In the Arcanum, “in the assembly of splendor, lighted by MANO, to whom the scintillas of splendor owe their origin,” the genii who live in light “rose, they went to the visible Jordan, and flowing water . . . they assembled for a counsel . . . and called forth the Only-Begotten Son
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of an imperishable image, and who cannot be conceived by reflection, Lebdaio, the just Lord, and sprung from Lebdaio, the just lord, whom the life had produced by his word.”
Mano is the chief of the seven AEons, who are Mano (Rex Lucis), Aiar Zivo, Ignis Vivus, Lux, Vita, Aqua Viva (the living water of baptism, the genius of the Jordan), and Ipsa Vita, the chief of the six genii, which form with him the mystic seven. The Nazarene Mano is simply the copy of the Hindu first Manu — the emanation of Manu Swayambhuva — from whom evolve in succession the six other Manus, types of the subsequent races of men. We find them all represented by the apostle-kabalist John in the “seven lamps of fire” burning before the throne, which are the seven spirits of God,” and in the seven angels bearing the seven vials. Again in Fetahil we recognize the original of the Christian doctrine.
In the Revelation of Joannes Theologos it is said: “I turned and saw in the midst of the seven candlesticks one like unto the Son of man . . . his head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire . . . and his feet like unto fine brass, as if they burned in a furnace” (i. 13, 14, 15). John here repeats, as is well known, the words of Daniel and Ezekiel. “The Ancient of Days . . . whose hair was white as pure wool . . . etc.” And “the appearance of a man . . . above the throne . . . and the appearance of fire, and it had brightness round about.” The fire being “the glory of the Lord.” Fetahil is son of the man, the Third Life, and his upper part is represented as white as snow, while standing near the throne of the living fire he has the appearance of a flame.
All these “apocalyptic” visions are based on the description of the “white head” of the Sohar, in whom the kabalistic trinity is united. The white head, “which conceals in its cranium the spirit,” and which is environed by subtile fire. The “appearance of a man” is that of Adam Kadmon, through which passes the thread of light represented by the fire. Fetahil is the Vir Novissimus (the newest man), the son of Abatur, the latter being the “man,” or the third life, now the third personage of the trinity. John sees “one like unto the son of man,” holding in his right hand seven stars, and standing between “seven golden candlesticks” (Revelation i.). Fetahil takes his “stand on high,” according to the will of his father, “the highest AEon who has seven sceptres,” and
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seven genii, who astronomically represent the seven planets or stars. He stands “shining in the garment of the Lord’s, resplendent by the agency of the genii.” He is the Son of his Father, Life, and his mother, Spirit, or Light. The Logos is represented in the Gospel according to John as one in whom was “Life, and the life was the light of men” (i. 4). Fetahil is the Demiurge, and his father created the visible universe of matter through him. In the Epistle of Paul to the Ephesians (iii. 9), God is said to have “created all things by Jesus.” In the Codex the Parent-LIFE says: “Arise, go, our son first-begotten, ordained for all creatures.” “As the living father hath sent me,” says Christ, “God sent his only-begotten son that we might live.” Finally, having performed his work on earth, Fetahil reascends to his father Abatur. “Et qui, relicto quem procreavit mundo, ad Abatur suum patrem contendit,” “My father sent me . . . I go to the Father,” repeats Jesus.
Laying aside the theological disputes of Christianity which try to blend together the Jewish Creator of the first chapter of Genesis with the “Father” of the New Testament, Jesus states repeatedly of his Father that “He is in secret.” Surely he would not have so termed the ever-present “Lord God” of the Mosaic books, who showed Himself to Moses and the Patriarchs, and finally allowed all the elders of Israel to look on Himself. When Jesus is made to speak of the temple at Jerusalem as of his “Father’s house,” he does not mean the physical building, which he maintains he can destroy and then again rebuild in three days, but of the temple of Solomon; the wise kabalist, who indicates in his Proverbs that every man is the temple of God, or of his own divine spirit. This term of the “Father who is in secret,” we find used as much in the Kabala as in the Codex Nazaraeus, and elsewhere. No one has ever seen the wisdom concealed in the “Cranium,” and no one has beheld the “Depth” (Bythos). Simon, the Magician, preached “one Father unknown to all.”
Moe is the founder of GnosticWarrior.com. He is a father, husband, author, martial arts black belt, and an expert in Gnosticism, the occult, and esotericism.
