This book makes it clear how the Kabbalah is a technotheurgic ersatz for Christianity.

According to Leet, the 'secret doctrine of the Kabbalah' and esoteric Judaism is the 'doctrine of the Son.' In the Merkabah texts, this doctrine is initially tied to Ezekiel’s vision of the 'appearance of a man' seated on the chariot Throne—not as God, but as a glorified Man who has attained divine sonship. This 'son of Man' is one who has realized the mystical capacity to perceive the divine nature of his own higher self.

This understanding became part of the later kabbalistic tradition that at the highest level of mystical ascent the face one sees on the Throne will be one's own. (p. 36)

The Son, in this framework, is understood as the collective nation of Israel (Klal Yisrael). However, only the esoteric initiates who achieve divine sonship through Kabbalistic practice are considered true members of this collective. The uninitiated are the impure Erev Rav.

Leet suggests that Christianity vulgarized this doctrine by externalizing it in an exoteric form. This means that only Jewish Kabbalah preserves the true esoteric core of Judaism, while Christianity represents a misguided and degraded offshoot.

The prophetic visions of the Old Testament, which in reality prefigure Christ, the Incarnate Logos—including the Angel of the Lord in Exodus and the Trinitarian vision of Daniel—are reinterpreted as symbols of a speculative (literally, from speculum) metaphysical doctrine of a divine Man, developed through meditation on and manipulation of the geometrical properties of the Sephirotic Tree.

In Lurianic Kabbalah, the genesis of the Son coincides with the reconstitution of the Partzufim, particularly Zeir Anpin—the Partzuf of the Son, formed by the central six Sefirot and identified with the Tetragrammaton—as the goal of Tikkun.

The Renaissance humanists fell for this Zoharic technotheurgic psyop, adopting it as the true esoteric meaning of Christianity in the West. This led to the emergence of so-called "Christian Kabbalah." The groundwork for this was already laid by the influx of Platonic and Neoplatonic ideas from the East, brought over around the time of the Council of Florence by figures like the neopagan apostate Plethon. According to St. Gennadios Scholarios, Plethon’s apostasy was directly influenced by his own Jewish master, Elissaeus.

The infiltration of Jewish esotericism—with its technotheurgic vision of Man—into the hollowed-out shell of Western Christianity was eagerly embraced by the monstrous Renaissance Papacy, which found it compatible with its own idolatrous self-conception.

The entire trajectory of post-schism Western history was shaped by this metaphysical sleight of hand: the dominance of a crypto-Kabbalistic reinterpretation of Christianity, hidden beneath the exoteric humanism of Western modernity. From Renaissance Humanism to the Enlightenment to post-industrial Transhumanism, the pattern remains unchanged—leading to the final messianic Tikkun.
> @anna kw✨ (tenshi_anna): 
> 
> yes.