Second Names

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Tau Malachi
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Second Names

#1 Postby Tau Malachi » Thu Mar 06, 2008 1:58 pm

The Second Names

The Second Name of Gevurot: Yod-Lamed-Yod

The Kabbalah says that in the process of creation countless universes were created and shattered before the universe in which we exist came into being; essentially, lights and vessels were formed, but the influxes of Or Ain Sof, the Light of the Infinite, was too intense and overwhelmed the vessels, and consequently they fractured and shattered – this happened over and over again. Indeed, even the holy vessels that form the metaphysical structure within and behind our universe were overwhelmed by the influxes of the Supernal Light, and some fractured and others shattered – thus, creative evolution becomes a process of tikkune, the healing, mending, correction or rectification of fractured and shattered vessels, the development and evolution of holy vessels that can receive the full influx of the Supernal Light and Shekinah.

The shards of the shattered vessels, of course, is the generation of the klippot, sparks of the Holy Light of God becoming bound up in husks of darkness or impure emanations; thus, from the fracturing and shattering of vessels admixed and dark spiritual forces come into being, archons and shedim (demons), and so the play of negative forces and evil enters into creation. In the process of tikkune the klippot or husks of darkness must be shattered and dispelled and the holy sparks bound up in them must be released, uplifted and reintegrated with the Light Continuum (Yahweh) – in a word, the sparks of holiness must be redeemed. This Holy Name has the Divine Power to shatter klippot and to release holy sparks, and releasing them it has the Divine Power to uplift and reintegrate them – the Power to Redeem.

Now, the holy vessel that God has created for the tikkune of the universe – indeed, the tikkune of many universes, is the Human One (Adam, “Spirit in the Blood,” or the “Speaking One”); but, from the outset, the Soul of the Supernal Human Being is inseparable from the entire metaphysical structure of creation – thus with the fracturing and shattering of vessels that were initially unable to withstand the full force of the influxes of Divine Light, this Holy Vessel, the Soul of the Human One, also fractured and shattered, the holy sparks of the Soul of the Human One becoming bound up in the matrix of creation, and specifically bound up in the dominion of the klippot and the klippah of matter, the material dimension. This is the energy that is bound up in all creatures, which forms the souls of all sentient beings – sparks of the Soul of the Human One, which are sparks of the Holy Light of El Elyon.

When we study and contemplate the Holy Torah it can be bewildering to see the struggle of the children of Israel with Yahweh and their perpetual rebellion and misdeeds; those who have witnessed so much still cannot cleave to God, the True Light, and worship God, the True Light, let alone enter into a full and conscious union with the Holy One, or receive the full Supernal Influx – drawing close to Yahweh, the Light Continuum, even the most lofty of souls seem to err or turn away, fracturing or shattering under the stress and pressure of the influx of Divine Light.

We know this struggle very well within ourselves, for although we know what is right, what is true and good, what we desire to do, nevertheless again and again that is not what we do, but rather we do what we do not want to do – we enact what is clearly not right, not true and not good, committing misdeeds, enacting selfishness, violence, evil. In fact, even when we enact what is right, what is good and true, rarely, if ever, is it purely good and true, or righteous, but rather almost always there is the taint or corruption of something else, some admixture of truth and falsehood, light and darkness, good and evil. As the Gnostic gospels proclaim, the good is not good and the evil is not evil here in this world, but generally speaking, everything is admixed, impure – klippot.

This, of course, reflects the need for the Divine Incarnation of the Soul of the Messiah and the mystery drama of salvation, redemption, which plays out through Adonai Yeshua Messiah – until Yeshua Messiah there was no Holy Vessel to receive the Supernal Light and Shekinah in full, no Perfect Human One. Thus, in mercy, in compassion, the Holy One sent the Human One of Light (Messiah), generating the Son of the Human One, a Holy Vessel to receive the Supernal Influx and bring about the tikkune of creation in our world. Through the mysteries of baptism, chrism, wedding feast, rite of ransom and bridal chamber the Sanctuary of Grace is established and the tikkune of the world – all souls - is accomplished, the salvation, the redemption, the reintegration of all.

When the Son of the Human One is uplifted, all are uplifted in him – and this is the Divine Power in this Holy Name, a Power of God manifest in full through the Incarnation of the Messiah of El, as with the Power of God in all of the 144 Holy Names; specifically, however, it is a Power of God manifest by Hayyah Yeshua, the Risen Messiah. Hallelu Yah! Praise the Lord!

Now, indeed, all are uplifted with the Son of the Human One – all holy sparks are gathered into the Mystical Body of the Risen Messiah; it is accomplished. Yet, it is ordained in El Elyon, the Supreme, that we are to be co-creators with the Holy One and co-saviors with the Messiah, so that the Soul of the Messiah might be actualized and realized in us, embodied in us. Therefore, although all is accomplished in Yeshua Messiah, the salvation or harvest of souls is ongoing, and the tikkune of the world is ongoing, so that we, too, might be blessed to act as redeemers, as true human beings, as sons and daughters of God. This is the fullness of Supernal Grace extended to us through Adonai Yeshua Messiah – all in a supreme and holy mystery, all in the mercy and love of God.

In this, perchance, we might understand the revelation of the Holy Names of God, and most especially the revelation of the 144 Names of God in Gevurot and Hasidim, as well as the full power of the Holy Names of God being given to us through Hayyah Yeshua – it is our empowerment to serve as conscious agents in the harvest of souls, to serve heaven and God, and to realize the Soul of the Messiah in us, full knowledge of God and union with God.

Previously, with the First Holy Name of Gevurot we spoke of the law of cause and effect, and the power of that Holy Name to negate the play of cause and effect, removing the effects of our misdeeds or sins. This Holy Name is very similar, for when we negate the play of cause and effect, this Holy Name empowers us to retrieve the sparks of our soul and God’s Holy Light that becomes bound up in klippot through our negative actions; hence the ability to break habitual patterns of negativity and to gather in and reintegrate sparks of our soul and sparks of God’s Holy Light.

In this we also serve to gather in sparks of the Soul of the Human One and sparks of the Holy Light bound up in the greater process of creation – the tikkune of our soul becoming the tikkune of the world, as well as the tikkune of the world of angels and tikkune of the World of the Sefirot; hence, the tikkune of the Great Name of God (Yahweh).

Essentially, as we read in the Pistis Sophia, the dominion of the klippot, the archons and shedim, steal our light-power, the holy light of our soul – but “steal” may not be the right word, for in ignorance we give it to them through our habitual negativity, basically “feeding the Other Side”; with this Holy Name we take our light-power back, and we accomplish something of the tikkune of the fractured and shattered vessels through which the influxes of the Holy Light of God are made to feed and sustain the Other Side, the dominion of the klippot.

This is also a Holy Name that may serve to invoke Supernal Influx, and in it is the power of the Fifty Gates of Binah – specifically the Power of the Fiftieth Holy Gate into which Moshenu could not gaze, but only the Messiah could gaze. Holding the Divine Power of the Holy Gates of Binah, it is also a Holy Name that has the power to bind and banish the “Shed of the Abyss,” and to bind and banish some of the most powerful among the djin and shedim.

When the soul of a navi is passing up in ascension and becomes obstructed by klippotic beings-forces, with this Holy Name they may banish them; likewise, in movements of the Continuum of Light Transmission when obstructing klippot arise to prevent the fruition of the movement, with this Holy Name tzaddikim transform them.

The full power of this Holy Name is in non-dual realization or Supernal Consciousness; though, of course, that is true of all Holy Names of God.

A Meditation Invoking the Name: Uplifting Holy Sparks

Abide in primordial meditation, and when the Spirit moves you envision your body as light with the seven interior stars.

Intone Ah (Alef) and envision an influx of Holy Light from your crown star going down through the central channel and your interior stars to the root star, and envision that Holy Light striking the root like lightning, invoking an ascent of the Holy Fire from the root, and see this Holy Fire mingle with the Holy Light, and envision this Fiery Light shooting up out of the top of your head and magically appearing as Hayyah Yeshua above you.

Then intone the Blessed Name of Hayyah Yeshua, holding a conscious intention for the gathering and uplifting of holy sparks; as you intone, inwardly cleave to the Risen Messiah and Shekinah of Messiah, aware of your union with El Elyon through the Holy Messiah, the Sanctuary of Grace.

As you intone the Blessed Name of the Resurrection and Life, envision that a stream of greater Fiery Light pours down from Adonai Messiah through the top of your head, and envision that it magically becomes the Holy Letters of this Name of God – the first Yod in your root, the Lamed in your heart and the final Yod in your crown, on top of your head.

Then envision a wind, a radiant holy breath, streaming down from Adonai Messiah, adding the Holy Letter Alef to the Lamed in your heart – the formation of the Holy Name of El.

Now, intone El (Al), and as you intone the wind kindles the flaming Lamed, and the Holy Flame of Lamed leaps up and kindles the flaming Yod in your crown; then, intone Elohim, and see the Holy Fire flash down and kindle the Yod in your root – performing the unification of El Elohim, intoning El Elohim, envision the two Yod gather to the Lamed in your heart, and see the Alef dissolve and merge into the three Holy Letters of the Name.

When this is done, intone the Holy Name: Ya-Lo-Ya

As you do this envision the first Yod dissolving and merging into Lamed, and the Lamed dissolving and merging into the final Yod; then envision that Yod dissolve and stream up into the crown of Adonai Messiah.

Then, intone the union of Eheieh and Yahweh: Ah-Ha-Ya-Ha-Va-Ha, and as you do this envision Adonai Messiah becoming pure brilliant light, form dissolving into formlessness, and envision that Holy Light pouring down into you – it becomes the full glory of the Spiritual Sun in your heart star, and your body becomes radiant with Holy Light and Glory, you being transformed into the image of Hayyah Yeshua.

Now, as Hayyah Yeshua, perform giving and receiving meditation with countless souls filling all directions of limitless space – but as you are breathing in, envision that you breathe in holy sparks, billions and billions of sparks, rather like you are breathing in the trillions of stars of the Milky Way; when this is done, envision all in the Pleroma of Light, and envision that all dissolves into you as Hayyah Yeshua.

Then, intoning Ah once again, as Hayyah Yeshua in the Ascension, pass into the Pure Holy Light of God – Clear Light Union.

When you are done, celebrate the Holy Wedding Feast, worshiping the Messiah and El Elyon, and praying for the people and the land – all your relations.

This completes the meditation uplifting sparks.

A Practice among the Navim: Supernal Influx

When the Spirit of Adonai speaks the word of Yahweh, and you are to go and impart something of the Supernal Chrism – first, abide with the presence of Shaddai, and call upon El, Elohim and Yahweh; pray for the shattering of all obstructing klippot and the extension of the blessing.

Place the container of holy oil on the ground before you, and wrapped in your mantle with staff in hand, uplift your hand that does not hold the staff and intone:


Then laying the holy staff before the jar of oil, uplift both hands and intone the Shema; and with hands uplifted speak the priestly blessing, that the Face of Yahweh should shine upon the one to whom you are sent.

Bowing down with the top of your head near the jar, let the Holy Letters of the Name be in your navel, heart and brow, and intoning the Holy Name let the fire flash forth from the top of your head, putting the power of the Holy Name in the oil.


Now, rise up in your Body of Light as your Holy Maggid, and envision the person to whom you are sent and let them be blessed in the Holy Name of God as Ruach Ha-Kodesh inspires, and envision that you go to them and bless them in Glory Body.

Then return to the veil, rise up and take up the holy oil and staff, and cleaving to the Messiah and Shekinah, call the Maggidim of the Three-Who-Come to walk with you, and hold the Holy Name in you, in your navel, heart and brow, and go and do what you are to do – go to the person to whom you are sent, and bless and anoint them according to the word of Yahweh.

*Part of the blessing will be the speaking of this Holy Name, and when spoken it will go out of you as God wills.

This completes the practice.

Angels of the Name

When wonder-workers call upon this Name of God in sacred circle, to complete the spiritual work for which it has been called upon, often they will invoke the holy angels of the Name: Yatniel, Lelael, and Yoel; according to masters of the tradition, these angels are from the order of the Serafim, and when holy ones speak a prayer before them it is spoken in that very instant in the interior presence of God, the Shekinah of Elyon. Thus, what is spoken by a holy one known to them will come to pass just as it is spoken.

This concludes the sacred discourse in the Second Holy Name of Gevurot through the blessing and grace of Ha-Shem. Hallelu El! Praise God!

The Second Name of Hasidim: Yod-Alef-Mem

This is the Power of the Sea (Yam) into which all spiritual influxes are gathered; calling upon this Holy Name, the fullness of the Holy Shekinah is manifest, all of the shefa and ruhaniyot of the Holy Sefirot being drawn down into Malkut, and that Holy Kingdom being unified with the Holy Tzaddik – through the holy one calling upon this Name of God, receiving the influxes in union with Adonai, they impart them to the people and the land; the kingdom of heaven is made manifest upon the earth.

This is the Divine Power of the Holy Spirit in the breath of the Master – the Power of the Holy Sefirot of Atzilut, and in this Holy Name is great wonder-working power and abundance, for as though from nothing or “thin air,” something may be manifest from it in any dimension of creation. Accordingly, it is called the “Power of the Dew of Heaven,” and the masters of the tradition have said that the knowledge of the secret of true heavenly manna is in this secret Name of God.

Of the Power of the Holy Spirit in the breath of the Master we may say: It is the Power of the Wind of Elohim (Ruach Elohim) moving over the surface of the waters at the outset of creation, and it is the Power that gave Living Soul to the Human One in the fruition of creation – the Power of the Word becoming Ten Holy Utterances; calling upon this Holy Name, gaze, look and see!

All of this is very lofty, secrets have been revealed and concealed, and in flirtation the Holy Spirit has hinted at many deep mysteries contained in this Name of God; yet, it holds simple wonders and is very practical – if you want to manifest something in your life, or bring forth something another desires and needs, then call upon this Holy Name and it will be made manifest. When you do, the one thing we must warn is that you want to be certain it accords with God’s will and your portion, and be certain that you desire to receive what you ask for and that it is good for you, or that it is good for the person for whom you take up this Holy Name.

The navim call upon this Holy Name to invoke the manifestation of the Body of Vision, and wonder-workers call upon it for the Power of Manifestation, and healers call upon it to restore what has been lost or is missing – and, of course, it is called upon for many other good works in the Spirit.

If you understand this Holy Name you will know that it is the emanation of the Daughter from the Mother in the image of the Mother – the Daughter manifest as Hayyim Elohim, full of Light and Life.

As a final word, it is given that we may say that in this Holy Name is a secret of the generation of the Body of Glory from the Body of Truth, and the generation of the Body of Emanation from the Body of Glory – thus it may be spoken as an invocation of holy visitations.

A Meditation with the Name: Manifest Blessing

If you have a need in the service of heaven and service of God, and so there is something you wish to make manifest – first, simply ask God who gives everything good; most often, that is enough and whatever is needed is provided for the faithful and elect. Yet, at times, it is God’s will that we act as co-creators and as conscious agents of the Divine Kingdom, and so having knowledge of the Name we will invoke the Name – if you are to call upon the Name, abide in primordial meditation, until the Spirit moves you.

Cleave in the fullness of faith to Yeshua Messiah and the Shekinah, and envision your body as light and envision the Spiritual Sun in your heart; now activate the power of the Holy Name by intoning Yah Yahweh in extension in the Blessed Name of Yeshua Messiah, and then pronounce the Holy Name: Ya-Ah-Ma.

As you pronounce the Holy Name, envision the Holy Mother magically appearing in the space before you, and envision your breath becoming brilliant radiant light as you speak what you wish to manifest – as you do this, envision magically that the radiant breath flowing out as you speak assumes the form of images of what you are speaking and want to manifest, and envision what you want to manifest in as clear and detailed a manner as possible.

When you have done this in the presence of Holy Imma, intone: Ya-Ah-Ma-Ma-Ah, and as you do envision the image of Holy Imma dissolving into fluid flowing light and pouring into the images of what you want to manifest, as though she becomes those images.

Then, worship in the presence of Ha-Shem, giving praise and thanks, and making offerings.

In closing, pray that all your relations are blessed and that all receive the fulfillment of their inmost heart’s desire. This completes the practice.

*This may be especially powerful when an initiate creates a sacred circle, calls upon Ha-Shem and calls in the Divine Powers, and then performs this prayer-meditation, making offerings before the presence of Ha-Shem manifest as Holy Imma and to the Divine Powers, the aspects of the Shekinah in Sacred Circle.

In the same way you do this for yourself, you may also do this for others, only when you do this for others, you must let Kodesh Imma envision the manifestation so that God’s will is done.

A Practice among the Navim: Gazing into the Waters

If you are seeking a vision, then on the new moon purify yourself and set yourself into a continuum of seeking vision – as the full moon approaches, intensify your worship and your crying out for a vision. When the full moon comes, go out to a natural body of water and call upon Ha-Shem and the Divine Powers, inviting and making the Holy Shekinah welcome.

When you have done this, make appropriate offerings, praying for the people and the land, and cry out for the vision you seek – speaking why you are seeking a vision.

Then, bind your soul in ascent grade by grade, resting in Da’at, cleaving to Yahweh Elohim; abiding in the Place, reach out and bind your soul to Binah as Hayyim Elohim, and reach out and bind your soul to Yah, and then perform their unification – bring this holy blessing down through Yahweh (or Yeshua) El Hai and Adonai.

When you have done this, stand as an angel in heaven stands, proclaiming the Shema and Gospel of Peace; and then intone Yah Yeshua by extension.

Now is the time to cover your head with your mantle, and standing over the waters to intone the permutations of the Holy Name:





When you have done this, having focused the Power of the Name in your staff, pass your staff over the waters putting the Power in the waters; then bow down, and sit and gaze to see what you might see, or hear what you might hear.

If Ruach Ha-kodesh does not come upon you, recite the first set of permutations again and wait upon the Ruach – continue in this way waiting upon the Ruach after each set; if after reciting all of the sets again, Ruach Ha-Kodesh does not come upon you, then worship God in that place, giving thanks and praise and depart, for it is not God’s will.

*If you wish to do this again you must wait until the next cycle of levanah, but while you are waiting purify yourself further and intensify your worship, and tend to acts of loving kindness and charity, and do not give way to the sitra ahara, the evil inclination, in any matter.

Something similar may be done with a bowl or basin of holy water, but that is for a vision on a lesser matter, and usually rather than the permutations, the simple Name is invoked along with the three holy angels.

Angels of the Name

The angels of the Name are Yodedel, Ahael, and Mayamael, and they are from the order of Aralim – of their knowledge we cannot speak, but they will communicate their knowledge to the holy ones who are able to sit upon them.

According to Tau Elijah, in ancient times holy apostles who knew the Name of God in full would pronounce this Holy Name over waters of baptism to prophesy of the soul being baptized and bless them; he also said in the name of Tau Miriam that all of the Names of God ending in Mem were Holy Names used in ancient times during baptismal ceremonies, both those of the Gevurot and those of the Hasidim – but that they were used in secret by the holy apostle before going out to receive a soul.

This concludes our sacred discourse on the Second Names of Gevurot and Hasidim – may the Kodesh Achad bless those who pass through the gates of holiness to pronounce them; amen.

We shall say: Baruch Ha-Shem, blessed is the Name, and blessed is the one who comes in the Name; O Kodesh Achad, please bless and empower us in the continuum of sacred discourse revealing your Holy Names, and may the merit generated be a blessing upon all beings – amen.

Blessings & shalom!
Tau Malachi
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#2 Postby Elder Gideon » Fri Mar 25, 2016 11:06 pm

Shalom Tau Malachi:

Inside the direct spelling of this Name of Hasidim is Alef-Mem, which in Hebrew means Mother. That there's a Yod in front sent me in a new direction tonight as we're on the eve of this Name in the zodiacal year.

I first felt the Divine Name Yah, which is simply Yod-He. Kabbalah often attributes Father with Yod and Mother with He. As a Name of Hokmah and the Father, already implied is the Mother concealed until revealed as Binah, First Heh.

Given this pattern, and all of the implied stirring of the Father in the seas or depths of the Mother in your writing above, I wished to ask how near or far from the mark this beautiful Name of Hasidim implies Mother with its literal spelling of Mother (Alef-Mem) and Father with its first Yod. If I may ask further, what of its parallel relationship with Yod He (Yah), if we regard the He as the Mother and Yod as the Father?


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Re: Second Names

#3 Postby Tau Malachi » Sat Mar 26, 2016 2:04 pm

Grace and peace to you in El Gadol!

The Zohar teaches us, saying, “All rivers flow into the sea (yam),” and the sea is Malkut, the exterior Shekinah, which receives the influxes of all of the Sefirot and, in turn, imparts them to the countless realms and worlds of creation, formation and making. Thus, properly, this is the Daughter (Nukva), and when Malkut reaches, pouring herself out in full into the Messiah, she becomes the Holy Bride (Kallah), and therefore this Name also corresponds with the Bride.

Now as we know, the Daughter is the image of the Mother, just as the Son is the image of the Father, and when the Groom and Bride unite and she conceives and gives birth, the Bride becomes Mother (IM). Yam indicates this, Yod, Father/Son, Alef-Mem, Mother/Daughter - the Daughter becoming Mother; when the Messiah imparts of Holy Light and Spirit in full, so there is an immeasurable radiance of Returning Light and Returning Spirit, and in this Malkut is unified with Binah, the Daughter becoming the Mother.

While this Holy Name is a great invocation of Supernal Influx and Direct Light from above, so is it a prayer for the realization of the influx of Supernal Light - Direct Light, and the generation of Indirect or Returning Light in abundance; hence, a prayer for the greater glorification of the kingdom of heaven and God - growing, expanding, the heavens, as it were, and manifesting something of heaven on earth.

Perhaps you may recall the teaching of Adonai Yeshua, “I go to prepare a place for you,” and “in my Father’s house there are many mansions.” As we know, in the Messiah, in Body of Glory, Anointed Tzaddikim generate pure light realms, or heavenly abodes, as sanctuaries for souls, laboring to prepare places for souls in the kingdom of heaven with the Messiah - growing, expanding, the kingdom of heaven. This spiritual power is in this Name of God.

If we look into it, in this Name, Yod joined with Alef-Mem (IM, Mother), does allude to the mystery of the Holy Name of Yah, and it indicates the mystery of how the full Supernal Influx is generated and invoked. As the Zohar teaches us, “a stirring below creates a stirring above,” and when the Groom and Bride are unified below, so the Father and Mother are unified above, and thus a full influx of the Supernals is invoked and manifest; Yam is the manifestation and embodiment of that Supernal Influx below, and according to Messianic Mekubalim this corresponds with the appearance of the Risen Messiah in the world, and the new humanity, and new heaven and earth that come into being in the Messiah.

There is another mystery that is concealed in this Holy Name, one intimately connected with what’s already been shared. Yod corresponds with fire, Alef with air, or spirit, and Mem with water; according to one gospel the baptism of the Messiah is threefold, of water, spirit and fire, and as we know there is baptism in water, the reception of the Holy Spirit, and the fire of Pentecost, and it is tongues of fire, or Yodim of fire, that come to rest on the heads of the disciples in their consecration as Holy Apostles - Anointed Tzaddikim. Thus, understanding this, this is among the Holy Names associated with True Chrism - anointing, and may be invoked during the ceremony of anointing following baptism, or when giving blessings or empowerments with an anointing.

In closing we may cite another teaching concerning this secret Name of God. Once I heard Elijah say that this Name is an invocation of the “hand of God bearing the Spirit, holding all gifts of the Spirit in it” - all spiritual powers that are in the Messiah. Given this interpretation, it is also among the Names that are invoked by initiates when they are praying for greater gifts of the Spirit to be of greater service to the kingdom of heaven.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia

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