Within the Abrahamic line religions there is a kind of hierarchy that allows you to distribute them according to the criteria of immanentism and transcendentalism.
The religion, which can be called a religion par excellence, is, of course, Judaism. And especially, the form of Judaism, which developed after the arrival of Jesus Christ, after Judaism rejected not only the person and mission of Jesus, but the principle of the immanent God, Emmanuel (which in Hebrew means “God with us”). The abyss between the Creator and the creation in Judaism is maximal, and generally the concept of creation itself, “creationism”, is of Jewish origin. Judaism embodies abrahamic apophaticism and carried up to its logical extreme.
Christianity of the Abrahamic context is the opposite pole of Judaism. Of all religions, Christianity is the most cataphatic, gnostic and esoteric. The central figure of Christianity is God the Son, in the religious level, replaces the metaphysical principle of pure being. In a sense, early Christianity actually coincided with the Jewish esotericism, including many aspects of various Jewish teachings – essens, merkaba gnosis, etc.In addition, it was at the same time jewish, beyond religious and universal gnostic, as evidenced by the words of St. Paul concerning the rank Melkzedec which embodies the supra-Abrahamic aspect of tradition (recall that Abraham offered tithes to Melchizedek as the highest!), and a high priest which is on the order of Christ himself.
Finally, Islam is located between these two opposite abrahamic poles, on the one hand, tending to the Christian perspective, and on the other hand, stressing God transcendentalism, and even more radically than Judaism (“Say: Allah is One, God eternal, not begotten and not generated, and there is none like Him”). In addition, all the esoteric Islam – Sufism, Shi’ism, etc. – particularly stresses the principle of immanent divinity. Sunni Sufism argues “the light of Mohammed” as the central reality, immanent in all of creation, the light of pure being. In Shi’ism this function is performed by the “imam” or “Imamate light”, so sometimes it is even about “the divine nature of the holy Imams.” And in extreme versions of Shiism – Ismaili, alavizme etc. -.. The concept of an immanent divinity is contracted to the person Qayyim, eschatological Imam, the “perfect child”, which is considered there is a secret order to all creation, that approaches not only from the Christian perspective in general, but the most esoteric and Gnostic aspects of Christianity.
But now it is important especially pay attention to the fact that religion, based on apophaticism, only implicitly reflect a metaphysical perspective that stands at its center. Therefore, while remaining within the framework of religion, even the Gnostic-oriented, we deal only with objects of faith, and therefore gnosis is still incomplete, and the principle of the immanent God, is likely to be applied to some inner modality, and not to the pure being. This means that, if the esoteric religion is not continually adjusted inwardly by esotericism, its central object inevitably slide down the ontological hierarchy, becoming an idol, a fetish. Thus a symbol of pure being may inseparably merge with manifest the First Intelect, then with the “world soul” (Anima Mundi) and, finally, just a corporal logic unit of the cosmos. These steps can easily be seen in the historical decline of Western Christianity, which in its theological doctrines, and especially in the concepts of some of the more or less contemporary Christian sects which sequentially moves the person of Christ down through the ontological hierarchy, until the proclamation of Him as a simple (albeit excellent) man as in some currents of Protestantism.
At the other extreme of abrahamism, in Judaism, are also there is no guarantee from falling into idolatry: first of all, metaphysical nothingness within religion is also projected on the inside the ontology and only symbolically act in his reality. This logically leads to the case of loss of the secret to corresponding proportions – such a secret need to belong to the sphere of pure esotericism. And secondly, when the principle is considered extremely apophatically, it will sooner or later begins not taken into account, be deemed simply non-existent. This may give rise to the illusion of inevitability, and the sufficiency of specific environmental material protection which does not simply mean idolatry, but a grave shape of – consumer materialism.
So both abrahamic poles in case of loss knowledge of the relevant proportions are fraught with the transformation into a perverted parody not only on tradition as such, but also on religion itself in its true and traditional sense.
As for Islam, it is in the middle abrahamic scale, it has some immunity and from one and the the other and from the possibility of distortion. Islam is more religious and less gnostic compared with Christianity, and thus it is stable with respect to the dangers of excessive and unauthorized immanentization. On the other hand, it is less religious than Judaism, and hence, it is less likely to irreversibly split the source and as result falling thereby into practical materialism and abstraction that murder the very spirit of the religion.
Yet the solution of the great problems about the meaning of the emergence of being on a religious level is impossible. It belongs to the field of esotericism, which means that even to formulate this problem adequately, it is necessary to go beyond abrahamism, bringing, like Abraham himself, symbolic tithes to whose God that bears the name “El Elyon,” “Most High God”, ie. e. God that is greater than and superior to all other gods.
Resolution of this great metaphysical problem is connected with the the esoteric mystery tradition, which is based on symbols drawn from a variety of sacred contexts, but it is beyond the scope of these forms. The moment of the final choice made inside this tradition, should logically coincide with the most critical point of the existence of not only the earth’s traditions, but also the whole of being.
In accordance with the Islamic doctrine the Prophet Muhammad was the last of the prophets, the latest installer and reformer of the traditional law, “the seal of the prophets.” But Shiite esotericism states that at the end of the cycle should appear the last of esoteric interpreters of Revelation, “esoteric seal”. With he and his companions, all the the metaphysical significance of the question about the meaning and purpose of the secret origin of being is restored according to the side of the limitations inherent in the traditions and religions, firmly established in the proper metaphysical perspective.
This eschatological theophany significantly affect all religions and traditions, revealing their hidden kernel.
But the main role in this eschatological event is assigned to Christianity – the tradition of carrying the key to the mystery that exceeds even the great and comprehensive silence.