) Seth represents the later Third Race.
To screen the real mystery name of AIN-SOPH -- the Boundless and Endless No-Thing -- the Kabalists have brought forward the compound attribute- appellation of one of the personal creative Elohim, whose name was Yak and Jab, the letters i or j or y being interchangeable, or Jah-Hovah, i.e.
male and female ; * Jah-Eve an hermaphrodite, or the first form of humanity, the original Adam of Earth, not even Adam Kadmon, whose " mind-born son" is the earthly Jah-Hovah, mystically.
And knowing this, the crafty Rabbin-Kabalist has made of it a name so secret, that he could not divulge it later on without exposing the whole scheme; and thus he was obliged to make it sacred.
How close is the identity between Brahma-Prajapati and Jehovah-Sephiroth, between Brahma-Viraj and Jehovah-Adam, the Bible and the Puranas compared can alone show.
Analysed and read in the same light, they afford cogent evidence that they are two copies of the same original -- made at two periods far distant from each other.
Compare once more in relation to this subject Genesis ch.
4.
verses 1 and 26 and Manu I., and they will both yield their meaning.
In Manu ( Book I.
32) Brahma, who is also both man and god, and divides his body into male and female, stands in his esoteric meaning, as does Jehovah or Adam in the Bible, for the symbolical personification of creative and generative power, both divine and human.
The Zohar affords still more convincing proof of identity, while some Rabbins repeat word for word certain original Puranic expressions; e.g.
, the "creation" of the world is generally considered in the Brahmanical books to be the Lila, delight or sport, the amusement of the Supreme Creator, "Vishnu being thus discrete and indiscrete substance, spirit, and time, sports like a playful boy in frolics." (Vishnu Purana, Book I., ch.
ii.) Now compare this with what is said in the Book, "Nobeleth' Hokhmah": "The Kabalists say that the entering into existence of the worlds happens through delight , in that Ain-Soph (?
!) rejoiced in Itself, and flashed and beamed from Itself to Itself .
.
.
.
which are all called delight," etc.
(Quoted in Myer ' s " Qabbalah, " p .
110).
Thus it is not a "curious idea of the Qabbalists," as the author just quoted remarks, but a purely Puranic, Aryan idea.
Only, why make of Ain-Soph a Creator?
The "Divine Hermaphrodite" is then Brahma-Vach-Viraj; and that of the Semites, or rather of the Jews, is Jehovah-Cain-Abel.
Only the "Heathen" were, and are, more sincere and frank than were the [[Footnote(s)]] ------------------------------------------------- * Jod in the Kabala has for symbol the hand, the forefinger and the lingham, while numerically it is the perfect one; but it is also the number 10, male and female, when divided.
[[Vol.
2, Page]] 127 SETH OUR PROGENITOR.
later Israelites and Rabbis, who undeniably knew the real meaning of their exoteric deity.
The Jews regard the name given to them -- the Yah-oudi -- as an insult.
Yet they have, or would have if they only wished it, as undeniable a right to call themselves the ancient Yah-oudi, "Jah-hovians," as the Brahmins have to call themselves Brahmins, after their national deity.
For Jah-hovah is the generic name of that group or hierarchy of creative planetary angels, under whose star their nation has evolved.
He is one of the planetary Elohim of the regent group of Saturn.
Verse 26 of Genesis, ch.
iv., when read correctly, would alone give them such a right, for it calls the new race of men sprung from Seth and Enos, Jehovah, something quite different from the translation adopted in the Bible: -- "To him also, was born a son, Enos; then began men to call themselves Jah or Yah-hovah," to with men and women, the "lords of creation." One has but to read the above-mentioned verse in the original Hebrew text and by the light of the Kabala, to find that, instead of the words as they now stand translated, it is: -- "Then began men to call themselves Jehovah, " which is the correct translation, and not "Then began men to call upon the name of the Lord"; the latter being a mistranslation, whether deliberate or not.
Again the well-known passage: "I have gotten a man from the Lord," should read: "I have gotten a man, even Jehovah."* Luther translated the passage one way, the Roman Catholics quite differently.
Bishop Wordsworth renders it: "Cain -- I have gotten Kain, from Kanithi, I have gotten." Luther: "I have gotten a man 0-- even the Lord" (Jehovah); and the author of "The Source of Measures": "I have measured a man, even Jehovah ." The last is the correct rendering, because ( a ) a famous Rabbin, a Kabalist, explained the passage to the writer in precisely this way, and ( b ) because this rendering is identical with that in the Secret Doctrine of the East with regard to Brahma.
In " Isis Unveiled, " ** it was explained by the writer that "Cain .
.
.
is the son of the 'Lord' not of Adam ( Genesis iv .
I)" The "Lord" is Adam Kadmon, the "father" of Yodcheva, "Adam-Eve," or Jehovah, the son of sinful thought, not the progeny of flesh and blood.
Seth, on the other hand, is the leader and the progenitor of the Races of the Earth ; for he is the son of Adam, exoterically, but esoterically he is the progeny of Cain and Abel, since Abel or Hebel is a female, the counterpart and female half of the male Cain, and Adam is the collective name for man and woman: "male and female ( Zachar va Nakobeh ) created he them .
.
.
and called their name Adam." The verses in Genesis from chs.
i.
to v., are purposely mixed up for Kabalistic reasons.
After MAN of [[Footnote(s)]] ------------------------------------------------- * See " Source of Measures ," p.
227.
** Vol.
II., p.
264, et seq.
[[Vol.
2, Page]] 128 THE SECRET DOCTRINE.
Genesis ch.
i.
26 and Enos, Son of Man of ch.
iv.
v.
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 Brahma-Prajapati corresponds to Jehovah-Sephiroth, Brahma-Viraj to Jehovah-Adam, and that the Bible and Puranas are two copies of the same original, demonstrating structural reflection across traditions.
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 creation as Lila (delight/sport) in the Puranas and as Ain-Soph 'rejoicing in Itself, and flashed and beamed from Itself to Itself' in the Zohar, offering cosmogonic narratives of how the worlds came into existence.
A secondary creator deity—often ignorant or malevolent—responsible for fashioning the material world, distinct from the supreme transcendent God.
Jehovah is described as a 'personal creative Elohim' and 'planetary Elohim' distinct from the supreme Ain-Soph, functioning as a secondary creative agent, though not framed as malevolent or ignorant.
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 traces a clear chain from Ain-Soph through Adam Kadmon to Jehovah (Yodcheva) to Seth to the races of earth, each level derived from and less perfect than the one above.
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 masculine-feminine generative principle operating on every plane is the passage's dominant structural theme, from the hermaphrodite Jah-Eve through Brahma's division into male and female to Cain/Abel as male/female counterparts, presented as a universal feature of creation itself.
The twenty-two Hebrew letters as the building blocks through which God creates and sustains all existence.
The passage discusses the interchangeable letters i/j/y in the divine name, the compound attribute-appellation built from letters, and the footnote on Jod's symbolic and numerical significance in the Kabala.
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
The passage centers on the sacred, secret divine name (Jah-Hovah/Yah-oudi) whose correct reading carries esoteric ontological meaning and whose misreading constitutes a deliberate concealment.
The ten attributes or emanations through which the Ein Sof (Infinite) reveals itself and creates the universe in Kabbalistic theology.
The passage explicitly names 'Jehovah-Sephiroth' and discusses the Sephirotic framework, including the letter Jod and its numerical and symbolic significance in the Kabala.
The rule of the stars and planetary powers over mortal destiny — the astrological governors whose spheres bind souls to birth, error, and death; in Sethian gnosis the 'error of the stars' that the savior exposes, and from which the incorruptible generation alone is free. Distinct from cosmic_sympathy (a doctrine of universal affinity) in being a bondage-to-powers claim, and from archons (the rulers as personal beings) in concerning the astral machinery itself.
Jehovah is identified as 'one of the planetary Elohim of the regent group of Saturn' under whose star the Jewish nation has evolved, directly asserting planetary governance over a people's destiny.