First comes En-Soph, the "Concealed of the Concealed," then the Point, Sephira and the later Sephiroth; then the Atzilatic World, a World of Emanations that gives birth to three other worlds -- called the Throne, the abode of pure Spirits; the second, the World of Formation, or Jetzira, the habitat of the Angels who sent forth the Third, or World of Action, the Asiatic World, which is the Earth or our World; and yet it is said of it that this world, also called Kliphoth, containing the (six other) Spheres, [[diagram]], and matter, is the residence of the "Prince of Darkness." This is as clearly stated as can be; for Metatron, the Angel of the second or Briatic World, means Messenger [greek char], Angel, called the great Teacher; and under him are the Angels of the third World, Jetzira, whose ten and seven classes are the Sephiroth,* of whom it is said that "they inhabit and vivify this world as Essential Entities and Intelligences, whose correlatives and contraries inhabit the third or Asiatic World.
" These "Contraries" are called "the Shells, " [[daigam]], or demons,** who inhabit the seven habitations called Sheba Hachaloth, which are simply the seven zones of our globe.
Their prince is called in the Kabala Samael, the Angel of Death, who is also the seducing serpent Satan; but that Satan is also Lucifer, the bright angel of Light, the Light and Life-bringer, the "Soul" alienated from the Holy Ones, the other angels, and for a period, anticipating the time when they would have descended on Earth to incarnate in their turn.
"The Souls (Monads) are pre-existent in the world of Emanations," ( Book of Wisdom viii., 20); and the Zohar teaches that in the "Soul" "is the real man, i.e., the Ego and the conscious I AM: ' Manas.
' " "They descend from the pure air to be chained to bodies, " says Josephus repeating the belief of the Essenes ( De Bello Judaeo, 11, 12) .
"The air is full of Souls," states Philo, " they descend to be tied to mortal bodies, being desirous to live in them.
" ( De Gignat, 222 c.; De Somniis, p.
455)***; because through, and in, the human form they will become progressive beings, whereas the nature of the angel is purely intransitive, therefore man has in him the potency of transcending the faculties of the Angels.
Hence the Initiates in India say that it is the Brahmin, the twice-born, who rules the gods or devas; and Paul repeated it in [[Footnote(s)]] ------------------------------------------------- * See Vol.
1.
Part III., " Gods, Monads and Atoms.
" It is symbolised in the Pythagorean Triangle, the 10 dots within, and the seven points of the Triangle and the Cube.
** Whence the Kabalistic name of Shells given to the astral form, the body called Kama Rupa, left behind by the higher angels in the shape of the higher Manas, when the latter leaves for Devachan, forsaking its residue.
*** Which shows that the Essenes believed in re-birth and many reincarnations on Earth, as Jesus himself did, a fact we can prove from the New Testament itself.
[[Vol.
2, Page]] 112 THE SECRET DOCTRINE.
I Corinthians vi., 3: "Know ye not that we (the Initiates) shall judge angels"?
Finally, it is shown in every ancient scripture and Cosmogony that man evolved primarily as a luminous incorporeal form, over which, like the molten brass round the clay model of the sculptor, the physical frame of his body was built by, through, and from, the lower forms and types of animal terrestrial life.
"The Soul and the Form when descending on Earth put on an earthly garment," says the Zohar.
His protoplastic body was not formed of that matter of which our mortal frames are fashioned.
"When Adam dwelt in the garden of Eden, he was clothed in the celestial garment, which is the garment of heavenly light.
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light of that light which was used in the garden of Eden ," ( Zohar II 229 B ) .
"Man (the heavenly Adam) was created by the ten Sephiroth of the Jetziric world, and by the common power they (the seven angels of a still lower world) engendered the earthly Adam .
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First Samael fell, and then deceiving (?) man, caused his fall also." ( b ) The sentence: "They were the shadows of the shadows of the Lords," i.e.
, the progenitors created man out of their own astral bodies, explains an universal belief.
The Devas are credited in the East with having no shadows of their own.
"The devas cast no shadows," and this is the sure sign of a good holy Spirit.
Why had they "no fire or water of their own"?* Because: -- ( c ) That which Hydrogen is to the elements and gases on the objective plane, its noumenon is in the world of mental or subjective phenomena; since its trinitarian latent nature is mirrored in its three [[Footnote(s)]] ------------------------------------------------- * It is corroborated, however, as we have shown, by the esotericism of Genesis.
Not only are the animals created therein after the "Adam of Dust," but vegetation is shown in the Earth before "the heavens and the Earth were created." "Every plant of the field before it (the day that the heavens and the Earth were made, v.
4) was in the Earth" (v.
5).
Now, unless the Occult interpretation is accepted, which shows that in this 4th Round the Globe was covered with vegetation, and the first ( astral ) humanity was produced before almost anything could grow and develop thereon, what can the dead letter mean?
Simply that the grass was in the earth of the Globe before that Globe was created?
And yet the meaning of verse 6, which says that "there went up a mist from the Earth" and watered the whole face of the Earth before it rained, and caused the trees, etc., to grow, is plain enough.
It shows also in what geological period it occurred, and further what is meant by "Heaven and Earth." It meant the firmament and dry incrustated land, separated and ridden of its vapours and exhalations.
Moreover, the student must bear in mind that, as Adam Kadmon, "the male and female being" of Genesis, ch.
I., is no physical human being but the host of the Elohim, among which was Jehovah himself -- so the animals mentioned in that chapter as "created" before man in the dead letter text, were no animals, but the Zodiacal signs and other sidereal bodies.
[[Vol.
Fragments of divine light or spirit trapped inside material bodies, awaiting liberation and return to their source.
Souls (Monads) are described as pre-existent in the world of Emanations who descend to be 'chained to bodies' and 'tied to mortal bodies,' implying fragments of divine spirit trapped in material existence.
The infinite, unknowable aspect of the divine prior to and beyond all emanation; the hidden root from which the Sephirot unfold.
En-Soph is identified as 'the Concealed of the Concealed' — the infinite, unknowable divine prior to all emanation from which the Sephiroth unfold — making it the starting point of the entire cosmological schema.
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 explicitly traces the cascade from En-Soph through the Point, Sephiroth, Atzilatic World, Throne, Jetzira, and Asiatic World — a complete chain of divine emanations flowing downward from a single transcendent source.
The persistent form or image of a human being that exists from birth to death, distinct from the impermanent physical matter.
The Kama Rupa is described as 'the astral form, the body called Kama Rupa, left behind by the higher angels in the shape of the higher Manas, when the latter leaves for Devachan, forsaking its residue' — a persistent subtle form distinct from the physical body.
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 Zohar teaching that in the Soul 'is the real man, i.e., the Ego and the conscious I AM: Manas,' combined with man having 'the potency of transcending the faculties of the Angels' and ruling the devas, positions the human as a microcosmic mirror of cosmic structure.
A spiritual elite who possess the divine spark and are predestined for salvation, contrasted with psychic (faithful) and hylic (material) persons.
The passage distinguishes between the pneumatic nature of man (who can transcend angels) and the 'purely intransitive' nature of angels, and references Initiates who 'shall judge angels,' implying a spiritual elite with a higher destiny.
The 'shells' or 'husks' of Kabbalistic doctrine — the obverse, unbalanced counterpart that each Sephira throws off during its own emanation, going off by itself to form its own shadow-sphere in Chaos, the Habitations of Hell, personified as Qlippothic demons (the 'Obscene Ones,' the 'Disputers') mirroring the Archangels of the corresponding Sephira. Distinct from kenoma (the Gnostic void outside the pleroma generally, one undifferentiated realm of deficiency, not this specific one-shadow-per-Sephira structure) and archons (Gnostic planetary rulers governing matter directly, not an unbalanced-emanation byproduct).
The passage explicitly names 'Kliphoth,' describes 'the Shells' or demons inhabiting the seven habitations (Sheba Hachaloth), identifies their prince as Samael, and explains them as the 'contraries' of the Sephiroth — a textbook presentation of the Qlippothic structure.
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
The Sephiroth are central to the passage: the ten and seven classes, the ten Sephiroth of the Jetziric world, the Pythagorean Triangle with 10 dots, and their role in creating both heavenly and earthly Adam are all discussed.
The passage explicitly states that 'the Essenes believed in re-birth and many reincarnations on Earth, as Jesus himself did,' and describes souls descending into bodies as a cyclical process.