“When Solomon is made to say that I was “from the beginning…while, as yet, he, (the Supreme Deity), had not made the earth nor the highest part of the dust of the world…I was there”, and “when he appointed the foundations of the earth…then I was by him, as one brought up with him”, what can the kabalist mean by the “I”, but his own divine spirit, a drop effused from that eternal fountain of light and wisdom – the universal spirit of the Deity?
The thread of glory emitted by En-Soph from the highest of the three kabalistic heads, through which “all things shine with light”, the thread which makes its exit through Adam Primus, is the individual spirit of every man. “I was daily his, (En-Soph’s), delight, rejoicing always before him…and my delights were with the sons of men”, adds Solomon, in the same chapter of the Proverbs.
The Immortal spirit delights in the sons of men, who, without this spirit, are but dualities, (physical body and astral soul, or that life-principle which animates even the lowest of the animal kingdom). But we have seen that the doctrine teaches that the spirit cannot unite itself with that man in whom matter, and the grossest propensities of his animal soul will be ever crowding it out. Therefore, Solomon, who is made to speak under the inspiration of his own spirit, that possesses him for the time being, utters the following words of wisdom: “Hearken unto me, my son”, (the dual man), “blessed are they who keep my ways. …Blessed is the man that heareth me, watching daily at my gates. …For whoso findeth me, findeth life, and shall obtain favor of the Lord. …But he that sinneth against me wrongeth his own soul…and loves death.” (Proverbs viii., 1-36).
This chapter, as interpreted, is made by some theologians, like everything else, to apply to Christ, the “Son of God”, who states repeatedly, that he who follows him obtains eternal life, and conquers death. But even in its distorted translation it can be demonstrated that it referred to anything but to the alleged Saviour. Were we to accept it in this sense, then, the Christian theology would have to return, nolens volens, to Averroism and Buddhism; to the doctrine of emanation, in short; for Solomon says: “I was effused” from Oulam and Rasit, both of which are a part of the Deity; and thus Christ would not be as their doctrine claims, God himself, but only an emanation of Him, like the Christos of the Gnostics. Hence, the meaning of the personified Gnostic Aeon, the word signifying cycles or determined periods in the eternity and at the same time, representing a hierarchy of celestial beings – spirits.
Thus, Christ is sometimes termed the “Eternal Aeon”. But the word “eternal” is erroneous in relation to the Aeons. Eternal is that which has neither beginning nor end; but the “Emanations” or Aeons, although having lived as absorbed in the divine essence from the eternity, when once individually emanated, must be said to have a beginning. They may be therefore endless in this spiritual life, never eternal.”
H. P. Blavatsky