II

We now proceed to trace the date and origin of the Kabbalah. Taking theex parte statement for what it is worth, viz., that this secret doctrine is of a pre-Adamite date, and that God himself propounded it to the angels in Paradise, we shall have to examine the age of the oldest documents which embody its tenets, and compare these doctrines with other systems, in order to ascertain the real date and origin of this theosophy. But before this is done, it will be neoessary to summarize, as briefly as possible, those doctrines which are peculiar to the Kabbalah, or which it expounds and elaborates in an especial manner, and which constitute it a separate system within the precincts of Judaism. The doctrines are as follow:—

God is boundlees in bis nature. He has neither will, intention, desire, thought, language, nor action. He cannot be grasped and depicted; and, for this reason, is calledEn Soph, and as such he is in a certain sense not existent.

He is not the direct creator of the universe, since he could not will the creation; and since a creation proceeding directly from him would have to be as boundless and a8 per-feet as he is himself.

He at first sent forth ten emanations, orSep Mroth, which are begotten, not made, and which are both infinite and finite.

From theseSephiroth, which are the Archetypal Man, the different worlds gradually and successively evolved. These evolutionary worlds are the brightness and the express image of their progenitors, theSephiroth, which uphold all things.

These emanations, orSephiroth, gave rise to or created in their own image all human souls. These souls are preexistent, they occupy a special hall in the upper world of spirits, and there already decide whether they will pursue a good or bad course in their temporary sojourn in the human body, which is also fashioned according to the Archetypal image.

No one has seen theEn Soph at any time. It is theSephiroth, in whom theEn Soph is incarnate, who have revealed themselves to us, and to whom the anthropomorphisms of Scripture and theHagada refer. Thus when it is said, “God spake, descended upon earth, ascended into heaven, smelled the sweet smell of sacrifices, repented in his heart, was angry,” &e., &c., or when the Hagadic works describe the body and the mansions of the Deity, &c., all this does not refer to theEn Soph, but to these intermediate beings.

It is an absolute condition of the soul to return to the Infinite Source whence it emanated, after developing all those perfections the germs of which are indelibly inherent in it. If it fails to develope these germs, it must migrate into another body, and in case it is still too weak to acquire the virtues for which it is sent to this earth, it is united to another and a stronger soul, which, occupying the same human body with it, aids its weaker companion in obtaining the object for which it came down from the world of spirits.

When all the pre-existent souls shall have passed their probationary period here below, the restitution of all things will take place; Satan will be restored to an angel of light, hell will disappear, and all souls will return into the bosom of the Deity whence they emanated. The creature shall not then be distinguished from the Creator. Like God, the soul will rule the universe: she shall command, and God obey.