“So far then the heathen philosophy had helped them in the building of the principal dogma. But when the theurgist of the third Neo-platonic school, deprived of their ancient Mysteries, strove to blend the doctrines of Plato with those of Aristotle, and by combining the two philosophies added to their theosophy the primeval doctrines of the Oriental Kabala, then the Christians from rivals became persecutors. Once that the metaphysical allegories of Plato were being prepared to be discussed in public, in the form of Grecian dialects, all the elaborate system of the Christian trinity would be unraveled, and the divine prestige completely upset.
The eclectic school, reversing the order, had adopted the inductive method; and this method became its death-knell. Of all things on earth, logic and reasonable explanations were the most hateful to the new religion of mystery; for they threatened to unveil the whole groundwork of the trinitarian conception; to apprise the multitude of the doctrine of emanations, and thus destroy the unity of the whole. It could not be permitted, and it was not. History records the Christ-like means that were resorted to.
The universal doctrine of emanations, adopted from time immemorial by the greatest schools which taught the kabalistic, Alexandrian, and Oriental philosophers, give the key to that panic among the Christian fathers. That spirit of Jesuitism and clerical craft, which prompted Parkhurst, many centuries later, to suppress the Hebrew Lexicon the true meaning of the first word of Genesis, originated in those days of war against the expiring Neo-platonic and eclectic school.
The fathers had decided to pervert the meaning of the word “daimon”, and they dreaded above all to have the esoteric and true meaning of the word Rasit, unveiled to the multitudes; for if once the true sense of this sentence, as well as that of the Hebrew word asdt, (translated in the Septuagint, “angels”, while it means emanations), were understood rightly, the mystery of the Christian trinity would have crumbled, carrying in its downfall the new religion into the same heap of ruins with the ancient Mysteries.
This is the true reason why dialecticians, as well as Aristotle himself, the “prying philosopher”, were ever obnoxious to Christian theology. Even Luther, while on his work or reform, feeling the ground insecure under his feet, notwithstanding that the dogmas had been reduced by him to their simplest expression, gave full vent to his fear and hatred for Aristotle. The amount of abuse he heaped upon the memory of the great logician can only be equaled – never surpassed – by the Pope’s anathemas and invectives against the liberals of the Italian government. Compiled together, they might easily fill a copy of a new encyclopaedia, with models for monkish diatribes.
Of course, the Christian clergy can never get reconciled with a doctrine based on the application of strict logic to discursive reasoning? The number of those who have abandoned theology on this account has never been made known. They have asked questions and been forbidden to ask them; hence, separation, disgust, and often a despairing plunge into the abyss of atheism.
The Orphean views of ether as chief medium between God and created matter were likewise denounced. The Orphic Aether recalled too vividly the Archeus, the Soul of the World, and the latter was in its metaphysical sense as closely related to the emanations, being the first manifestation – Sephira, or Divine Light. And when can the latter be more feared, than at that critical moment?”
H. P. Blavatsky