Current Theme:  The Logos

The One Principle                      The Secret Doctrine book i p.18-20

The Central Spiritual Sun           SD i 86-88

Vach                                            SD i 136-138

The Hidden Deity                        SD i 349-358

The Mundane Egg                        SD i 359-367

The Creative Gods                       SD i 424-440

The Logos and Man                     SD ii 23-25

Speech                                         SD ii 198-200

The Dual Androgyne                    SD ii 214-215

Monad, Tetrad and Heptad          SD ii 598-600

Narayana, Iswara and Mahat      Transactions  15-16

The Three Logoi                           Transactions  35-39

Brahma-Vach-Viraj                      Transactions 83-86

God Geometrizes                          Transactions 142-143

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The One Principle   The Secret Doctrine book i p.18-20

In its absoluteness, the One Principle under its two aspects (of Parabrahmam and Mulaprakriti) is sexless, unconditioned and eternal. Its periodical (manvantaric) emanation — or primal radiation — is also One, androgynous and phenomenally finite. When the radiation radiates in its turn, all its radiations are also androgynous, to become male and female principles in their lower aspects. After Pralaya, whether the great or the minor Pralaya ( the latter leaving the worlds in statu quo * ), the first that re-awakes to active life is the plastic A'kâs'a, Father-Mother, the Spirit and Soul of Ether, or the plane on the surface of the Circle. Space is called the "Mother" before its Cosmic activity, and Father-Mother at the first stage of re-awakening. (See Comments, Stanza II.) In the Kabala it is also Father-Mother-Son. But whereas in the Eastern doctrine, these are the Seventh Principle of the manifested Universe, or its "Atma-Buddhi-Manas" (Spirit, Soul, Intelligence), the triad branching off and dividing into the seven cosmical and seven human principles, in the Western Kabala of the Christian mystics it is the Triad or Trinity, and with their occultists, the male-female Jehovah, Jah-Havah. In this lies the whole difference between the esoteric and the Christian trinities. The Mystics and the Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine abstraction. The orthodox, anthropomorphize it. Hiranyagarbha, Hari, and Sankara — the three hypostases of the manifesting "Spirit of the Supreme Spirit" (by which title Prithivi — the Earth — greets Vishnu in his first Avatar) — are the purely metaphysical abstract qualities of formation, preservation, and destruction, and are the three divine Avasthas (lit. hypostases) of that which "does not perish with created things" (or Achyuta, a name of Vishnu); whereas the orthodox Christian separates his personal creative Deity into the three personages of the Trinity, and admits of no higher Deity. The latter, in Occultism, is the abstract Triangle; with the orthodox, the perfect Cube. The creative god or the aggregate gods are regarded by the Eastern philosopher as Bhrantidarsanatah — "false apprehension," something "conceived of, by reason of erroneous appearances, as a material form," and explained as arising from the illusive conception of the Egotistic personal and human Soul (lower fifth principle). It is beautifully expressed in a new translation of Vishnu Purâna. "That Brahmâ in its totality has essentially the aspect of Prakriti, both evolved and unevolved (Mulaprakriti), and also the aspect of Spirit and the aspect of Time. Spirit, O twice born, is the leading aspect of the Supreme Brahma.* The next is a twofold aspect,— Prakriti, both evolved and unevolved, and is the time last." Kronos is shown in the Orphic theogony as being also a generated god or agent.

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"In this lies the whole difference between the esoteric and the Christian trinities. The Mystics and the Philosophers, the Eastern and Western Pantheists, synthesize their pregenetic triad in the pure divine abstraction. The orthodox, anthropomorphize it."

What does it mean to synthesize their pregenetic triad in the pure divine abstraction?

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The Central Spiritual Sun  SD i 86-88

1. LISTEN, YE SONS OF THE EARTH, TO YOUR INSTRUCTORS — THE SONS OF THE FIRE (a). LEARN THERE IS NEITHER FIRST NOR LAST; FOR ALL IS ONE NUMBER, ISSUED FROM NO NUMBER (b).

(a) These terms, the "Sons of the Fire," the "Sons of the Fire-Mist," and the like, require explanation. They are connected with a great primordial and universal mystery, and it is not easy to make it clear. There is a passage in the Bhagavatgîtâ (ch. viii.) wherein Krishna, speaking symbolically and esoterically, says: "I will state the times (conditions) . . . at which devotees departing (from this life) do so never to return (be reborn), or to return (to incarnate again). The Fire, the Flame, the day, the bright (lucky) fortnight, the six months of the Northern solstice, departing (dying) in these, those who know the Brahman (Yogis) go to the Brahman. Smoke, night, the dark (unlucky) fortnight, the six months of the Southern solstice, (dying) in these, the devotee goes to the lunar light (or mansion the astral light also) and returns (is reborn). These two paths, bright and dark, are said to be eternal in this world (or great kalpa, 'Age'). By the one a man goes never to come back, by the other he returns." Now these names, "Fire," "Flame," "Day," the "bright fortnight," etc., as "Smoke," "Night," and so on, leading only to the end of the lunar path are incomprehensible without a knowledge of Esotericism. These are all names of various deities which preside over the Cosmo-psychic Powers. We often speak of the Hierarchy of "Flames" (see Book II.) of the "Sons of Fire," etc. Sankarachârya the greatest of the Esoteric masters of India, says that fire means a deity which presides over Time (kâla). The able translator of Bhagavatgitâ, Kashinâth Trimbak Telang, M.A., of Bombay, confesses he has "no clear notion of the meaning of these verses" (p. 81, footnote). It seems quite clear, on the contrary, to him who knows the occult doctrine. With these verses the mystic sense of the solar and lunar symbols are connected: the Pitris are lunar deities and our ancestors, because they created the physical man.

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What is the relationship between the idea of the Logos and the idea of Cosmic Heirarchies? How is this mirrored in human nature?

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''In the ancient Cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. As the invisible Logos, with its seven hierarchies (represented or personified each by its chief angel or rector), form one power, the inner and the invisible; so, in the world of Forms, the Sun and the seven chief Planets constitute the visible and active potency; the latter “Hierarchy” being, so to speak, the visible and objective Logos of the invisible and (except in the lowest grades) ever-subjective angels.'' sd2 P.23

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Is the Logos a collection of invisible forces (7) or a single unified force or perhaps both?

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"In order to make my meaning clear I may point out here that the Logos has seven forms. In other words, there are seven kinds of Logoi in the Cosmos. Each of these has become the central figure of one of the seven main branches of the ancient Wisdom-religion." SD2, 636 (quoting T. S. Row)

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What is the relationship of this idea (seven kinds of logoi) to the idea of the 1st, 2nd and 3rd Logos?

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Here's a text that does a pretty decent job at dealing with this question, I think, although maybe there are a few other things that would be good to mention:

http://blavatskytheosophy.com/the-three-logoi/

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From the Section : Vach   SD i 136-138

1. BY THE POWER OF THE MOTHER OF MERCY AND KNOWLEDGE (a), KWAN-YIN,* THE "TRIPLE" OF KWAN-SHAI-YIN, RESIDING IN KWAN-YIN-TIEN (b), FOHAT, THE BREATH OF THEIR PROGENY, THE SON OF THE SONS, HAVING CALLED FORTH FROM THE LOWER ABYSS (chaos) THE ILLUSIVE FORM OF SIEN-TCHAN (our Universe) AND THE SEVEN ELEMENTS:—

(a.) The Mother of Mercy and Knowledge is called "the triple" of Kwan-Shai-Yin because in her correlations, metaphysical and cosmical, she is the "Mother, the Wife and the Daughter" of the Logos, just as in the later theological translations she became "the Father, Son and (the female) Holy Ghost"—the Sakti or Energy—the Essence of the three. Thus in the Esotericism of the Vedantins, Daiviprakriti, the Light manifested through Eswara, the Logos, † is at one and the same time the Mother and also the Daughter of the Logos or Verbum of Parabrahmam; while in that of the trans-Himalayan teachings it is—in the hierarchy of allegorical and metaphysical theogony—"the MOTHER" or abstract, ideal matter, Mulaprakriti, the Root of Nature;—from the metaphysical standpoint, a correlation of Adi-Bhûta, manifested in the Logos, Avalokitêshwâra;—and from the purely occult and Cosmical, Fohat,* the "Son of the Son," the androgynous energy resulting from this "Light of the Logos," and which manifests in the plane of the objective Universe as the hidden, as much as the revealed, Electricity—which is LIFE.

——————————————————————————————
* This stanza is translated from the Chinese text, and the names, as the equivalents of the original terms, are preserved. The real esoteric nomenclature cannot be given, as it would only confuse the reader. The Brahmanical doctrine has no equivalent to these. Vach seems, in many an aspect, to approach the Chinese Kwan-yin, but there is no regular worship of Vâch under this name in India, as there is of Kwan-Yin in China. No exoteric religious system has ever adopted a female Creator, and thus woman was regarded and treated, from the first dawn of popular religions, as inferior to man. It is only in China and Egypt that Kwan-Yin and Isis were placed on a par with the male gods. Esotericism ignores both sexes. Its highest Deity is sexless as it is formless, neither Father nor Mother; and its first manifested beings, celestial and terrestrial alike, become only gradually androgynous and finally separate into distinct sexes.

† The "Theosophist" of February, 1887, p. 305, first lecture on the Bhagavadgita.

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From the Section: The Hidden Deity  SD i 349-358

ON THE HIDDEN DEITY, ITS SYMBOLS AND GLYPHS.

THE Logos or Creative deity, the "Word made Flesh," of every religion, has to be traced to its ultimate source and Essence. In India, it is a Proteus of 1,008 divine names and aspects in each of its personal transformations, from Brahmâ-Purusha down through the Seven divine Rishis and ten semi-divine Prajâpati (also Rishis) to the divine-human Avatars. The same puzzling problem of the "One in many" and the multitude in One, is found in other Pantheons, in the Egyptian, the Greek and the Chaldeo-Judaic, the latter having made confusion still more confused by presenting its Gods as euhemerizations, in the shapes of Patriarchs. The latter are now accepted by those who reject Romulus as a myth, and are represented as living and historical Entities. Verbum satis sapienti.

In the Zohar, En-Soph is also the ONE, and the infinite Unity. This was known to the very few learned Fathers of the Church, who were aware that Jehovah was but a third rate potency and no "highest" God. But while complaining bitterly of the Gnostics and saying . . . "our Heretics hold . . . that PROPATOR is known but to the Only begotten Son * (who is Brahmâ among the rest) that is to the mind" (nous), Irenæus never mentioned that the Jews did the same in their real secret books. Valentinus, "the profoundest doctor of the Gnosis," held that "there was a perfect AION who existed before Bythos, or Buthon (the first father of unfathomable nature, which is the second Logos) called Propator." It is thus AION, who springs as a Ray from Ain-Soph (who does not create), and AION, who creates, or through whom, rather, everything is created, or evolves.

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I found this from Jon Fergus on an old forum post:

Tao is a mysterious term, translated and understood in a variety of ways by hundreds of translators and commentators. One, a theosophists named Charles Johnston (see his translation and commentary here), notes that the term Tao is an equivalent of the Greek termLogos, of which many Theosophists are familiar. And indeed, when the term Logos is translated into Chinese, the word used is Tao (see, for instance, John 1:1 of the Christian bible in Greek and Chinese, with the King James English):

"Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος,"

"In the beginning was the Word (Logos), and the Word (Logos) was with God, and the Word (Logos) was God."

"太 初 有 道 , 道 與 神 同 在 , 道 就 是 神"

"In the beginning was the Word (Tao), and the Word (Tao) was with God, and the Word (Tao) was God."

http://theosophynexus.com/profiles/blogs/the-meaning-of-tao

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Permalink Reply by ModeratorTN on October 15, 2014 at 10:41am
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This is the opening two paragraphs from this long section: The Hidden Deity  SD i 349-358

THE Logos or Creative deity, the "Word made Flesh," of every religion, has to be traced to its ultimate source and Essence. In India, it is a Proteus of 1,008 divine names and aspects in each of its personal transformations, from Brahmâ-Purusha down through the Seven divine Rishis and ten semi-divine Prajâpati (also Rishis) to the divine-human Avatars. The same puzzling problem of the "One in many" and the multitude in One, is found in other Pantheons, in the Egyptian, the Greek and the Chaldeo-Judaic, the latter having made confusion still more confused by presenting its Gods as euhemerizations, in the shapes of Patriarchs. The latter are now accepted by those who reject Romulus as a myth, and are represented as living and historical Entities. Verbum satis sapienti.

In the Zohar, En-Soph is also the ONE, and the infinite Unity. This was known to the very few learned Fathers of the Church, who were aware that Jehovah was but a third rate potency and no "highest" God. But while complaining bitterly of the Gnostics and saying . . . "our Heretics hold . . . that PROPATOR is known but to the Only begotten Son * (who is Brahmâ among the rest) that is to the mind" (nous), Irenæus never mentioned that the Jews did the same in their real secret books. Valentinus, "the profoundest doctor of the Gnosis," held that "there was a perfect AION who existed before Bythos, or Buthon (the first father of unfathomable nature, which is the second Logos) called Propator." It is thus AION, who springs as a Ray from Ain-Soph (who does not create), and AION, who creates, or through whom, rather, everything is created, or evolves.

Permalink Reply by ModeratorTN on October 19, 2014 at 5:05pm
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from the section: The Mundane Egg   SD i 359-367

THE MUNDANE EGG.

WHENCE this universal symbol? The Egg was incorporated as a sacred sign in the cosmogony of every people on the Earth, and was revered both on account of its form and its inner mystery. From the earliest mental conceptions of man, it was known as that which represented most successfully the origin and secret of being. The gradual development of the imperceptible germ within the closed shell; the inward working, without any apparent outward interference of force, which from a latent nothing produced an active something, needing nought save heat; and which, having gradually evolved into a concrete, living creature, broke its shell, appearing to the outward senses of all a self-generated, and self-created being—must have been a standing miracle from the beginning.

The secret teaching explains the reason for this reverence by the Symbolism of the prehistoric races. The "First Cause" had no name in the beginnings. Later it was pictured in the fancy of the thinkers as an ever invisible, mysterious Bird that dropped an Egg into Chaos, which Egg becomes the Universe. Hence Brahm was called Kalahansa, "the swan in (Space and) Time." He became the "Swan of Eternity," who lays at the beginning of each Mahamanvantara a "Golden Egg." It typifies the great Circle, or O, itself a symbol for the universe and its spherical bodies.

Permalink Reply by barbaram on October 20, 2014 at 7:54pm
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I think I have read somewhere that our subtle vehicles also have a spherical shape. It is interesting to note the correspondence between the macro and micro.     

Permalink Reply by Tamiko Yamada on October 28, 2014 at 10:25pm
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The circle is the first form.  What connection is there with the Logos and the circle as the first form?

Permalink Reply by Casady on October 31, 2014 at 3:40pm
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I think that the connection is very close. From one perspective, one can consider the Logos as the point in the circle. I'll try have more on this tomorrow or soon thereafter.

Permalink Reply by Casady on November 2, 2014 at 11:47am
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'' The point within the circle which has neither limit nor boundaries, nor can it have any name or attribute. This first unmanifested Logos is simultaneous with the line drawn across the diameter of the Circle. The first line or diameter is the Mother-Father; from it proceeds the Second Logos, which contains in itself the Third Manifested Word. In the Puranas, for instance, it is again said that the first production of Akasa is Sound, and Sound means in this case the "Word," the expression of the unuttered thought, the manifested Logos, that of the Greeks and Platonists and St. John. Dr. Wilson and other Orientalists speak of this conception of the Hindus as an absurdity, for according to them Akasa and Chaos are identical. But if they knew that Akasa and Pradhana are but two aspects of the same thing, and remember that Mahat, the divine ideation on our plane — is that manifested Sound or Logos, they would laugh at themselves and their own ignorance. '' Transactions of Blavatsky Lodge, CW 10 p. 314

''We have the plane of the circle, the face being black, the point in the circle being potentially white, and this is the first possible conception in our minds of the invisible Logos. "Ever-Darkness" is eternal, the Ray periodical. Having flashed out from this central point and thrilled through the Germ, the Ray is withdrawn again within this point and the Germ develops into the Second Logos, the triangle within the Mundane Egg.'' CW, p. 351

Permalink Reply by ModeratorTN on October 19, 2014 at 5:12pm
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From the section The Creative Gods           SD i 424-440

The Hebrew Kabalists give it in a shape which esoterically is identical with the Vedantic. AIN-SOPH, they taught, could not be comprehended, could not be located, nor named, though the causeless cause of all. Hence its name—AIN-SOPH—is a term of negation, "the inscrutable, the incognizable, and the unnameable." They made of it, therefore, a boundless circle, a sphere, of which human intellect, with the utmost stretch, could only perceive the vault. In the words of one who has unriddled much in the Kabalistical system, in one of its meanings thoroughly, in its numerical and geometrical esotericism:

"Close your eyes, and from your own consciousness of perception try and think outward to the extremest limits in every direction. You will find that equal lines or rays of perception extend out evenly in all directions, so that the utmost effort of perception will terminate in the vault of a sphere. The limitation of this sphere will, of necessity, be a great Circle, and the direct rays of thought in any and every direction must be right line radii of the circle. This, then, must be, humanly speaking, the extremest all-embracing conception of the Ain-Soph manifest, which formulates itself as a geometrical figure, viz., of a circle, with its elements of curved circumference and right line diameter divided into radii. Hence, a geometrical shape is the first recognisable means of connection between the Ain-Soph and the intelligence of man."

Permalink Reply by ModeratorTN on October 23, 2014 at 12:21pm
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From the Section: The Logos and Man        SD ii 23-25

In the apocalyptic Slokas of the Archaic Records, the language is as symbolical, if less mythical, than in the Purânas. Without the help of the later commentaries, compiled by generations of adepts, it would be impossible to understand the meaning correctly. In the ancient Cosmogonies, the visible and the invisible worlds are the double links of one and the same chain. As the invisible Logos, with its seven hierarchies (represented or personified each by its chief angel or rector), form one POWER, the inner and the invisible; so, in the world of Forms, the Sun and the seven chief Planets constitute the visible and active potency; the latter "Hierarchy" being, so to speak, the visible and objective Logos of the invisible and (except in the lowest grades) ever-subjective angels.

Thus — to anticipate a little by way of illustration — every Race in its evolution is said to be born under the direct influence of one of the Planets: Race the first receiving its breath of life from the Sun, as will be seen later on; while the third humanity — those who fell into generation, or from androgynes became separate entities, one male and the other female — are said to be under the direct influence of Venus, "the little sun in which the solar orb stores his light."

The summation of the Stanzas in Book I. showed the genesis of Gods and men taking rise in, and from, one and the same Point, which is the One Universal, Immutable, Eternal, and absolute UNITY. In its primary manifested aspect we have seen it become: (1) in the sphere of objectivity and Physics, Primordial Substance and Force (centripetal and centrifugal, positive and negative, male and female, etc., etc.); (2) in the world of Metaphysics, the SPIRIT OF THE UNIVERSE, or Cosmic Ideation, called by some the LOGOS.

This LOGOS is the apex of the Pythagorean triangle. When the triangle is complete it becomes the Tetraktis, or the Triangle in the Square, and is the dual symbol of the four-lettered Tetragrammaton in the manifested Kosmos, and of its radical triple RAY in the unmanifested, or its noumenon.

Permalink Reply by ModeratorTN on October 24, 2014 at 10:06pm
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From the Section  Speech  SD ii 198-200

The Commentaries explain that the first Race — the ethereal or astral Sons of Yoga, also called "Self-born" — was, in our sense, speechless, as it was devoid of mind on our plane. The Second Race had a "Sound-language," to wit, chant-like sounds composed of vowels alone. The Third Race developed in the beginning a kind of language which was only a slight improvement on the various sounds in Nature, on the cry of gigantic insects and of the first animals, which, however, were hardly nascent in the day of the "Sweat-born" (the early Third Race). In its second half, when the "Sweat-born" gave birth to the "Egg-born," (the middle Third Race); and when these, instead of "hatching out" (may the reader pardon the rather ridiculous expression when applied to human beings in our age) as androgynous beings, began to evolve into separate males and females; and when the same law of evolution led them to reproduce their kind sexually, an act which forced the creative gods, compelled by Karmic law, to incarnate in mindless men; then only was speech developed. But even then it was still no better than a tentative effort. The whole human race was at that time of "one language and of one lip." This did not prevent the last two Sub-Races of the Third Race * from building cities, and sowing far and wide the first seeds of civilization under the guidance of their divine instructors, † and their own already awakened minds. Let the reader also bear in mind that, as each of the seven races is divided into four ages — the Golden, Silver, Bronze, and Iron Age — so is every smallest division of such races. ‡ Speech then developed, according to occult teaching, in the following order: —

I. Monosyllabic speech; that of the first approximately fully developed human beings at the close of the Third Root-race, the "golden-coloured," yellow-complexioned men, after their separation into sexes, and the full awakening of their minds. Before that, they communicated through what would now be called "thought-transference," though, with the exception of the Race called the "Sons of Will and Yoga" — the first in whom the "Sons of Wisdom" had incarnated — thought was but very little developed in nascent physical man, and never soared above a low terrestrial level. Their physical bodies belonging to the Earth, their Monads remained on a higher plane altogether. Language could not be well developed before the full acquisition and development of their reasoning faculties. This monosyllabic speech was the vowel parent, so to speak, of the monosyllabic languages mixed with hard consonants, still in use amongst the yellow races which are known to the anthropologist.*

II. These linguistic characteristics developed into the agglutinative languages. The latter were spoken by some Atlantean races, while other parent stocks of the Fourth Race preserved the mother-language. And as languages have their cyclic evolution, their childhood, purity, growth, fall into matter, admixture with other languages, maturity, decay and finally death, † so the primitive speech of the most civilized Atlantean races — that language, which is referred to as "Râkshasi Bhasa," in old Sanskrit works — decayed and almost died out. While the "cream" of the Fourth Race gravitated more and more toward the apex of physical and intellectual evolution, thus leaving as an heirloom to the nascent Fifth (the Aryan) Race the inflectional, highly developed languages, the agglutinative decayed and remained as a fragmentary fossil idiom, scattered now, and nearly limited to the aboriginal tribes of America.

* To avoid confusion, let the reader remember that the term Root-Race applies to one of the seven great Races, sub-Race to one of its great Branches, and Family-Race to one of the sub-divisions, which include nations and large tribes.

† In the Section on the Divine Dynasties, the nature of these "Instructors" is explained.

‡ Vide Section attached to the "Divisions into Yugas."


* The present yellow races are the descendants, however, of the early branches of the Fourth Race. Of the third, the only pure and direct descendants are, as said above, a portion of the fallen and degenerated Australians, whose far distant ancestors belonged to a division of the seventh Sub-race of the Third. The rest are of mixed Lemuro-Atlantean descent. They have since then entirely changed in stature and intellectual capacities.

† Language is certainly coeval with reason, and could never have been developed before men became one with the informing principles in them — those who fructified and awoke to life the manasic element dormant in primitive man. For, as Professor Max Muller tells us in his "Science of Thought," "Thought and language are identical." Yet to add to this the reflection that thoughts which are too deep for words, do not really exist at all, is rather risky, as thought impressed upon the astral tablets exists in eternity whether expressed or not. Logos is both reason and speech. But language, proceeding in cycles, is not always adequate to express spiritual thoughts. Moreover, in one sense, the Greek Logos is the equivalent of the Sanscrit Vâch, "the immortal (intellectual) ray of spirit." And the fact that Vâch (as Devasena, an aspect of Saraswati, the goddess of hidden Wisdom) is the spouse of the eternal celibate Kumâra, unveils a suggestive, though veiled, reference to the Kumâras, those "who refused to create," but who were compelled later on to complete divine Man by incarnating in him. All this will be fully explained in the sections that follow.

Permalink Reply by Tamiko Yamada on October 28, 2014 at 10:26pm
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What is the relationship between the Logos and Speech?  Logos and The Word?

Permalink Reply by Casady on October 31, 2014 at 3:41pm
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My understanding is that the Logos and speech are fundamentally linked at the highest metaphysical level. The Word is the standard English translation of Logos, although it has many significations, so they are synonymous. I'll try to add more on this tomorrow or soon thereafter.

Permalink Reply by Casady on November 2, 2014 at 11:52am
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'' Logos (Gr.) The manifested deity with every nation and people; the outward expression or the effect of the Cause which is ever concealed. Thus, speech is the logos of thought; hence, in its metaphysical sense, it is aptly translated by the terms "Verbum," and the "Word." Key to Theosophy, Glossary

''Ether, whatever modern Science makes of it, is differentiated Substance; Akasa, having no attributes save one -- SOUND, of which it is the substratum, -- is no substance even exoterically and in the minds of some Orientalists, [9] but rather, Chaos, or the Great Spatial Void. [10] Esoterically, Akasa alone is Divine Space, and becomes Ether only on the lowest and last plane, or our visible universe and earth. In this case the blind is in the word "attribute," which is said to be Sound. But Sound is no attribute of Akasa, but its primary correlation, its primordial manifestation, the Logos, or Divine Ideation made WORD, and that "Word" made "Flesh." Sound may be considered an "attribute" of Akasa only on the condition of anthropomorphizing the latter. It is not a characteristic of it, though it is certainly as innate in it as the idea "I am I" is innate in our thought.'' Blavatsky CW 12,  p. 611

''1.  In the beginning (Mulaprakriti) was the Word (Third Logos), and the Word was with God (prox ton qeon; Second Logos), and the Word was God (First Logos).

Yet all the three Logoi are one.

2.  This Logos (the essence of the Logoi) was in the beginning (in Mulaprakriti) identical with Parabrahman. 

There is evidently a great difference between the phrase prox ton qeon wen predicated of the Logos as a unity and the same when predicated of its second aspect, as in verse 1.

3.  The 3rd verse refers to the Third or Creative Logos.

All things came into existence through it, viz., the third aspect of the Logos, and the source of their existence, or the things themselves, were the two superior aspects of the Essence.'' Blavatsky, Commentaries on the Gospel of John 2

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Permalink Reply by ModeratorTN on October 26, 2014 at 1:01pm
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From the Section: The Dual Androgyne  SD ii 214-215

"From this region of unfathomable depth (Bythos, Aditi, Shekinah, the veil of the unknown) issues forth a circle formed of spirals. This is Tiphereth; which, in the language of symbolism, means a grand cycle, composed of smaller ones. Coiled within, so as to follow the spirals, lies the serpent — emblem of Wisdom and Eternity — the dual Androgyne; the cycle representing Ennoia, or the divine mind (a power which does not create but which must assimilate), and the serpent, the Agathodæmon, the Ophis, the Shadow of the Light (non-eternal, yet the greatest divine light on our plane). Both were the Logoi of the Ophites: or the Unity as Logos manifesting itself as a double principle of Good and Evil."

Were it light alone, inactive and absolute, the human mind could not appreciate nor even realise it. Shadow is that which enables light to manifest itself, and gives it objective reality. Therefore, shadow is not evil, but is the necessary and indispensable corollary which completes Light or Good: it is its creator on Earth.

According to the views of the Gnostics, these two principles are immutable Light and Shadow, Good and Evil being virtually one and having existed through all eternity, as they will ever continue to exist so long as there are manifested worlds.

This symbol accounts for the adoration by this sect of the Serpent, as the Saviour, coiled either around the sacramental loaf, or a Tau, the phallic emblem. As a Unity, Ennoia and Ophis are the Logos. When separated, one is the Tree of Life (spiritual), the other, the Tree of Knowledge of Good and Evil. Therefore, we find Ophis urging the first human couple — the material production of Ilda-Baoth, but which owed its spiritual principle to Sophia-Achamoth — to eat of the forbidden fruit, although Ophis represents divine Wisdom.

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From the Section Monad, Tetrad and Heptad   SD ii 598-600

THE TETRAKTIS IN RELATION TO THE HEPTAGON.

Thus Number Seven, as a compound of 3 and 4, is the factor element in every ancient religion, because it is the factor element in nature. Its adoption must be justified, and it must be shown to be the number par excellence, for, since the appearance of "Esoteric Buddhism," frequent objections have been made, and doubts expressed as to the correctness of these assertions.

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From: The Three Logoi    Transactions  35-39

A. It means that the three Logoi—the unmanifested "Father," the semi-manifested "Mother" and the Universe, which is the third Logos of our philosophy or Brahma, were during the (periodical) pralaya once more one; differentiated essence had rebecome undifferentiated. The sentence, "Father, Mother, and Son," is the antitype of the Christian type — Father, Son, and Holy Ghost—the last of which was, in early Christianity and Gnosticism, the female "Sophia." It means that all creative and sensitive forces and the effects of such forces which constitute the universe had returned to their primordial state: all was merged into one. During the Mahapralayas naught but the Absolute is.

Q. What are the different meanings of Father, Mother and Son? In the Commentary, they are explained as (a) Spirit, Substance and Universe, (b) Spirit, Soul and Body, (c) Universe, Planetary Chain and Man.

A. I have just completed it with my extra definition, which is clear, I think. There is nothing to be added to this explanation, unless we begin to anthropomorphize abstract conceptions.

Q. Taking the last terms of the three series, do the ideas Son, Universe, Man, Body correspond with one another?

A. Of course they do.

Q. And are these terms produced from the remaining pair of terms of each trinity; for instance, the Son from the Father and Mother, the men from the Chain and the Universe, etc., etc., and finally in Pralaya is the Son merged back again into its parents?

A. Before the question is answered, you must be reminded that the period preceding so-called Creation is not spoken about; but only that when matter had begun to differentiate, but had not yet assumed form. Father-Mother is a compound term which means primordial Substance or Spirit-matter. When from Homogeneity it begins through differentiation to fall into Heterogeneity, it becomes positive and negative; thus from the "Zero-state" (or layam) it becomes active and passive, instead of the latter alone; and, in consequence of this differentiation (the resultant of which is evolution and the subsequent Universe),—the "Son" is produced, the Son being that same Universe, or manifested Kosmos, till a new Mahapralaya.