“This very trinitarian idea, as well as the so bitterly denounced doctrine of emanations, whence their remotest origin? The answer is easy, and every poof is now at hand. In the sublime and profoundest of all philosophies, that of the universal “Wisdom-Religion”, the first traces of which, historical research now finds in the old pre-Vedic religion of India. As the much-abused Jacolliot well remarks, “It is not the religious works of antiquity, such as the Vedas, the Zend Avesta, or the Bible, that we have to search, for the exact expression of the ennobling and sublime beliefs of those epochs.”
The holy primitive syllable, composed of the three letters A – U – M, in which is contained the Vedic Trimurti, (Trinity), must be kept secret, like another triple Veda”, says Manu, in book xi., sloka 265. Swayambhouva is the unrevealed Deity; it is the Being existent through and of itself; he is the central and immortal germ of all that exists in the universe. Three trinities emanate and are confounded in him, forming a Supreme unity. These trinities, or triple Trimurti, are the Nara, Nari, and Viradyi – the initial triad; the Agni, Vaya, and Sourya – the manifested triad; Brahma, Vishnu, and Siva, the creative triad. Each of these triads becomes less metaphysical and more adapted to the vulgar intelligence as it descends. Thus, the last becomes but the symbol in its concrete expression, the necessarianism of a purely metaphysical conception. Together with Swayambhouva, they are the ten Sephiroth of the Hebrew kabalists, the ten Hindu Prajapatis – the En-Soph of the former, answering to the great Unknown, expressed by the mystic A U M of the latter.
Says Franck, the translator of the kabala:
“The ten Sephiroth are divided into three classes, each of them presenting to us the divinity under a different aspect, the whole still remaining an indivisible Trinity. The first three Sephiroth are purely intellectual in metaphysics, they express the absolute identity of existence and thought, and form what the modern kabalists called the intelligible world – which is the first manifestation of God. The three that follow, make us conceive God in one of their aspects, as the identity of goodness and wisdom; in the other they show to us, in the Supreme good, the origin of beauty and magnificence, (in the creation). Therefore, they are named the virtues, or the sensible world. Finally, we learn, by the last three Sephiroth, that the Universal Providence, that the Supreme artist is also absolute Force, the all-powerful cause, and that, at the same time, this cause is the generative element of all that is. It is these last Sephiroth that constitute the natural world, or nature in its essence and in its active principle. Natura naturans.”
This kabalistic conception is thus proved identical with that of the Hindu philosophy. Whoever reads Plato and his Dialogue Timaeus, will find these ideas as faithfully re-echoed by the Greek philosopher. Moreover, the injunction of secrecy was as strict with the kabalists, as with the initiates of the Adyta and the Hindu Yogis.
“Close thy mouth, lest thou shouldst speak of this, (the mystery), and thy heart, lest thou shouldst think aloud; and if thy heart has escaped thee, bring it back to its place, for such is the object of our alliance”. (Sepher Jezireh, Book of Creation).
“This is a secret which gives death: close thy mouth lest thou shouldst reveal to the vulgar; compress thy brain lest something should escape from it, and fall outside”. (Agrouchada-Parikshai).”
H. P. Blavatsky