isis unveiled, vol 2: chapter i (the church)

“Origen, Clemens Alexandrinus, Chalcidius, Methodius, and Maimonides, on the authority of the Targum of Jerusalem, the orthodox and greatest authority of the Jews, held that the first two words in the book of Genesis – B-Rasit, mean Wisdom, or the Principle. And that the idea of these words meaning “in the beginning”, was never shared but by the profane, who were not allowed to penetrate any deeper into the esoteric sense of the sentence. Beausobre, and after him Godfrey Higgins, have demonstrated the fact. “All things”, says the Kabala, “are derived from one great Principle, and this principle is the unknown and invisible God. From Him a substantial power immediately proceeds, which is the image of God, and the source of all subsequent emanations.

This second principle sends forth, by the energy, (or will and force), of emanation, other natures, which are more or less perfect, according to their different degrees of distance, in the scale of emanation, from the First Source of existence, and which constitute different worlds, or orders of being, all united to the eternal power from which they proceed. Matter is nothing more than the most remote effect of the emanative energy of the Deity. The material world receives its form from the immediate agency of powers far beneath the First Source of Being…Beausobref makes St. Augustine the Manichean, says thus: ‘And if by Rasit we understand the active Principle of the creation, instead of its beginning, in such a case we will clearly perceive that Moses never meant to say that heaven and earth were the first works of God. He only said that God created heaven and earth through the Principle, who is His Son. It is not the time he points to, but to the immediate author of the creation.’

Angels, according to Augustine, were created before the firmament, and according to the esoteric interpretation, the heaven and earth were created after that, evolving from the second Principle of the Logos – the creative Deity. “The word principle”, says Beausobre, “does not mean that the heaven and earth were created before anything else, for, to begin with, the angels were created before that; but that God did everything through His Wisdom, which is His Verbum, and which the Christian Bible named the Beginning”, thus adopting the exoteric meaning of the word abandoned to the multitudes.

The Kabala – the Oriental as well as the Jewish – shows that a number of emanations, (the Jewish Sephiroth), issued from the First Principle, the chief of which was Wisdom. This Wisdom is the Logos of Philo, and Michael, the chief of the Gnostic Eons; it is the Ormazd of the Persians; Minerva, goddess of wisdom, of the Greeks, who emanated from the head of Jupiter; and the second Person of the Christian Trinity.

The early Fathers of the Church had not much to exert their imagination; they found a ready-made doctrine that had existed in every theogony for thousands of years before the Christian era. Their trinity is but the trio of Sephiroth, the first three kabalistic lights of which Moses Nachmanides says, that “they have never been seen by anyone; there is not any defect in them, nor any disunion.” 

The first eternal number is the father, or the Chaldean primeval, invisible, and incomprehensible chaos, out of which proceeded the Intelligible one. The Egyptian Phtah, or “the Principle of Light – not the light itself, and the Principle of Life, though himself no life.” The Wisdom by which the Father created the heavens is the Son, or the kabalistic androgynous Adam Kadmon. The Son is at once the male Ra, or Light of Wisdom, Prudence or Intelligence, Sephira, the female part of Himself; while from this dual being proceeds the third emanation, the Binah or Reason, the second Intelligence – the Holy Ghost of the Christians. Therefore, strictly speaking, there is a TETRAKTIS or quaternary, consisting of the Unintelligible First monad, and its triple emanation, which properly constitute our Trinity.”

H. P. Blavatsky

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