The Seventy-First Names

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The Seventy-First Names

#1 Postby Tau Malachi » Wed Nov 26, 2008 1:21 pm

The Seventy-First Names

The Seventy-First Name of Gevurot: He-Yod-Yod

This Name of God equals a cognomen for Malkut, Koh, meaning “thus,” “so,” “there” or “here,” and it is equivalent to five He, representing the Shekinah or Malkut manifest in the five Olamot-Universes; therefore this Holy Name holds the full power and glory of the Holy Shekinah, and it is the invocation of the Supernal Shekinah, the Great Mother (Imma Gadol), who is the Shekinah of the Supreme.

The Malkut-Kingdom of an Olam-Universe is the emanation of the realms and worlds of that universe or dimension, thus, on the Great Tree, Malkut is the appearance of the world in five different universes or dimensions – the appearance in the material world, the world of spirits and angels, the world of souls, archangels and great cosmic forces, the world of the Holy Emanations and the world of the Primordial. Of course, each Sefirah contains all ten, and so Malkut emanating in five Olamot equals fifty realms or worlds – yet more, it becomes countless realms and worlds of sentient existence in countless parallel universes.

This Name of God holds the power to invoke intuitions, dreams and visions of realms, worlds and universes in parallel dimensions, including many and diverse continuums of space-time within our own world or reality; it also holds the power to invoke the influence of spiritual forces from the realms, worlds and universes of inner dimensions into our world, shifting the play of what transpires in our world.

This is a Divine Name of great prophetic and wonderworking power.

Now, if a soul ascends into the Supernal World, the Pleroma of Light, the eternal realm, there is no time, and so the past, present and future are simultaneous – thus there can be sight into the future and prophecy of seemingly predestined events; at the same time, however, there are many countless variations of the future, and the countless sentient beings in creation are all co-creators of what takes place, the reality of futures being determined by the choices and actions of spirits and souls, so on another level there is no apparent predestination.

This reflects something of the Great Mystery of Creation – a play of certainty and uncertainty, and a play of being and becoming, and a play of timeless-eternity and time-eternity without any contradiction; from the perspective of the dualism and linear quality of mental consciousness this is sorely perplexing, confounding, and yet in supernal or supramental consciousness there is perfect knowledge and understanding of this Divine Play – it just is!

In truth the navim do not seek to enter into prophetic consciousness merely to look and see what will happen in some predestined future, as though everything that will happen is somehow predetermined or somehow separate from our own actions; rather, they are looking to see possibilities for a greater good to take advantage of them and are looking to see the Divine Intention to act in harmony with it as conscious co-creators with God. Through experiences of prophetic consciousness, whether through intuition or direct knowing, or through luminous dream or vision, they are empowered and guided in the use of the great creative and manifesting power that is in them in their service as conscious agents of the Divine Will and Divine Kingdom.

In a manner of speaking, it is much like driving a car and looking ahead to see where to steer the vehicle – they are looking to see where to direct their life and energy, and the life and energy of the people.

This Name of God is called upon by navim to invoke prophetic consciousness and for empowerment to carry out the Body of Vision, but you can also call upon it to get a sense of a greater good that can be manifest in the situations, circumstances and events of your life and for spiritual empowerment to bring about radical shifts and changes in the reality of your experience – it can bring new perspectives about what’s happening in your life, and it can bring a new self-image and worldview.

Naturally, as this is a Holy Name that invokes influxes of the Supernal Shekinah – the Supernal Presence and Power, it is often a Name of God invoked in moments of Light Transmission or spiritual empowerments; it is a Divine Name for the transmission or communication of great spiritual power – the power of an apostle of the Divine Light, the Spiritual Sun.

Meditation with the Name: Seeing Life in the Light

If you wish to look and see a situation, circumstance or event in your life in a new light you can call upon this Holy Name; seeing from the vantage point of the Holy Spirit it is as though you are transported into a new life in a new world – as though you enter into another universe of hope and opportunity.

Go within and abide within, cleaving to Hayyah Yeshua, and unify your soul with the Holy Sefirot of the Middle Pillar, reaching to the Left and Right and drawing Judgment and Mercy into the Middle Way; as you arrive in Eheieh, intone El Elyon, and envision the light body and the center of diamond-like light above your head, and then intone the Holy Name and receive the influx of Supernal Light from above.


Receiving the Supernal Influx, engage contemplative meditation on the situation, circumstance or event you wish to see in a new light, and in the periods of silence, wait upon the Holy Spirit, listening and hearing, looking and seeing, and let her illuminate you.

If and when you receive insight or inspiration, take up affirmations and creative visualization, and when the visualization is complete, holding it in your mind’s eye, intone the Divine Name again.


Then, perform a Union with Hayyah Yeshua, and as Hayyah Yeshua pray for a greater good for all beings, and as Hayyah Yeshua perform a Holy Wedding Feast, offering your body and blood for the salvation of all.

Just as the bread and wine are consecrated, intone the Holy Name once again.


With praise and thanksgiving bring the movement to a rapturous fruition.

This completes the practice.

A Practice among the Navim: Prophetic Influx

When a son or daughter of the navim seeks to invoke prophetic consciousness they will purify and prepare themselves as for a vision quest, bathing in living waters, praying and fasting, and sitting before the sacred fire they will call upon this Holy Name.

At the sacred fire, in the holy ground of the circle, they will call upon Ha-Shem and the Divine Powers, and they will make appropriate offerings to Adonai; then they will bow down, covered in a holy mantle, assuming the prophetic position, and they will unify the Divine Names of the Middle Pillar in ascent and descent – ascending and descending they will intone the extended Name of God.


When the Holy Spirit comes upon them they will sit up and gaze into the sacred fire and they will take up the chant of the Holy Name.


According to the inspiration and movement of the Holy Spirit they will shift the center of their consciousness into the body of glory and pass in light body through the gate opening in the sacred fire, and with conscious intention they will pass up in ascension, letting the holy angels and Spirit guide their journey beyond.

If the Holy Spirit does not take them up there is a need for further purification – they will not intone the name and gaze, but they will abide and worship in the presence of Adonai.

If a Baal Shem enacts this sacred ceremony with companions and the Holy Spirit inspires something of the Light Transmission, they will draw the power of the He into their head, Yod into their heart and Yod into their belly; uplifting the serpent power to the crown, they will speak in the Spirit and take up the play of Light Transmission, all as inspired by the Spirit of God.

There may be a holy feast of bread and wine coupled with this as at the Holy Tent of Melchizedek – an empowerment of spiritual blessing.

This is the essential practice.

Angels of the Name

Hachtatiel, Yanvivael and Yofakhtiel are the angels of this Holy Name of God; they come from the order of Kerubim and hold knowledge of all manner of journeys and continuums in the Spirit – they have knowledge of gates and portals between realms, worlds and universes, and of secret paths in-between.

This concludes our sacred discourse on the Seventy-First Name of Gevurot through the blessed Spirit of God; Hallelu Elohim – Praise God! Amen.

The Seventy-First Name of Hasidim: Yod-Alef-He

This Holy Name of God equals the two Holy Letters of the Tetragrammaton representing the Supernal Father and Son, Abba and Ben, and representing the Big Face and Little Face – this Holy Name invokes the Supernal Influx into the world of angels for the tikkune-rectification of creation and the fulfillment of Ratzon Elyon, the Will of the Supreme.

This is the Supernal Power of the Name of Yah and the angels of God, the True Light, are strengthened and empowered by it; conversely, the angels of the Other Side, the dominion of the klippot, are weakened and bound away by it.

When daughters and sons of the navim wish to empower righteousness and goodness in the world, they will actively pray for the blessing and empowerment of the maggidim – the holy angels, and they will call upon this Name of God.

Likewise, when initiates among the navim wish to invoke an influx of the emanations of maggidim into the world – an influx of angels appearing in bodies of emanation as though incarnate, they will invoke this Holy Name in remembrance of the father and mother of the faith who hosted three angels appearing as three holy men.

This is also a Name of God that invokes dreams and visions of the Supernal World – seeing and hearing as the angels of God see and hear.

According to masters of the Christian Kabbalah this Name of God is a “secret name” of the Great Angel of the Messiah, Hua, and it is a Mystic Word of the baptism of the Holy Spirit – it has been said that a tongue of flashing fire has been seen to come forth from the mouth of a Christian Baal Shem Tov speaking this Holy Name during the inner form of the Threefold Rite of Initiation.

A Meditation with the Name: Empowering the Angels of God

The holy angels of God pray for us, and they help us in our spiritual labors, blessing and empowering us, and working with us to bring the kingdom of heaven upon the earth; it is ordained that we should also pray for them, and seek to bless and empower them, forming a reciprocal relationship with them, giving and receiving.

If you wish to strengthen and empower the holy maggidim, then keep to the Holy Gospel, worship God in spirit and truth, and call upon this Holy Name.

Call upon Ha-Shem and the Divine Powers, and rejoice in the Shekinah of Yahweh, worshipping in the Living Father in the Shekinah of the Risen Messiah, cleaving to the Holy One with your heart and soul, mind and strength; and as you worship, pray to the Holy One for the blessing and empowerment of all spirits of righteousness and holy angels.

Perform a Holy Wedding Feast for the nourishment of the angels and luminous spirits, and when you have consecrated the bread and wine by the Divine Power of Ha-Shem, pray that the images of the holy angels are joined to the Mystical Body as the Spirit and True Light has been joined to it, and then intone this Holy Name of God as a Supernal Blessing upon the maggidim.


Then pray for the continued incarnation of the souls of tzaddikim and spirits of maggidim until the fruition of the Second Coming, the Reception of the Holy Bride, and pray for the blessing and grace of El Elyon upon all living spirits and souls; with praise and thanksgiving, and with great jubilation, let this movement be brought to its climax and completion.

This is the practice and it is very good – blessing the angels you are greatly blessed.

A Practice among the Navim: Invoking Holy Incarnations

In every generation there are holy and divine beings who walk among us – the navim know this very well, for they are among the tzaddikim and maggidim who walk and live among us. At times, when the Holy Spirit inspires it, they will pray and enact a sacred ceremony for an influx of holy and divine beings into incarnation, and very specifically they will invoke the emanation of maggidim, angels, by calling upon this Name of God.

They will go out into the wilderness to a place of power, or they will go into a holy sanctuary consecrated to the Continuum of Light Transmission, and they will call upon Ha-Shem and the Divine Powers of the Sacred Circle; opening the holy gates they will invoke the Divine Names of the Holy Sefirot, and they will invoke all of the archangels and orders of angels, generating a great palace of light of the luminous assemble – this an extension of their body of glory in self-generation.

In the way known to them, they will become as Archangel Hua standing in the midst, and they will call upon Ha-Shem, bidding the Holy One to give the word for an influx of holy emanations – if and when they receive the word of Yahweh, then with the power of this Holy Name, as the Great Angel of Yahweh-Adonai, they will send forth their holy emanations like a Great Ofan of Light sending forth rays and sparks into all directions of limitless space.


If they receive the word of Yahweh, then Spirit of Holiness will also come upon them and they will prophesy, and as they are speaking what they speak will come to pass.

When this is accomplished in Ruach Elohim they will enter into Union with Hayyah Yeshua in Body of Truth – Clear Light dissolution, and arising again from the Clear Light as Hayyah Yeshua, they will unify the Divine Names in descent from Eheieh to Adonai, and with the power of these unifications, as the Divine I Am, they will consecrate the bread and wine, and celebrate the Holy Wedding Feast. This will seal and complete the movement in Spirit.

This is the essential practice.

*Often, to bring about the full force of this movement, the 72 Name of Gevurot will be intoned for purification, and then the 72 Names of Hasidim will be intoned – this Holy Name being chanted many times when they arrive at it, then at the very end of the spiritual work, the close of the Wedding Feast, the final Holy Name of the Hasidim will be intoned once, bringing the movement to fruition; all the while they will hold the conscious intention of the spiritual work they are enacting.

**This spiritual work is considered especially powerful around the time of the Feast of the Holy Bride, which has as part of its labor the invocation of the souls of tzaddikim and spirits of maggidim into incarnation, and prayers for those being born into this world.

Angels of the Name

Yashemiel, Almazel and Hoveliel are the angels of this Holy Name; they are of the order of Hayyot, knowing the paths of Supernal Influx into the world of angels, as well as knowing mysteries of the supernal and primordial angels of the Most High.

This completes our sacred discourse on the Seventy-First Names of Gevurot and Hasidim through the outpouring of the Supernal Grace of El Elyon; Hallelu El Elyon – Praise the Supreme! Amen.
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#2 Postby Elder Gideon » Fri Mar 25, 2016 10:56 pm

Shalom Tau Malachi:

I'm most intrigued by this Seventy-First Name in Hasidim, as it holds the seed syllables for the Essential Name: Ah Ha Ya.

Throughout so many of our more advanced meditations, such as Dove and Grail and Union with the Holy Bride: Devotion to Our Lady, this pattern of Ah Ha Ya holds a manifesting intention. As I contemplate these seed syllables manifesting, I hope to hear more about their correspondences. Ah, Alef, one, reminds me very much of Keter and/or the Supernals while the final Yah, suggests ten and Malkut. How to hear Ha in this remains a question.

When these syllables reverse, as in the Union with the Holy Bride and elsewhere, Yah Ha Ah describes dissolution, transcendence from Malkut to a conscious unification with the root or ground of consciousness.

I'm eager for corrections of my misunderstanding or further details of this Name of Hasidim in light of its affinity with Eheieh: I am or I shall be.


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Re: The Seventy-First Names

#3 Postby Tau Malachi » Sun Mar 27, 2016 9:31 am

Blessings to you from the Messiah and Holy Spirit!

Listen and hear! Yod, ten Holy Sefirot, Alef, one Living Spirit, He, Malkut, Shekinah, through which the Holy Spirit becomes manifest in the realms and worlds of creation, formation and action, all as ordained by El Elyon, the Supreme. This Name holds the mystery, and power, of the full generation of the Tree of Life, and also the full generation of the world of angels and the heavens, understanding that the seven heavens are composed of the angels of God.

Rearranged these are, indeed, the letters that spell Eheieh, and therefore if we are seeking to realize the I Am in us, and in all things, this is a Holy Name that we might invoke, while cleaving to the Middle Pillar, resting our soul, our mind or consciousness, in its intrinsic nature, Keter/Ain.

Understand, Yah is the radiance of Eheieh, Hokmah emanating from Keter, and Yod-He being the final letters following Alef-He; understanding this, this is a Holy Name of inmost revelations of the Holy One (Eheieh, El Elyon), and as such it is among the Names invoked when initiates are praying for supernal wisdom, or for the experience of Thunderbolt Enlightenment.

Yah, radiance of Eheieh, and the manifesting power of Eheieh, for Eheieh, Keter, takes up Hokmah, Yod, and Binah, He - Abba (Father) and Imma (Mother), and they conceive, emanating the seven Sefirot of Construction - Zer Anpin (Little Face) and Nukva (Daughter). Along with what has already been taught concerning this Divine Name, knowledge and power of the Holy Partzufim (Divine Personifications) is in this Name, and given the association with Eheieh, knowledge and power of Arik Anpin (Big Face) is included; hence, all five of the Great Partzufim that are exterior to Atik Yomin (Ancient of Days).

Again, Yod, ten Holy Sefirot - configurations of the Holy Partzufim, Alef, one Living Spirit - “soul of the Partzuf,” He, Malkut, appearance of the Holy Partzuf; unifying your soul with the corresponding Sefirah, focusing on the interiors, the Partzuf, invoking this Name of God, it is as an invocation of the formation of a body revealing the spirit, the soul, within it - the Holy Shekinah taking up the corresponding appearance and movement. This assumes powerful kavvanah (concentration) and devekut (cleaving), and passionate faith that allows the Holy Spirit to move in this way, elevating one’s soul to greater glory, and greater knowledge and power.

If one understands this Holy Name, they will understand that in it is knowledge of deep mysteries of the Divine Incarnation, the coming of the Messiah.

Finally we may cite another sacred intention for the invocation of this Holy Name. If an initiate is seeking a greater awakening and realization of the soul, or greater embodiment of the soul, seeking to draw in the influence of the inner aspects of the soul, or who and what they are in God, this is among the Names of God they might call upon in their prayers.

This is what the Spirit would have me share of this Name of God on this Holy Day.

Shabbat Shalom!
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Re: The Seventy-First Names

#4 Postby Marion » Tue Mar 29, 2016 5:31 am

Shalom Tau Malachi and Elder Gideon!

Thank you for these insights into this Holy name of God!

As I contemplate this name, I’m wondering if it has to do with dimensionality? Because Aleph is 1, extended it becomes 10, which is Yod. Heh is 5, which is half of 10; so in numbers, the name is: 10, 1, 5. Tau Malachi taught in the last post on this topic that 10 is the 10 Holy Sefirot. In this, I hear the full matrix of the universe and the vast array of spiritual forces. Aleph as was taught, is the one Living Spirit, which emanates as the Shekinah—Heh. I have heard it spoken that the Shekinah is the presence and power of Tzaddikim. Therefore, I am wondering if we can say in the context of this name, that the one Living Spirit—Aleph, emanates as multiple tzaddikim—that hold the Living Presence here in this world?

I am wondering if somehow in this name there is a mirroring of the infinitely vast array of spiritual forces in the universe (Yod) and the myriad of Tzaddikim in worlds with intelligent life (Heh)? We also speak of Tzaddikim as emanations of the One without end. In this context, can we speak of Tzaddikim as windows into the Holy One of Being in this world? So that, Yod and Heh merge, or Heh begins to resemble Yod?

This play between Heh and Yod brings up the story of Abraham and Sarah. According to Midrashim, when Abram’s name was changed to Abraham, and Sarai’s name was changed to Sarah, the Yod on the end of Sarai’s name was split into two Heh and one was given to Sarah and one to Abraham. Is this story speaking to a similar mystery, where God is saying in this moment that Abraham and Sarah became emanations of the One, they became these windows into the One Without End?

Is this all pointing to what was said in the original post?
"This Holy Name of God equals the two Holy Letters of the Tetragrammaton representing the Supernal Father and Son, Abba and Ben,..."

Praise be to God for your Holy Emanations! Amen!

Blessings and Shalom,

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Re: The Seventy-First Names

#5 Postby Tau Malachi » Wed Mar 30, 2016 9:31 am

Grace and peace to you in Hayyah Yeshua!

There is something more that can be said of this Holy Name, something concerning dimensionality and the tzaddikim.

Listen and hear, and understand! First, Yod, ten Sefirot, Alef, one Living Spirit, and He, Malkut, the Holy Shekinah; this corresponds with an influx of all of the Holy Sefirot into Malkut, Malkut containing all ten, the Holy Shekinah manifest in full glory and power. This divine action can occur in each of the Olamot (universes), Atzilut, Beriyah, Yetzirah or Asiyah, the supernal, spiritual, astral or material dimension. Thus, in this Holy Name there is the power of this invocation in the various dimensions of creation, the Holy Shekinah manifesting in her full glory and power in the supernal, spiritual, astral or material dimension, all as there is need, and all as God wills.

Look and see, and know! Tzaddikim and navim are “walkers between worlds,” their consciousness is open to the inner, metaphysical dimensions of creation, and though they are in this world they are able to gaze into the heavens, and the great ones among them may even gaze into Atzilut, the World of the Sefirot and palace of the Messiah. If we look at Alef it is formed of two Yod with a Vau in between them, one Yod the spiritual world and the other the material world, Vau their unification; Yod in the Name may be understood as the spiritual world, He as the material world, and Alef their unification. Understanding this, in this Name of God is also the power of the opening of consciousness to inner dimensions - or the spiritual world and heavens, or the power of “walking between worlds,” or shifting between dimensions.

In general a shift from Yod (10) to He (5) implies a restriction, for the sake of a greater revelation and embodiment though, and therefore an expression of mercy - the Hasidim.

This is what it is given for me to share.

Shalom Aleichem!
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