Chapter 3 of 1 Moses from the plates of brass show an integration of Kabbalistic mysticism with Mormon theology, presenting a unique esoteric perspective on creation and divine unity.
The Divine Order
The phrase “As Above, So Below,” which opens the chapter, is a well-known Hermetic and Kabbalistic axiom suggesting that the divine order in the heavens is reflected in earthly creation. This chapter explicitly states this idea in its title, reinforcing the belief that creation is not just a one-time event but an ongoing process mirrored in different spiritual planes. This aligns with the Mormon teaching that humans are created in the image of God and have a divine potential, echoing the idea that the microcosm (earth, humanity) reflects the macrocosm (heaven, divinity).
Degrees
The passage describes creation occurring in distinct “degrees” rather than simple days. The description of creation through “degrees” (first degree, second degree, etc.) mirrors the Sefirot—the ten emanations through which God’s divine light is structured in the world. This corresponds with the Kabbalistic concept of emanations (Sefirot), where divine energy unfolds in structured stages. The reference to Elohim and the presence of a feminine divine force (She who was with God) suggests an esoteric understanding of God as both masculine and feminine, reminiscent of Kabbalistic teachings on the divine union of forces.
The six degrees of creation leading up to the seventh (Shabbat) align with the six lower Sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod) that govern material creation, leading to Malchut (kingdom), which represents the completion of divine manifestation in the physical world. Each phase of creation (dividing light from darkness, separating waters, etc.) aligns with different aspects of the Tree of Life, showing that the cosmos unfolds in a structured divine pattern.
The One Who Unites
The text uses the phrase “Yachad Yachid Echad,” which can be translated as “The One [who] Unites [in] Unity” or “Unified Singular One.” This is deeply rooted in Kabbalistic and Mormon esoteric thought, suggesting a monotheistic yet complex and pluralistic view of God. This could reflect the Mormon belief in divine councils or theosis—the idea that humans can ascend and become like God through spiritual progression, mirroring the Kabbalistic idea of unification with the Divine.
Shekhinah
The text also describes She, a divine feminine presence present from the beginning, aligning with the Shekhinah, the divine feminine aspect in Kabbalah, which is crucial to balancing divine energy. The union of male and female in the image of Elohim suggests the balance of masculine and feminine forces, akin to the Kabbalistic unification of Tiferet (the divine masculine) and Shekhinah (the divine feminine). The passage “Let us make mankind in our image” reflects Adam Kadmon, the primordial archetype of humanity in Kabbalah. Humanity is not just a physical entity but a reflection of the divine in microcosm.
Conclusion
This chapter weaves together Mormon cosmology with Kabbalistic thought, presenting creation as a structured, mystical process through divine emanations. The role of Adam in “taking charge” of creation reflects Tikkun Olam, the Kabbalistic idea that humans are co-creators with God, tasked with restoring harmony in the cosmos. The themes of divine correspondence, structured emanations, and humanity’s role in creation align deeply with the mystical tradition found in Kabbalah and Latter Day Saint esotericism.
