The emblem of the Resurrection of Nature and of Christ, or “the Son identical with his Father” and God’s Sophia (Wisdom-Intelligence) belongs to no one doctrinal religion, or creed. It belongs to the Mysteries of Nature and the archaic symbology developed from it, more than it does to the Jesus-figure of the Christian religion. There is a inward impulse toward this knowledge within man, and exists throughout time, across all cultures and populations. The general aspiration has produced religious beliefs, led to sciences, technologies, and ongoing discoveries and the craftiest of ingenuity. A theosophist explains this “universal aspiration to Truth,” while criticizing the habitual tendency in both science and religion to limit this irrepressible impulse. Then, criticizes the degeneration of the Kabbalah, and the nature of the Christos, arguing, that Christians do not have a monopoly on these old concepts in ancient theologies on the liberator-god and Divine Intelligence.
“Universal aspirations, especially when impeded and suppressed in their free manifestations, die out but to return with tenfold power. They are cyclic, like every other natural phenomenon, whether mental or cosmic, universal or national. Dam a river in one place, and the water will work its way into another, and break out through it like a torrent.
One of such universal aspirations, the strongest perhaps in man’s nature, is the longing to seek for the unknown; an ineradicable desire to penetrate below the surface of things, a thirst for the knowledge of that which is hidden from others. Nine children out of ten will break their toys to see what there is inside. It is an innate feeling and is Protean in form. It rises from the ridiculous (or perhaps rather from the reprehensible) to the sublime, for it is limited to indiscreet inquisitiveness, prying into neighbour’s secrets, in the uneducated, and it expands in the cultured into that love for knowledge which ends in leading them to the summits of science, and fills the Academies and the Royal Institutions with learned men.
But this pertains to the world of the objective. The man in whom the metaphysical element is stronger than the physical, is propelled by this natural aspiration towards the mystical, to that which the materialist is pleased to call a “superstitious belief in the supernatural.” The Church, while encouraging our aspirations after the holy—on strictly theological and orthodox lines, of course—condemns at the same time the human craving after the same, whenever the practical search after it departs from its own lines. The memory of the thousands of illiterate “witches,” and the hundreds of learned alchemists, philosophers and other heretics, tortured, burnt, and otherwise put to death during the Middle Ages, remains as an ever-present witness to that arbitrary and despotic interference.
In the present age both Church and Science, the blindly-believing and the all-denying, are arrayed against the Secret Sciences, though both Church and Science believed in and practised them—especially the Kabalah—at a not very distant period of history. One says now, “It is of the devil!” the other that “the devil is a creation of the Church, and a disgraceful superstition”; in short, that there is neither devil nor occult sciences. The first one forgets that it has publicly proclaimed, hardly 400 years ago, the Jewish Kabalah as the greatest witness to the truths of Christianity; the second, that the most illustrious men of science were all alchemists, astrologers and magicians, witness Paracelsus, Van Helmont, Roger Bacon, etc. But consistency has never been a virtue of Modern Science. It has religiously believed in all which it now denies, and it has denied all that it now believes in, from the circulation of-the blood up to steam and electric power.
This sudden change of attitude in both powers cannot prevent events from taking their natural course.” (H.P. Blavatsky, The Kabalah and the Kabalists in the Last of the Nineteenth-Century, pp. 251-252)
“It can be demonstrated, on the authority of the most learned Kabalists of our day that the Zohar, and almost all the Kabalistic works, have passed through Christian hands. Hence, that they cannot be considered any longer as universal, but have become simply sectarian. This is well shown by Pico della Mirandola’s thesis upon the proposition that “no Science yields greater proof of the divinity of Christ than magic and the Kabalah.” This is true of the divinity of the Logos, or of the Christos of the Gnostics; because that Christos remains the same WORD of the ever-unmanifested Deity, whether we call it Parabrahm or Ain Suph—by whatever name he himself is called—Krishna, Buddha, or Ormazd. But this Christos is neither the Christ of the Churches, nor yet the Jesus of the Gospels; it is only an impersonal Principle. Nevertheless the Latin Church made capital of this thesis; the result of which was, that as in the last century, so it is now in Europe and America. Almost every Kabalist is now a believer in a personal God, in the very teeth of the original impersonal Ain Suph, and is, moreover, a more or less heterodox, but still, a Christian.” (H.P. Blavatsky, The Kabalah and the Kabalists in the Last of the Nineteenth-Century, pp. 258-59)