Esoterically she contains but two,* Chochmah or Wisdom , "a masculine, active potency whose divine name is Jah ( )," and B INAH, a feminine passive potency, Intelligence, represented by the divine name Jehovah ( ); which two potencies form, with Sephira the third, the Jewish trinity or the Crown, K ETHER.
These two Sephiroths called Father, Abba , and Mother Amona , are the duad or the double-sexed logos from which issued the other seven Sephiroths.
(See Zohar.
) This first Jewish triad (Sephira, Chochmah, and Binah) is the Hindu Trimurti.* However veiled, even in the Zohar , and more still in the exoteric Pantheon of India, every particular connected with one is reproduced in the other.
The Prajapati are the Sephiroths.
Ten with Brahma they dwindle to seven, when the Trimurti, and the Kabalistic triad, are separated from the rest.
The seven Builders (Creators) become the seven Prajapati , or the seven Rishis, in the same order as the Sephiroths become the Creators; then the Patriarchs, etc.
In both Secret Systems, the One Universal Essence is incomprehensible and inactive in its absoluteness, and can be connected with the building of the Universe only in an indirect way.
In both, the primeval Malefemale or androgynous Principle, and their ten and seven Emanations (Brahma-Viraj and Aditi-Vach on the one part and the Elohim-Jehovah, or Adam-Adami (Adam Kadmon) and Sephira Eve on the [[Footnote(s)]] ------------------------------------------------- * In the Indian Pantheon the double-sexed Logos is Brahma, the Creator, whose seven "mind born" sons are the primeval Rishis -- the "Builders." [[Vol.
1, Page]] 356 THE SECRET DOCTRINE.
other), with their Prajapati and Sephiroths, represent in their totality, first of all the Archetypal man, the Proto-logos; and only in their secondary aspect do they become Cosmic powers, and astronomical or sidereal bodies.
If Aditi is the mother of the gods, Deva-Matri , Eve is the mother of all living; they are the Sakti or generative power in their female aspect of the "Heavenly man," and they are all compound Creators.
Says a " Gupta Vidya " Sutra: "In the beginning, a ray issuing from Paramarthika ( the one and only true existence), it became manifested in Vyavaharika (conventional existence) which was used as a Vahan to descend into the Universal Mother, and to cause her to expand (swell, brih ) .
" And in the Zohar it is stated: "The Infinite Unity, formless and without similitude, after the form of the heavenly man was created, used it.
The Unknown Light* (Darkness) used the (heavenly form) as a chariot through which to descend, and wished to be called by this form, which is the sacred name Jehovah." As the Zohar says: "In the beginning was the Will of the King, prior to any other existence.
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It (the Will) sketched the forms of all things that had been concealed but now came into view.
And there went forth as a sealed secret from the head of Ain Soph, a nebulous spark of matter, without shape or form.
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Life is drawn from below, and from above the source renews itself, the sea is always full and spreads its waters everywhere." Thus the deity is compared to a shoreless sea, to water which is "the fountain of life" (Zohar iii., 290).
"The seventh palace, the fountain of life, is the first in the order from above" (ii.
261).
Hence the Kabalistic tenet on the lips of the very Kabalistic Solomon, who says in Proverbs ix., 1: "Wisdom hath builded her house; it hath hewn out its seven pillars." Whence then, all this identity of ideas, if there was no primeval U NIVERSAL Revelation?
The few points shown are like a few straws in a hayrick, in comparison to that which will be shown as the work proceeds.
If we turn to that most hazy of all Cosmogonies -- the Chinese, even there the same idea is found.
Tsi-tsai (the Self-Existent) is the unknown Darkness, the root of the Wuliang-sheu (Boundless Age), Amitabhe, and Tien (heaven) come later on.
The "great Extreme" of Confucius gives the same idea, his "straws" notwithstanding.
The latter are a source of great amusement to the missionaries.
These laugh at every "heathen" religion, despise and hate that of their [[Footnote(s)]] ------------------------------------------------- * Says Rabbi Simeon: "Ah, companions, companions, man as an emanation was both man and woman, as well on the side of the ' Father ' as on the side of the ' Mother.
' And this is the sense of the words: 'And Elohim spoke; Let there be Light, and it was Light' .
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and this is the two-fold man.
" (" Auszuge aus dem Sohar ," p.
13, 15.) Light, then, in Genesis stood for the Androgyne Ray or "Heavenly Man." [[Vol.
1, Page]] 357 ORNITHOLOGICAL SYMBOLS.
brother Christians of other denominations, and yet one and all accept a la lettre their own Genesis.
If we turn to Chaldea we find in it Anu , the concealed deity, the One, whose name, moreover, shows it to be of Sanskrit origin.
Anu , which means in Sanskrit "atom," aniyamsam aniyasam (smallest of the small), is a name of Parabrahm in the Vedantic philosophy; Parabrahm being described as smaller than the smallest atom, and greater than the greatest sphere or universe: " Anagraniyam and Mahatorvavat.
" This is what George Smith gives as the first verses of the Akkadian Genesis as found in the Cuneiform Texts on the " Lateras Coctiles.
" There also, we find Anu the passive deity or En-Soph, Bel , the Creator, the Spirit of God (Sephira) moving on the face of the waters, hence water itself, and Hea , the Universal Soul or wisdom of the three combined.
The first eight verses read thus: 1.
When above, were not raised the heavens; 2 .
And below on the earth a plant had not grown up.
3.
The abyss had not broken its boundaries.
4.
The chaos (or water) Tiamat (the sea) was the producing mother of the whole of them.
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage's central argument is that Kabbalistic, Hindu, Chinese, and Chaldean cosmogonic systems reproduce each other's particulars, making explicit the Hermetic axiom that the structure of the cosmos is reflected at every scale and across every tradition.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage presents multiple cosmogonic narratives: the Zohar's account of the Will sketching forms, the Gupta Vidya Sutra's ray descending into the Universal Mother, the Chinese Tsi-tsai, and quotes the first eight verses of the Akkadian Genesis describing the primordial chaos and waters.
The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.
The passage repeatedly emphasizes the supreme God's radical concealment: 'the One Universal Essence is incomprehensible and inactive in its absoluteness,' 'Anu, the concealed deity,' 'Tsi-tsai (the Self-Existent) is the unknown Darkness,' and the 'Unknown Light (Darkness).'
The infinite, unknowable aspect of the divine prior to and beyond all emanation; the hidden root from which the Sephirot unfold.
The passage explicitly names 'Ain Soph' as the source from which 'a nebulous spark of matter' went forth, and identifies 'Anu the passive deity or En-Soph' in the Chaldean parallel, describing the infinite, unknowable aspect prior to all emanation.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage extensively describes the cascade from the One Universal Essence through the androgynous Principle, the Sephiroths, and the seven Builders/Creators, explicitly calling them 'ten and seven Emanations.'
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
The passage explicitly presents the masculine-feminine generative principle as operating on every plane: 'the duad or the double-sexed logos,' 'the primeval Malefemale or androgynous Principle,' and 'Sakti or generative power in their female aspect' as a structural feature of creation itself.
The doctrine that the cosmos unfolds as a structured descent of spirit into matter — a directional process traced stage by stage from an unconditioned principle down through successive planes to full materialization — complemented by its own eventual return ('evolution'). Distinct from emanation_hierarchy (the static structure of the resulting levels of the cascade) and cosmogony (a single originating event rather than an ongoing staged process) in naming the directional cosmic PROCESS of descent itself, paired with its own complementary ascent.
The passage describes a directional descent: 'a ray issuing from Paramarthika... descended into the Universal Mother' and 'the Unknown Light used the (heavenly form) as a chariot through which to descend,' tracing a staged process from the unconditioned to manifestation.
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The passage explicitly names 'the duad or the double-sexed logos' and the 'Proto-logos' (Archetypal man), describing the ordering principle through which the universe was created and the mediation between the transcendent One and the emanated world.
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
The 'Archetypal man, the Proto-logos' and the 'heavenly man' serve as the form through which the Infinite descends, making the human figure the privileged mirror of the entire cosmic structure.
The absolutely simple, undivided first principle from which all multiplicity and existence flows.
The 'One Universal Essence' described as 'incomprehensible and inactive in its absoluteness' and the 'Infinite Unity, formless and without similitude' function as the absolutely simple, undivided first principle from which all multiplicity flows.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage discusses divine names as carrying ontological significance: Jah, Jehovah, the 'sacred name Jehovah' as the form the Unknown Light wished to be called by, and Anu's Sanskrit etymology as a name of Parabrahm.
The diagrammatic arrangement of the ten Sephirot as a structured 'Tree of Life' mapping divine and cosmic forces.
The passage maps the structured arrangement of the Sephiroths (Crown, the triad, the seven) and references Solomon's 'seven pillars' as a diagrammatic mapping of divine and cosmic forces.
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
The entire passage is structured around the Sephiroths — Chochmah, Binah, Kether, the seven others, their correspondence with Hindu Prajapati and Rishis, and their role as emanations of the Infinite.
The doctrine that the one Godhead or first principle subsists as three co-equal aspects or persons rather than a bare unity — the Christian Father/Son/Holy Ghost invoked in the recurring liturgical formula 'In the Name of the Father, and of the Son, and of the Holy Ghost,' but structurally the same pattern as the Egyptian Amen/Ptah/Osiris, the Hindu Brahma/Vishnu/Siva, and the Kabbalistic Chochmah/Binah/Kether triads that esoteric writers explicitly map onto it as instances of one universal law. Distinct from unity_of_being (the general claim that all existence is one substance, agnostic about internal plurality) and divine_simplicity (God as having no parts or divisions at all) in asserting a definite three-aspected differentiation within a single divine essence.
The passage explicitly maps the Kabbalistic triad (Sephira, Chochmah, Binah) onto the Hindu Trimurti and calls it 'the Jewish trinity or the Crown, Kether,' presenting it as an instance of a universal three-aspected differentiation within a single divine essence.