resurrection and ascension as the realization of the spiritual powers of these Holy Names. Thus, the aspect of judgments in the Book of Revelation correspond with the Gevurot and the aspect of mercies correspond with the Hasidim - literally “judgments” and “mercies.” The ultimate aim of the spiritual powers of these names is the great tikkune of creation (Tikkune Gadol), the Great Exodus, or Great Ascension; therefore every name may be contemplated in association with the Second Coming and Apocalypse.

Here we may also say that when actualized and realized the spiritual powers of these Names correspond with the full manifestation of the force of Shaddai (the Almighty); hence the Name of God in the Apocalypse, Yahweh Elohim, Shaddai (Lord God, the Almighty).

Now the seven seals, seven trumpets and seven bowls correspond with the seven Sefirot of Construction of Asiyah, Yetzirah and Beriyah, respectively, and in this we may understand with each seal, trumpet or bowl the dissolution and reintegration of the corresponding Sefirah with its manifestation in the upper, interior Olam; at the same time we may understand that this is also their reintegration with the Supernals of their Olam, which have their roots in the Olam within and behind. In that the seven Sefirot of Construction emanate from Binah (Imma), all are gathered into Binah. In this Holy Name, Mem-Vau-Mem, the first Mem may be viewed as corresponding with Malkut (Nukva, Kallah), the Vau with the Six (Son, Zer Anpin) and the final Mem with Binah. Thus in this Holy Name there is a power and action of drawing spirits and souls in ascent, or a power and action of dissolution and reintegration of creation with the Infinite (Ain Sof); hence, the progressive ascent and expansion of consciousness moving from one gradation to another, the former grade passing away and being dissolved to open the way for a new and higher grade of consciousness or soul. This Name, of course, is among the Gevurot - Judgments, which implies the shattering, dissolution, of klippot, any husks or barriers to this divine action of ascent and reintegration; the associated Name from among the Hasidim, Mem-Vau-Vau, is the transmission of the spiritual power of a new or higher grade of consciousness, which facilitates the corresponding evolution and realization of souls as the obstructing klippot fall away.

This Name is also invoked for another movement in consciousness, corresponding with judgement as the action of restriction for the sake of embodiment and manifestation. When a higher, more expanded state consciousness is attained, it may be joined with a lower, more restricted consciousness taking it up and transforming it. We experience this with the dawn of Supernal or Supramental Consciousness, as it is embodied the Supernal Consciousness takes up the mental, vital and physical consciousness, and acts through them. The mystery of this action, and power of this action, is in this Name of God; and this is a power overcoming the influence of archonic and demonic forces in this world, generating immunity to their assaults.

Now concerning the Woman of Light and her Holy Child, and the Dragon, the Holy Child corresponds with a great influx of Supernal Light, Supernal Consciousness-Force; hence, the greater anointing in the Second Coming, and the Woman of Light, who receives the wings of the Great Eagle, corresponds with Anointed Community, giving birth to this Messianic Consciousness, bearing the full power of the Shekinah of the Messiah in the world, the Holy Mother-Bride. With this great influx of Supernal Light, this advent of Supernal Consciousness-Force in the world, an equally intense force of darkness and evil is generated, impure and distorted emanations of this Divine Presence and Power manifest in the ignorance, the illusion of separation. This is the Dragon with seven heads, corresponding with the powers of the klippot of the seven Sefirot of Construction; hence, the full array and full force of the dominion of the klippot, the forces of the Other Side. The water that pours forth from the mouth of the Serpent “like a river to sweep her away with the flood,” this corresponds to the influence and force of the collective consciousness of humankind taken over by the Other Side, falling into greater and greater wickedness and evil - ignorance; this influence and force is very powerful and intoxicating, and many, even among the faithful and elect, may be swept away by it. In this Holy Name of God there is power to diminish the effects of this influence and force of the Other Side, and to deliver souls who are becoming bound up in the great shadow of herd consciousness.

Shalom Aleichem!
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Mem Vau Vau

#12 Postby Elder Gideon » Sat Apr 15, 2017 11:08 pm

Shabbat Eve Shalom!

As I'm holding in heart our brothers and sisters in the outer church who are gathering this day for Easter, I'm taken by an insight in the Seventy-Second Name of Hasidim. This Name of God equals the Name of Imma and Ben – and so it is said by Christian Mekubalim that the power of the Holy Mother and Child are in it, the fullness of Supernal Grace. You go on further to share how this Name consecrates as well as calls upon the world of angels, even the seven archangels of the Messiah.

I'm delighted to find in this Name one of my most favorite verses from the Gospel of Phillip:

You who have joined the Perfect Light with the Holy Spirit,
join with us the maggidim as in a single image
.

Like so many of the Valentinian writings, this is elegant with exhaustless nuance. Our Christian Kabbalah runs as deeply as Lurianic Kabbalah. Among our many teachings of the interaction of Ben and Bride at the empty tomb, I recall the Resurrection as an alignment of olamot. According to St. John, Lady Mary beheld the Risen Savior most directly. This is her authority as Apostle of the Apostles. Her recognition completed the First Coming and inaugurated the Second Coming. Beholding Her Beloved, I intuit that she was gazing through his body into all olamot aligned for the first time in a single image.

As it applies to the Seventy-Second Name of Hasidim, I clearly feel the place of Supernal Malkut (Mem) birthing the Risen Savior (Vav) in a perfect alignment with all powers and forces in a single image (Vav) in such a way that Our Lady could recognize and hear him. What joins these worlds are angels in general and the central object of refuge in the Inner Sanctuary in particular: "The Great Angel."

By the Great Angel, I've always heard the Light Transmission. The flow of Habad between Tzaddik and "Holy Bride", which is to say the Lamp of our Generation and those drawing near who are able to receive from the Lamp, is mediated and woven by the Light Transmission: The Great Angel.

How is the Great Angel possibly interacting with this Name of Hasidim? I'm certain there's much more that you might share how this exquisite verse from Philip interacts with Mem-Vau-Vau.

From the endless bounty of the empty tomb,
may the people this day receive the Savior anew.

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Re: The Seventy-Second Names

#13 Postby Tau Malachi » Sun Apr 16, 2017 9:50 am

Grace and peace to you in Hayyah Yeshua, the Risen Messiah!

First, concerning this teaching from Philip and this Holy Name, Mem as has been taught corresponds with consciousness, or soul, but also mochin, our intelligence, the first Vau corresponds with the Perfect Light and Spirit join with our mochin, expanding our consciousness and increasing our intelligence, illuminating the mind, consciousness or soul, and the final Vau corresponds with images, emanations, of maggidim, angels, and therefore with divine actions, spiritual works, through prayer, meditation and sacred ceremony. Thus, on one level, this Holy Name is this very invocation, and may be called upon with this intention, certainly so!

Now concerning the Great Angel in the Threefold Sanctuary of Melchizedek, this does, indeed, correspond with movements of Light Transmission - inner gradations of Light Transmission. Understand, inner gradations of Light Transmission are revelations of the Glory Body of Tzaddik, and as we know the Glory Body encompasses heavens and angels, and divine actions of the Glory Body, movements of spiritual assistance and interventions, the imparting of blessings and empowerments, are emanations of the Light-presence and Light-power of the Glory Body as maggidim, ‘angels.’

Perhaps you may recall a teaching I’ve given this past week about the four principle grades of the awakening and uplifting of the serpent power, and generation of the interior stars and body of light; hence, the manifestation of the body of light like a ‘star of heaven,’ or like an ‘angel,’ or like an ‘archangel,’ or as ‘The Name’ (Ha-Shem). In the midst of the play of Light Transmission and works of spiritual assistance the Glory Body of Tzaddikim can be manifest in these various gradations, restricting and concealing the intensity and fullness of the Endless Light within them so that something of that Holy Light and Spirit might be received by souls of various grades in this world, in various karmic circumstances.

As we know, when we are received as a disciple, a companion, by a Holy Tzaddik, and we draw near and cleave in devotion with our heart and soul, mind and life, wherever we are our Tzaddik with us in spirit, and their angel is with us - an emanation of something of their Body of Glory. At times, joined with this, they may also engage in direct visitations and various divine actions of spiritual assistance and intervention, and these movements, emanations, are ‘angels.’

If you consider the various possible manifestations of the Glory Body of Tzaddik, truly the ‘angel’ of a Holy Tzaddik is great, like an archangel and an entire array of hosts, or an entire order of holy angels, or yet more, like a supernal prince, a supernal angel, an immortal spirit of the Palace of the Messiah.

On this Holy Shabbat, this Day of Easter in the outer church, it is given in the Spirit that we may speak a secret mystery concerning the 144 Names in our Messianic Kabbalah for those with understanding. As is known, the full knowledge and power of these Holy Names of Mercy and Judgment is given to us through the revelation of the Threefold Body of the Risen Messiah (or “three light vestures”), and in this we may understand that they are powers of the Threefold Body of the Messiah, and of Anointed Tzaddikim in the Messiah.

Look and see, and understand! Holy Names composed of three letters, movements of spiritual power of the Body of Truth through Body of Glory and Body of Emanation, a letter corresponding with each enlightened body; unified with the Supernal One, the radiance of the Supernal Crown, invoking the Holy Names, so invoking influxes of Supernal Being, Supernal Truth (Amet), as glory and power, glory and emanation, blessings and empowerments, wonders! Praise God!

These are spiritual powers and actions of the Supernal One, the Infinite and Eternal, and of the Threefold Body of those who abide in intimate nearness and conscious unification with the Messiah in the Supernal One (Eheieh, El Elyon), or the Eternal God (Yahweh Elohim).

This is what it is given for me to share on this, the Lord’s Day. Praise the Lord!

May many be spirits and souls blessed with the radiant glory, peace and joy of the Risen Messiah this day, and may the Way of the Great Ascension being opened before them, the Holy Spirit leading them in the Way! Amen.

Shabbat Shalom!
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