The Twenty-Fourth Names

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The Twenty-Fourth Names

#1 Postby Tau Malachi » Thu Apr 03, 2008 11:16 am

The Twenty-Fourth Names

The Twenty-Fourth Name of Gevurot: Het-He-Vau


The Tenth Commandment, which teaches us, “Do not covet,” encourages us to celebrate our own portion – to focus upon what we have, rather than upon what others have. It teaches us to view a glass as half full, instead of half empty, and to trust in the Spirit of Yahweh to provide what we need; more profoundly, it teaches us to avoid the negativity of envy and jealousy, which leads to so much violence and evil in the world.

The root of jealousy is poverty consciousness or the delusion of lack – the fear of not having enough and not being good enough; this fear or insecurity leads to envy and jealousy, and even to anger and hatred – the darkest of thoughts and emotions, and it can lead to the most destructive and violent behavior.

We may speak of the admixed and dark forces within and behind negativity – spiritual forces that are quite real in our experience; yet, as the Zohar teaches us, what we set in motion in our world is set into motion in the spiritual world, whether positive or negative, and apart from a vessel or vehicle in the world, no spiritual force can influence or enter, whether divine, admixed or dark forces – negativity enters into our world because we open ourselves to it and give way to it, it enters because we give way to the evil inclination in us, selfishness.

Essentially, the evil inclination or desire to receive for self alone is the spirit of the Other Side – the spirit of the klippot, and from it all manner of inner klippot are generated in our consciousness, negative thoughts, emotions, words and deeds; these, in turn, create klippot in the subtle psychic atmosphere of the world and stir the klippotic forces in the spiritual world – thus ill-fortune, poverty, famine, pestilence, disease, hatred, war, terrorism and the like come into being. The root of all of this, however, is in us, in you and me – in unenlightened or bestial human condition.

As is said in the teachings of the tradition: We are the world and the world is us – you are the world and the world is you; if we look out at the world and see a need for change, then we must seek to bring about that change in ourselves, for only in this way is change brought about in the world – by a sufficient number of individuals in the collective changing.

This, of course, is the wisdom of God in the children of Israel – the “chosen people” or “spiritual elect”; focusing on a change or spiritual transformation in a sufficient number of people, a great transformation can be brought about in the human collective and world. You may recall the story of Jacob wrestling with the angel of Esau, and you may recall his victory over the angel of Esau and the blessing he received along with the new name, Israel. The angel of Esau represents his own nefesh behamit – the bestial soul and evil inclination, so that pinning the “angel” to the earth he overcomes his own bestial and evil inclination, establishing nefesh elokit – the godly soul, in place of nefesh behamit; thus he is called Israel – one who wrested with God and was victorious.

In this regard, in truth, a person is not born among the children of Israel, nor born among the “chosen people” – the children is Israel may be found among all peoples, all nations; one is a child of Israel when one overcomes the bestial and evil inclination in oneself, and in place of it one establishes the divine or enlightened nature, the godly soul.

Thus, St. Peter writes in his First Letter: “But you are a chosen race, a royal priesthood, a holy nation, God’s own people, in order that you may proclaim the mighty acts of him who called you out of the darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy” (2:9-10).

All who are ready and willing to wrestle with the angel of Esau – the bestial nature, the evil inclination, until the divine or enlightened nature is established in place of it are children of Israel, the chosen people of God; and they are chosen to bring about a change in the world, to labor for a greater good in the world and for the harvest of souls – the enlightenment and liberation of souls.

First and foremost, however, we must overcome the sitra ahara or evil inclination in ourselves and bring about a radical change in our own consciousness – although, indeed, these Holy Names of God can bind and banish external klippot, their true power is in the shattering of internal klippot, for unless we overcome internal klippot we cannot bind and banish external klippot. It is for this reason that these Holy Names have been given to us by God, so that we might be empowered to overcome negativity and darkness in us and bring about a radical transformation of our own consciousness – and so that, in transforming ourselves, we might transform the world.

Now this Holy Name dispels the negative forces generated by envy and jealousy, and the dark forces of anger and hatred that arise from them – specifically it dispels the delusion of lack; yet it also does something more – it can empower us to break any husk of darkness or negativity and draw out the spark that is in it, essentially transforming the negative into the positive.

You see, in every negative thought or emotion there is a holy spark – a seed of the good. Take jealousy as an example – within it is the awareness of the virtue and good of others; letting go of the husk (klippah) of jealousy and calling upon this Name of God, we can draw out this spark to see the virtue and good in others, and celebrate that virtue and good, loving the Light of God in others. The same may be said for any form of negativity that arises – it contains its opposite and therefore may be transformed from negative to positive. This is the power in this Holy Name of God.

Here it must be said that every time we dispel negative thoughts and emotions, and overcome the tendency to negative words and actions, we serve to reduce negativity and darkness in the world – it is one less seed of evil cast upon the earth to grow death and destruction; likewise, every time we generate positive and godly thoughts and emotions, and enact righteous speech and action, we serve to increase positive and divine influence in the world – it is another seed of light cast upon the earth to grow life, light, love and liberty. It may seem like a “little nothing,” with little consequence, but if and when enough individuals take responsibility for their conscious evolution and the state of the world in which they live, change for a greater good will transpire in the world – when a sufficient number of individuals embody the Shekinah of Messiah, the Supernal Consciousness-Force, the Great Transformation will take place, the Second Coming of Christ.

We call upon the Holy Name of Gevurot and Hasidim laboring to this end – hastening the Second Coming, the advent of the World-To-Come.

We shall pray: O Adonai, may the numbers of the children of Israel grow and increase, and may the advent of the Second Coming transpire swiftly. Vehayah! Amen.

A Holy Meditation with the Name: Transformation of Klippot

When you see yourself struggling with a powerful negative thought or emotion bring it into the light of awareness and look and see the good in it; cleave to the Messiah and Shekinah of Messiah, and call upon this Holy Name, and draw out the good, uplifting and reintegrating the holy spark.

Pride and arrogance means that you know the preciousness of others – their immeasurable worth or value, and know how to honor it; envy and jealousy means that you know the virtue and good in others, so as to celebrate it; lust and greed means that you know exactly what is good to give, so as to give it; fear and anger are the power of great concentration; in hatred is the seed of passionate love and affection; in a lie there is knowledge of the truth to speak it; in dullness and lethargy is great energy and enthusiasm waiting to burst forth and be expressed; in disbelief is the power of great faith: whatever the husk of darkness, look and see the spark of light in it.

When you find the spark in the husk, pray to Hayyah Abba in the Blessed Name of Yeshua Messiah for empowerment to shed the husk and draw out the holy spark; confess the husk of darkness and let the light of awareness shine on it, and repent, turning to the Divine Light and focusing upon the holy spark – the goodness.

Intone the Name of Adonai Yeshua Messiah, aware of your spiritual victory in the Risen Messiah, and unify the Holy Names of El and Elohim: Ah-Ah-La-La-Hey-Yo-Mey.

Then envision the Holy Letters of the Name magically appearing before you and intone the Name: Ha-Hey-Va

Empowered by the blessing and grace of God in the Name, cultivate the good and let the light of the good illuminate your heart and mind, and pray for the outpouring of the blessing and grace of God – the mercy of God, upon all being; pray for peace and joy in the world, the drawing forth of the Holy Light of God from within all.

Then give praise and thanks to God for your deliverance from bondage to sin and death – your deliverance from the dominion of the klippot, and pray for the liberation of all living spirits and souls in the Great Resurrection and Ascension. This completes the movement.

When you do this you reduce the negativity and darkness in the world and increase the influence of what is positive and divine – you reduce the sorrow and suffering of the world, bringing peace and joy.

*A Wedding Feast can be coupled with this practice for the generation of a greater light and good.

This is the practice.

A Practice among the Navim: Arousing the Angels of God


This is among the Holy Names that can be invoked to pin a demon to the earth, but it is also a Holy Name that invokes an influx of angelic energy into the subtle psychic atmosphere of the earth to help people overcome negativity and darkness – thus wonderworkers and navim often call upon this Name of God to invoke powerful influxes of the archangels and their orders, as well as to unify Malkut and Tiferet.

When they wish to invoke an angelic influence for a specific spiritual work that is concentrated and powerful like a laser beam of Divine Light, they will focus their invocation on a single archangel and the order of angels over which they preside; but they may also weave various dominions together for some spiritual works, or they may invoke all of the angels of the Tree of Life, as in the Great Convocation, seeking an out pouring of all divine blessings – it all depends upon the spiritual work to be done and the inspiration of the Holy Spirit.

To invoke in this way they will either go into their holy sanctuary or go out into the great outdoors and create a sacred circle – performing a purification or banishing ceremony, they will invoke Ha-Shem and the Divine Powers, and invite and welcome the Holy Shekinah; and they will make appropriate offerings corresponding to the request they have for the people.

Then they will join their soul from Adonai to Eheieh grade by grade, praying prayers corresponding to each Sefirah, and giving corresponding praise and thanks to the Holy One; arriving at Keter Elyon, they will unify the Holy Name of Elohim with Yahweh Tzavaot, and then they will unify the Holy Name of Adonai with Yahweh.

When they have done this they will intone the Holy Name:

Yo-Ha-Hey-Hey-Va-Va-Hu

Then they will intone the Name: Ha-Hey-Vo

Having intoned the Name they will invoke the holy angels they are calling upon for the people, and in Ruach Ha-Kodesh then will send forth the holy angels upon their mission, speaking clearly what is to be done in the Name of Yeshua Messiah.

When this has been done, they will celebrate a Holy Wedding Feast, receiving spirits and souls into the Sanctuary of Grace and extending the Light of the Messiah. This completes the movement.

This is the practice.

*A son or daughter of the navim will tend a continuum of self-purification and intensify their worship before engaging this practice, and they will seek to generate merit in preparation.

The Angels of the Name

Hagiel, Hofniel and Vagdiel are the angels of this Holy Name; they come from the order of the Malakim and bear knowledge of the works of various angels of God and how to call upon them.

This concludes our sacred discourse in the Twenty-Fourth Name of Gevurot through the blessing of God and grace of the Messiah. Hallelu Elyon – Praise the Most High! Amen

The Twenty-Fourth Name of Hasidim: He-Yod-He

This Holy Name equals Kaf (20) and all blessings and mercies are in it – with this Name any blessing or mercy of God may be granted; at times great blessings may be extended even when there is no merit to warrant them as an expression of the grace of Yah – it is a Name of Supernal Mercy, Supernal Grace.

In this Holy Name the Letter He is joined to the Divine Name of Yah, and literally the Name reads, “Of Yah.” If an initiate can abide in hitbodedut and allow the dawn of pure radiant awareness, calling upon this Holy Name their soul will be joined to its Supernal Essence in the Messiah – they will acquire the Wisdom of their union with the Messiah in El Elyon.

Yah is the Holy Name of Hayyah Abba, and He is the Holy Shekinah of Abba (the Father); this is the interior Shekinah of Ben (the Son) – it is the power of the Holy Bride as the Mother of Apostles. The Habad of this great and holy mystery is in this Holy Name of God.

If an initiate can ascend into the world of souls (neshamot) and, abiding in the world of souls, cleaves to the Risen Messiah – the World of the Sefirot, calling upon this Name they may invoke an influx of their hayyah and yechidah, and acquire secret knowledge of the Human One of Light; specifically, they may draw upon the powers of the Messiah corresponding to their root essence.

As a Name of God bearing the power of all blessings and mercies, this Name is among those bearing the power of resurrection.

When an initiate seeks insight and knowledge of a deep mystery, calling upon this Holy Name, and contemplating and meditating upon the mystery, through the Holy Spirit it will be revealed to them – this includes secrets of the Upper World and things concealed in the Lower World; it is a Holy Name of Revelation.

This is the Holy Name of Adonai coming in full power and glory in the End-Of-Days; if you wish to gaze with the prophet who has been called “the Beloved,” turn away from the world and everything mundane, divest yourself of the klippah of matter and pass into Clear Light Union – arising through the grace of the Holy Spirit in Body of Glory, intone this Holy Name with the conscious intention of the Vision of the Apocalypse, and so you shall see it in the World of the Holy Spirit.

If you find yourself bound up in the delusion of lack and this klippah is obstructing the flow of God’s blessings in your life – purify yourself, cleave to the Messiah and Shekinah of Messiah, and call upon this Holy Name; speak the blessing you seek in the fullness of faith and you will be blessed.

Here it must be said, though, that it is in giving that we receive; in the Messiah we walk in the Blessing Way, bringing blessing to the people and the land.

A Meditation with the Name: Extending Blessings

When you see a person in need of a blessing or mercy and you want to ensure that a blessing or mercy is extended, pray for them in the Blessed Name of Yeshua Messiah and call upon this Holy Name – in union with Adonai Messiah, as the Divine I Am, speak the blessing and so it shall come to pass.

Begin with Primordial Meditation, and then perform Union with Partzuf – Union with the Risen Messiah; and as the Messiah, pray to Hayyah Abba on behalf of the person.

Then intone: Yah Yahweh Yeshua Eheieh.

As you do this, envision the person before you, and as Yeshua Messiah, envision light streaming from the Sacred Heart in you and your face and pouring out upon the person, blessing them; then intone the Name: Hey-Yo-Hey, and envisioning yourself laying hands on them and breathing upon them, and speak the blessing upon them.

Then, intone El Hai and Adonai, and as you do envision that you merge with the person for a moment, sealing them in the blessing.

When you have done this, as Yeshua Messiah offer yourself in the Wedding Feast – giving the Blood of Fire and Body of Light that gives light and life to all beings. This completes the movement.

This is the practice.

In doing this you will be greatly blessed.

A Practice among the Navim: Extending the Mantle of the Bride

When a holy tzaddik or apostle wishes to extend the blessing of the Mantle of the Bride, when Ruach Ha-Kodesh comes upon them and the Shekinah takes them up in her dance, taking a person under the Holy Mantle, they may speak this Holy Name and bless them.

They will cleave to the Messiah and Shekinah of Messiah, and they will abide with Kallah Messiah in the Risen Messiah; and joining their soul to the Middle Pillar, as to the Messiah and Shekinah of Messiah, they will intone:

Imma Elohim, Imma Yahweh – Yah, and they will abide in Pure Light-presence, Pure Spirit.

And they will intone:

Kodesh Imma, Kodesh Kallah – and they will abide as the Tower of the Flock, Mother of the Apostles (Imma Ha-Tzaddikim).

When the Holy Spirit moves them they will extend their Holy Mantle over the person she wishes to bless, and as they do they will intone:

Yahweh Yeshua, Kallah Messiah

Then they will intone the Holy Name: Ha-Ya-Ha, adding Ah-Ha-Ya.

They will commune with the person in the Holy Shekinah under the Mantle of the Bride and speak the blessings the Holy Spirit would speak – and they will seal the blessings with a holy kiss upon the brow of the person. Withdrawing the Holy Mantle completes the movement, and they will say, “Go in peace; go in the company of the Holy Shekinah, the Holy Bride – shalom.”

This is the practice.

*An anointing with rose or spikenard oil may accompany this movement.

Angels of the Name

The holy angels of this Name of God are Haniel, Yoel and Hashiel – they are from the order of the Ashim and are angels of inspiration.

This concludes our sacred discourse on the Twenty-Fourth Names of Gevurot and Hasidim through the grace of God manifest in the Messiah and Shekinah. Hallelu Yah! Praise the Lord! Amen.

O Yah, may Your Supernal Mercy remain upon us and may Your Supernal Grace pour out upon all beings – we pray for the Great Resurrection and Ascension of this Good Earth, the redemption of all in Hayyah Yeshua. Amen.

Blessings & shalom!
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Heh-Yod-Heh

#2 Postby Elder Gideon » Tue Jul 26, 2016 8:44 pm

Shalom Tau Malachi:

This Holy Name equals Kaf (20) and all blessings and mercies are in it – with this Name any blessing or mercy of God may be granted; at times great blessings may be extended even when there is no merit to warrant them as an expression of the grace of Yah – it is a Name of Supernal Mercy, Supernal Grace.

I'm hearing a deep mystery in this Name in its resonance with Keter, for Heh-Yod-Heh is actually a Hebrew verb for will be. It's the future tense of being. When one adds an Alef in front of this verb, it's simply a pronoun for "I": I will be. This is the Divine Name of the Crown.

There's a relationship to this mystery and repentance. I was astonished to learn in Rabbi Nachman's Likutey Moharan that before one repents, they never existed. "But when they come to purify themselves and to repent, then they prepare themselves to have 'being' in the world. Therefore, repentance is associated with the Divine Name EHYeY (I will be) - that is, 'I am prepared to exist'" (14 Tishrey, Lesson#3).

I wish to ask more of this mystery of repentance bringing one into existence as ordained by the Crown. I can't say I've heard this so bluntly claimed. May Ma help us all awaken to what is already so.

Gratefully,

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Re: The Twenty-Fourth Names

#3 Postby Tau Malachi » Fri Jul 29, 2016 12:04 pm

Grace and peace to you from Elyon, the Most High!

This is a wonderful insight that you have shared, and the teaching you’ve cited from Rebbe Nachman, blessed be his name and memory, invokes a deeper contemplation of this Holy Name.

Indeed, this Holy Name has the literal meaning, “will be,” and this reflects this Name as a Name of blessing; if this Holy Name is invoked in the fullness of faith, and with our soul we cleave to the Holy One and merge with this Name of Mercy in the Messiah, whatever blessing is spoken in harmony with the will of the Most High (Ratzon Elyon) “will be,” it will come into being as it is spoken.

Now concerning this Holy Name and its association with repentance, understand, if we live in sin, bound up in klippot, grasping at name and form, and personal history, we live in the unreal, and we are unreal, and what is unreal, never having had true existence, true being, does not appear in the heaven of heavens and the World-To-Come. Thus, if we do not repent, if we do not reintegrate with the real, the Holy Light and Spirit of God (Ruach Elohim), in effect we do not exist, for as yet we have not come into true being, we have not realized and embodied of heavenly soul (neshamah).

Before the Infinite and Eternal everything is as nothing, and apart from the Infinite and Eternal nothing exists; therefore, unless we cleave to the Holy One and unify our soul with the Shekinah of the Holy One, realizing our innate unity with the Holy One of Being, as yet we do not exist, as yet we have not come into being - our coming into being is incomplete.

There is something very subtle in the Rebbe’s teaching, for if until we repent we do not exist, this implies that in some way, all in a mystery, souls must fall into klippot, and enter into the experience of sin and death in order to awaken, ascend and become realized; hence, the play of the involution of souls, their descent into incarnation, for the sake of spiritual evolution and the realization of conscious union with the Infinite and Eternal. This is implied in the Jewish midrash that teaches that the Holy One created repentance (teshuvah) at the very outset of creation, understanding that a shattering of vessels and fall of souls into klippot is inevitable, and is an integral part of the process of creative evolution and the realization of the original intention of the Holy One in creation, the Messiah - supernal and divine humanity embodying something of the Eternal One.

If we look into this Holy Name, He-Yod-He, and wish to consider the principle of repentance in it, understanding repentance as a reintegration of the soul with the Holy Light and Spirit, or the Holy Shekinah, and understanding that one of the essential intentions for the invocation of this Name is to merge with the Holy Shekinah, so this is a Name of God that corresponds with the fruition of repentance.

In closing we may also share that this Name of God, very specifically, is an invocation of blessings yesh-mi-ain, “something from nothing,” and therefore may be invoked to convey radical or miraculous blessings, blessings that seem to come out of nowhere; hence the association of this Holy Name with supernal grace, supernal mercy - Abundant Mercy.

May you be blessed to experience the abundance of the Infinite One! Amen.

Shalom Aleichem!
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Return of Heh

#4 Postby Elder Gideon » Sun Aug 28, 2016 10:21 am

Shabbat Shalom!

Since all of the lovely insights in another thread titled Teshuvah: Return to Heh, I have been hearing nuances of teshuvah as a return to through this Twenty-Fourth Name of Hasidim. Most noticeably, there are two Heh's in this particular Name, showing the very process of a soul's first stirring to return, marked as the first Heh, which invokes the soul's return in unification as the second Heh. Like the Vav that mediates these two Heh in the Great Name YHVH, we have here in this Name of Hasidim another grade of mediation where two Heh are mediated by Yod.

While I'm careful not to oversimplify a complex mystery, this Twenty-Fourth Name of Hasidim opens a rare opportunity to ask: When the the Essential Name EHYH overlaps with the Great Name YHVH, we have EHYHVH. This suggests an increasingly conscious three-fold return to Heh, rung by rung. I'm reminded of the non-linear awakening to the Three-Fold Body of Emanation, Glory, and Truth described in our Melchizedek teachings.

EHYHVH seems to have been grounded by the lives of our Great Grandmother and Great Grandfather of this lineage of Light Transmission, for it was after consciously encountering Melchizedek that Hashem inaugurated a new covenant with them for the Promised Land and their own heir, marked by respelling of their names. From the Yod of the name of Sarai, two Heh were derived changing their destinies of Sarah and Abraham to be Matriarch and Patriarch of the line of Messiah prophesied by Melchizedek when he proclaimed, Blessed be Abram, by El Elyon, Creator of Heaven and Earth (Genesis 14:19).

How Heh-Yod-Heh frames either of these mysteries is a delicate contemplation I don't wish to oversimplify. Perhaps with your help, Tau, you might share how the manifestation of EHYHVH interacts with the origin of our faith in our Great Grandparents Sarah and Abraham returning to Heh.

Gratefully,

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Re: The Twenty-Fourth Names

#5 Postby Tau Malachi » Mon Aug 29, 2016 8:42 am

Grace and blessings to you in Hayyah Yeshua!

If we consider what has been taught concerning teshuvah as “return to Hey,” and we consider this Name as an action of repentance, teshuvah, on an esoteric level it corresponds with repentance as a purification of the yesodot, the primordial elements of consciousness, and specifically the full dissolution of the yesodot into their primordial foundation, the Clear Light, and their inmost nature Ain (No-Thingness), which opens the way for the arising of the yesodot in their innate purity as in the Great Vision of Melchizedek.

The first Hey is corresponds with an impure arising of the yesodot, more or less, and Yod corresponds with their dissolution, and the final Hey corresponds with their arising in innate purity. If we consider the Great Vision, abiding in unification with the essence of the Supernal Light, the Primordial Light - Clear Light, there is the experience of spacious radiant awareness without beginning or end; hence, bornless being. Abiding in this way there is an arising of sound-vibration (Word), and from the sound-vibration the arising of five essential lights and rays, streams of light, and from the rays, streams of light, geometrical patterns are formed, a great matrix of light, and from this matrix light forms and light realms come into being; hence from No-Thingness, Clear Light there is the perception of the arising of the Pleroma of Light, the supernal universe, Atzilut. It is in this experience of supernal and primordial enlightenment (Mochin Gadlut) that the Body of Truth (Amet) is recognized and realized - the Ain Nature of all, the Clear Light Foundation of all, and from this is the natural and spontaneous generation of the Body of Glory and Body of Emanation, the Threefold Body of Melchizedek.

This, of course, corresponds with the realization of Eheieh (AHYH), the I am, or our being as we are in the Infinite and Eternal, and our innate unity with the Eternal One (YHVH).

As perhaps you might intuit, in this experience of Mochin Gadlut one may also perceive the arising of the spiritual, astral and material universes, or Beriyah, Yetzirah and Asiyah in just the same way, though each corresponding with a progressively greater impurity of the yesodot, a greater admixture of light and darkness, and greater manifestation of the illusion of separation (perud).

Whether waking consciousness, dream, or the afterlife experience, all of the realities of our experience arise in this way, all the radiant display of the mind, consciousness or soul; aware of this the reality of our experience is transformed, and through this Supernal Realization there is liberation, the Great Ascension.

As perhaps you might also intuit, this experience of Mochin Gadlut corresponds with the mastery of aliyat neshamah, mystical ascensions of the soul, the transference of consciousness.

Now, as you may recall, after their overcoming the Kings of Edom (klippot) and receiving initiation from Melchizedek when the names of Abram and Sarai were changed to Abraham and Sarah, drawing upon the power of the Yod in the name of Sarai, according to Jewish Midrashim they transcended the stars of their birth, and it was as though they were reborn, having a different configuration of stars, a different birth chart, as it were, and so they were able to conceive a son, Isaac, to succeed Abraham in the lineage of Light Transmission of that time. In what has been explained concerning inmost manifestation of repentance in this Name of God, the purification of the yesodot, you may glean knowledge of how souls in the Mochin Gadlut of Melchizedek transcend the stars of their birth; hence, transcend the karmic web and the gilgulim, the transmigration of souls.

Such is the power in this Name of God when it is invoked by a Master of the Name (Baal Shem), and as you might imagine, given what’s been shared, this is among the Names that may be invoked in the ‘rite of the sending of the soul,’ the inner empowerment in the Order of St. Lazarus.

In closing we may speak an open secret concerning the mercy of God in this Name. As is known, great Tzaddikim are able to draw vitality from any place or circumstance, and are able to draw power from, and transform, klippot; and therefore they are able to descend into klippot, and even able to descend into hungry ghost and hell realms, and not be overcome by them, and as they do they are able to release and uplifts sparks, and able to deliver spirits and souls from hells. The power to deliver souls from the darkest of hell realms is in this Name of God, and it reminds us that no matter how far we might fall into the klippot, even if we were to fall into one of the deepest pits of hell, that we should never give up hope, but should continue to cry out to God Almighty (El Shaddai) for deliverance, for if we do eventually a great tzaddik or great warrior of heaven will be sent to liberate us. The mercy of God is great! Praise God!

May many spirits and souls bound up in hells be delivered this very day, Hu-Yu-Ha! Amen.

Shalom Aleichem!
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Be!

#6 Postby Elder Gideon » Tue Jul 24, 2018 9:46 pm

Shalom Tau Malachi:

You've recently been speaking of God's Command, "Be."

We've explored this to some degree below in this thread. How might Heh-Yud-Heh speak further to the mystery of God's simple command, "Be?"

Gratefully,

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Re: The Twenty-Fourth Names

#7 Postby Tau Malachi » Thu Jul 26, 2018 1:43 pm

Blessings in the Holy Light of the Messiah!

There is something more we can share concerning this Holy Name of God, which is related to the teachings of the original commandment of God to all existent things as the command to “Be.”

This Name, as pointed out, literally means ‘will be,’ future tense, but this implies the state of supernal, non-manifest entities and formations of spirits, souls and all things ‘before’ they receive existence from God and coming into being in creation; hence, ‘before’ it is said to them, “Be.” This corresponds with the foreknowledge of God, for all in a great and supreme mystery, all potential entities and realities, or all possible things, are known to the Infinite and Eternal One at the outset of creation ‘before’ they come into being, ‘before’ they are given actual existence and become manifest entities and formations within creation. This, of course, is a very lofty secret mystery, the truth and reality of which only God Most High can reveal. The power of this revelation, though, is in this Holy Name of God, and invoking it with this intention, this prayer for the revelation of the secret mystery of God’s foreknowledge and the states of supernal, non-manifest entities or possible things, it may come to pass that the Divine Presence may bring about something of this revelation from God.

There is something more, however, for with those having knowledge of this secret mystery already given to them by God - the perfect tzaddikim or gnostic masters. They may invoke this Holy Name to bring about theurgic manifestations of prophecy, and in their abiding in the Oneness of God, so the power of the commandment “Be” may occur with, in and through them, and they may ‘call out’ supernal potentials, possible things, and make them manifest in this world, all as God wills, all as they are given the authority to do so.

This Name also holds the power of another lofty kind of miracle or wonder of ‘causing things to appear out of thin air’ or ‘something from nothing.’

On a lower arch than this secret mystery of God’s foreknowledge, this is among the Holy Names called upon to discern the spiritual essences of things and draw those essences into them.

As you perhaps might intuit, invocation of this Holy Name may bring a soul remembrance of the original commandment uttered by God to them, and in it knowledge of their soul’s ultimate purpose and destiny, assuming it is God’s will to reveal it to them.

This is what was given to be shared.

May you be as God has ordained you to be! Amen.

Shalom Aleichem!
Tau Malachi

Sophia Fellowship

Ecclesia Pistis Sophia


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