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| item = 1
| item = 1
| type = article
| type = article
| status = wanted
| status = proofread
| continues = 162, 163
| continues = 162, 163
| author = Zeus
| author = Zeus
| untitled =
| untitled =
| source title = Spiritual Scientist
| source title = Spiritual Scientist
| source details =
| source details = v. 4, No. 17, June 29, 1876, pp. 193-5
| publication date = 1876-06-29
| publication date = 1876-06-29
| original date =
| original date =
{{Style P-Author|by “Zeus”}}
{{Style P-Author|by “Zeus”}}
...
{{Style S-Small capitals|From}} this work we obtain the principle, of the Cabalistic science as explained, by the great masters. The age of this book cannot be definitely determined. Dr. Zurnz assigns it to the latter half of the Gnostic period, the latter part of the eighth century or beginning of the ninth. In the Talmud there is a distinct mention of the Sepher Jetzera which was extant in the early Mishna times. Another indisputable fact is that it was the subject of able commentators as far back as the tenth century; such as Shabthai ben Abraham, Jacob ben Nissim and Saadja Saon. Shabthai not only affirms it to be an old book, but gives it as his opinion that it is the oldest book of human literature. This is unquestionably an exaggeration. The language and style, however, show that it belongs to a period anterior to the first Mishnaists, which is about a century before the birth of Christ. The work is regarded by some writers as a collection of fragments of much earlier times, and by them recognized a. a resume of ancient occult subjects. If a comparison of the printed editions be made, we find strong evidences of interpolation by transcribers and commentators, which makes it difficult for an occult student to select the most reliable edition. The writer has been so fortunate as to obtain three editions. A Latin translation, with notes and the Hebrew text, published by Kittangel, (Amsterdam 1662). Also one published with a German translation and note, by John Friedrich V. Meyer, (Leipzig 1830) and an edition bearing no date nor name of author. The two former we would recommend to students interested ted in the Cabala.
The generally received opinion is, that this famous mystic work is a monologue of the patriarch Abraham, and the contemplations which it contains are those which induced the Father of the Hebrews to abandon the worship of the stars and to embrace the faith of the true God. Hence the remarks of the celebrated philosopher, Rabbi Juhudah Ha Levi, (born about 1086): “The Book of the Creation, which beongs to our Father Abraham, demonstrates the existence of the Deity and the Divine unity, by things which are, on the one hand, manifold and multifarious, whilst on the other hand they converge and harmonize; and this harmony can only proceed from One who originates it.”
The design of the work is to exhibit a system whereby the universe may be viewed methodically in connection with the truths found in the Bible, thus showing that, by a gradual and systematic development of creation, and the harmony which it exhibits in its various component parts, that one God produces all and that He is over all. The order by which God created the universe out of nothing, and the harmony which pervades it, is shown by the analogy which subsists between the visible things and the signs of thought.
The work is divided into six chapters or ''Perakim'', which are sub-divided into thirty three brief sections or ''Mishnas, ''as follows: the first chapter has twelve sections, the second has five, the third five, the fourth four, the fifth three, and the sixth four sections. The doctrines which it propounds are delivered in the form of aphorisms, and are dogmatically laid down by Abraham with an authority becoming this patriarch. The letters that are used serve as a medium between essence and form, and like words, assume the relation of form to the real essence. Great value is attached to these letters and to their combinations. They are used both in their phonitic and in their sacred character, as expressing the divine truths of nature. The Hebrew alphabet is alto used as numerals, which are represented by the fundamental number ten, and as the vowels are ten in number, this decade is added to the twenty-two letters, Thus the twenty-two letters of the Hebrew alphabet and the ten fundamental numbers united, form the thirty-two paths of secret wisdom. The work begins as follows: “By thirty-two paths of secret wisdom, the Eternal, the Lord of Hosts, the God of Israel, the living God, the King of the Universe, the Merciful and Gracious, the high and exalted God, He who inhabit, eternity, glorious and holy is his name, hath created by means of numbers, phonetic language and writing.” In other words, God has created the universe by means of numbers, weight and measure.
First we have the fundamental number ten. This decade is divided into a tetrade and hexade, and thereby is shown a gradual development of the world. At first there existed nothing but the divine substance with the creative idea and the articulated creative word as the Holy Spirit, which is owe with the Divine substance and invisible Hence the spirit of the living God stands at the head of all things, and is represented by the ''En Soph'', the ''Crown, ''the ''Arich Ampin ''of the holy Cabala. It is also represented by the number'' one. “One ''in the Spirit of the living God, blessed be his name, who liveth forever! Voice, spirit and word, this is the Holy Ghost.
From this number ''one'' the whole universe proceeds by gradual and successive emanations in the following order.
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<gallery widths=300px heights=300px>
spiritual_scientist_v.04_n.17_1876-06-29.pdf|page=1|Spiritual Scientist, v. 4, No. 17, June 29, 1876, pp. 193-5
</gallery>