(10) The Tetragrammaton, or four-lettered Name of God, is here arranged as a tetractys within the inverted human heart. Beneath, the name Jehovah is shown transformed into Jehoshua by the interpolation of the radiant Hebrew letter סה, Shin. The drawing as a whole represents the throne of God and His hierarchies within the heart of man. In the first book of his Libri Apologetici, Jakob Böhme thus describes the meaning of the symbol: "For we men have one book in common which points to God. Each has it within himself, which is the priceless Name of God. Its letters are the flames of His love, which He out of His heart in the priceless Name of Jesus has revealed in us. Read these letters in your hearts and spirits and you have books enough. All the writings of the children of God direct you unto that one book, for therein lie all the treasures of wisdom. * * * This book is Christ in you."

(74) The Tetragrammaton, or the four-lettered Name of God, written thus יהוה, is pronounce Jehovah. The first letter is י, Yod, the Germ, the Life, the Flame, the Cause, the One, and the most fundamental of the Jewish phallic emblems. Its numerical value is 10, and it is to be considered as the 1 containing the 10. In the Qabbalah it is declared that the a Yod is in reality three Yods, of which the first is the beginning, the second is the center, and the third is the end. Its throne is the Sephira Chochmah (according to Ibn Gebirol, Kether), from which it goes forth to impregnate Binah, which is the first ה, He. The result of this union is Tiphereth, which is the ו Vau, whose power is 6 and which symbolizes the six members of the Lesser Adam. The final ה, He, is Malchuth, the Inferior Mother, partaking in part of the potencies of the Divine Mother, the first He. By placing the four letters of the Tetragrammaton in a vertical column, a figure closely resembling the human body is produced, with Yod for the head, the first He for the arms and shoulders, Vau for the trunk of the body, and the final He for the hips and legs. If the Hebrew letters be exchanged for their English equivalents, the form is not materially changed or the analogy altered. It is also extremely significant that by inserting the letter ש, Shin, in the middle of the name Jehovah, the word Jehoshua, or Jesus, is formed thus:

(13) George Faber declares the original name of Jesus was Jescua Hammassiah. Godfrey Higgins has discovered two references, one in the Midrashjoholeth and the other in the Abodazara (early Jewish commentaries on the Scriptures), to the effect that the surname of Joseph's family was Panther, for in both of these works it is stated that a man was healed "in the name of Jesus ben Panther." The name Panther establishes a direct connection between Jesus and Bacchus--who was nursed by panthers and is sometimes depicted riding either on one of these animals or in a chariot drawn by them. The skin of the panther was also sacred in certain of the Egyptian initiatory ceremonials. The monogram IHS, now interpreted to mean Iesus Hominum Salvator (Jesus Savior of Men), is another direct link between the Christian and the Bacchic rites. IHS is derived from the Greek ΥΗΣ, which, as its numerical value (608) signifies, is emblematic of the sun and constituted the sacred and concealed name of Bacchus. (See The Celtic Druids by Godfrey Higgins.) The question arises, Was early Roman Christianity confused with the worship of Bacchus because of the numerous parallelisms in the two faiths? If the affirmative can be proved, many hitherto incomprehensible enigmas of the New Testament will be solved.

Jesus is a hidden name, Christ is a revealed name. The name Jesus does not exist in any other language, but he is called by the name Jesus. The word for Christ in Syriac is messias and in Greek is christos, and likewise all other people have a word for it in their own language. Nazarene is the revealed form of the hidden name.

(10) From the Theological Elements of the most holy Hierotheus. Deity of the Lord Jesus,-- the Cause and Completing of all, which preserves the parts concordant with the whole, and is neither part nor whole, and whole and part, as embracing in Itself everything both part and whole, and being above and before--is perfect indeed in the imperfect, as source of perfection, but imperfect in the perfect, as super-perfect, and pre-perfect--Form producing form, in things without form, as Source of form--formless in the forms, as above form,--Essence, penetrating without stain the essences throughout, and superessential, exalted above every essence--setting bounds to the whole principalities and orders, and established above every principality and order. It is measure also of things existing, and age, and above age, and before age--full, in things that need, super-full in things full, unutterable, unspeakable, above mind, above life, above essence. It has the supernatural, supernaturally,--the superessential, superessentially. Hence, since through love towards man, He has come even to nature, and really became substantial, and the Super-God lived as Man (may He be merciful with regard to the things we are celebrating, which are beyond mind and expression), and in these He has the supernatural and super-substantial, not only in so far as He communicated with us without alteration and without confusion, suffering no loss as regards His super-fulness, from His unutterable emptying of Himself--but also, because the newest of all new things, He was in our physical condition super-physical--in things substantial, super-substantial, excelling all the things--of us--from us--above us.

(42) And so by this entering of the innermost birth of the heart of the heaven of this world into the astral and outermost, is JESUS CHRIST, the Son of God and of Mary, become the Lord and King of this our heaven and earth, who ruleth and reigneth in all the three births or genitures over sin, the devil, death and hell, and so we with him press through the sinful, corrupted and outermost dead birth or geniture of the flesh, through death and the wrath of God into our heaven.

The name of the father is the son. It is he who, in the beginning, gave a name to him who came from him, while he remained the same, and he conceived him as a son. He gave him his name, which belonged to him—he, the father, who possesses everything that exists around him. He possesses the name; he has the son. It is possible for the son to be seen. The name, however, is invisible, for it alone is the mystery of the invisible about to come to ears completely filled with it through the father’s agency. Moreover, as for the father, his name is not pronounced but is revealed through a son. Thus, then, the name is great. Who, then, has been able to pronounce a name for him, this great name, except him alone to whom the name belongs and the children of the name, in whom the name of the father is at rest, and who themselves in turn are at rest in his name, since the father has no beginning? It is he alone who conceived it for himself as a name, in the beginning before he had created the eternal beings, that the name of the father should be supreme over them—that is, the true name, which is secure by his authority and by his perfect power. For the name is not drawn from lexicons, nor is his name derived from common name-giving. It is invisible. The father alone gave the son a name, because he alone saw him and because he alone was capable of giving him a name. For he who does not exist has no name. For what name would one give him who did not exist? Nevertheless, he who exists exists also with his name, and he alone knows it, and to him alone the father gave a name. He is the father, his name is the son. He did not, therefore, keep it secretly hidden, but it came into existence, and the son himself disclosed the name. The name, then, is that of the father, just as the name of the father is the beloved son. For otherwise, where would he find a name except from the father? But someone will probably say to a friend, “Who would give a name to someone who existed before himself, as if, indeed, children did not receive their name from one of those who gave them birth?” Above all, then, it is fitting for us to think this point over: what is the name? This is the true name, the name that came from the father, for it is he who owns the name. He did not, you see, get the name on loan, as in the case of others, who receive names that are made up. This is the proper name. There is no one else to whom he has given it. It remained unnamed, unuttered, till the moment when he who is perfect pronounced it himself; and it was he alone who was able to pronounce his name and to see it. When it pleased the father, then, that his son should be his pronounced name, and when he who has come from the depth disclosed this name, he divulged what was hidden, because he knew that the father was absolute goodness. For this reason, indeed, the father brought this particular one forth, that he might speak concerning the realm and his place of rest from which he had come forth, and that he might glorify the fullness, the greatness of his name and the sweetness of the father.

(74) Now this signifieth the difference or distinction between the holy birth or geniture and the earthly. This syllable cometh indeed from the heart, but is stayed by the tongue on the upper gums, so that one cannot yet perceive what kind of word it is; and this signifieth that the earthly and corrupt birth or geniture cannot lay hold on, or apprehend the innermost birth or geniture, but is foolish and silly [a foolish or silly virgin].

(41) And out of this heart JESUS CHRIST, the Son of God, in the womb or body of the Virgin Mary, went into all the three births or genitures, and assumed them really, that he might, through and with his innermost birth or geniture, take the devil, death and hell captive in the outermost birth, and overcome the wrath of God, as a king and victorious prince; and, in the power of his geniture or birth in the flesh, press through all men.

(10) Since, then, as those who understand Hebrew say, the most Divine Seraphim were named by the Word of God, "Kindling" and "Heating," by a name expressive of their essential condition, they possess, according to the symbolical imagery of the Divine Muron, most elevating powers, which call it to manifestation and distribution of most exhilarating perfumes. For the Being, sweet beyond conception, loves to be moved by the glowing and most pure minds into manifestation, and imparts Its most Divine inspirations, in cheerful distributions, to those who thus supermundanely call It forth. Thus the most Divine Order of supercelestial Beings did not fail to recognize the most supremely Divine Jesus, when He descended for the purpose of being sanctified; but recognizes, reverently, Him lowering Himself in our belongings, through Divine and inexpressible goodness; and when viewing Him sanctified, in a manner befitting man, by the Father and Himself and the Holy Spirit, recognized its own supreme Head as being essentially unchanged, in whatever He may do as supreme God. Hence the tradition of the sacred symbols places the Seraphim near the Divine Muron, when it is being consecrated, recognizing and describing the Christ as unchanged, in our complete manhood in very truth. And what is still more divine is, that it uses the Divine Muron for the consecration of every thing sacred, distinctly shewing, according to the Logion, the Sanctified Sanctifying, as always being the same with Himself throughout the whole supremely Divine sanctification. Wherefore also the consecrating gift and grace of the Divine Birth in God is completed in the most Divine perfectings of the Muron. Whence, as I think, the Hierarch pouring the Muron upon the purifying font in cruciform injections, brings to view, for contemplative eyes, the Lord Jesus descending even to death itself through the cross, for our Birth in God, benevolently drawing up, from the old gulping of the destructive death, by the same Divine and resistless descent, those, who, according to the mysterious saying, "are baptized into His death," and renewing them to a godly and eternal existence.

The apostles who came before us used the names Isous nazraios messias, which means “Jesus the Nazorean, the Christ.” The last name is “Christ,” the first name is “Jesus,” the middle name is “the Nazarene.” Messias has two meanings, “Christ” and “measured.” In Hebrew “Jesus” means “redemption.” Nazara means “truth,” and so “the Nazarene” means “truth.” “Christ” has been “measured,” thus “the Nazarene” and “Jesus” have been measured out.

(34) And, in fine, the Decalogue, by the letter Iota, signifies the blessed name, presenting Jesus, who is the Word.

(39) But if a man here on earth is enlightened with the Holy Ghost from the fountain of JESUS CHRIST, so that the spirits of nature, which signify the Father, are kindled in him, then there ariseth such a joy in his heart, and it goeth forth into all his veins, so that the whole body trembleth, and the soulish, animal spirit triumpheth, as if it were in the holy Trinity, which is understood only by those who have been guests in that place.

(26) The Love, or Word, or Heart, that is, the innate or only begotten Son of the Father, who is the light and meekness, and the love and joy of the Deity (as he himself said, when he had assumed the humanity, I am the light of the [John viii. 12] world), he himself took the place of this world by the heart, and sat in the midst or centre of this space or room, in that place where the mighty prince and king Lucifer did sit before his fall, and there the only begotten Son was new born to be a creature.

(3) The (Names) then, common to the whole Deity, as we have demonstrated from the Oracles, by many instances in the Theological Outlines, are the Super-Good, the Super-God, the Super-essential, the Super-Living, the Super-Wise, and whatever else belongs to the superlative abstraction; with which also, all those denoting Cause, the Good, the Beautiful, the Being, the Life-producing, the Wise, and whatever Names are given to the Cause of all Good, from His goodly gifts. But the distinctive Names are the superessential name and property of Father, and Son and Spirit, since no interchange or community in these is in any way introduced. But there is a further distinction, viz., the complete and unaltered existence of Jesus amongst us, and all the mysteries of love towards man actually existing within it.

Father and son are simple names, holy spirit is a double name. They are everywhere, above and below, in the hidden and in the visible. The holy spirit is in the visible, and then it is below, and the holy spirit is in the hidden, and then it is above.

(46) "'I have called thee in the Name of Jesu of Nazareth at whose Name every knee doth bow in heaven, earth, and hell, and every tongue shall confess there is no name like unto the Name of Jesus, who hath given power unto man to bind and to loose all things in his most Holy Name, yea even unto those that trust in his salvation.

(6) The one whom he raised up as a light for those who came from himself, the one from whom they take their name, he is the Son, who is full, complete and faultless. He brought him forth mingled with what came forth from him [...] partaking of the [...] the Totality, in accordance with [...] by which each one can receive him for himself, though such was not his greatness before he was received by it. Rather, he exists by himself. As for the parts in which he exists in his own manner and form and greatness, it is possible for to see him and speak about that which they know of him, since they wear him while he wears them, because it is possible for them to comprehend him. He, however, is as he is, incomparable. In order that the Father might receive honor from each one and reveal himself, even in his ineffability, hidden, and invisible, they marvel at him mentally. Therefore, the greatness of his loftiness consists in the fact that they speak about him and see him. He becomes manifest, so that he may be hymned because of the abundance of his sweetness, with the grace of . And just as the admirations of the silences are eternal generations and they are mental offspring, so too the dispositions of the word are spiritual emanations. Both of them admirations and dispositions, since they belong to a word, are seeds and thoughts of his offspring, and roots which live forever, appearing to be offspring which have come forth from themselves, being minds and spiritual offspring to the glory of the Father.

(68) The word (Himmel) conceiveth itself in the heart, and is thrust forth to the lips, there it is shut up, and the syllable (mel) setteth the lips open again, and is held on the middle of the tongue, and so the spirit goeth forth on both sides of the tongue out of the mouth.

(19) And it is the name of God that is expressed; since, as the Son sees the goodness of the Father, God the Saviour works, being called the first principle of all things, which was imaged forth from the invisible God first, and before the ages, and which fashioned all things which came into being after itself. Nay more, the oracles exhibits the prophecy which by the Word cries and preaches, and the judgment that is to come; since it is the same Word which prophesies, and judges, and discriminates all things.