Blessed Night, Loves 😊

I Pray All Is Well With Everyone…And Your Hearts And Minds Are Full Of Love, Joy, And Compassion…For Yourselves And Everyone Else…All Over The World. And Know That The Power Of The “Mighty I AM Presence” Within Every Individual Is Active Wherever Love Is Present – Whenever There Are Hearts And Minds Full Of Sincere Loving Thoughts For The Living God…And All Of Creation! In That Loving Activity…There Is Also The Assistance And Protection Of The Ascended Masters And The Great Cosmic Beings…For Everyone Radiating That Loving Energy. For Those Who Sincerely Believe It In Their Hearts That Love Is Never A Loss…And Diminishes Nothing; Believe Also, That Love Is Always A Gain…Maximizing Not Only Our Spiritual Power; But Love Is The Power Necessary…To Raise All Mankind And Mother Earth Out Of This Realm Of Darkness! Amen…

Give Thanks And Praises For Love And Life…

And Y’all Be Love…

THE NAMES OF GOD…

“Of all the names employed in magic, those associated directly with the person of the deity were accorded first place in the hierarchy of magical terms. Instinct with the very essence of omnipotence, they were surrounded from early times with an aura of superlative sanctity and awe. Already before the beginning of our era, the Tetragrammaton had become the “Ineffable Name”, too sacred for expression, uttered only once a year by the High Priest; a substitute took its place in popular usage. During Talmudic times the number of “Ineffable” names grew; we hear of 12- and 42- and 72-letter names, which might be taught only to a select company of ultra-worthies.

…Important as this secret lore was to the mystic, the pragmatic interest of the magician focused his attention upon the names themselves; though the Kabbalist insisted that a thorough grounding in theory was a prerequisite to the utilization of these names, the magician was prepared to take the names and leave the theory to the scholars; for he knew that “the name of God creates and destroys worlds”, and his preoccupation was to acquire knowledge of all the names, and to set them to work for wholly practical, if more human, ends. Nor was he deterred by bitter diatribes against “those ignorant and impious ones” who dabble in Kabbalah with no firm comprehension of its deeper significance.

…There was another category of names of God in use at an early time—the names and the attributes of God which appear in the Bible. Their virtues were known during the Talmudic period to Jew and Gentile, and we find them employed in Jewish, Gnostic, and Hellenistic incantations; in the Middle Ages they remained favorites of Jewish and Christian adepts in the mystic lore.

The list of ten such names drawn up by Isidore of Seville (seventh century), which was in general agreement with Jewish tradition, was frequently copied and commented on by later Christian writers; despite the hazards of transliteration and transmission they remain recognizable: El, Eloe, Sabbaoth, Zelioz or Ramathel, Eyel, Adonay, Ya, Tetragrammaton, Saday, and Eloym. Another name in common usage was the Ehyeh Asher Ehyeh (“I Am That I Am”), which was revealed to Moses at the burning bush. These appellations were often employed in the charms, but they did not rank so high in mystical potency as the others.

First among the names, both in time and in occult power, was the four-lettered yhvh, the original name of God. Its powers were ascribed also to a wide range of variations upon it, from the particles yah, yahu, hu, etc., to the twelve forms which it could assume by the transposition of its letters – yhhv, yvhh, hvhy, etc. The particle yah, in particular, occurs constantly in the magical texts. The mystics went to great pains to prove that these surrogates for the Tetragrammaton were its exact equivalents in every respect, though their evidence is mainly of a formal nature. As we have seen, even the term Tetragrammaton assumed the power of the name itself.

Not satisfied with the possibilities thus provided, the vowel points, too, were altered and transposed in order to create new variations of the Great Name, and such forms as yahavaha, yehavha, yahvah, yeheveh, etc., were added to the magician’s portfolio. This practice was adopted in connection with all the names, for, as it is explained, “The consonants are the ‘body’ of the name, the vowels its ‘garments,’ and the body takes the form of the garments which clothe it…therefore the vowel is really the more important element, and the vocalization, which marks the transition from potentiality to actuality, determines the specific virtues of the holy names”, i.e., their powers and even the times when they are especially potent.

The uncertainty that prevailed concerning the vocalization of these names, and the varying traditions concerning their pronunciation, made for a certain freedom in their use, and opened the way to an expansion of the possibilities afforded by any one name. But the powers of all the variations derived directly from the original name which constituted their base.

Of the multi-lettered names, I shall discuss here, only those of 22, 42, and 72 elements, which are the only ones that possess any constancy of form and content in our literature. The others were the product of individual ingenuity and made no lasting impression upon the practice of Jewish magic. …These three names (in addition to the Tetragrammaton) were the foundation-stones of the magical structure; no self-respecting magician could afford to disregard them.

…The name of 22, however, is another matter, more interesting and puzzling—and much more important for the magician. Its debut was made in Sefer Raziel, which, while largely ascribed to Eleazar of Worms, drew extensively upon Geonic mystic sources. It is therefore likely that the name is older than the book which introduced it to a larger Jewish public. More than this we cannot say concerning its age. It achieved a wide popularity very rapidly, was employed in many invocations and charms as an especially potent name, and in the seventeenth century it was introduced into the ritual of the synagogue, in a prayer which was attached to the reading of the Priestly Benediction.

…The “holy and awesome” name of 72—this time it is not letters, but syllables or triads—is the most powerful, (Raziel goes so far as to suggest that no magic can be effectively consummated without its aid), and at the same time the least mysterious of these artificially created names. Its composition was well-known in Geonic times, though the pronunciation of its elements was in doubt, and the renowned exegete, Rashi, felt no hesitation in disclosing its make-up. The method adopted to construct this name was simplicity itself; perhaps the theory was that after a series of thoroughly mystifying terms, the analytical powers of the student would be too numb to penetrate this one. At any rate it is based on the three verses of Exodus, 14:19-21, each of which contains 72 letters, and was made up by joining the first letter of verse 19, the last letter of 20, and the first of 21, to form its first triad; the second letter of 19, the penultimate of 20, and the second of 21, to make the second triad, and so on until we have 72 three-letter terms comprising all the letters of these verses.

…Belief in the occult forces that resided in these names was the consequence of a hoary mystical tradition, which, in this case, encrusted the name so thickly that none but the most skeptical could have had the temerity to laugh it off. Rashi traced the tradition concerning this name, and its mystical employment, back to Talmudic times, and the tradition itself had it that this was the name which Moses learned at the burning bush and which he utilized to split the Red Sea before the fleeing children of Israel, and that at a later time the High Priest uttered it in the temple when he blessed the people.

Granting the effect of such a teaching upon the receptive mind of the mystic, it is not difficult to understand how it could be believed that, “whoever pronounces this name against a demon, it will vanish; at a conflagration, it will be quenched; over an invalid, he will be healed; against impure thoughts, they will be expelled; if it is directed against an enemy, he will die, and if it is uttered before a ruler, his favor will be won”, and so on and on, realizing all those dreams of omnipotence that have tantalized men from the beginning of days. “But whoever pronounces this name while he is in a state of uncleanness and impurity will surely be struck dead.”

…The component parts of this name, too, were accorded special powers, and here also there seems to have been a considerable difference of opinion. The printed Sefer Raziel, for instance, divided the name into ten parts, nine containing seven triads each, the tenth comprising the last nine. The first part “has the power to conquer evil and to drive off evil spirits” and is therefore a prime remedy for serious ailments; the second is good for acquiring wisdom, and for protection against demons and the evil eye; the fourth will protect travelers; the fifth sharpens the mind and makes one a good student; the sixth is good for divination; the eighth ensures a favorable response to one’s prayers, etc.

The manuscript version, on the other hand, broke up the name arbitrarily into fourteen sections, ranging from three to nine triads, and distributed individual powers as follows: the first “causes love to enter one’s heart and anger and hatred to depart”, the second is “for enmity”, the third is “for intelligence”, the fourth can “silence those who speak evil”, the fifth is “to find favor before a king or ruler”, the seventh is “to make peace between disputants”, the tenth “eliminates distance so that one may be miraculously transferred from one place to another”, the eleventh is “to kill one’s enemies”, the fourteenth is to be used “against a demon, or to uproot a man from his city, or for any difficult enterprise.”

Evidently this name was so powerful that any combination of its parts might be utilized to achieve a given purpose. The magicians apparently adjusted these combinations to suit their ends. This observation applies to all the magical names of God; though in particular cases they were prescribed or employed for specific effects. In general, we cannot assign a definite sphere to any of them. The magicians exercised great freedom of choice, selecting in a given case the name or names which they believed to possess the greater power, and determining their use by the specific request or magical act which accompanied the utterance of the names.”

Jewish Magic and Superstition, by Joshua Trachtenberg, 1939 

Glass – Anno Domini Beats