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Hesychasm: The Orthodox Christian Spiritual Path, 2nd part

O Yahshua, how wonderful is Thy name in all the earth! For Thy magnificence is raised above the heavens. Out of the mouth of babes and sucklings Thou hast perfected praise, because of Thy enemies, that Thou mayst destroy the enemy and avenger. (Psalm 8.2)

He who believes in Me, even though he dies, will live (John 11:25). These signs will accompany those who believe: in My Name they will cast out devils
(Mark 16:17).

Among the mysterious, wonderful properties of the name of “Yahshua” is the power and property of expelling demons. This property was disclosed by the Savior Himself by saying that those who believe in Him, in my name they will cast out demons (Mark 16:17).


This article is about a religious matter. Please don’t consider it if you do not have any interest in such topics. Motivation: instead of continuously criticizing diverse religious teachings, particularly, the Roman Catholic Church, in fact our critics are rather addressed to the Vatican as an institution together with its cohort of clergy than any “real” Church of Yahshua Itself, for they are more worried about the good performance of the capitalism system than taking care of the “real” spiritual life of the believers, the Pan African Radio Research Team (PARRT) decided to suggest some guidelines to those of its audience who desire to purify their heart in order to conduct an apt spiritual life. The matter exposed in these series of articles are solely the teachings of the “Holy desert Fathers and Wakeful Fathers” by stigmatizing only parts of their Holy Writings that PARRT considers to be of great importance and essential for boasting a spiritual life. For further details, we recommend the reading of the books indicated in the part “source & reference” at the end of this article.

The goal of these series of articles is twofold:
Firstly, we hope somehow to be able to help our readers, looking for a spiritual life, to understand the outer life and the inner Life better. In the first part of these series, the basic concepts of these questions were exhaustively exposed. Although a résumé is provided in this article in order to facilitate the better comprehension of the following, we recommend the reading of the whole text. Hesychasm: The Orthodox Christian Spiritual Path, first part
The cornerstone of this part is the powerful “Yahshua Prayer”, commonly knowing as the “Jesus Prayer” or the “Prayer of Heart”. The epithet “powerful” used here has its merit and one should be aware of it from right now.

1 Résumé of the first part - Hesychasm, the Orthodox Christian spiritual path

In the first and previous article of these series it was underscored that in order to conduct a true spiritual life, a believer has to consider and practice both the outer work and the inner work. The former consists of the keeping of the commandments and the practice of the moral virtues, etc., whereas the latter gathers the guarding of the intellect, the sanctification of the human’s spirit (with a small “s” as opposed the Holy Spirit with capital “S”) and the purification of the Heart, which are the prerequisite for practicing pure prayer. However, both works are necessary complementary to each another for climbing the ladders of a true spiritual life.

We then compared a human being to a king’s palace by focusing on the role for the following four main elements: The Soul (nous, in Greek), the spirit, the Body and the Heart. Among these capital constitutions, it was pointed out that the heart is of particular significance not only for a “Person” (as a physical entity expressing emotions and affection) but also for the spiritual life (as regarding to the communion with The Almighty, our Father).

Further, it was underlined that a human being is dual, constituted of two contrary substances (ousia in greek), of Soul and Body. There are rational soul and irrational soul. The irrational soul is led and governed by the body and the senses, whereas the rational soul leads and governs the body and the senses. Hence, a human can have a state called flesh or irrational soul denoted by the whole “soul-body structure” in so far as a human is fallen, and the spirit denoted by the whole “soul-body structure” in so far as a human is redeemed. That is, both the soul and the body can become fleshly or carnal as well as spiritual.

Basically every human being is fallen because of the original sin committed by our ancestors Adam and Eve. Thus, the repentance in prayer should fundamentally not been seen as solely for the forgiveness of those committed and known by oneself, but among others, also for the one which caused the fallen of the whole humanity.

Thus, one of the Savior Yahshua’s attributes is the redemption of the sins for the believers wishing to enter again into The Father’s kingdom rather than been kept as slaves by the evil spirits of the darkness. Therefore, the most first prerequisite for a spiritual life is to get the heart purified, that is, to expel the demons occupying it. Of course, the purification of the heart can be attained through one of the Father’s myriad mysteries or divine operations as do the “Yahshua Prayer”. However, no matter the one used, it absolutely requests the spiritual assistance of the Savior (here comes the meaning of His Name Yahshua, translated by Yah’s Salvation) because without Him no mortal and corruptible flesh is able to defeat the enemies and avengers who are stronger than human beings in heavens, earth and under the earth.

The spiritual life then consists of the rediscovering of the nature state as before the fallen of mankind in healing the wound occurred during the separation of the heart and the mind, from which the whole humanity is suffering. In other words, it is only with the reunification of the heart and the mind that a believer may return into communion with the Almighty through the Son. The prerequisite is that of the expulsion of the demons from the heart is in its turn a sine qua non to address a pure prayer, that is, among others, standing before the Father. It is to say that, the purification of the heart, the healing of the wound as well as the communion with the Father through the Son, are all, without exception, nothing else than that of the Creator’s pure actions of grace by Himself and no one could pretend to attain them through an active effort or claiming to deserve them or has deserved them.

Unfortunately, and that is the biggest mankind’s problem, the humanity by nature tends toward self-centeredness (being absorbed in material matters and immediate concerns) rather than been Father-centeredness leading the quasi flesh bodies to forget how we are bound into a slavery to our senses and live in a continual state of “forgetting” our true destiny as children of Our Father. The desert and Holy Fathers call this state of being thrown into a whirling confusion and off-centeredness “mataia merimna”, a state of preoccupation with vain cares, vainglorious and sterile and/or illusions.

Put simply, the goal of a spiritual life is the rediscovery of The Father’s grace. The believer who practices outer work, inner work and purified prayers, must in this way “return into herself/himself” finding the kingdom of heavens that is within oneself (the purified heart) and so passing across the mysterious frontier between the created and the uncreated.
This article is going to treat one of the myriad ways for rediscovering the divine grace.

2 Necessity of invocating the correct names of the Saints in prayer

2.1 Motivation

It is undoubtedly discouraged to use caricatures of Holy Names in prayer because a prayer won’t have the power if corrupted and perverted names of the Saints are invocated. A passage from the oracles of Zoroaster tells cleary: “Change not barbarous Names of Evocation, for they are Names Divine, having in the Sacred Rites of Power Ineffable!”

The Prophet Yeremiah warned that this practice, spread by the unfaithful priests, interpreters and scribes, consisting of removing Yahweh's Name from Holy Scriptures handed down future generation. And this is exactly what happened when the Hebrew Scriptures were first translated to Greek, then to Latin, and finally to English.

How can you say; we are the wise, and the Law of Yahweh is with us? Behold, the lying pen of the scribes has falsified them, and written them wrong!

Holy Scripture
Yeremiah 8:8

That's why, today, we have foolish sounding names like "Jesus", which do not honor or glorify our Heavenly Father Yahweh, because they carry none of the original intent and meaning.

Read the full article in annex:

“How the name “Yahshua” became the empty name “Jesus”

3 How to purify the Heart with the “Yahshua Prayer”

What is prayer? What is the “Yahshua Prayer”? What are the various degrees of a prayer? How to use the “Yahshua Prayer”? What is the danger of delusion bound with the “Yahshua Prayer”? What is inner prayer or the prayer of heart?

All such questions constantly occupy the mind of the believers. “Prayer is our true life, our highest task. Without prayer we are not genuinely human. We have been created to pray, just as we been created to speak and think.” [1] A prayer is a conversation with The Almighty; entering, with His grace, into communion and dialogue with Him; living in His presence; listening to Him and responding to His love.

The goal of this article is to give you some answers to the above questions that the Holy and desert Fathers have transmitted to us, which are on one hand, the compendium of the experience of their spiritual life, and on the other hand, that been acquired by the grace-given enlightenment as the fruit of the practice of intense prayers – which are attributes equally accessible to both the common and wise people.

3.1 What is the “Yahshua Prayer”?

3.1.1 Human beings have been created to pray

Praying by the “Yahshua Prayer” is a divine institution. It was instituted not by means of an Apostle or by means of an Angel, but by The Almighty’s Son Himself. After the mystical supper, among other sublime final commandments and order, Yahshua instituted the prayer by His name. He gave this way of prayer as a new extraordinary gift of infinite value. The Apostles partly knew already the power of the name of Yahshua; they used it to heal incurable diseases; they reduced devils to obedience, conquered, bound, and expelled them by it. This most mighty, wonderful name, Yahshua ordered us to use it in prayer. He promised that such prayer will be particularly effectual and fruitful.

What you ask, He said to the Holy Apostles, The Father in My name, I will do, that The Father may be glorified in The Son. If you ask anything in my Name, I will do it (John 14:13-14). Truly, truly, I tell you, if you ask The Father anything in my Name, He will give it to you. Till now you have asked nothing in my Name; ask and you will receive, that your joy may be full.

Holy Scripture
John 16:23-24

Originally, the “Yahshua Prayer” is of the simplest of all the Christian prayers and it consists in a single brief sentence: “Lord Jesus Christ, Son of God, have mercy upon (on) me”. The words “a sinner” may be added at the end. But there are other variations. What is essential and constant throughout all the forms is the invocation of the divine Names. Due to our remark in Chapter 2: “Necessity of invocating the correct names of the Saints in prayer “, which you find the integral text in annex, we recommend you to use the names “Yahshua” and “Yahweh” instead of “Lord Jesus Christ” and “God”, respectively.

3.1.2 Translation of the “Yahshua Prayer” into one’s mother tongue

This Prayer can also be translated into one’s mother tongue. For instance, it becomes shorter when translated into my mother tongue, n’zima. Thus, instead of ten words in English, in other languages it is even shorter – in N’zima, Greek and Russian - no more than seven words. The shorter the better it is, because the goal is to pray in mind, as we shall see later.

3.2 The properties of the Name “Yahshua”

3.2.1 Power to expel demons

The power and the property of expelling demons are, among others, of the mysterious and wonderful properties of the Name of Yahshua. This property was disclosed by the Savior Himself saying that:

Those who believe in Him: in His name they will cast out demons (Mark 16:17).

Special attention must be paid to this property of the name of Yahshua, because it is of the greatest and fundamental importance the aspirants. Then, basically, the dwelling of the demons in human beings occurs in two ways: one is sensible, and the other is moral:

  • 1. Satan dwells sensibly in a person when with his being he occupies the person’s body, and tortures body and soul. In this way it is possible for one devil to live in a person, and it is also possible for many devils to in the same person. Then a person is called possessed or a demoniac. From the Gospel we see that our Savior healed people possessed with devils. His Apostles also healed them: they expelled devils from people by His Name.
  • 2. Satan dwells morally in a person when the person becomes a doer of the devil’s will. It was in this way that Satan entered into Judas (John 13:27), that is, he controlled his reason and will, and became one with him in spirit.

When spirits enter in this way, they can be driven out with the “Yahshua prayer” accompanied by a life of constant and diligent penitence.

3.2.2 The Power of Savior’s Name, “Yahshua”

The Name “Yahshua” is above every name, it is a source of delight, a source of joy, a source of life, it is Spirit. It quickens, transforms, purifies, deifies. The Holy Name is itself divine – divine are the force and virtues of this Name – all-powerful and salvific - beyond our understanding. The very Name of Yahshua is Power. Belief in the divine Power of the Name possesses “all the authority of any dogma”, among, those of the Churches. [1]

Indeed, the Holy Name is an ancient way of praying that goes back to Yahshua Himself but hidden to humanity by the various religious teachings. Then Yahshua explicitly taught His disciples to pray in His Name:

If you ask anything in My Name, I will do it. Till now you have asked nothing in My Name; ask and you will receive.

Holy Scripture
John 14:13-14; 16:23-24

Let us take up this neglected work so directly concerned with our salvation! Let us do all in our power to expel demons that have entered us through our negligence in using intensively the “Yahshua Prayer”. It has the property of reviving those deadened by sin, and it has the property of driving out devils. The “Yahshua Prayer” both reveals the presence of demons in a person, and drives them out of the person. I am the resurrection and the life, said The Savior. He who believes in Me, even though he dies, will live (John 12:25).

3.3 Basic concepts and how to learn to pray

The Mind, the spirit and the Heart are primordial not only in our life, but also in prayer, if one desires to attain and live a true spiritual life. Then, prayer is essentially a state of standing before The Almighty. Of these three elements mentioned above, the Heart is the cornerstone for a true spiritual life and also the one which must be purified with the help of The Savior and His powerful and terrible Name, Yahshua, used in the Prayer.

Prayer is our true life, our highest task. Without prayer we are not genuinely human. We have been created to pray, just as we have been created to speak or to think. Yet how are we to pray? As well as we learn to think and to reason, prayer must also be learned. We can all of us commence with exterior prayer, making use of own words or taken from books (Psalms, the Bible, or Holy Scripts, etc.) to be recited from memory. But how are we to advance from this to living inner prayer, that is, “Pray without ceasing”, as says St. Paul (I Thess. 5:17).

Prayer is raising or turning the mind and thoughts towards The Almighty in praise and Thanksgiving to Him and in supplication for the good things that we need, both spiritual and physical. To pray means to stand before The Almighty with the mind, mentally to gaze unswervingly at Him, and to converse with Him in reverent fear and hope. The essence of prayer is therefore the spiritual lifting of the heart towards The Almighty. The essence or the soul of prayer is within a person’s mind and heart.

This comes to collect all thoughts extirpated from all those regarding to the concerns of this world by concentrating the mind entirely and solely on The Almighty in order to address them to Him.

How shall we make prayer not just one activity among others but the activity of our entire life, a dimension present in everything that we undertake? How can prayer become part of our very self, not merely something that we do but something that we are?

Yahshua, teach us to pray.

Holy Scripture
Luke 11:1

Where do we begin, how do we embark on the journey inward? The following answer of Bishop Ignatius Brianchaninov (1807-1867) may at first sight seem oversimplified but that is in fact profound and far-reaching.

You must begin the journey, he tells us, by practicing the “Yahshua Prayer”. Use this short invocation at home, he says, during your set periods of daily prayer. Use it in church at appropriate moments in the services. Use it also in a “free” manner once or many times, throughout the day as you go about your customary tasks. It is a prayer for all seasons, a prayer that can be said by anyone, in any place and at any time. Yet, despite its straightforward character, it is a prayer that leads also to the “deepest mysteries of contemplation and creative silence of the heart. It leads its aspirant from earth to heaven and places her/him among the celestial inhabitants. It is the royal and narrow way. Do not think of it as human institution, it is a divine institution. [4]

Ignatius is careful to insist that the “Yahshua Prayer” is suitable for “all the Father’s children without exception […] whether monks or lay people” He does not claim, however, “it is the only way”, for he believes that there are many different paths of prayer which lead to salvation, and in this connection he quotes Yahshua’s words:

In My Father’s house are many dwelling places” (John 14:2). Certainly he says, to paraphrase him, “It is an ancient way, commended in the Bible and recommended by the Holy Desert and Saint Fathers. It has helped many aspirants; it has helped me; it may also help you. [4]

Outward or exterior prayer alone is insufficient. For The Almighty communicates mainly in and by spirit. Sing from the Grace of the Spirit, says St. Paul, not simply with the lips but paying attention to what is recited in order to arouse the Father’s attention too. Standing with your thoughts before The Almighty in your heart. For, this is what singing or praying to The Almighty means. Otherwise, the song or the prayer is in vain and the words vanish into thin air. It is not sung or prayed to show off, for even if you are in the market place, you can turn to The Almighty within your heart and mind and sing or pray, without being heard by anyone […] Not other think that this approach only is a real and true prayer. Oral prayer is prayer only in so far as the mind and the heart also pray.

3.4 The three degrees of a prayer


he picture of prayer should be seen in its various degrees, from ordinary oral prayer to the unceasing Prayer of the Heart, the latter mainly spread in the Orthodox Christian Church knowing as The “Jesus Prayer” also the “Prayer of the Heart” which we refer to as the “Yahshua Prayer” for a simply matter of spirit, just because Yahshua is the true and genuine name of our Savior and to this there is absolutely no more doubt about this proven historical fact.

Prayer is the test of everything; prayer is also the source of everything; prayer is the driving force of everything; prayer is also the director of everything. If prayer is right, everything is right. “For right prayer” will not allow anything to go wrong.

Just as there are three elements in man, so there are three main degrees of prayer. But it should be emphasized that this distinction of the prayer in three categories is too simplistic because prayer as well as the mind is unlimited:

  • 1. Oral or bodily or active prayer
  • 2. Prayer of the mind
  • 3. Prayer of the heart – or of the mind in the heart also known as spiritual prayer

3.4.1 Oral or bodily or active prayer

The first kind of prayer is prayer of the lips and tongue, prayer that consist in reading or reciting certain words, in kneeling, standing, or making prostrations. Clearly, such prayer, if it is merely oral and bodily, is not really prayer at all. Besides reciting sentences, it is also essential for us to concentrate inwardly on the meaning of what we say, to “confine our mind within the words of prayer”. Thus, this first degree of prayer develops naturally into the second. All oral prayer, if it is to be worthy of the name “prayer”, must be in some measure inward prayer or prayer of the mind. [1] How to pray orally?

Prayers are spiritual because they are originally born in the spirit and ripen there, and are poured out from the spirit. Their spiritual nature is intensified because they are born and ripen by the grace of the Holy Spirit. Psalms and all other oral prayers were not oral at the very beginning. In their origin they were spiritual, and only afterwards came to be clothed in words and so assumed an oral form.

But becoming oral did not deprive them of their spirituality. Even now, they are oral in their outer semblance, but in their power they are spiritual. It follows from this that if you want to learn from the Apostle’s words about oral prayer, you must act thus: “enter into the spirit of the prayers which you hear and read, reproducing them in your heart; and in this way offer them up from your heart to The Father, as if they had been born in your own heart under the action of the grace of the Holy Spirit. Then, and then alone, is the prayer pleasing to The Father.” For attaining to such degree in prayer, one must ponder carefully on the prayer read or collected from a prayer book; feel them deeply, even learn them by heart. And so when one prays, what is already deeply felt in one’s heart must be expressed.

3.4.2 Prayer of the mind

This second degree focuses on the attention paid by the mind on the words recited in prayer: the mind becomes accustomed to collecting itself in the hour of prayer, and prays consciously throughout, without distraction. The mind is focused upon the written words to the point of speaking them as if they were its own. As prayer grows more interior, the outward oral recitation becomes less important. The mind shall then recite the words inwardly without any movement of the lips; sometimes, indeed, the mind even prays without forming any words at all.

It is not sufficient, however, merely to reach the second degree of prayer. So long as prayer remains in the head, that is, in the intellect or brain, it is incomplete and imperfect. It is necessary to descend from the head to the heart – to “find the place in the heart”, to “bring down the mind into the heart”, to “unite the mind with the heart”. Then prayer will become truly “prayer of the heart” – the prayer becomes not of one faculty alone, but of the whole man, soul, spirit and body: (recall to the fact that the heart embraces in effect everything that goes to comprise what we call a “person”) – then prayer becomes not only as a fruit of our intelligence, of our natural reason, but of the spirit with its special power or capacity of direct communication with The Father. [1]

3.4.3 Prayer of the Heart

This third degree focuses on the feeling in prayer: the heart is warmed by concentration so that what hitherto has only been thought now becomes feeling. Where the first it was a contrite phrase now it is contrition itself; and what was once a petition in words, is transformed into a sensation of entire necessity. Whoever has passed through action and thought to true feeling, will pray without words, for The Father is The Father of the Heart.

Observe that prayer of the heart is not only prayer of the soul and spirit but also of the body. It must not be forgotten that the heart signifies, among other things, a bodily organ. The body has a positive role to play in the work of prayer […] just as Yahshua’s body was so intensively transfigured by the Divine Light on Mont Tabor. [1]

Prayer of the heart takes two forms – the one (in the word of Bishop Theophan) “strenuous, when man himself strives for it”, and the other “self-impelled, when prayer exists and acts on its own”. In the first or “strenuous” stage, the prayer is still something that a man offers by his own conscious effort, assisted, of course, by the grace of The Father. At the second stage, the prayer offers itself spontaneously, being bestowed upon person as a gift: the aspirant is, as been “taken by the hand and forcibly led from one room to another” – it is no longer a person that prays, but the Spirit of The Father that prays in him. Such prayer, “bestowed as a gift”, may be something that comes to a person only from time to time, or it may be unceasing. In the latter case, the prayer continues within the person whatever (s)he is doing, present when (s)he talks and writes, speaking in her/his dreams, waking her/him up in the morning. Prayer in such a person is no longer a series of acts but a state; and one has found the way to fulfill Saint Paul’s command, “Pray without ceasing” (1 Thess. 1).

When the feeling of prayer reaches the point where it becomes continuous, then spiritual prayer may be said to begin. This is the gift of the Holy Spirit praying for us, the last degree of prayer which our minds can grasp. The prayer of the heart is a prayer of feeling and this is one of the characteristics that distinguish it from prayer of the mind. Among the feelings which Bishop Theophan and the others mention, the following three are of particular interest:

  • 1. The sense of “soreness” in the heart. This would seen to be predominantly penitential – a feeling of compunction, of being “pricked” to the heart.
  • 2. The sentiment of “warm tenderness” or “Umilenie”. Here the feeling of compunction, of human unworthiness, is still present, but is overshadowed by a sense of loving and responsive joy.
  • 3. Most important of all is the sense of spiritual warmth – of the “burning of the spirit” within us, the “frame of grace” kindled in the heart.

Summarizing this threefold distinction, Theophan the Rescue (1815-94), a Russian monk, known to the world as George Govorov observes: “You must pray not only with words but with the mind, and not only with the mind but with the heart, so that the mind understands and sees clearly what is said in words, and the heart feels what the mind is thinking. All these combined together constitute real prayer, and if any of them are absent your prayer is either not perfect, or is not prayer at all. [1]

3.5 Living a spiritual life through the “Yahshua Prayer”

On account of its soul-saving effect upon us of prayer in general, and of the remembrance of The Father but the “Yahshua Prayer” in particular, as means to remaining in constant union with the Father and to constantly repulsing the attacks of the enemy, engagement in the “Yahshua Prayer” is especially hateful to the devil. The believers who pray in the name of Yahshua are liable to special persecution by the devil. “All the labor and all the care of our adversary”, says Saint Macarius the Great, consists in trying to divert our thought from the remembrance of the Father and from love for Him. To this end the enemy uses the charm of this world for drawing us away from the true good to false, unreal goods.” [4]

Therefore, those who desire to consecrate themselves to the true service of the Father must specially guard themselves against letting their thoughts wander when reciting the “Yahshua Prayer” and must on no account allow themselves to be mentally idle. [4]

3.5.1 Preparation for the “Yahshua Prayer”– The Art of Arts

Considerable preparation is necessary in order to acquire the profound prayer of the heart. This consists of gorging oneself with a deep piety, certainly, to a lesser degree than that of a monastic life for a lay person. It is important to become familiar with the observation of the commandments since any Holy Prayer or purified can only welled up from a soul keeping and practicing the laws, commandments and precepts of the Almighty. Fundamentally, it is therefore a sine qua none to discipline oneself to the "Yahshua Prayer". As material tools to aid in the said preparation, in our present world devoid of monasteries and enlightened, we must become one’s own instructor by engaging in a thorough study of the Holy Scriptures (Old Testament, New Testament, the manuscripts of Saints and Holy Fathers of the desert, in this case, the book “Philokalia”: Philokalia

3.5.2 Guidelines for the “Yahshua Prayer” The three (3) degrees of the “Yahshua Prayer”

The three degrees of prayer as exposed above – of the lips, of the mind, and of the heart – applies well to the “Yahshua Prayer”. The beginning of the “Yahshua Prayer” is an oral prayer like any other - the words are prayed aloud by the voice, or at least formed silently by the lips and tongue. At the same time, by a deliberate act of will, the attention must be concentrated on the meaning of the prayer. During the initial stage, the attentive repetition of the Prayer often proves a hard and exhausting task, calling for humble persistence. In course of time the prayer becomes more inward, and the mind repeats it without any outward movement of lips and/or tongue. Finally, the Prayer enters into the heart, dominating the entire personality. Its rhythm gets more and more closely synchronized with the heart beats, until finally it becomes unceasing. Faith is the engine of the “Yahshua Prayer”

Despite its simplicity in wordings, yet around these few words many believers over centuries have built their spiritual life, and through this one prayer they have entered into the deepest mysteries of the knowledge of the Father through Yahshua. The greatness of the name of Yahshua is beyond the comprehension of rational creatures of earth and heaven. The comprehension of it is incomprehensibly grasped by childlike simplicity and FAITH. In this same disinterested spirit we must approach prayer in the name of Yahshua and continue in that prayer. Our perseverance and attention in prayer must be like the constant striving of an infant for its mother’s breasts.

The power of the “Yahshua Prayer” is not in the words but in the thoughts and feelings. The words are an instrument of prayer been very strong and effective because oft the name “Yahshua” which is fearful to the enemies of our salvation and a blessing to all who seek Him. Generally speaking, the power of prayer lies not in these texts (psalms, canticles, hymns, etc.) or those oral prayers, but in the way in which one prays - the inner prayer, of the mind in the heart and the spiritual prayer.

3.5.3 Different teachings of the “Yahshua Prayer”

There are many and differents teachings in the recitation of the Yahshua Prayer starting since in the 4th century. But our experience is based on the following one:

  • • The Yahshua Prayer is to be said with extreme “unhurriedness
  • • Do not say the prayers hurriedly, one immediately after another. Make a short pause after each prayer and so help the mind to concentrate. Saying the prayer without pauses distracts the mind.
  • • When reciting the Yahshua Prayer, the tempo of the breathing should be deliberately slowed down. Control the breathing as far as possible so as not to inhale frequently and by breathing (both in an out) very slowly.
  • • There are spread opinions that it is at best no more than an optional material aid, and if misused can have distinctly harmful effects. According to this “old” school, it is in no way an essential part of the “Yahshua Prayer”, which can be practiced in its fullness without any physical techniques or material aids at all. This view opposed to the psychosomatic technique developed in earlier 14th century, whereby the pace of breathing is synchronized with the rhythm of reciting the “Yahshua Prayer”.
  • • However, many teachers in the Orthodox Christian Church at the present day take the view that there is no danger in employing a very simple type of breathing technique whereby we recite the first half of the Prayer as we breathe in (i.e., Yahshua, Son of Yahweh…), and the second half as we breathe out (… have mercy on me, a sinner). It matters little that the prayer is recited in one, two, three and even four tranches, provided that the chronological order is kept, here called the “moderated psychosomatic” technique for the circumstance.
We recommend the use of the moderated psychosomatic technique. One should not also breathe intensively (by controlling the breath in and out), in order to avoid blocking the mind, in which case the mental recitation cannot be done distinctively.

3.5.4 Passions and Imagination are the main hindrances in spiritual life and prayer

In seeking to advance from oral prayer to prayer of the mind in the heart, one faces two chief obstacles: the passions and the imagination (or wandering of mind). Then, one cannot enough strongly repeat, that prayer means standing before The Father by keeping the heart and the mind free from passionate thoughts. The passions don’t mean simply lust and anger, but something wider in relation with every evil longing and desire whereby the devil seeks to lead beings into sin. Traditionally, the passions are categorized into eight evil thoughts: gluttony, unchastity, avarice, dejection, anger, listlessness, self-esteem, and pride. All eight spring in the last resort from the same root – self-love, the placing of self first, and of The Father and our neighbor second, and so, of the eight, perhaps pride may be regarded as the most fundamental. [1]

Nobody, then, can hope to ascend on the Ladder of Prayer unless one engages in a bitter and persistent struggle against the passions. As Theophan insists:

There is only one way to begin: and that is by taming the passion.” The way to pure prayer is a moral way, involving a discipline of the will and character.

But parallel with the moral discipline there must also be a discipline of the mind. It is not only passionate thoughts (all thoughts, either sinful or virtuous) are an obstacle to inner prayer, as well as do any image, whether accompanied by passion or not.

In Prayer, so Theophan teaches, we must “hold no intermediate image between the mind and The Father”: “The essential part is to dwell in The Father, and this walking before Him means that you live with the conviction ever before your consciousness that The Father is in you, as He is in “everything”: you live in the firm assurance that He sees all that is within you, knowing you better than you know yourself. This awareness of the eye of The Father looking at your inner being must not be accompanied by any visual concept, but must be confined to a simple conviction or feeling. Our mind, which is normally dispersed abroad among a wide variety of thoughts and ideas, must be “unified”. It must be brought from multiplicity to simplicity and emptiness, from “diversity” to “scantiness”: it must be stripped naked of every mental picture and intellectual concept, until it is conscious of nothing save the presence of the invisible and incomprehensible Father only. [1]

The power of Satan, which dwells in a person as a result of his dissolute life unnoticed and unrealized, when it hears the name of The Savior Yahshua invoked in prayer, becomes agitated and confused. It stirs up all the passions and by this means reduces the whole person to a terrible state of agitation and produces in the body various strange maladies. That means that the action of the passions and devils is a combined action; as the devils act by means of the passions.

3.5.5 The Danger of Delusion

The Yahshua Prayer is the spiritual sword given to us by the Father for slaying the enemies of our soul. Bear in mind that by using the “Yahshua Prayer” one is going to fight not against some physical, mortal and visible enemies, but those more powerful than us and invisible. Hence, there are many hindrances and delusion on the path to salvation:

The wicked devils”, says St. Nilus the Sinaite, “at night try to disturb the spiritual workers themselves, but during the day they do so through persons by surrounding them with calumnies, adversities and mishaps.” This order in the satanic struggle is soon observed in actual experience by every practiser of prayer. The devils tempt by thoughts, by mental images, by the remembrance of the most needed objects, by reflections on apparently spiritual subjects, by arousing anxiety and worry and various fears and apprehensions, and by other manifestation of unbelief. [4]

Some who regard themselves – and are regarded by others – and endowed with good spiritual judgement, fear the Prayer as a kind of infection, justifying their fear by the danger of illusion which is supposed inevitably to accompany the practice of the “Yahshua Prayer”. So they shun it themselves and advise others to do likewise. Further on, Saint Ignatius says: “The instigator and original author of this theory is, in my opinion, the devil, who hates the Name of Yahshua since it robs him of all power. He trembles at His all-powerful Name and has therefore defamed it before many Christians, in order to make them reject this fiery weapon, fearsome to the enemy but a saving grace to men”.

To ascetics living in solitude and praying vigorously, devils appear in the form of monsters, in the form of tempting objects, sometimes in the form of radiant angels, martyrs, saints, and even Yahshua Himself. One should not fear the threats of the devils, and toward all apparitions in general one should maintain an attitude of extreme incredulity. In worst cases, which however are rare, our foremost duty is to have recourse to The Almighty, to surrender ourselves wholly to His will, and to ask for His help. We should pay no attention to the apparitions and not enter into relations or conversation with them, regarding ourselves as unfit to deal with hostile spirits and unworthy to converse with Holy spirits.

In all the varied conflicts of the devils, a sense of disturbance or agitation always serves as a true sign of the imminent approach of fallen spirits, even though the action produced by them has an appearance of justice. It is therefore necessary, especially in these difficult moments of prayer, to repent for the remission of sins, ask for the virtues of discernment, surveillance, vigilance, humility, etc. but also one of the most important things is the strength to overcome the passions.

3.5.6 Our perseverance and attention in prayer must be like the constant striving of an infant for its mother’s breasts.

To embark upon the Yahshua Prayer requires absolutely no special knowledge and even less an elaborated preparation. To those who feel called by The Almighty to the Way of the Holy Name “Yahshua”, we may say: simply begin. Then, prayer in the name of Yahshua will be crowned with complete unexpected success, the invisible foes will be defeated, and the enemy and avenger (because they try to take away from the practisers all that they obtained during prayer) will be finally bamboozled and crushed.

However, one should be aware that, at first, the practice of the “Yahshua Prayer” appears to be extraordinary dry and seems to promise no fruit. There is need on our part for perseverance and zeal, for pain and toil, since “The Kingdom of Heaven is taken by force” (Matt. 11:12). Yet our zealous perseverance, although forceful, is to go hand in hand with a humble and patient waiting upon the will of The Father. We are to “renounce all premature, self-willed, proud, imprudent striving to enter the secret sanctuary. A common mistake for beginners is to wish to associate the invocation of the Holy Name with inner intensity and emotion. They try to say it with great force. But the Name of Yahshua is not to be shouted, or fashioned with violence, even inwardly.

3.5.7 Prayer should be short, but often repeated

From those who have experience in raising their mind to The Father, I learned that, in the case of prayer made by the mind from the heart, a short prayer, often repeated, is warmer and move usefully than a long one. Lengthy prayer is also very useful but only for those who are reaching perfection (by grace-given so-called Kings or through active effort so-called Elders), not for beginners. During lengthy prayer, the mind of the inexperienced cannot stand before The Almighty, but is generally overcome by its own weakness and mutability, and drawn away by external things, so the warmth of the spirit quickly cools down. Even worse, such prayer is no longer prayer, but only disturbance of the mind, because of the thoughts wandering hither and thither. Short yes, on one hand, frequent prayer, on the other hand, has more stability, because the mind immersed for a short in The Almighty, can perform it with greater warmth. Therefore Yahshua also says:

When ye pray, use not vain repetitions” (Matt. 6:7), for it is not for your prolixity that you will be heard. Saint John of the Ladder also teaches: “Do not try to use many Words, lest your mind become distracted by the search of words. Because of one short sentence, the publican received the mercy of The Almighty, and one brief affirmation of belief saved the robber. An excessive multitude of words in prayer disperses the mind in dreams, while one word or a short sentence helps to collect the mind.”

“Whoever says too much in prayer, does not pray but indulges in idle talk.” Saint Theophylact also says in his interpretation of Matthew 6:6: “superfluous words are idle talk”. The Apostle said well, “I had rather speak five words with my understanding … than ten thousand words in unknown tongue” (1. Cor. 14:19): that is, it is better for me to pray to The Almighty briefly but with attention, than to pronounce innumerable words without attention, vainly filling the air with noise.

4 Expectations from the Yahshua Prayer

On bearing of the exalted mysteries, most of us are bound to feel that they lie far beyond our present comprehension and capacity. It is therefore important to remind ourselves that, however high the final goal of the Yahshua prayer may be, it should also be known that it is a way of praying that is exceptionally close to every one of us, simple, straightforward, and immediately accessible. It is, as Saint Ignatius Brianchaninov expresses it, a “safe way for beginners” that is “open to all”. For each of us, whatever our situation, it is a practical and effective mean to plead Yahshua in all possible aspects of our daily life, enabling us to find Him everywhere.

We can, for example, begin and end each day with the invocation of the Name: “So train yourself daily that on waking from sleep your first thought, your first word and action is the Yahshua prayer. On going to sleep, repeat the prayer, fall asleep with it. The Holy Name can likewise sanctify each intervening moment between our rising and our lying down: “Do you happen to have a moment free? Do not waste it in idleness” Do not waste it by using it for some impracticable and famous house of cards or sandcastle, or for some vain and trivial employment! Use it for the practice of the Yahshua Prayer.”

Saint Diadochus of Photice said: when reciting the “Yahshua Prayer” we should strive to keep our minds free from images, concepts, and discursive thinking. We are to have a vivid awareness of the immediate, all-embracing presence of the Savior, and this awareness is to be accompanied by tears and feeling of penitence, by a sense of yearning and tender love. But at the same time the visual imagination and the reasoning brain are to be killed.

While attaching great importance to feelings, Theophan is also sharply conscious of the dangers that may follow from pursuing feelings of the wrong kind. It is necessary to distinguish with the utmost care between natural and spiritual feelings: the former are not necessarily harmful, but they are of no particular value, and must not be regarded as the fruit of The Father’s grace. We should watch carefully to ensure that our feeling in prayer are not polluted by any tinge of sensual pleasure; The unwary fall only too easily into a spiritual hedonism, desiring “sweetness” in prayer as an end in itself – one of the more pernicious forms of “illusion” (prelest). The principal fruit of prayer is neither the warmth nor even less the sweetness, but the fear of The Almighty and contrition.

The achievement of “passionlessness and sanctify” – in other words, of Christian perfection – is impossible without acquiring inner prayer. All the Desert and Holy Fathers agreed on that point. The mind of a person who is not withdrawn and enclosed within himself dwells necessarily amongst tumult and perturbation. Innumerable thoughts having free admission the mind, bring this about; without purpose of necessity, the mind wanders painfully though the world, bringing harm upon itself. The withdrawal of a man within oneself cannot be achieved without the help of concentrated prayer, especially the attentive practice of the “Yahshua Prayer”.

“Do not force yourself prematurely to the discovery within yourself of the action of the Prayer of the Heart. Prudent caution is most necessary, especially in our time when it is almost impossible to find a satisfactory guide in these matters. Thus, one must oneself force the way gropingly by the direction of the writings of the desert and Holy Fathers to the treasury of spiritual life, and also must gropingly select for oneself what is suited to one’s needs while living according to the commandments of the Gospel”, that is, leading an accurate exterior life as we were taught by Yahshua our Saviour Himelf”. [4]

“attentively practice the prayer of Yahshua according to the method of Saint John Climacus, combining prayer with weeping, having as the beginning and end of prayer repentance. In its own time, known to The Almighty, the action of the Prayer of the Heart will revealed of itself. Such action, revealed by the touch of the finger of the Almighty, is more excellent than that which is acquired by vigorously forcing oneself by means of material aids.” [4]

It is more excellent in many respects. It is for more extensive and voluminous, for more abundant. It is quit safe from delusion and other dangers. One who receives in this way, perceives also the mercy of The Almighty, His gift, while one who attains it by the vigorous use of material aids, though seeing the gift of the Almighty (if at all), cannot fail to see one’s own effort and labor, one cannot fail to see one’s own mechanical aid which was used, one cannot fail to ascribe proud to oneself. This in subtle will be in the spirit a considerable defect, a considerable obstacle, a considerable hindrance to the development of spiritual proficiency. For the development of spiritual proficiency, there is no end, no limit. An insignificant, unnoticed hope or trust in something outside the Almighty can stop the advance of progress and proficiency, on which faith in The Almighty is leader, guide, legs and wings. “Yahshua for the believer is all”, said Saint Mark. [4]


The World’s Greatest Hoax: How the name “Yahshua” became the empty name “Jesus”

5.1 - Motivation

It is undoubtedly discouraged to use caricatures of Holy Names in prayer because a prayer won’t have the power if corrupted and perverted names of the Saints are invocated. A passage from the oracles of Zoroaster tells cleary: “Change not barbarous Names of Evocation, for they are Names Divine, having in the Sacred Rites of Power Ineffable!”

The Prophet Yeremiah warned that this practice, spread by the unfaithful priests, interpreters and scribes, consisting of removing Yahweh's Name from Holy Scriptures handed down future generation. And this is exactly what happened when the Hebrew Scriptures were first translated to Greek, then to Latin, and finally to English.

“How can you say; we are the wise, and the Law of Yahweh is with us? Behold, the lying pen of the scribes has falsified them, and written them wrong! (Yeremiah 8:8)”

That's why, today, we have foolish sounding names like "Jesus", which do not honor or glorify our Heavenly Father Yahweh, because they carry none of the original intent and meaning.

5.2– How the name “Yahshua” became the empty name “Jesus”

By Scott Nelson

Did you know that if you could go back to the time of the twelve apostles, if you walked up to Peter and said, "Please, take me to see Jesus Christ", Peter would get a puzzled look on his face and say the equivalent of, "Who, or what is that?" Did you know that no one who followed Jesus could have been capable of accurately pronouncing the name "Jesus"? The truth is, if you could go back in time, Peter would probably say something more like, "Come, let me introduce you to Y'shua the Messiah."

When the angel Gabriel came to Mary and told her she was going to have a son and what the child's name was to be, (Luke 1:31) the sound of the name that Mary heard come from Gabriel's lips was very close to, if not exactly... "Yahushua" pronounced Yah-hoo-shoo'-ah. In modern hebrew script, "Yahushua" looks like and is read from right to left. This name is the blending of two Hebrew words. The first part, "Yah-hu", is part of God's name that is sometimes used at the beginning or end of a Hebrew name. The second part of the Messiah's name, "shua", is the Hebrew word for deliverance meaning "saves". The name "Yahushua" literally means God-saves. The name Yahushua was then shortened for everyday use the same way a name like Barbara is often shortened to Barb (see the name parable), and the four syllable name Yahushua was shortened to three syllables, Yahshua. And in every day usage of the name, it came out even shorter and sounded like Y'shua.

Today, to make Y'shua more English user-friendly, some Messianics have replaced the apostrophe with the letter "e" as a least pronounced vowel in the English language, rendering it as Yeshua. This version of the Messiah's name is one that I used for some time as well. But because the "e" is almost always over-pronounced, sounding like one is beginning to say the word "yes", and the emphasis wrongly placed on the second syllable, I now prefer to use the more correctly pronounced spelling of Yahshua. It is pronounced like "Joshua" with a "y". The emphasis should remain with God's name in the first syllable.

5.2.1 - The translation process.... Hebrew to Greek

Early on, when the Gospels were being written and the story of Yahshua the Messiah was spreading to the Gentile nations, the story had to be translated to Greek. There are two ways a Hebrew name can be brought across a language barrier. Hebrew names always carry a meaning, and one way is to translate the name, which is bringing across the meaning of the name. The other method is the most common and is called a transliteration, which is the bringing across of the sound of the name. If the translators of the Gospel story had translated Yahshua's name down through history, we might well know him as "God-saves" today because that is what his name means.

In the case of the name "Y'shua", the Greek speaking world did the best they could to transliterate his name. Usually, this involves a relatively easy process of swapping like sounding letters so a reader would end up making the same sound when pronouncing the name. In many cases this is not a problem. But in the case of the name "Y'shua" there are four problems in bringing it across to Greek:

  1. 1. Two of them are the fact that the ancient Greek language did not contain two of the sounds found in the name Y'shua. This may come as a surprise to English speaking people, but the fact is, the ancient Greek language did not contain any "y" sound as in "yes", nor did it have a "sh" sound as in "show". The closest sound a Greek speaking person could come to making a "y" sound was by putting the two Greek letters Iota and Eta together and coming up with an "ee-ay" sound. And the closest a Greek speaking person could come to making the "sh" sound was the "s" sound made by the letter Sigma. With these two changes, "Y'shua", pronounced by a Greek speaking person would naturally come out sounding like "ee-ay-soo-ah".

  2. 2. The third problem with transliterating "Y'shua" is the fact that traditionally, masculine Greek names never ended in a vowel sound. Those that did were generally given the letter Sigma or "s" as a suffix. This tradition was likely derived from the fact that the name of the Greek god Zeus ended with Sigma. This tradition is seen in familiar Biblical names, where Judah became Judas, Cephah (which means "rock") became Cephas, Apollo became Apollos, Barnabie became Barnabas, Matthew became Matthias and so on. So "ee-ay-soo-ah" needed to become "ee-ay-soo-ah-s".

  3. 3. The fourth problem is that the two vowel sounds before the "s" do not flow and are virtually never seen in Greek. So the last vowel sound was dropped as it was in other names, and we were left with "ee-ay-soos".

Aside from the added tradition of giving the name a masculine sound, see the 3rd problem, this is the closest a Greek speaking person could come to transliterating the name Y'shua. Already by this point, the name “Y'shua” had lost all of its meaning and 75% of its sound. The last vestige of its sound was found in the "oo" (as in "soon") sound. Yahshua was known as "ee-ay-soos" to the Greek speaking world for nearly 400 years. In Greek script, "ee-ay-soos" looks like , and like English, it is read from left to right.

We are not yet at the end of this tragedy or the film, alas!

There are a number of differing schools of thought on what the true pronunciation of God's name might be. Some believe it is "Yahu-eh", others believe it is "Jehovah". Consequently, there are many differing ideas as to what the Messiah's true original full name is. Some take the (J) and the (O) from Jehovah and come up with "Joshua".

Others, realizing there is no (J) sound in Hebrew, replace it with (Y), and come up with "Yeho-shua" and the list goes on and on. The differences are many and one could go on in a multi-paged discussion of the pros and cons of each theory. The point that needs to be made here is that whatever our Savior's full name was, it was obviously shortened to "Y'shua". Also, there is simply no possible way that anything longer than Y'shua could have become "ee-ay-soos". There would be too many syllables and sounds left unaccounted for. But in "ee-ay-soos" we can clearly see why it became thus and account for every sound and syllable […]

5.2.2 - Continuing the translation process.... Greek to Latin

Around 400 A.D. the Latin language became the predominate language of Christianity and the Greek versions of the New Testament were translated to Latin. The Latin Bible, or Vulgate as it is called, also transliterated what was left of Yahshua's Greek name by bringing across the same sound of "ee-ay-soos". This was easy, because all of the Greek sounds in this name are also made in Latin. The letters of the Latin alphabet are different from that of Greek but virtually identical to English. The new transliteration of the Greek name "ee-ay-soos" became written as and was identical in pronunciation to the Greek name. This Latin spelling and on-going pronunciation dominated the Christian world for nearly 1,000 years.

5.2.3 - The final translation.... Latin to English

Meanwhile, the English language was still evolving. Before the 12th century, the letter (J) did not exist in the Old English language. The sound the letter (J) makes has never existed in the Hebrew, Aramaic, Greek or Latin languages. This fact is the reason why no person who was contemporary with “Yahshua” could have been able to accurately pronounce the English name “Jesus” which is the fruit of a tampering without name bequeathed to the entire humanity except some few people now aware of it.

Sometime during the early 12th century, (J) began showing up in some obscure dialects of the Middle English language. Over the course of the next 500 years, infatuation with the new sound caused letters like (I) and (Y) in the English language to be replaced by a (J). This was especially true of male names that began with (I) or (Y) because the hard sound was, again, considered more masculine. Names like Iames became "James", Yohan became "John", and so on. During this period, in 1384 John Wycliffe translated the New Testament to English for the first time. His only source was the Latin Vulgate. Wycliffe continued to use the Latin spelling and pronunciation of Iesus. The printing press had not yet been invented and only a few hand-written copies of Wycliffe's Bible were produced. In the 1450's, Gutenburg invented the printing press. Then in 1526 William Tyndale translated the New Testament to the English language from the Latin Vulgate along with the additional help of some ancient Greek manuscripts. Tyndale wanted the Bible translated into the language of the common people and many copies of his translation were printed with the help of the printing press. Tyndale was the first to use the letter (J) in the spelling of the name .

This new spelling in the hands of many marginally-literate English commoners soon became pronounced by the general public as "Jee-zuz". By the 17th century, the letter (J) was officially part of the King's English and in 1611 the most renowned English translation of all, the King James Bible, was put into massive print, complete with pronunciation helps for all proper names including the name of Jesus as we pronounce it today. Every name in the Bible that begins with the letter (J) has come to us this same way. Names like "Jeremiah", "Jerusalem", "Judah", "John" and "Jew" are only a few examples. At no time in history when these people and places were being written about did there exist in their language the sound of the letter (J)!

With the new official English pronunciation of the name "Jee-zuz", the last remaining sound found in the name "Yahshua", (the oo as in "soon" sound), had vanished. Nothing in this name remains recognizable in either the sound or the meaning of the name Yahshua. It should also be pointed out that the word "Christ" is not a name but a title. It is basically a Greek translation of the title Messiah and means "anointed one". So all that is left of the sweet gentle sound of Yahshua the Messiah is the series of phonetically harsh sounds "Jee-zuz Chr-i-st", which no doubt has lent this name to the abuse it has suffered. At one time, I believed the name Jesus Christ is commonly used in cursing because Jesus is his name and Godless men hate it. But in all my research, I have been unable to find one other language in which his name is used in a similar cursing manner. No other language renders the Savior's name with the phonetic harshness as does the English language. One exception would be the near identical way "Christ" in pronounced in French, and interestingly enough, it too is regularly used in cursing! Considering the indisputable fact that for nearly fifteen hundred years after Yahshua walked the earth the world never heard the name "Jesus", I can only conclude that the English version of his name is abused solely because of its harsh sound. You should also remember that the name “Jesus” exists only since a few hundred years and probably solely on our planet earth because I doubt very much that it is known in the Heaven. Click here for more topics on the Empty Name “Jesus”

5.3 - Lord, God vs. Yahweh

In order to raise the believers’ awareness on other relative facts, it important to emphasize here also that alongside our researches we discovered various studies dealing with the authenticity of the names or titles “Lord” and “God”. All these researches are concordant on one fact which is: “These names or titles put in circulation are wrongly translated and inappropriate for the Messiah or The Almighty”. One of the reasons is that never ever did The Almighty reveal Himself even to only a single of His servants under the name of “God” which meaning itself, such that even defined in biblical dictionaries: “something which can be worshiped, idealized or followed”, is pejorative. Pejorative in the sense that the puritans did not admit that there is talk on the Creator of this great universe by having the audacity pretending to designate Him as a “something” or to mingle His personality with idols which are nothing more else than His own creatures. Because such a definition as given above does not exclude that even the image of a supernatural being or an idol may and is fundamentally also a “god”. In the writing, the capital letter “G” or miniscule “g” are used to distinguish between The Almighty of these other idolatries, respectively. Still, it is not possible to distinguish them in the reading or pronunciation and it is here where the name fits on the slope of the evil especially in prayer since not knowing what god one is praying. Worst for humanity would be if The Almighty who they believe to worship does feel been spoken to with the name “God” or “god”. This is most edifying and to realize it one must deepen her/his own research going back to the original holy scriptures, prayers, songs, praises, psalms translated into others languages to be convinced that this name “God” is the subject only of the Gospels’ translators because it did not appear anywhere among His various names such as “Yahweh”, “Elohim”, “Shaddaï”, “Eternal”… thereof used in all those recitals and therefore known to the children of Israel. In fact, the use of following names or titles such as “god”, “lord”, “seigneur”, etc. is a pure transmission of vestiges of the past of the western ecclesiastical, nobility and feudal societies in the same way as were the titles such as “sir”, “king” and others.

Despite the tangible facts exposed above, nevertheless, there is the following reflection: “why is it that the satanic spirits and evil do fear the name “Jesus Christ” if it happens that His real name is Yahshua? The arguments against such an attitude are not lacking but we do not want to concede to the development of such a presumption in this article because its counting shall extend throughout several pages more since it is rather a matter of faith otherwise apprehension, therefore, nothing more than individual’s impression either good or ill-intentioned and are no way manifest facts. We conclude by quoting this passage from the oracles of Zoroaster: “Do not change the names “barbarous” of invocation, for they are Names Divine, having in the Sacred Rites of Power Ineffable!”

Sources and References

[1] Igumen Chariton of Valamo, The Art of Prayer, an Orthodox Anthology, compiled by Igumen Chariton of Valamo, translated by E. Kadloubovsky and E. M. Palmer, edited with an introduction by Timothy Ware.
[2] George Maloney, S.J., Prayer of the Heart, The contemplative Tradition of the Christian East,
[3] Saint Nikodimos, The Philokalia, the complete text compiled by Saint Nikodimos of the Holy Mountain and Saint Makarios of Corinth, translated from the Greek and edited by by G. E. H. Palmer, Philip Sherrard, Kallistor Ware.
[4] Ignatius Brianchaninov, On the Prayer of Jesus, the classic guide to the practice of unceasing prayer as found in The way of a Pilgrim”, New Seeds 2005.

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