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The Pleroma: An Essay on the Origin of Christianity

It is in this idea that we must look for the origin and explanation of the verse in the Jewish cosmogony, which reads: "And God said, Let the earth bring forth . . . . the fruit-tree yielding fruit after his kind, whose seed is in itself." In all the primitive religions, the "Son of the Father" is the creative God—i.e., His thought made visible; and before the Christian era, from the Trimurti of the Hindus down to the three kabalistic heads of the scriptures as explained by the Jews, the triune godhead of each nation was fully defined and substantiated in its allegories.

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the differentiation of the elements which enter into the constitution of our Solar System. It has often been asked what was the exact definition of Fohat and his powers and functions, as he seems to exercise those of a Personal God as understood in the popular religions. The answer has just been given in the comment on Stanza V. As well said in the Bhagavadgita Lectures, "The whole Kosmos must necessarily exist in the One Source of energy from which this light (Fohat) emanates." Whether we count the principles in Kosmos and man as seven or only as four, the forces of, and in, physical Nature are Seven; and it is stated by the same authority that "Pragna,or the capacity of perception, exists in seven different aspects corresponding to the seven conditions of matter" (Personal and impersonal God). For, "just as a human being is composed of seven principles, differentiated matter in the Solar System exists in seven different conditions" (ibid). So does Fohat.* He is One and Seven, and on the Cosmic plane is behind all such manifestations as light, heat, sound, adhesion, etc., etc., and is the "spirit" of E, which is the L of the Universe. As an abstraction, we call it the OL; as an objective and evident Reality, we speak of a septenary scale of manifestation, which begins at the upper rung with the One Unknowable C, and ends as Omnipresent Mind and Life immanent in every atom of Matter. Thus, while science speaks of its evolution through brute matter, blind force, and senseless motion, the Occultists point tointelligent L and sentient L, and add that Fohat is the guiding Spirit of all this. Yet he is no personal god at all, but the emanation of those other Powers behind him whom the Christians call the "Messengers" of their God (who is in reality only the Elohim, or rather one of the Seven Creators called Elohim), and we, the "Messenger of the primordial Sons of Life and Light."

The Pleroma, an essay on the origin of Christianity. …

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This every scholar now knows. The able lectures of Mr. G. Massey alone are sufficient in themselves to convince any fair-mindedChristian that to accept the dead-letter of the Bible is equivalent to falling into a grosser error and superstition than any hitherto evolved by the brain of the savage South Sea Islander. But the point to which even the most truth-loving and truth-searching Orientalists—whether Aryanists or Egyptologists—seem to remain blind, is the fact that every symbol in papyrus orolla is a many-faced diamond, each of whose facets not merely bears several interpretations, but relates likewise to several sciences. This is instanced in the just quoted interpretation of the moon symbolized by the cat—an example of sidero-terrestrial imagery; the moon bearing many other meanings besides this with other nations.

picture or sign representing principles, or a series of principles, recognizable by those who have received certain instructions"(initiates). To put it still plainer, an emblem is usually a series of graphic pictures viewed and explained allegorically, and unfolding an idea in panoramic views, one after the other. Thus the Purânas are written emblems. So are the Mosaic and Christian Testaments, or the Bible, and all other exoteric Scriptures. As the same authority shows:—

The pleroma an essay on the origin of christianity

The pleroma : an essay on the origin of Christianity
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To what was written by Thomas Taylor in 1797—namely, that the "Jews appear to have ascended no higher. . . . than the immediateartificer of the universe"; as "Moses introduces a darkness on the face of the deep, without even insinuating that there was any cause of its existence," † one might add something more. Never have the Jews in their Bible (a purely esoteric, symbolical work) degraded so profoundly their metaphorical deity as have the Christians, by accepting Jehovah as their one living yet personalGod.

Whether the Brahmin Initiates will ever give out the full meaning of these allegories, is a question with which the writer is not concerned. The present object is to show that, while honouring the creative Powers in their multiple forms, no philosopher could, or ever has, accepted the allegory for the true Spirit, except, perhaps, some philosophers belonging to the present "superior and civilized" Christian races. For, as shown, Jehovah is not one whit the superior of Vishnu on the plane of ethics. This is why the Occultists and even some Kabalists, whether they regard or not those creative Forces as living and conscious Entities—and one does not see why they should not be so accepted—will never confuse the Cwith the effect, and accept the Spirit of the Earth for Parabrahm or Ain-Soph. At all events they know well the true nature of what was called Father-Æther by the Greeks, Jupiter-Titan, etc., etc. They know that the soul of the AL is divine, and

Nathaniel Schmidt, "The Pleroma: An Essay on the Origin of Christianity
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The Pleroma: An Essay on the Origin of Christianity | …

"The esoteric doctrine teaches, like Buddhism and Brahminism, and even the Kabala, that the one infinite and unknown Essence exists from all eternity, and in regular and harmonious successions is either passive or active. In the poetical phraseology of Manu these conditions are called the "Days" and the "Nights" of Brahmâ. The latter is either "awake" or "asleep." The Svabhavikas, or philosophers of the oldest school of Buddhism (which still exists in Nepal), speculate only upon the active condition of this "Essence," which they call Svabhâvat, and deem it foolish to theorize upon the abstract and "unknowable" power in its passive condition. Hence they are called atheists by both Christian theologians and modern scientists, for neither of the

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the term sempiternity, the eternal only in futurity, anything better than a misnomer.* Such words do not and cannot exist in philosophical metaphysics, and were unknown till the advent of ecclesiastical Christianity. The Seven Eternities meant are the seven periods, or a period answering in its duration to the seven periods, of a Manvantara, and extending throughout a Maha-Kalpa or the "Great Age" — 100 years of Brahmâ — making a total of 311,040,000,000,000 of years; each year of Brahmâ being composed of 360 "days," and of the same number of "nights" of Brahmâ (reckoning by the Chandrayana or lunar year); and a "Day of Brahmâ " consisting of 4,320,000,000 of mortal years. These "Eternities" belong to the most secret calculations, in which, in order to arrive at the true total, every figure must be 7x (7 to the power of x); x varying according to the nature of the cycle in the subjective or real world; and every figure or number relating to, or representing all the different cycles from the greatest to the smallest — in the objective or unreal world — must necessarily be multiples of seven. The key to this cannot be given, for herein lies the mystery of esoteric calculations, and for the purposes of ordinary calculation it has no sense. "The number seven," says the Kabala, "is the great number of the Divine Mysteries;" number ten is that of all human knowledge (Pythagorean decade); 1,000 is the number ten to the third power, and therefore the number 7,000 is also symbolical. In the Secret Doctrine the figure and number 4 are the male symbol only on the highest plane of abstraction; on the plane of matter the 3 is the masculine and the 4 the female: the upright and the horizontal in the fourth stage of symbolism, when the symbols became the glyphs of the generative powers on the physical plane.

The Pleroma, an essay on the origin of Christianity ..

(a) The seven sublime lords are the Seven Creative Spirits, the Dhyan-Chohans, who correspond to the Hebrew Elohim. It is the same hierarchy of Archangels to which St. Michael, St. Gabriel, and others belong, in the Christian theogony. Only while St. Michael, for instance, is allowed in dogmatic Latin theology to watch over all the promontories and gulfs, in the Esoteric System, the Dhyanis watch successively over one of the Rounds and the great Root-races of our planetary chain. They are, moreover, said to send their Bhodisatvas, the human correspondents of the Dhyani-Buddhas (of whom vide infra) during every Round and Race. Out of the Seven Truths and Revelations, or rather revealed secrets, four only have been handed to us, as we are still in the Fourth Round, and the world also has only had four Buddhas, so far. This is a very complicated question, and will receive more ample treatment later on.

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