The Gods have received many names in history, in all the languages of the earth. The unique God of monotheisms, himself, is far from having only one name to represent his uniqueness. There are ten, one hundred or even many more, depending on the variations of different monotheisms, on this subject.
In Guillaume Postel’s Interpretation of the Candlestick of Moses (Venice, 1548), based on the famous sephiroth, we find listed the ten names of the One God, as they are transmitted by the Jewish Kabbalah.
The first name is EHIEH: « I am ». He is associated with Cheter, the crown, superiority, multitude and power.
The second is IAH, which is found in compound expressions, for example HALLELU-IAH. His property is Hokhmah, wisdom, sapience, distinction, judgment.
The third is JEHOVIH, associated with Binah, intelligence, science, understanding.
The fourth is EL, associated with Hesed, that is mercy or sovereign kindness, and Gedolah, greatness.
The fifth is ELOHIM, which refers to Pashad as fear, terror and judgment. We associate Geburah with it, strength, punishment, judgment.
The sixth name is JEHOVAH, whose property is Tiphaeret, which means the honour and perfection of the beauty of the world.
The seventh name is JEHOVAH TSABAOTH, associated with Netzah, the perfect and final victory, which means the final achievement of the works.
The eighth name is ELOHIM TSABAOTH, whose property is Hod, praise and direction.
The ninth name is EL SHADDAI, to whom the property of Iesod answers, which means the foundation and base of all the perfections of the world.
The tenth name is ADONAÏ, which is accompanied by Hatarah and Malcut, which means « lower crown ».
This seemingly heteroclite list of ten main names calls for comments, the most salient of which I would like to report.
The order in which these names are placed is important. They are arranged in a figure (the « candelabra ») that has a vague body shape.
The first and tenth names (the beginning and the end) are under the sign of the crown, which is well suited to a reign.
The first three names refer to God in the higher world. The next three to God in the intermediate world. The next three to God in the lower world. Finally, the last name is a generic name, which refers to God in all his states.
EHIEH, אֶהְיֶה « I am » (Ex. 3,14). This is the very essence of God, the essence of Him who was, is and will be. It is the sovereign power.
IAH, יה. This name is composed of a Yod and a Hey, the two letters that symbolize respectively the masculine and the feminine. They are also the two letters placed at the beginning and end of the « very high and inexplicable name »: יהוה, the Tetragrammaton. It is associated with Wisdom.
JEHOVIH is the name of God, as it relates to Intelligence. It represents one of the ways to distribute vowels on the Tetragrammaton (supposed to be unpronounceable).
EL is the name of power, goodness and mercy. It is in the singular, and refers in a way to its plural form: ELOHIM.
ELOHIM, plural of EL, is the name of terror, fear and also of strength and resistance.
JEHOVAH, which presents another reading of the Tetragrammaton (another vocalization), is the virtue of the whole world.
JEHOVAH TSABAOTH is the Lord of armies, multitudes and final victory.
ELOHIM TSABAOTH is a similar name, meaning Gods of the armies.
EL SHADDAI which means « Almighty » is interpreted by Kabbalah as « feeding » and « udders of the world ». But it is also logically enough the « foundation », or « base ». Some add that this name of power, is « at the right of the seminal place in the great divine man ».
ADONAÏ is the common name of God. It summarizes and embodies all its properties.
These ten names are arranged to draw the mosaic »candelabra ». Upon careful observation, it is not unworthy, I think, to propose the idea of a possible comparison with the « snake » of the Vedic kundalini.
In other words, the comparison of »names » with Vedic and Tantric shakras seems stimulating.
Let’s start with the three lower shakras. They can be associated with the three divine names that Kabbalah associates with what she calls the lower world.
EL SHADDAI, which is the « foundation » of the world according to Kabbalah, can be associated with the first shakra, Muladhara (which literally means « foundation support » in Sanskrit). In Veda culture, this shakra is associated with the anus, the earth, the sense of smell and the inciting awakening. As it is at the place of the « seminal place », the name EL SHADDAI can also be associated with the second shakra, the Svadhisthana (« seat of the self »), which refers in the Vedas to the genitals, water, taste and enjoyment.
The names ELOHIM TSABAOTH and JEHOVAH TSABAOTH can be quite easily associated with the third shakra, the Manipura (« Abundant in jewels »), which refers to the solar plexus, sight, fire and life force, which seems to apply to the qualifier of Lord or God of the « hosts ».
The name JEHOVAH, as it refers to the virtue of the world, can be associated with the fourth shakra, called Anahata (« Ineffable »), which is related to the heart, air, touch and subtle sound.
The names ELOHIM and EL, in so far as they relate to power, kindness and mercy, can be associated with the fifth shakra, Visuddha (« Very Pure »), which is related to the larynx, hearing, ether and sacred Word.
The name JEHOVIH, as it refers to Intelligence, can be associated with the sixth shakra, the ajna (« order »), which refers to the forehead, mind, spirit and truth.
The name IAH, which refers to Wisdom, can be associated with the seventh shakra, Sahasrara (« Circle of a thousand rays »), which is associated with the occiput, « vision » and yoga, with the ultimate union.
The name EHIEH will be left aside, not affected by these metaphorical analogies, since it is used as a tautology.
As for the name ADONAÏ, it is the most general name, we said. Therefore, it is not appropriate to involve it in these kinds of comparisons.
I would like to retain from this correspondence between the « kundalinic serpent » and the « mosaic candelabra » the idea that archetypal, permanent forms are sculpted, in the depth of our bodies as well as in the depths of our minds.
These archetypes, the « snake » or the « candelabra », represent a « tree » or « ladder » of hierarchies, and symbolize an ascent towards divine union, from a « base », the most material of all, the « foundation ».
These metaphors in Kabbalah and the Vedas refer to the same intuition: the ascent of man to the divine.