Towards a synthetic metaphysical system that blends Orphic cosmogony, Neoplatonic emanation, Gnostic aeonology, and later Western esotericism (Kabbalah, Theosophy, Boehme, Martinism).
According to the Gnostic and also the Occult Tradition, the Properties and Ideas of the Divine Being, revealed forth from the All-Depth—Bythos, Night, Silence, Ain, the Non-Being—through the Logos, do extend themselves and create, being themselves as Entities made manifest.
“The One is a Sovereignty without limit, a Light beyond all lights, holy and pure, invisible and ineffable.
He is not body, neither is He among the things that are; neither is He something other than that which is—for He transcendeth all being.” – Plotinus, Enneads
From the Fiery Centre they proceed forth, as Being made manifest, they create without ceasing. Their extension from the Infinite Manifest Centre reflecteth the very Source itself; and they are set into motion through Movement, Mode, and Passion—that is, through the reflection of the Active and Passive inclination inherent within the Paternal Being (which abode in potency), or again, the first motion of Being—Ego Eimi ( I AM – EHYEH )—which we name the Son: the Centre, the Point within the Circle.
“I beheld a boundless Light, serene and living,
and within it the Word, which was the Son of God.”– Poemadres, Corpus Hermiticum
All creations have as their end the Experience of Being in itself; for the Non-Being—the Eternal Silence—contained the Absolute Knowledge of itself and its Ideas, yet not the Experience of itself. The making-manifest of Being—the Point within the Circle—through a manifestation of Four Movements (whence the Tetragrammaton) revealeth Being (the Pentagrammaton—the Crown), the Centre, which declareth of itself: I AM THAT I AM, and by its Fiery expansion (the fruit of the Infinite Circle of Light—Ain Soph Aur—closing toward the Centre).
“In the beginning there was the Depth—unfathomable and without boundary—
and with it Silence, abiding in perfect repose.
From this union, unspoken and unseen, there arose the first Thought,
and from Thought the Word, and from the Word the ordering of all things.
Thus the Invisible brought forth the Visible,
not by division, but by unfolding from within itself.” – Valentinus
From this first motion—Ego Eimi, the Centre, the Son—there proceedeth not only the outgoing of Being, but likewise its beholding. For there is with the Logos a certain Wisdom, which the Theosophers have named Sophia: not as something added, but as that wherein the Divine Will is seen as in a clear glass.
She is called the Virgin of Light, because in her the Ideas of the Depth – Bythos stand undefiled, before they pass outward into multiplicity. And the Son Logos, in its fiery utterance—I AM—would not remain alone in its assertion, but requireth a ground wherein it may perceive itself without sundering. This ground is Sophia: not other than the Source, yet not the Source itself, but its image made manifest in clarity.
By her the emanations are held in measure. Without her, there would be only a boundless outpouring; but through her, form ariseth, and proportion, and a certain quiet harmony among the Aeons.
“The Wisdom of God is a Virgin, not a wife; she is the mirror of the wonders of God, in which all things are seen from eternity.” — Jakob Böhme
Within Sophia’s Presence the motion of Penetration and Envelopment bringeth forth and activateth all the yet unawakened expressions of Being—it fertilizeth them; whence is given the name Generator—Activator, Moda (Active Principle)l and Passionate ( Passive Principle). And the dual expressions of this Aeonic unfolding do awaken manifold potential properties arising from Ideas, and do make them manifest as Being.
These, in turn, reflect these properties as Graces—of Grace (whence cometh the Grace of God)—which again, by reflection, transmit unto the creations the Ontic Order and Experience of their Centre—the Aeon.
The expansion of these manifest properties into creations of themselves reflecteth, by Grace, analogically and not absolutely, the Aeon. From this it came to pass that in one among them there appeared Stasis.
Forasmuch as Modal and Passionate Motion are present in all things, their cessation bringeth forth Resistance and the Pain that followeth it, and thereafter the centripetal drawing of the vortices of the Passionate, and their contraction into First Matter—Substance.
In the Theosophical understanding, one among the manifested expressions of the Aeon—analogous by Grace—did manifest Stasis within the Eternal Motion of creation from the Centre, seeking to express its own Imagination, Will, and Power—not as an extension of the Being of the Aeon, but as independent thereof, self-willed; and herein is signified the first separation—the Luciferian Creation.
The cessation of Motion bringeth forth Substance—prima materia—which standeth as precursor unto Matter. The remaining expressions of this Entity (seven according to Tradition—their constitution being enneadic: two generative and seven expressive) enter into Matter that they might order and restore it; which symbolically declareth the completion of Immobility (two) and its Essences (seven), which now constitute material reality, and likewise the Theosophical genesis of the Subtle Matter—otherwise called Psycho-Matter, or the Astral-Etheric-Formative plane.
In all things there is a striving,
a tension between the inward and the outward.
There is fire, which consumeth and driveth forth,
and there is light, which revealeth and giveth life.
Without this opposition, nothing would be manifest;
for manifestation ariseth from the interplay of contrary wills. – Jakob Böhme
The analogy of these things is seen also in the creation of the Human Being as a Divine Manifested Idea, for it beareth the reconstitution of this very constitution: being dual (Male and Female, according to the extension of the Modal and Passionate), and also septenary (in form: head, two hands, two feet, trunk, and generative lower member; and in energy: the seven centres).
The Enneagram of the Divine Idea of Man containeth the Pentagram—the Son—and the Tetragram—the Father, according to the Theosophical Traditions.
( see Supplementary Theosophical and Kabbalistic Observations )
Theologically and via Gnosticism, the extension of this Stasis within the Motion of Being is expressed as the Fall. And the aforesaid Will to assert an imagination, will, and power of its own—yet apart from its Ontic Extension—bringeth forth the consequence of the Fall, which is the Resistance of the ego (the lesser ego, and not the Ego Eimi – I AM That i AM).
This lesser ego vibrateth henceforth from the primal Luciferian Negation and seeketh the recognition of its own power, will, and volition apart—cut off—from the Source; and the mechanistic Sustainers (being manifest deniers and guardians of Matter) do strengthen this attachment unto the egos of humanity, confirming our fall and sustaining that very Substance which granteth them existence apart from Ontic Extension.
“The rulers became arrogant in their power,
and they said one unto another, “It is we who govern all things.”
They knew not the Source from which they had come,
but were blinded in their ignorance.
And they fashioned a world according to their likeness,
bound in forgetfulness and shadow.” – Apocryphon of John
In the plane of Being, Motion hath been restored beyond space and time, and Stasis hath been reintegrated; yet within the space-time continuum wherein we dwell, the Restoration remaineth yet in process.
“The end shall be as the beginning,
for all things proceed from the One and return unto the One.
What hath fallen shall be restored,
and what hath been divided shall be made whole.
For the Divine work is not incomplete,
but moveth toward its perfection.” – Origen of Alexandria
The denial of Grace (whereby Grace is understood as the inversion of Stasis into inner Motion, and of the pain of loss into the pain of Surrender of the lesser ego) sustaineth this Luciferian creation; wherein even here the Paternal—That Which IS—doth experience the Non-Itself, through which It apprehendeth, in multiplicity, That Which It Truly IS, until the restoration of Matter be accomplished through the living Key of Restoration as expressed by Creative the Idea of the Initial Human Being Adamus.
Part 2. Supplementary Theosophical and Kabbalistic Observations
Alongside these Ontological remarks lie deeply rooted esoterical keys as parts of the overall Gnosis. These keys correspond to a Christian Kabbalistic approach combining knowledge acquired and recompossed from many Rosicrucian streams. These don’t belong to a specific order and are part of my personal work – thus may be considered PanRosicrucian as is also my approach – and as a supplementary addition they provide a deeper thesophical way of understanding the aforementioned Divine emanations, progressions and dyads.
1.The Monad is ineffable. It containeth within itself the Triad in a mystical relation, in a Unity incomprehensible unto our minds. Wherefore we speak of the Monad as the Incomprehensible.
2.The Triad proceeding from the Monad abideth in two states:
- a) The Unmanifest—within the State before creation—the condition which we name Being, the All-Depth, the Abyss, the Unmanifest and the Incomprehensible.
- b) The Manifest—wherein the Unmanifest expresseth itself as a point of Creation (the Son, Ego Eimi, the Point within the Circle), and bringeth forth Logos—a relation with its Paternal Monad (the Circle of Being), which containeth it at once as Unexpressed and Expressed.
- The Monad may neither be invoked nor symbolically depicted, for it representeth not number, but the Beginning. It implieth the Triad which composeth it (the Mystical Triad), and is expressed occultly as the Tetrad (the Monad in Triad, summed as the Tetragrammaton).
4.This unfolding leadeth unto the Pentad (the Pentagrammaton) as the beginning of Creation. This Pentad observeth the ratio 3:2—that is, the Logos of the manifestation of the Triad in its twofold expression: Active and Passive.
Note: The manifestation of the Pentagrammaton—Christ, the Son—is symbolized in the Kabbalistic manner by the Crown (Shin), and ruleth in the first manifestation of the Divine Creative Powers—Kether. Its twofold unfolding, in imitation of the Unmanifest Triad, is represented as Christ Logos—the Light that enlighteneth (Active) and warmeth (Passive)—as is found in the theosophical representations of Heinrich Khunrath.
5.The Divine Christic Pentagrammaton (the Manifestation of the All ) bringeth forth a Dyad, as hath been shown; and thus it is manifested as: “The Triad within the Pentad revealed, unfolding into a Dyad”—ten in total. The number Ten is thus hidden within the first Triadic unfolding (the Hidden Decad, or Divine Structure), and thereafter is reflected in all the planes of Creation (the Decimal Sephiroth).
6.The first dyadic unfoldings (Chokmah and Binah) constitute the Noetic Decad, now manifested as Being made manifest, that it might create in the likeness of the Christic Monad (Kether—the appearance of the Son and Seat of the Trinity ). These Dyads act as Generators, activating further septenary manifested expressions, for they contain within themselves Kether (the Pentagrammaton) and their dyadic subsistence (5 + 2 = 7).
7.The Septenary ariseth numerologically (as before ontologically) from the unfolding (addition) of the Monad: 1—Kether, with 2—Chokmah and 3—Binah, which yield six. The union of the Dyads then bringeth forth a third Factor, which is manifested as Being at the level of First Creation (beyond the Triad); thus 6 + 1 = 7—a Septenary Entity, each new number arising from the union thereof.
