2.214) as consisting in: " (I) the dualistic opposition of the divine and the earthly; (2) an abstract conception of God, excluding all knowledge of the divine nature; (3) contempt for the world of the senses, on the ground of the Platonic doctrines of matter and of the descent of the soul from a superior world into the body; (4) the theory of intermediate potencies or beings, through whom God acts upon the world of phenomena; (5) the requirement of an ascetic self-emancipation from the bondage of sense and faith in a higher revelation to man when in a state called enthusiasm."
These two opposite potencies, viz.
In this all-important doctrine of the Sephiroth, the Kabbalah insists upon the fact that these potencies are not creations of the En Soph, which would be a diminution of strength; that they form among themselves and with the En Soph a strict unity, and simply represent different aspects of the same being, just as the different rays which proceed from the light, and which appear different things to the eye, are only different manifestations of one and the same light; that for this reason they all alike partake of the perfections of the En Soph; and that as emanations from the Infinite, the Sephiroth are infinite and perfect like the En Soph, and yet constitute the first finite things.
Like the Sephiroth from which it emanates, every soul has ten potencies, consisting of a trinity of triads.
The main objects of the society were thus set out: (1) To establish a nucleus of the universal brotherhood of humanity; (2) to promote the study of comparative religion and philosophy; (3) to make a systematic investigation into the mystic potencies of life and matter, or what is usually termed "occultism."