isis unveiled, vol 2: chapter v (mysteries of the kabala)

“And now we will turn to the Hindu esoteric Cosmogony and definition of “Him who is, and yet is not.” “From him who is, from this immortal Principle which exists in our minds but cannot be perceived by the senses, is born Purusha, the Divine male and female, who became Narayana, or the Divine Spirit moving on the water.”

Swayambhuva, the unknown essence of the Brahmans, is identical with En-Soph, the unknown essence of the Kabalists. As with the latter, the ineffable name could not be pronounced by the Hindus, under the penalty of death. In the ancient primitive trinity of India, that which may be certainly considered as pre-Vedic, the germ which fecundates the mother-principle, the mundane egg, or the universal womb, is called Nara, the Spirit, or the Holy Ghost, which emanates from the primordial essence. It is like Sephira, the oldest emanation, called the primordial point, and the White Head, for it is the point of divine light appearing from within the fathomless and boundless darkness.

In Manu it is “NARA”, or the Spirit of God, which moves on Ayana, (Chaos or place of motion), and is called NARAYANA, or moving on the waters.” In Hermes, the Egyptian, we read: “In the beginning of the times there was naught in the chaos.” But when the “verbum”, issuing from the void like a “colorless smoke”, makes its appearance, then “this verbum moved on the humid principle.” And in Genesis we find: “And darkness was upon the face of the deep, (chaos). And the Spirit of God moved upon the face of the waters.”

In the Kabala, the emanation of the primordial passive principle, (Sephira), by dividing itself into two parts, active and passive, emits Chochma-Wisdom and Binah-Jehovah, and in conjunction with these two acolytes, which complete the trinity, becomes the Creator of the abstract Universe; the physical world being the production of later and still more material powers.

In the Hindu Cosmogony, Swayambhuva emits Nara and Nari, its bisexual emanation, and dividing its parts into two halves, male and female, these fecundate the mundane egg, within which develops Brahma, or rather Viradj, the Creator. “The starting point of the Egyptian mythology”, says Champollion, “is a triad…namely, Kneph, Neith, and Phtah; and Ammon, the male, the father; Muth, the female and mother; Khons, the son.” The ten Sephiroth are copies taken from the ten Prâdjapatis created by Viradj, called the “Lords of all beings”, and answering to the biblical Patriarchs.

Justin Martyr explains some of the “heresies” of the day, but in a very unsatisfactory manner. He shows, however, the identity of all the world religions at their starting points. The first beginning opens invariably with the unknown and passive deity, producing from himself a certain active power or virtue, “Rational”, which is sometimes called WISDOM, sometimes the SON, very often God, Angel, Lord, and LOGOS. The latter is sometimes applied to the very first emanation, but in several systems, it proceeds from the first androgyne or double ray produced at the beginning by the unseen.

Philo depicts this wisdom as male and female. But though its first manifestation had a beginning, for it proceeded from Oulom, (Aiôn, time), the highest of the AEons, when emitted from the Fathers, it had remained with him before all creations, for it is part of him. Therefore, Philo Judaeus calls Adam Kadmon “mind”, (the Ennoia of Bythos in the Gnostic system). “The mind, let it be named Adam.””

H. P. Blavatsky

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