First Names

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First Names

#1 Postby Tau Malachi » Wed Mar 05, 2008 6:55 pm

The First Names

The Name of Gevurot: Vau-He-Vau


This Holy Name corresponds to teshuvah or repentance, and has the power to suspend the law, the play of cause and effect.

Essentially, with every action there is an effect or consequence, therefore every thought, emotion or imagination, and every word and deed, has an effect in consciousness and the soul, whether positive, negative or neutral. The reality of our experience, whether in waking consciousness (life), sleep and dream, or death and the afterlife is a radiant display of our own mind, consciousness or soul, therefore these actions in mind, heart and body lead to effects, consequences, that play out in our experience – the effects of an action may play out swiftly in a matter of minutes or hours, or they may play out after the passage of some time, days, weeks, months or years, or they may play themselves out in our afterlife experience or in futures lives, but every action in the mind, heart and body has its effect, whether for good or for ill.

Thus, there is a law of perfect justice in effect, and this is the esoteric meaning of the Judgment of God; as God is the source of all being and consciousness, the Creator, this play of cause and effect has its root in God and is an Attribute of God, the One Life-power. Yet, in truth, God does not judge – there is no judgment in Ain Sof (the Infinite), but rather it is all a play in the mind, consciousness or soul of sentient beings, and as we are emanations of the Holy One and co-creators with the Holy One, in this play of cause and effect there is the experience of the Judgment so long as the illusion of separation remains in place and the delusion of the doer, the self as something separate from the reality of our experience, or as something separate from the matrix of creation and God, continues.

The play of cause and effect is based upon the illusion of separation, the dualism of “self” and “other,” or “subject” and “object,” as separate and apart from one another; however, when this illusion of separation is dispelled, the true nature of self is revealed as pure being inseparable from all being and the source of all being, the Holy One, the Messiah and Elyon. In this, the awareness of Sacred Unity, the play of the law is suspended, the cause and effect is negated, and the mind or soul-stream is liberated from bondage to the effects of sin or negative karma and the illusion of death.

This is the Divine Power of this Holy Name and in it is the mystery of the forgiveness of sin and the Sanctuary of Grace manifest through Yeshua Messiah – the one who has come proclaiming that we are all sons and daughters of God, inseparable from God in the inmost part of our soul, and who embodied this self-realization and opened the way for our realization in Messiah, the realization of Supernal Being.

The first Vau represents the klippah of fundamental ignorance – the illusion of separation, and the He represents the Shekinah of Messiah, the truth of our being in the eternal realm, the truth of our holy soul as the emanation of the presence and power of God (El); it is this that dispels the klippah of fundamental ignorance and restores us to the awareness of sacred Unity, our innate union with the Messiah in El Elyon, which is represented by the final Vau.

If you awaken sincere regret for misdeeds – confessing and repenting of them, and you accept the spiritual truth that the problems in your life are the result of past actions, cleaving to the Messiah and Shekinah of Messiah, and meditating upon and calling upon this Holy Name, through the blessing and grace of God within it, the klippah created by misdeeds will be dispelled, and so also their effects.

This is an invocation of the Sanctuary of Grace manifest in Hayyah Yeshua, the Risen Messiah, and it severs all links to the klippotic forces that manifest as “accusing angels,” “persecutors” and “debt-collectors.” In other words, the Holy Name holds the Divine Power of the Rite of Ransom.

When we seek to receive forgiveness or to dispel klippot we have created by negative actions, however, we must understand that as much as seeking forgiveness for our misdeeds we need to forgive others of their misdeeds; and likewise, we must sincerely seek not to repeat our mistakes – we must co-operate with Divine Grace and we must give what we seek to receive.

We may also invoke this Holy Name for the sake of others – when we see a person struggling to free themselves from negative habitual patterns and their effects we may pray for them and invoke this Holy Name, seeking to bless and empower them, extending the Divine Power of this Holy Name to help facilitate their success.

This Holy Name, in and of itself, is also used by the navim to invoke Ruach Ha-Kodesh and prophecy – it is a Holy Name of sight beyond the boundaries of space-time, whether gazing into the past or into the future, or gazing at events in the present occurring at a distance. Likewise, wonderworkers call upon this Holy Name to suspend or alter the effects of time, as well as to bring about shifts in the karmic balance of souls in order to be able to bless them or bring about a wonder for them, and when illness is caused by an extreme negativity of the past, healers may also call upon this Name of God seeking to dispel the underlying cause, the klippah.

There is also another secret that may be spoken regarding this Divine Name – it is a name that binds and banishes shedim from a person, object or space and invokes holy maggidim in their place; thus this Holy Name is often used for exorcism – in it is the Divine Power of the world of angels.

We may speak another secret regarding this Name of God as well – as is reflected in the movement of Exodus where the Holy Names of Gevurot are given, it is also a Holy Name that may be used to invoke angels of wrath in guardianship, or to invoke oath-bound wrathful guardians, and it is one of the 72 Names that has been used in the administration of oaths binding admixed and dark forces to the service of heaven and the Continuum of Light Transmission.

A Meditation Invoking the Name

If you seek to dispel klippot created by misdeeds, envision yourself in a dim body of light, and envision the first Vau in your navel star, the He in your heart and final Vau in your brow as flaming images; remembering the indwelling presence of the Messiah of El, envision the Spiritual Sun in your heart and envision that a ray of light shoots forth from it, magically appearing as Hayyah Yeshua in the space before you.

Open your mind and heart to the Holy Messiah, and remember the love and compassion of El embodied in Yeshua Messiah, and bring to mind the remission of sin and Sanctuary of Grace manifest through the Holy Cross. Then awaken sincere regret for your misdeeds, and confess and repent of them in the presence of Adonai Messiah, with full faith in the forgiveness of sin, the dispelling of negative karma, the suspension of the law through Divine Grace.

Pray, confessing your misdeeds and releasing them, and invoke forgiveness, the dispelling of negative karma.

As you do this, envision the fire of the Holy Letters blazing forth and burning away all shades and shadows, purifying you of all negativity, and envision Adonai Yeshua smiling upon you, and see the power of his mercy and love streaming out as Holy Light shining upon you, this Holy Light causing your body to shine with greater and greater self-radiance until it shines like his Holy Body – Adonai sanctifying you and restoring you to the innate goodness of God, El.

When your prayer is finished intone Adonai Yeshua Messiah, activating the Power of the Holy Name, and then chant the Holy Name: Vey-Hey-Vey, raising the tone to a higher pitch as you intone the final Vau.

As you are chanting, and are approaching the conclusion of the chant, envision that the Vau in your navel star dissolves into fluid flowing fire and that the fire-energy streams up in ascent merging with the He; then envision the He dissolve and merge with the final Vau in your head – then envision the final vow dissolves, the fire streaming out of the top of your head and pouring into the Sacred Heart of the Messiah.

Then, take up the sacred chant of the Blessed Name of Yeshua: Yee-Shoe-Ah.

As you chant, envision that the image of the Risen Messiah dissolves into fluid flowing light that streams to the top of your head and pours down into the Spiritual Sun in your heart, and envision the light of the Spiritual Sun blazing forth, your whole body radiant with the Holy Light of the Sun of El.

If there are any individuals that you need to forgive, pray that they are forgiven and blessed, and envision them in the Divine Light, and pray for all beings that they might receive mercy and blessings, and be liberated from the dominion of the klippot, healed and illuminated by the Risen Messiah – and then, worship in the presence of the Holy One and give praise and thanks to El Elyon.

This completes the practice.

At times in the midst of such a practice we may recognize a need to go to someone and ask for their forgiveness, or in the Divine Presence and Power we may be inspired to some sort of action, an offering or good work – whatever we are inspired or guided to do we will do it, following the inspirations and movements of the Holy Spirit.

Through taking up this practice we transform our past, reintegrate ourselves to the Light Continuum in the present, and invoke the peace and joy of the Risen Messiah into our future – it is a very powerful practice of spiritual self-purification, even having the power to purify and liberate us from the most extreme negative actions.

A Practice among the Navim: Going Beyond Space-Time

When you wish to invite the Holy Shekinah to rest upon you to look and see beyond the boundaries of space-time, prepare yourself and go into your secret room as is our way, or else go out to a place of power in the wilderness – wrap yourself in your mantle and uplift your holy staff, and call upon Ha-Shem and the Divine Powers, inviting and making the Holy Shekinah welcome.

Then cleave to Adonai, El Hai and Yahweh, and cleaving to Yahweh call upon Yahweh Elohim and El Elyon – and abiding in Yahweh, intone the Shema; and then give praise and worship in the presence of Ha-Shem.

Then, bow yourself down as Elijah bowed down, and intone the Holy Name:

YaVoHaHoViVuHu

Then wait upon the Ruach Ha-Kodesh.

If Ruach Ha-Kodesh does not come upon you, intone: Vayesa

Then wait upon the Spirit.

If the Holy Spirit does not come upon you, intone: Halayha

Then wait upon the Spirit.

If the Holy Spirit does not come upon you, intone: Vayet

Then wait upon the Spirit.

If the Holy Spirit does not come upon you, intone: Vey-Hey-Vey

If the Holy Spirit does not come upon you, you may have recourse to the holy angels of the Name, or it may be that it is not God’s will, or it may be that you are not in a state of purity and holiness to receive Ruach Ha-Kodesh.

When you are finished worship in the presence of Ha-Shem giving praise and thanks, and praying for the people and the land; if it is appropriate you may seal this movement with a Holy Wedding Feast.

*When you wait upon the Spirit of Yahweh divest yourself of the klippah of matter transferring your consciousness into the body of light and abide; then, to take up an intonement, put on the veil again.

These Holy Names come from the School of Safed are taught in the writings of Rabbi Hayyim Vital, blessed be his name and memory.

According to the masters of the tradition, although not mentioned in the practices, almost always the First Holy Name is called upon before calling upon any of the other Holy Names, for it holds the Divine Power of them all, and therefore is the key to them all – and we may say that this reflects the role of confession and repentance in the Straight Path, always it begins every continuum seeking the experience of Ruach Ha-Kodesh according to the Mekubalim.

Now when a wonderworker calls upon the Divine Power of this Holy Name in sacred circle, typically they will also invoke the holy maggidim of the letters of the Name: Vavliel, Hoel and Vnael. According to the masters of the tradition these are angels from the order of the Ofanim that bear the knowledge and power of creating shifts in space and time, and they are said know secret mysteries of Archangel Sandalfon, specifically the mysteries of Sandalfon moving in Judgment as at the Red Sea.

It has been said in the tradition that this Name of God has a special correspondence to the Tower of the Flock, the Holy Bride, and that is may be used to invoke dreams and visions of the Holy Bride.

As we come to the close of our discourse on this First Name of Gevurot we may speak one further secret of this Holy Name with God’s blessing and permission – in it is the knowledge and power of the Apocalypse, and so among Christian Mekubalim it is invoked for insights into the mysteries of the Apocalypse.

This concludes our discourse in the First Holy Name of Gevurot – Hallelu Yah! Praise the Lord!

The Name of Hasidim: Vau-Shin-Vau

Essentially, everything is a manifestation of energy-intelligence or consciousness-force; it is all the emanation and radiant display of the Divine Mochin (Mind), our own mind or soul-stream being an emanation of the Divine Mochin, the energy-intelligence of Or Ain Sof, the Light of the Infinite. This is true of all that appears – it is forms that energy assumes, and it is all energy in motion, in a constant continuum of change or transformation.

This is revealed in our experience of elevated or expanded states of consciousness and the Light Transmission – when our consciousness becomes elevated and we experience the Light Transmission, quite distinctly our perception of reality radically changes and we become aware of everything as energy, as light, aware of all as an emanation of God, the True Light, aware that all is Divine Presence and Power in its true essence and nature.

Indeed! It is an experience much like what is described in the holy gospels at the transfiguration – our holy tzaddik appears radiant with light, as though in Body of Glory, and we become radiant with light, and the entire environment becomes radiant with glory and light; quite literally we become conscious of the kingdom of heaven, the Light Realm, within and all around us, and we are aware of the Holy Shekinah of God with us – we are in the presence of God.

In the midst of such a spiritual and mystical experience our sight opens into the World of the Holy Spirit, and we may become aware of the spirits of holy ones and shining ones with us – tzaddikim and maggidim in Emanation and Glory Body, and we become aware of the metadimensional nature of the universe, countless dimensions all occupying the same space at the same time, from the material to the supernal dimensions, all here and now.

This is a profoundly mystical state of consciousness, and it is also magical – for we become aware that the reality of our experience is, in truth, a radiant display of mind – that it is, in effect, dream-like, and much like an experience of lucid dream, the radiant display can be transformed, more or less, by conscious intention, a focused thought, a word of power, or gesture of power; with kavvanah and devekut, virtually anything could happen, probability giving way to infinite possibilities.

This is the Divine Power of the First Holy Name of Hasidim – as in a lucid dream it holds the power to transform the reality of our experience and the power to allow the soul to travel through inner dimensions.

Perhaps this may sound fantastic, but nevertheless it is true – as those who have witnessed the wonderworking play of a Baal Shem invoking this Holy Name of God can testify to; it is an invocation of fluid reality.

We witness the great power of this Holy Name in the wonderworking ministry of Baal Yeshua, but most especially in the resurrection and the appearance of Hayyah Yeshua to the disciples, then and now; you may recall the capacity of the Risen Messiah to shape-shift and to spontaneously appear in a locked room – this reflects the power of this First Holy Name of Hasidim, which holds the Divine Power of all of the Names of God in Hasidim.

When Adonai Yeshua transformed water into wine it was by the Power of this Holy Name; when he multiplied the loaves and fished, it was also by the Power of this Holy Name joined to another – as much as the Power of Transformation there is the Power of Manifestation in it.

This is also a Holy Name that swiftly invokes maggidim – the holy angels of God, specifically for sake of blessing and illumination; but also, rising up in the body of light and invoking this Holy Name, through it the soul may pass into the world of angels, for it opens the Way of the Great Ascension, as we behold on Hayyah Yeshua.

There is great wonderworking power in this Holy Name, but there is also the power of very simple wonders – if and when an initiate feels that their energy-intelligence is bound up in obsolete forms or habit patterns, or they are feeling the flow of their energy is obstructed, or feeling stuck in life, they might call upon this Holy Name to restore the flow and to transform their life; this may be done on any level, in any area of life, material, psychic or spiritual.

Yet, at the same time this Holy Name holds the Power of the Bridegroom, just as the First Name of the Gevurot holds the Power of the Holy Bride – thus it is a Name of God invoked for the direct revelation of the Risen Messiah, whether in dream, vision, or through Body of Emanation.

*Here, of course, we must reflect what has just become an open secret: If and when a Christian Mekubalim seeks the illumination of the Mystery of the Bridal Chamber and the Image of the Human One of Light in it, they will call upon and unify the First Names of Gevurot and Hasidim, for the true mystery of the hieros gamos is in them – not as the profane would speak of it, as though of blood and flesh, but in the holy soul and in the Holy Spirit.

There are mysteries upon mysteries in this Holy Name.

Come! Look and see! The first Vau is the Messiah before incarnation, and the second Vau is the Messiah after the incarnation – it is the same, without beginning, without end, the Holy Light of the First Day embodied in the fruition of the Sixth Day, the generation of the Human One of Light who embodies the fullness of the Supernal Shekinah, the Holy Shin in the midst of us.

*The same may be said of our holy soul when we awaken in Ruach Ha-Messiah.

Come! Look and see! The first Vau is the world of holy angels, and Shin is the holy angels ministering to us, speaking to us the word of Yahweh and illuminating us, and the final Vau is them guiding our soul in ascent into their world and beyond.

There is more that could be said, but no doubt, as Ruach Ha-Kodesh speaks it, “It is enough and it is good – Ki Tov!”

There is only one more mystery of this Holy Name the Mother Spirit would have us speak: When Christian Mekubalim seek knowledge and illumination of the Lamb and New Jerusalem, the fruition of the Apocalypse, they call upon this Name of God and pray for their illumination in Ruach Ha-Kodesh.

A Meditation Invoking the Name

If and when you feel the need for a radical change in your life, or, feeling stuck, you seek to restore the flow, first call upon the opening Name of the Gevurot, and enact a confession and repentance, purifying and sanctifying yourself in the presence of the Holy One – then take up this practice:

Abide in primordial meditation, resting your awareness on your breath and following the exhalation into the gap at the end of breath – rest your mind in the gap.

Then, when the Holy Spirit moves you, envision the Spiritual Sun in your heart and envision yourself in Body of Light – holding the Name of Yah Yahweh before you, intone it by extension, and receive the blessing of the Radiant Light of the Holy Face shining upon you, the Holy Letters of the Name dissolving into fluid flowing light and poring into your heart; when this happens, envision the Spiritual Sun in your heart and your Body of Light shining with greater brilliance, and abide in the confidence, and the peace and joy, of the Shekinah of Messiah within and all around you.

Now envision a ray of light shooting out of your heart and that it magically appears as the Holy Letters of the First Name of 72 Hasidim before you – the Holy Letters formed of the most beautiful diamond-like light, sparkling with rainbow hues; resting your mind upon this image as your object of meditation, abide, and then, when the Holy Spirit moves you, speak your prayer for change in your life.

As you pray envision streams of light coming from the Holy Name pouring out upon you in answer to your prayers – when you have prayed to the Holy One, then begin to intone the Holy Name: Vo-Shu-Vo, intoning the Shin in a lower tone that the Vau.

As you intone the Holy Name, envision that holy maggidim appear – Ashim sent by God to bless you and to bring about a wonder in your life; they appear as though in human form with two wings, and it is as though they are formed of sunlight, and they fill endless space in all directions with their light.

As you near the end of the chant, envision the Holy Letters and the Ashim dissolve into fluid flowing light, and see that light stream to the top of your head and pour down into the Spiritual Sun in your heart, receiving your empowerment in this way.

Now, intone Eheieh by extension, holding in mind the awareness of your innate union with the Holy One; and then, as the Divine I Shall Be, speak what shall come to pass, and envision it in as complete detail as possible. Then, when you have done this, intone Vehayah once and say amen.

Having invoked change for yourself, so invoke blessings and change for others who are in need – pray for all your relations, and when you have prayed, give praise and thanks to El Elyon, and worship in the presence of Yahweh; if appropriate, you may wish to seal this movement with the Holy Wedding Feast.

This completes the practice.

*Remember that if you are invoking a change you must be completely willing to the change. If change does not swiftly manifest, then look to see where you may be unwilling to it, and tend a continuum of seeking change, praying daily for it, and once each week take up this practice until the change invoked transpires.

This practice may also be performed for the sake of others – we merely visualize them in place of ourselves; but as with yourself, be certain they truly desire a change, and performing it for another do not engage in any visualization of the change, but ask that God’s will be done and that the blessing manifests according to the Divine Intention, Ratzon Elyon.

A Practice among the Navim: Prophecy through Hayyah Yeshua

If you wish to receive direct revelation of Hayyah Yeshua and the blessing of the experience Ruach Ha-Kodesh for prophecy, purify yourself and seclude yourself in the way you have been taught, and wrap yourself in your holy mantle, and take up perfect communion, waiting upon the word of God in your heart – unless the Holy Spirit inspires it, do nothing more.

It may be that the very first time you go and sit in this way you are moved by the Spirit, but it may also be that you sit many times in this way before being moved – all as God wills.

When you are moved, cleave in your heart to the Messiah and Shekinah of Messiah in the fullness of your faith – let there be music, and rejoicing in the presence of Adonai with song and dance, with praise and thanksgiving; be on fire with the Spirit of Adonai and let that holy fire of the Spirit blaze – merely in this Ruach Ha-Kodesh may come upon you and you may find the Holy Groom and Bride dancing with you, as well as the holy tzaddikim and angels, and so prophecy may transpire.

As you worship in this way, at some point, you will feel the call to go within – gather yourself within, and uplift your hands and call upon Ha-Shem; cry out to Yahweh Elohim in the Blessed Name that you might know Adonai Yeshua Messiah and experience Ruach Ha-Kodesh. As you cry out, invoke the Ruachot of the Directions and the Divine Powers, and uplift your soul grade by grade to Eheieh – reaching Eheieh, proclaim the Shema and Gospel of Peace, blessing all with the holy chant of Makom Ha-Shalom (this is a “Secret” Name of the Messiah).

Then, bow yourself down wrapped in your holy mantle, and set your brow upon the earth, and intone:

Ya-Shi-Vo-Vu-Hi-Hu-Yah

Abide gazing within.

If Adonai does not appear, then intone: Vo-Sha-Vu

If Adonai does not appear and Ruach Ha-Kodesh does not come upon you, go and sit in perfect communion; while sitting in perfect communion if a word or vision does not come, then it is not time.

Seal this movement with a Holy Wedding Feast worshiping God and blessing the people and the land.

*At times, with some initiates, Ruach Ha-Kodesh has come to rest upon them during the Wedding Feast – then it was time for them.

This concludes the practice.

Angels of the Holy Name

When wonderworkers call upon this Holy Name in sacred circle they often also invoke the angels of the Holy Letters: Vauhael, Shemaiel and Voyoel. According to masters of the Tradition these are angels from the order of Ashim – the shining ones who most often appear to the navim, and they bear special knowledge of wonderworking through the inner dimensions, as well as knowledge of portals of power and the Mystical Body.

The Baptism of Fire

In closing we may speak another holy mystery of this Name of God – it can invoke the baptism of fire.

Here is the essence of a meditation:

Yohanan in the first Vau to your right and Yeshua is the second Vau to your left – the Shin is as the Holy Dove of White Brilliance above your head; intone the Holy Name of Adonai Yeshua Messiah, and then bow down and intone this Holy Name of God – if God is willing Ruach Ha-Messiah will come upon you and you will receive a Tongue of Fire, Supernal Chrism.

If Ruach Ha-Messiah comes upon you the inspirations of the Holy Spirit will take you up and this will create the fruition of the practice – it will become *no practice*. If not, then worship in the presence of Adonai with praise and thanksgiving, and pray for blessings to pour out on all of your relations – pray for the Great Resurrection and Ascension of this God Earth, all gathered up into the Mystical Body of Hayyah Yeshua, and complete the practice in this way.

This concludes the sacred discourse on the First Names of Gevurot and Hasidim, and we give praise and thanks to El Elyon, the Supreme, through whose blessing and grace manifest as the Holy Spirit all mysteries are revealed; and so we pray that the merit generated by our discourse go out as a blessing upon the people and the land – all our relations. Amen.

If it is God’s will, next we will take up the mysteries of the Second Names of the Gevurot and Hasidim – may God bless us and empower us so that this might come to pass, amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Phillip
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Re: First Names

#2 Postby Phillip » Fri Jun 20, 2014 2:12 pm

Shalom!

A brother and I are exploring the Geverot together and we both had an interesting experience for this and the second name. The first observation we both noticed was that these names seem to operate in tandem, at least in our first movement through the names. If often seems as though what is brought up by one name is then addressed more deeply and/or resolved by the next. It is as though beginning the first name one has entered a continuum of movement through all 72 names, and each experience that lights off is more deeply penetrated or resolved by another name. A very interesting effect!

But more specifically in light of this name, and the second name, to be frank, as with this experience going on, it is sometimes hard to view them as separate, but this name seemed to bring up a lot of issues. We contemplated this cause and effect teaching present in this name, especially in the sense that this name seemed to stir up a lot of stuff, internal and external. So, in this sense, I wonder about the nature of this cause and effect dynamic penetrated and transcended in this name and how this actually comes into operation and effect.

I wonder if this experience is illuminating cause and effect dynamics already present in consciousness and by illuminating them, there is the potential and process by which this dynamic can be liberated from consciousness. To this end, it seems that this name activates cause and effect dynamics in consciousness, specifically karmic seeds of negativity so that the individual can purify these and liberate oneself from them. The next name, therefore was quite interesting in that this first name seemed to activate these seeds and the second seemed to be the perfect response to them - draw out and liberate the sparks from them. Both me and the brother working through these names had this experience, leading to a resolution in the third name. Very interesting! So, I am curious about this principle of activation and how this name liberates us from these cause and effect dynamics through activating these karmic seeds so that we can work through them.

Also, we are going through them a couple days each name, so I also wonder, if this name, by itself can also lead to this liberation if stuck with a little longer. Our pace seemed to naturally lead to the second name acting to liberate what was brought up by the first name, but I wonder if the first name can operate alone in this regard, having a different experience in resolution. Was is more the time we used getting to the third name that liberated this energy that was activated, or was it the actual play between the three names. The time frame was about a week and a half, so, if we stuck with this one name, I wonder if the resolution of what is activated is the same, but having a slightly different tenor due to the names applied.

May we know the liberation of our Lord and Savior! Amen.
Phillip

Tau Malachi
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Re: First Names

#3 Postby Tau Malachi » Thu Jun 26, 2014 9:37 am

Grace and peace to you in Hayyah Yeshua!

These Names of God, in truth, can be invoked for many different intentions in prayer, meditation and ceremony, and there are many levels of knowledge and understanding of the Names. What has been given is a basic introduction, a point of beginning with the Names, understanding that as they are invoked in prayer, meditation and ceremony over time, other levels of knowledge of the Names will be acquired through the Spirit of God, and other powers of the Names will be discovered, or other intentions for which the Names can be invoked. Understanding that these Names can be invoked for a multiplicity of reasons, you will understand that the manifestation of the power of a Name, and the movement of that power, is dependent upon our conscious intention, and a force of will, or desire, focused on that intention; hence, the manifestation of the power of the Name, and the movement of that power, is determined by our kavvanah, and joined with this it is determined by our devekut, our cleaving to God, or communion with God.

When we pray, when we invoke Ha-Shem, what is our intention, what are we seeking, what are we asking of God? What is the kavvanah within and behind the invocation, and how do we uplift our energy and vibration in consciousness, and direct the influx of spiritual power? What exactly is our prayer, and as we pray, is there passion and cleaving – devekut, and nearness or oneness, or are we praying in the illusion of separation? This will determine how the power of a Name of God manifests and moves with us, joined with what God wills.

Yes, this Name of God can be invoked to stir and reveal karmic patterns that bind, and klippot, barriers, that obstruct, but it can also be invoked to bring about a radical shift in karmic patterns, and to overcome internal klippot, all depending upon our intention, all as God wills and ordains. These are two intentions that are common with the invocation of this Name, and on a certain level they are one and the same intention and movement; yet, there are other intentions as well. As an example, Vau-He-Vau also corresponds with strengthening the angels and increasing the glory and power of the Holy Shekinah, exalting the Shekinah, and therefore increasing her manifestation with us. It is also a Name invoked for revelations from heaven, as well as deepening our communion with the angels of God – it can invoke visitations of maggidim, angels. If we look into it, it is also one of the Names of God that relates to mysteries of Aliyat Neshamah, mystical ascensions of the soul. Thus, there are many different reasons this Name might be invoked in prayer, and many different powers in it, as it were, though all are deeply interconnected.

Look and see! This Name of composed of Vau-He, the last two letters of the Great Name, joined with a Vau at the end. Vau-He corresponds with the world of angels and spirits, and this world; hence, the matrix of spiritual forces within and behind what appears and what transpires, and Vau at the end corresponds with the invocation of angelic forces to bring about a shift in the matrix of spiritual forces, and therefore a shift in what appears and transpires. This same configuration of letters also corresponds with revelations from heaven, and influxes of spiritual power for the ascension of souls, or the uplifting of souls in return to God; hence, teshuvah, repentance.

There is also knowledge of the incarnation or embodiment of the Divine in this Holy Name, and revelations of the Risen Messiah; Vau-He-Vau, power of resurrection, giving light and life!

When you and the brother exploring the Names with you called upon this Name, what was your intention? Was there kavvanah and devekut? If it was for the initial intention given in the original teaching above, a shift in the karmic continuum of the soul, was there a specific karmic pattern or klippah you sought deliverance from, or was it a general invocation of the Name? As you invoked the Name, did you cleave to the Risen Messiah, and abide in the remembrance of the forgiveness of sin, or dispelling of negative karma in the Messiah – did you abide in the Sanctuary of Grace, and faith in salvation, the liberation of the soul in the Messiah?

What help from God were you two invoking?

There is great spiritual power in these Names, and they can invoke radical influxes of spiritual power. Unless directed in faith and love, and with the guidance of the Spirit of God, who knows how the power will manifest and move with us?

The answer to these questions is not for me, but rather for you and our brother.

It is true, though, that as we walk with God and invoke the Names of God, that the dance of the Holy Shekinah will go where she wills, and if we are walking with God we will surrender to the Holy Shekinah and take up her dance. In this play, God is always with us, but at times it will be revealed that we are not with God, and as we invoke the Holy Shekinah will take action to return us to God.

Our own mentality, however, has much to do with how influxes of spiritual power manifest, and this needs to be understood.

To become well acquainted with a Name of God takes time. We can’t assume an initial, apparent experience, is the entirety of the manifestation of a Name – the power of each of these Names can manifest and move in a multiplicity of ways, and how their spiritual power becomes manifest has much to do with our kavvanah and devekut when we invoke them.

Each of these Names of God can be invoked individually, or they can be invoked in conjunction with others, or they can be invoke all together in their entirety as a single movement, or one Grand Name. It all depends upon our intention in prayer, meditation and sacred ceremony, and what the Spirit of God inspires.

Now here it must be said that we are not sorcerers or wizards, but rather we are men and women of God, followers of the Way, who walk with God and who serve the kingdom of heaven and God. When we pray, when we invoke, we are not commanding or demanding, but we are asking for God’s help and inquiring of God; at times we will experience a very swift answer to our prayers, but on other occasions we will find that the answer comes only with time, all as God wills it, all in due season. Once a Name is invoked, the Spirit of God is set into motion, and eventually, one way or the other, that prayer will be answered. Therefore, while how the influx of spiritual power of a Name manifests has much to do with our intention, and our kavvanah and devekut, so also it depends upon God’s will and the movement of the Spirit of God with us – it is all about drawing nearer to God and communing with God, or “walking with God.”

Understanding that all prayers are answered, some swiftly and some only with time, so we need to continue with our kavvanah and devekut in faith, waiting upon the Spirit of God to bring the movement to its fruition; hence, invoking the Names of God, there is a prayer continuum we tend until the Spirit of God brings the movement to its fruition. In this we need to have faith, and trust in the Lord, and look to see what we can do in our co-labor with the Holy Spirit to accomplish the will of God and bring the movement invoked to its fruition – ours is an active and dynamic surrender to Divine Grace, the Holy Shekinah and Holy Spirit.

In closing I can also share that this is one of the Names of God invoked when asking dream questions; but how to ask dream questions is a subject for another day, and another discussion. So, truly, there are many different intentions for which this Name of God may be invoked, and how the power of the Name manifests has much to do with our conscious intention when invoking it.

May the Kingdom come, may God be glorified! Hallelu Yah! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

Phillip
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Re: First Names

#4 Postby Phillip » Sat Jun 28, 2014 9:50 am

Shalom Malachi and thank you for your reply!

This quality of the names as both particular in a sense and yet also undefined is quite fascinating. I have learned that the 72 and 144 names are manifest so that very specific prayers can be given for very specific circumstances, so in this sense they are very magical as able to address very particular needs, yet also, with this quality of the particular, each one holds an undefined quality - quite elusive - specificity that is also undefined.

In this sense, it seems to me that the names can be contemplated in their pure energetic quality. What I mean is, what effects in consciousness to they generate, what energetic experience conveyed by the letters is generated in the whole by each name? In this sense, there can arise an energetic understanding, which may be particular in response to a certain energy, yet it also remains undefined, mysterious.

It goes along with a contemplation with the letters I have been having that perhaps is valuable and appropriate to extend, but a contemplation and meditation on the feeling generated by the sound any given Hebrew letter makes and it's effect in consciousness when that sound is meditated upon. Also, the shape of the letter and the feelings generated in consciousness by that shape and it's effects in consciousness. It is interesting to contemplate the letters in terms of what they do quite viscerally in consciousness in addition to their meanings and attributions.

I am quite keen to discover these natures of the 72 and 144 names of God, and have noticed that in a continuum of discovery, the intention to be shown the reality and experience of the names, in a willingness to be instructed in their use during the first "run though" as it were, there arises an energy that matches and is in need of prayer for each of the names as they are encountered. In other words, just as I finish prayers/meditations for one name, there is an arising of an energetic need that the next name directly addresses. That has been a fascinating experience, and with your instruction here, it makes sense, because my continuum has had an intention within and behind each one that seeks to become acquainted, an opening to them to allow them to inform and instruct, and it appears that the Holy Spirit manifests needs before me in order aligned with each name as I engage this. I wondered if this was intrinsic to the names, but now I am understanding that this experience with the names is more colored by the intention of the continuum and the Holy Spirit responding and manifesting the answer to this prayer and instructing in the application of these Divine names as well as using me as a tool to extend blessings. Praise Elohim!

May God in his Rigor bless us and uplift us! Amen.
Phillip

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Re: First Names

#5 Postby Tau Malachi » Sat Jun 28, 2014 10:21 am

Well, there are 72 Names of Gevurot, and 72 Names of Hasidim; 72 + 72 = 144 Names of God.

Shalom!
Tau Malachi

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Mark Daniel
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Re: First Names

#6 Postby Mark Daniel » Thu Apr 07, 2016 8:12 am

Shalom brothers and sisters!

In the weaving of the First Names I’ve experienced an insight I would like to share, and hope can be elaborated on, concerning the involution (and perhaps evolution) of the Universe.

According to tradition the creation of our present universe is the result of countless universes coming together and breaking apart. In each cycle vessels were created, but the Light of the Infinite was too much overwhelming the vessels causing them shatter and reform again and again.

In contemplating the woven Name Vav-Vav-Shin-He-Vav-Vav I experience something of this involution. The first Vav (Hasidim) representing the Infinite Light, and the intention of the Light to be made manifest in greater and greater ways. The second Vav (Gevurot) representing the structures within reality that must give way for the Light to expand as El Elyon desires. The Shin is the influx of light too great to be contained by the previous vessels, and the He is the great shattering of those vessels that more subtle realities may be made manifest. The final Vav’s are the reformation of the next body of the Olamot below.

If this contemplation bears fruit, I wonder what more could be said about the alternative weaving of the Name Vav-Vav-He-Shin-Vav-Va, and perhaps its connection to the mystery of the universes evolution.

With a Heart full of gratitude and love,


Mark Daniel-

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First Names

#7 Postby Elder Gideon » Fri Apr 08, 2016 6:36 am

Shalom Mark!

I appreciate your sharing your experience! Unifications, Yichudim, of Divine Names such as these yield even greater intricacies and details.

The pattern by which one unifies any Divine Names has one of two directions. Like the footing with which one begins a step, the first letter that starts the unification is for me a mnemonic for where I'm headed. To understand this algebraically, I have a name that is ABC and another that is 123. If I start a unification with 1A then 2B, my direction and orientation is the "Name" 123 drawing upon the power of ABC. Case in point here, VVShHVV: This intends Hasidim. VVHShVV would intend Gevurot.

While perhaps this is obvious, the nuance any yichudim elicits depends upon this circuitry of mercy and judgment. Awareness of this simple circuitry of what expands or contracts determines the force of what manifests while praying through Hasidim and Gevurot and how they're woven together. Mercy is expansive, as well as blessing, elevating, amplifying, and ascending; Judgment is shattering, as well as purifying, defining, focusing, and involving.

The First Names of Gevurot and Hasidim here inaugurate two distinct cycles descending and ascending, based on their respective, contextual origins. Gevurot derive from Exodus, opening the way through the Red Sea; Hasidim derive from the Babylonian Captivity by the way opened through Ezekiel's vision of the merkavah above the River Chebar. Simpler, Gevurot generate the conditions for the Exodus and the reception of the Law; Hasidim generate the conditions for the Greater Exodus and the eventual reception of the Gospel.

That the intention of Gevurot and Hasidim are both Messianic is present as the Vavs that initiate and culminate each of the First Names. Gevurot purify and generate a communal body to recognize Messiah. Hasidim bless and enable a communal body to realize Messiah. Take the yichudim of these two Names. The first two vavs overlap each other and align as one vav, as with the last two vavs. The core of this yichud, unity, is the Shin and Heh. The Heh derives from Gevurot, the Shin from Hasidim. In this, I hear something so essential and magnificent. Heh is the mystery of YHVH: Mother Elohim potential and latent in the community, involving and descending. Shin is the mystery of YHShVH: the Daughter-Bride actualized and realized in the community, evolving and ascending.

I welcome what Tau Malachi might correct or add of what mysteries are present in the yichud of the First Names of Gevurot and Hasidim.

Gratefully,

Elder Gideon

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Re: First Names

#8 Postby Tau Malachi » Sun Apr 10, 2016 9:30 am

Grace and peace to you in Hayyah Yeshua!

I must confess that I’m not sure how far I’m inclined to venture into a discussion of the 288 Names of six letters formed through the two weaving unifications (yichudim) of the pairs of Gevurot and Hasidim; that would be a writing of equal size to this present one, and such teachings would assume that first there is an intimate knowledge of the !44 Names of three letters and their invocation individually and together without unification. If we pursue teachings on the unifications at present we may very well overlook the deeper esoteric wisdom of the 144 Names as they are in themselves and in the Light Continuum. During an initial study and contemplation of the 144 Names of three letters the mysteries of their unifications may very well be a distraction and prevent the acquisition of deeper knowledge and understanding of them. Thus it is best, at the outset, and for some time, to call upon the Names as they are, and not venture into the unifications.

That said, there are a couple of further teachings concerning these two Names of God that I am inclined to share, and with them something that has been taught of their weaving unifications.

First, indeed, Vau-He-Vau may be contemplated as the Holy Shekinah in the revelations of Yahweh in the old covenant and Vau-Shin-Vau may be contemplated as the Holy Shekinah in the revelations of Yeshua - the Messiah, in the new covenant; and in this we may understand the revelation of the Holy One through angels and the revelation of the Holy One through the Messiah, Vau indicating the world of angels and the Messiah.

Connected with this we may also say that Vau-He-Vau corresponds with the Messiah concealed, veiled, and that Vau-Shin-Vau corresponds with the Messiah revealed, unveiled; revelation through angels, or the Messiah concealed, corresponds with Simple Mercy - measured blessings, and the revelation through the Messiah, or the Messiah revealed, corresponds with Abundant Mercy - boundless blessings.

These two Holy Names invoked together may also express a specific theurgic intention. The Name of the Gevurot, Vau-He-Vau, may be invoked opening the way for a new a greater revelation, drawing one manifestation of the Holy Shekinah into cessation to allow for the manifestation of the Holy Shekinah in greater glory and power; the Name of the Hasidim, Vau-Shin-Vau would then be the invocation of the greater revelation of the Shekinah, or the manifestation of the Holy Shekinah in greater glory and power.

Now in the weaving unifications of these two Names there is a divine action of tikkunim and salvation in the Messiah. When Vau-Shin-Vau is merged into Vau-He-Vau, this corresponds with a radical movement of the Holy Light and Spirit in transmission, the imparting of all manner of blessings and empowerments, and when Vau-He-Vau is merged into Vau-Shin-Vau, this corresponds with a gathering in of living spirits and souls, or sparks, and uplifting them in the Great Ascension. In both unifications the double Vau corresponds with a full action of the Messiah and angels of heaven, and in general both unifications hold this theurgic intention - the intention of a great revelation or movement of the kingdom of heaven.

May the Lord bless you and keep you! Amen.

Shabbat Shalom!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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