Page 1 of 1

Invoking the Power of Zer Anpin & Saviors

Posted: Fri Apr 11, 2008 9:20 am
by Tau Malachi
Zer Anpin, Nukva & the Twelve Saviors

The twelve power of the twelve saviors as mention in the Pistis Sophia are understood as corresponding to the twelve zodiacal signs as we have previously discussed; in the Christian Kabbalah they also correspond to configurations of the Six Sefirot of Zer Anpin or the Supernal Adam (Human One) – hence, the play of the Six Sefirot of Zer Anpin through each of the archetypes of the Human One, all of which is contained in Supernal Adam.

As we know, six Names of Gevurot and six Names of Hasidim from among the 144 Names of God are attributed to each zodiacal sign – one Name of Gevurot and one Name of Hasidim being attributed to every five degrees of a sign; as well as having this attribute, the sets of six Holy Names of Gevurot and Hasidim also correspond to the Six Sefirot of Zer Anpin or the Supernal Adam.

Thus, the sets of six Holy Names from the first to the sixth correspond to Hesed, Gevurah, Tiferet, Netzach, Hod and Yesod, respectively; six on the Side of Judgment-Din and six on the Side of Mercy-Hesed.

Essentially, each of the zodiacal signs represents an emanation of the powers of Zer Anpin or the Supernal Adam – those powers assuming twelve configurations; all of the powers together, as one great power, is the emanation of the Consort, the Nukva, the Shekinah of each Savior, whether in Judgment or Mercy.

Coupling the attribute of the Holy Names to the zodiacal signs and to the Sefirot of Zer Anpin provides a way to acquire deeper knowledge and understanding of the twelve powers of the twelve saviors; it also reflects another way that the 144 Names of God may be invoked and through them, another way the powers of the Twelve Saviors may be invoked.

When initiates call upon the Holy Names to invoke the powers of Zer Anpin as the powers of the twelve saviors they activate the Holy Names with the corresponding Divine Names of the Holy Sefirot. Thus, for example, the First Name of each set of six corresponds to El and is activated by El, and so on with each of the six and the corresponding Divine Name – calling upon all 72 Names of Gevurot or Hasidim, or all 144 together, this cycle is repeated through every set of six Names of God.

The following is an example of this practice.

Invoking the Powers of Zer Anpin & Nukva: The Power of the Saviors

When an initiate feels called to take up a continuum of invoking the powers of Zer Anpin and Nukva through the 72 Names of God, whether of Gevurot or Hasidim, they will purify and prepare themselves. At an auspicious time, in the house alone, they will bathe and anoint themselves, and put on clean clothes; they will go into their secret room and shut the door, and wrapped in their holy mantle they will worship in the presence of Yahweh Elohim, calling upon The Name and invoking the Divine Powers, and receive the Holy Shekinah.

They will invoke the Divine Names of the Tree of Life by way of the Path of the Lightening Bolt; and they will invoke the archangels and their holy orders, and call upon the names of our fathers and mothers, and the names of the prophets and tzaddikim of the past, the holy ones – the company of the Holy Shekinah.

Then, they will join their soul in ascent to the Middle Pillar from Adonai to Eheieh, and then cleave in the midst to Yeshua Messiah; cleaving they will intone:

Eheieh, Yah, Yahweh Elohim, Yahweh Yeshua, and as they do they will hold the conscious intention of the extension of the Light of the Messiah for the enlightenment and liberation of all beings, whether by way of Gevurah or Hesed, Gevurot or Hasidim.

Then they will intone El and the First Name,
Then Elohim and the Second Name,
Then Yahweh and the Third Name,
Then Yahweh Tzavaot and the Fourth Name,
Then Elohim Tzavaot and the Fifth Name,
Then El Hai and the Sixth Name.

(Shaddai or El Shaddai may be used with the Sixth Name, Shaddai for the Gevurot or El Shaddai for the Hasidim.)

When the first set of six Holy Names has been intoned in this way, the initiate will intone: Ararita, Adonai, AGLA, and the full proclamation of the meaning of AGLA.

Then, beginning again with the intonement of Eheieh, Yah, Yahweh Elohim, Yahweh Yeshua, they will proceed to the second set of six Holy Names – and they will continue in this way through all of the Holy Names until all have been intoned.

When all of the Holy Names have been invoked they will bow down and they will wait upon Ruach Ha-Kodesh.

When they have received the Influx of Holy Light and Ruach Ha-Kodesh, they will celebrate a Holy Wedding Feast and put the Divine Power of the Names of God into the bread and wine; as they speak in union with the Divine I Am of the Messiah, in Ruach Ha-Kodesh they will speak either blessings in Judgment or Mercy, and what is spoken will be as prophecy and it will come to pass as it is spoken, for the power of the Holy Saviors is in them.

Once the Wedding Feast is complete, they will envision all taken up in Divine Rapture – all passing into Clear Light Union; this fulfills the movement.

This is the practice.

*The 72 Names of Gevurot and 72 Names of Hasidim can be invoked together in the same way – first the Gevurot and then the Hasidim, the blessings extended being modified accordingly; hence, blessings of Compassion-Rehamim.

**This may also be performed in a circle of thirteen stones, or it may be performed in a circle of twelve stones with an altar in the center.

When the Gevurot are invoked in this way klippot obstructing the Continuum of Light Transmission are removed, and when the Hasidim are invoked in this way the Continuum Of Light Transmission is blessed and increased – both are an invocation of great blessings and the grace of God, enlightening and liberating.

According to masters of the tradition this is a practice that unifies Zer Anpin and Nukva and that manifests a great emanation of the Light-presence (Messiah) and Light-power (Holy Spirit) in the world, blessing the Community of the Elect, and blessing the people and the land.

May the Great Name of God be unified and may the Second Coming be hastened; Amen.

Blessings & shalom!

Posted: Mon Nov 08, 2010 9:06 pm
by Elder Gideon
Shalom Tau Malachi:

This practices speaks deeply to me for many reasons. I ask a question of its practice to clarify for others after me in this forum. You taught:

When initiates call upon the Holy Names to invoke the powers of Zer Anpin as the powers of the twelve saviors they activate the Holy Names with the corresponding Divine Names of the Holy Sefirot. Thus, for example, the First Name of each set of six corresponds to El and is activated by El, and so on with each of the six and the corresponding Divine Name – calling upon all 72 Names of Gevurot or Hasidim, or all 144 together, this cycle is repeated through every set of six Names of God.


and

Then they will intone El and the First Name,
Then Elohim and the Second Name,
Then Yahweh and the Third Name,
Then Yahweh Tzavaot and the Fourth Name,
Then Elohim Tzavaot and the Fifth Name,
Then El Hai and the Sixth Name.

(Shaddai or El Shaddai may be used with the Sixth Name, Shaddai for the Gevurot or El Shaddai for the Hasidim.)


My question concerns the kavannot of the six names of Gevurot and the six names of Hasidim as they are opened or preceded by the names of Zer Anpin. If there's an intention to work with both Gevurot and then Hasidim, then it's very intriguing how these six names of Zer Anpin will precede each of the Gevurot, then the same six names of Zer Anpin will precede each of the Hasidim. I'm feeling the pillars of Severity (Gevurot) and Mercy (Hasidim) mixing. For example, as I'm intoning El and the first name of the Gevurot cycle of Aries, or Elohim and the second name of the Hasidim cycle of Aries, something rich is happening. Likewise, as I'm intoning Yahweh Tzabaot and the fourth name of the Gevurot cycle of Aries, or Elohim Tzabaot and the fifth name of the Hasidim cycle of Aries, there's a flipping, a mixing of mercy in severity or severity in mercy. Curiously, intoning names from Yesod before speaking the sixth name of either the Hasidim (El Shaddai) or Gevurot (Shaddai) of Aries are parallel.

If one intends all 144 Names, what is being implied by such detailed mixture of pillars?

Gratefully,

Elder Gideon+

Mercies and Judgments

Posted: Tue Nov 09, 2010 8:26 am
by Tau Malachi
Greetings and blessings in the Light of the Messiah!

The Gospel of Phillip teaches us that light and darkness, life and death, on the right and the left, or mercy and judgment, are interconnected and exist inseparable from one another – in fact they exist within one another. This truth is reflected in the use of the Divine Names with the Gevurot and Hassidim, for as we see mercy and judgment are woven together so that, at times, mercy is coming from judgment and judgment is coming from mercy.

These correspondences of Names also reveal the power of the Sefirah, or the nature of the shefa, that a Name of the Gevurot or Hassidim invokes, for these Names express the power of the six Sefirah of Zer Anpin. Invoking the corresponding Sefirah and then the Name of Gevurot or Hassidim a greater flow of shefa may occur.

Now here we may speak a mystery. When we intone Gevurot using the six Names of the corresponding Sefirot, in essence we are saying, Judgment of Mercy, Judgment of Judgment, Judgment of Beauty, Judgment of Victory, Judgment of Splendor and Judgment of Foundation, or Righteousness. The same is true when we use the six Names corresponding with Hassidim, we are saying Mercy of Mercy, Judgment of Mercy, and so on. This may become a profound contemplation of the Holy Names and their roots.

We must also remember that each Sefirah holds all ten Sefirot within it, and so with Gevurot we call upon the power of Judgment in them and with Hassidim we call upon the power of Mercy in them.

Along with this there is also the mystery of drawing the potential power of Hokmah down into the Sefirot of Zer Anpin and actualizing it, for as we know these Names have a correspondence to the Zodiac, Mazlot, which is Hokmah of Asiyah.

Very often we think of mercy and judgment as separate and apart from one another, but in fact, they are not so separate and apart as we think. If we look into our own experiences in life we will see this, how judgment is in mercy and mercy is in judgment, and seeing this we will acquire true insight into compassion, the power of the Beauty of God.

In essence the 144 Names are an expression of Rehamim, the compassion of God, which is composed of mercy and judgment. Thus it is not surprising that mercy and judgment are interwoven.

May all creation be uplifted in the Risen Christ. Amen.


Peace be with you!