The Twentieth Names

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Tau Malachi
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The Twentieth Names

#1 Postby Tau Malachi » Sat Mar 29, 2008 11:51 am

The Twentieth Names

The Twentieth Name of Gevurot: Peh-Hey-Lamed


There is a very powerful klippah in religion – the tendency to fundamentalism; throughout all religion this klippah plagues the faithful, and as we all know very well, the arrogance, intolerance and hatred it produces can become explosive, destructive, violent. In essence, fundamentalism is an over simplistic view of God and the world – an extremely narrow and linear view, lacking depth and dimensionality, and one that tends to literal interpretations of sacred writings, remaining only on the surface, never gazing into the depth and mystery, and never, in truth, drawing nearer to God.

Indeed, much like the extreme liberalism of modern spirituality and the new age, which lends itself to a spirituality of egotism, self-absorption and self-indulgence, the same is true in fundamentalism, only from the opposite pole – the idea that “I know the only way to God” or that “my way is superior to all others” can only be called extremely egoistic, a very powerful form of cosmic ignorance, the demiurge.

In reality, this klippah is not isolate to the radical fundamentalist, but in fact, to various degrees, we can all suffer from this – and it does not just plague religion, but various areas of human thought and life; the very tendency in modern times to confuse superficial information with true knowledge, understanding and wisdom is an expression of the same klippah, as are all violent struggles between ideologies and theories (aeons, dominions) among peoples on all levels.

When we see ourselves falling into “fundamentalism” on any level we may call upon this Name of God to dispel the klippah; likewise, when confronted with fundamentalism and the persecutions that come from it, we may invoke this Holy Name to dispel the negative spiritual forces within and behind it.

Along a similar line, at times when we seek to go beyond the simple meaning of a teaching or scripture we find that we are blocked from penetrating insight, knowledge and understanding, and cannot gaze into the depth of the mystery. Usually, in some way preconceptions, preconditions and expectations we grasp at cause the obstruction – an old and obsolete paradigm preventing us from shifting to a new and luminous paradigm or world-view. When this is happening in our experience we can call upon this Name of God to remove the obstructing klippot and shift into a new vision, a new view, and thus invoke new levels of insight into the mystery – new dimensions of the Divine Revelation.

This leads to another reason we might call upon this Holy Name – to overcome addictions. The bestial nature is very strong in the body and it is very easy for us to give into selfish desires – the intoxication of seeking pleasure, even at the expense of our well-being and health, and our spirituality and soul; when the egoistic self and its desires are allowed to become dominant we can form bad habits or addictive behavior, and we can fall into a very distorted view of ourselves and the world, a strange paradigm as it were, which justifies and reinforces our addictive behavior. These bad habits, as we all know, can be very strong and very difficult to break – they are powerful inner klippot, often supported and encouraged by powerful outer klippot. If we recognize a bad habit or addictive behavior as a klippah, and we are ready and willing to make a change, calling upon this Name of God will shatter the grip of the klippah of addiction and empower us to overcome it.

All of these are very “down-to-earth” and practical reasons for which we might call upon this Holy Name of God, but there are also very esoteric reasons that initiates might invoke this Name – in much the same way as it is invoked for penetrating insight into the mysteries of the Holy Torah and Gospel, and the Kabbalah, so it is invoked by seers to gaze into Pardes, the Orchard of Apples, the Orchard of Pomegranates, the World of the Holy Sefirot.

This Holy Name has the power to shatter klippot that prevents our gazing into the Upper World and the kingdom of the heavens.

In a similar way, a wonderworker or shaman might call upon this Holy Name when guiding others in a vision question, drawing upon the power of this Name of God to help uplift them into an experience of Ruach Ha-Kodesh.

At times this Name is also invoked to dispel obstructions to speaking in the Spirit, as well as to invoke the capacity of speaking or interpreting the tongues of the angels and elder races.

All of these more esoteric reasons this Holy Name might be invoked tie into its invocation to dispel the klippah of fundamentalism, for when a soul walks in Pardes and draws nearer to the Holy One, they are no longer reading and interpreting Holy Scriptures as an outsider to the experience, but as an insider of the experience, and in the mystical experiences that unfold we swiftly find that the Divine is far greater and more inclusive than we ever imagined – truly the Divine is cosmic, primordial, infinite.

God is not bound by any religion or tradition, but if a religion is true or a tradition is authentic, through it we may learn to bind our soul to God – this is the purpose of religion or spirituality.

A Meditation with the Name: Shattering the Klippot of Bad Habits

When you look and see yourself bound up in bad habits or negative character traits, and struggling with them you fail to overcome them, then you may wish to take up a continuum of self-purification and prayer, and call upon this Holy Name joined to Giving & Receiving Meditation.

*A water ceremony or baptism can be very helpful at the outset of this continuum.

Perform Giving & Receiving with yourself – when you envision the image of yourself suffering from bad habits in front of you, envision the Holy Letters of the Name in between you and the image of yourself suffering; then intone the unification of El and Elohim.

When you have done this, intone the Name: Pey-Hey-Ley; envision these flaming letter dissolve into fluid flowing fiery light which becomes two streams, one coming to you and the other to the image of yourself bound up in suffering, and envision that they pour down through the top of your head and the top of the head of the image of yourself, blessing and empowering you, breaking the grip of the klippah.

Then perform Giving and Receiving Meditation with this empowerment from the Name of God.

When you are done, pray for the liberation of all souls in a similar condition of bondage, and give praise and thanks for your deliverance as you worship in the presence of Ha-Shem.

Depending upon the bad habit you are seeking to overcome you will want to do this every day for some time – the more powerful the addiction the longer you may wish to tend this continuum joined to your daily practice.

If and when you are tempted to return to old habits, instead turn to Adonai in prayer – put on the Blessed Name, and cleave to the Messiah and Shekinah of Messiah, and remember this Holy Name and intone it inwardly, asking for empowerment and victory in the Messiah – with this, do something different, replacing the negative behavior with a positive behavior.

Continue in this way until you are victorious in the Messiah.

*Some kinds of addictions require a larger support network to overcome – this practice is not meant to replace this when it is necessary, but rather it may be used for spiritual empowerment and support of the process. Essentially, when struggling with addictions we must do whatever it takes to overcome them and seek whatever support is necessary, including relying upon God.

A Practice among the Navim: Gazing into the Orchard

When a navi wishes to look and see into the World of the Sefirot, purifying and preparing themselves as they know how, they may call upon this Holy Name.

They will seclude themselves and pray, calling upon the Holy Name of God and worshipping in the Shekinah of Elyon; ascending and binding their soul to the Sefirot, and intoning the Shema, they will bow down – in the space before them they will envision the Names of God in the configuration of the Holy Tree, as in the Body of the Glory of the Human One of Light, and they will envision the three Holy Letters of the Name in their navel, heart and brow, respectively.

They will unify Elohim into El, and then Yahweh into Yah, and then they will intone the Holy Name: Ya-Pey-Ha-Hey-Va-Ley-Ha

When they have done this, they will intone the Name: Pey-Ha-Ley

As they intone the Name they will envision the Holy Letters dissolving and streaming into one another – Pey into He, He into Lamed, and they will envision Lamed dissolve and stream out the top of their head shooting into the Image of the Glory of the Human One of Light. In this way they will divest themselves of the klippah of matter and merge with the Body of Glory of the Messiah – as Adonai Messiah they will gaze, knowing.

Running and returning in this way, then they will worship in the presence of Yahweh, giving praise and thanks, and they will invoke blessings upon the assembly of the faithful and elect, and upon the people and the land – this may include a Wedding Feast.

This is the practice.

*There is a secret regarding the “golem” in this practice.

The Angels of the Name

The angels of this Holy Name are Patzchiel, Hadael and Liael – they come from the order of Watchers and are said to be fierce guardians of true religion and the mystics (prophets) of God.

This completes our sacred discourse on the Twentieth Name of Gevurot through the blessing and inspiration of the Spirit of God. Hallelu El – Praise God! Amen.

The Twentieth Name of Hasidim: Bet-Tau-Kaf

Yeshua Messiah said, “Tear down this temple and I will rebuild it in three days” – this holy mystery and power is contained in this Name of God.

This Holy Name is also said to hold the power to gaze into the Bridal Chamber and behold the image of the Human One of Light in it.

The true Bet El (House of God) is revealed to those who know how to call upon this Name – it is among the Names called upon for direct revelation of Hayyah Yeshua.

It is said that some adepts have called upon this Holy Name when “crossing the Abyss” to behold the image of themselves in the Messiah on the Day of Reckoning, and in so doing became the Master of the Temple, with full knowledge and understanding of the End-Of-Days.

Now all of this is very lofty – if it is to be explained Ruach Ha-Kodesh must explain and reveal it; yet, there is a more common and practical reason this Holy Name is invoked: the purification and sanctification of sacred space or a holy sanctuary.

In the tradition we often create sacred space and holy sanctuaries for Light Transmission, and creating a sacred space or holy sanctuary we purify and consecrated it – when an initiate seeks a special sanctification upon a sacred space they may call upon this Holy Name to bless the space, as though calling upon the Divine Power of the true Temple of God, that “temple that is not made by mortal hands, but by the word of God.”

Along a similar line, when the navim wish to gaze into sacred spacs of the past or those at a distance, they might invoke this Holy Name; likewise, when initiates are going to create sacred space or a holy sanctuary, they might call upon this Name seeking creative and spiritual inspiration.

There is great knowledge and power of sacred and holy spaces in this Name of God.

It is also often used for the blessing of a home where an initiate lives – especially when that home will be a meeting place and spiritual works of the Community and Continuum will be done in it.

*This Holy Name may also be called upon if and when a sacred space or sanctuary has been profaned to restore the seal of holiness.

In this, perhaps, you will gain insight into this Holy Name of God.

A Meditation with the Name: Sanctifying Sacred Space

If you wish to draw a special blessing into a sacred space or sanctuary call upon this Holy Name.

When you have purified the sacred space or sanctuary, as you are speaking the consecration and invoking the sanctification – pray that it is purified and sanctified by the Blood of the Lamb, and pray that it is blessed by the Light of the True Cross.

Then, in union with Adonai Messiah, intone: Yah Yahweh Yeshua, Yah Yahweh Elohim, Yah Yahweh Adonai.

Having done this, envision and intone the Name: Ba-Ta-Ka.

Then as Adonai Messiah – as the Divine I Am, speak the blessing and sanctification of the sacred space of sanctuary.

*As this is done, Ruach Ha-Kodesh may take you up and it may become prophetic.

Complete this movement of consecration in the usual way with the celebration of the Wedding Feast, but in fruition let blessings and sanctifications be spoken akin as the Divine I Shall Be, then sealed by partaking of the Body and Blood of Messiah, followed the extension of blessings to the people and the land.

This is the practice.

A Practice among the Navim: Knowledge of the True Temple

When a holy tzaddik or navi wishes to gaze into the mysteries of the true and holy Temple of God, as into the true and holy City of God, they may call upon this Name in order to look and see.

Abiding in a state of purity and holiness they will call upon Ha-Shem in the Blessed Name, and they will cleave to Adonai on the cross; with Adonai they will commend their ruach into the hands of Hayyah Abba, and in Adonai they will abide in the Body of Amet (Truth).

When the Spirit moves, they will descend and ascend – generating a Body of Glory with the Divine Names from Eheieh to Adonai, they will pass down to the center of the Good Earth and cross the threshold of the Gate of Shamaim, and they will rise up, going beyond into the eighth heaven – in the Place of the Crossing they will intone this Holy Name of God: Ba-To-Ka, passing into the eighth heaven through the power of the Name.

With the dissolution of the Body of Glory into the Body of Truth in the Place of the Crossing, they will see, hear and know in the grace of Adonai Yeshua Messiah, Ben Ha-Adam.

When all is accomplished they will perform a Holy Wedding Feast for the people and the land – proclaiming the Gospel of Truth (Amet).

This is the Way; this is the practice.

Another Mystery of the Name

It is given that we may speak another secret mystery of this Holy Name – in it is the secret of eternal youth, eternal life; and according to the masters of the tradition it is a secret name of the Lad – Metatron.

Angels of the Name

Belshatiel, Temuriel and Katzavael are the holy angels of this Name of God – they come from among the Hayyot and bear special knowledge and understanding of the exterior mysteries of Bet El; the interior mysteries of Bet El among angels, however, are only known to the Prince of the Face, and he reveals them only to one who resembles himself – one who appears in the image and likeness of the glory of God.

This completes our sacred discourse on the Twentieth Names of Gevurot and Hasidim through the mercy and grace of Adonai. Hallelu Yah – Praise the Lord! Amen.

O Adonai, may we proclaim in faith Emanuel – “God is with us,” and may all beings be blessed by the utterance of Your Holy Name; amen.

Blessings & shalom!
Tau Malachi
Sophia Fellowship
Ecclesia Pistis Sophia

Elder Gideon
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Daughter

#2 Postby Elder Gideon » Mon Jul 30, 2018 5:34 pm

Shalom Tau Malachi:

I can't resist posting direct, letter-for-letter translations of any of the One-Hundred and Forty-Four Names of God that also happen to be Hebrew words.

Bet-Tau-Kaf

Bet-Tau spell 'daughter' (Strongs 1323) or 'bat' (S1324). The final letter Kaf can have many meanings. Given the many directions in your writing regarding sanctuary, how might this impact our hearing this Name of Hasidim?

Gratefully,

Elder Gideon


Baker, Warren & Eugene Carpenter. The Complete Word Study Dictionary: Old Testament. AMG Publishers, Tennessee, 2003.

Tau Malachi
Site Admin
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Joined: Wed Oct 22, 2003 4:20 pm
Location: Grass Valley, Ca.

Re: The Twentieth Names

#3 Postby Tau Malachi » Tue Jul 31, 2018 10:33 am

Blessings in the Holy Light of the Messiah!

Indeed, the word for ‘daughter’ is within this Holy Name, and given your noticing this perhaps we can draw out a few secret mysteries we have hinted at in the initial teaching of the Name.

First there is the mystery of ‘gazing into the bridal chamber’ and beholding the fullness of the Human One of Light, female and male in One Body of Light inseparable from the Infinite light that God Is. Within this is the true image and likeness of Yahweh Elohim, the Eternal God, and likewise the truth of the perfect human being, the holy and enlightened woman or man. Understand, there is a supernal image, entity, based upon which all souls are patterned, a unique emanation of the Human One of Light - their innate perfection in God; hence, the true being of a soul, the Christ-Self or Divine Self. To ‘gaze into the bridal chamber’ is to experience a revelation of this Divine Self, Divine I Am; thus gnostic initiates may invoke this Holy Name with this intention in mind, seeking true self-knowledge, and in self-knowledge the knowledge of God.

Joined with this, remember that the true temple of the Living God is the human being who abides in nearness to God or in oneness with the Divine Presence. Thus, more than for the fashioning of any outward sanctuary, this Holy Name is invoked for the insights and understanding of how to fashion oneself and one’s life as the holy sanctuary of God, the place of ‘dwelling’ for the Divine Presence, Holy Shekinah.

Remember, Bat, Daughter, is a cognomen of Malkut, Shekinah, as is Nukva, Female, and Kallah, Bride, each indicating secret mysteries of various states and manifestations of the Holy Shekinah. As we know, ‘Daughter’ implies a state and manifestation of the Holy Shekinah ready to receive the Bridegroom, and prepared to be received by the Bridegroom. This corresponds with the Community of Israel generating the conditions necessary for the coming of the Messiah, and now, today, following the First Coming, Anointed Community generating the conditions for the Second Coming of the Messiah. In this, perhaps, you might intuit that this is among the Names of God invoked for hastening the coming of the Lord, the coming of the Messiah.

You may read this Holy Name as ‘Daughter of Abundance,’ or ‘Daughter of All-Blessings.’ Indeed, it is through the Holy Shekinah that all bounty, all blessings, spiritual and material are manifest in the realms and worlds of creation, and likewise whether blessings are conveyed by tzaddikim or angels, as we know it is the manifestation of the Holy Shekinah, Divine Presence blessing. If an initiate seeks insights and understanding of God’s manifest mercy, general and specific, and God’s outpouring of abundant blessings, then they may invoke this Name of God and the Holy Spirit may gift them with insights and understanding.

As you may surmise, if an initiate seeks spiritual empowerment for the imparting of blessings, or greater skillful means in the extension of blessings, they may invoke this Name with that intention as well.

Understanding that this Holy Name contains secret mysteries of blessings, so you may understand that it is also a Name that holds knowledge of the blessing of the Most High and The Name, and what transpires when the Holy One and The Name are blessed by the faithful and the chosen ones.

These are a few further things of this Holy Name that may be shared here.

Let us rejoice in the Living Presence of the Holy One, and bless the Holy One and The Name, and so let us abide in the blessedness of the One this day! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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