October

The Universal Over-Soul

By Ingmar de Boer on October 5, 2013 at 10:13 am

The third fundamental proposition of the secret doctrine (SD
I, 17) postulates “the fundamental identity of all Souls
with the Universal Over-Soul, the latter being an aspect
of the Unknown Root”. We might ask ourselves, what exactly
is this Over-Soul, and how can we relate it to other known
concepts in the philosopy of The Secret
Doctrine?

1. The Over-Soul

The term Over-Soul refers to Ralph Waldo Emerson’s essay
The Over-soul, first published in 1841, in which he
describes the Over-soul as the source of higher inspiration in
man. From the essay:

The Supreme Critic on the errors of the past
and the present, and the only prophet of that which must be, is
that great nature in which we rest as the earth lies in the soft
arms of the atmosphere; that Unity, that Over-soul, within which
every man’s particular being is contained and made one with all
other; that common heart of which all sincere conversation is the
worship, to which all right action is submission; that
overpowering reality which confutes our tricks and talents, and
constrains every one to pass for what he is, and to speak from
his character and not from his tongue, and which evermore tends
to pass into our thought and hand and become wisdom and virtue
and power and beauty. We live in succession, in division, in
parts, in particles. Meantime within man is the soul of the
whole; the wise silence; the universal beauty, to which every
part and particle is equally related; the eternal
ONE.

In the third fundamental proposition, it is stated that the
Universal Over-Soul is “an aspect of the Unknown
Root”. The Unknown Root is what we have identified with the
Absolute, or space, symbolised by the plane or circumference of
the circle, i.e. the circle without a central point, the
immaculate white disk from the archaic palmleaf manuscript
described in SD I, 1. An aspect of the Root will be one of three
aspects. On the same page the Universal Over-Soul is described as
the “pure Essence of the Universal Sixth
principle”, while the seventh principle is the Root
itself. The principles are counted here from “dense”
to “fine”. On page 19 this sixth principle is
identified with brahmā. On page 13 (footnote), a
fifth universal principle is mentioned, under the name of
ākāśa, “to which
corresponds and from which proceeds human Manas”.

2. The Universal Soul

The statements on the Universal Soul in The Secret
Doctrine are very confusing, to say the least. In the third
fundamental proposition we find that the Over-Soul is the sixth
universal principle. In another location in the Proem, SD I, 9-10
we find:

The Occultist […] regards the Adi-Sakti
[…], in her A’kasic form of the Universal Soul — as
philosophically a Maya, and cause of human Maya. But this view
does not prevent him from believing in its existence so long as
it lasts, to wit, for one Mahamanvantara; nor from applying
Akasa, the radiation of Mulaprakriti,* to practical purposes,
connected as the World-Soul is with all natural phenomena, known
or unknown to science.

From this we can distill that the Universal Soul is not the
First unmanifested Logos, but the Second. In SD I, 420 we find a
more unequivocal statement on the Universal Soul:

UNIVERSAL SOUL is not the inert Cause of
Creation or (Para) Brahma, but simply that which we call the
sixth principle of intellectual Kosmos, on the manifested plane
of being. It is Mahat, or Mahabuddhi, the great Soul, the vehicle
of Spirit, the first primeval reflection of the formless CAUSE
[…].

It is clear from this quotation that the Universal Soul is
identical to the Second Logos, the sixth universal principle,
Mahat, the “Universal Mind”. This means that the
Universal Soul is none other than the “Universal
Over-Soul” of Emerson.

3. The Anima Mundi or World Soul

In SD I, 365 and the first footnote on that page, we find
evidence that this principle, which we call here the Second Logos
(here referred to as Brahma), is also identical with Anima Mundi
or the World Soul:

In the Hindu Katakopanishad, Purusha, the
divine spirit, already stands before the original matter, “from
whose union springs the great soul of the world,” Maha-Atma,
Brahma, the Spirit of Life,* etc., etc.**[…]

* The latter appellations are all identical
with Anima Mundi, or the “Universal Soul,” the astral light of
the Kabalist and the Occultist, or the “Egg of
Darkness.”

Then in SD I, 49 (and other locations), we find the statement
that ālaya is the Universal Soul and Anima
Mundi:

In the Yogacharya system of the contemplative
Mahayana school, Alaya is both the Universal Soul (Anima Mundi)
and the Self of a progressed adept.

Whenever HPB uses ālaya, she refers to the Second Logos
(unless otherwise indicated), although on the same page (SD I,
49) she states that the word ālaya has “two or even
three meanings”. In our discussion on Ālaya in the
Laṅkāvatārasūtra Pt. II, we have argued
what the two or three meanings might be, namely the jāti,
pravṛtti and karman aspects of ālaya.

4. Corrections to Earlier Findings

So, we have to correct two errors in our earlier posts. Part
of the table in Ālaya in the
Laṅkāvatārasūtra Pt. II
was:

Aspect of ālaya	1. jāti	2. pravṛtti
Corresponds to	remaining in its original nature	evolving
Cosmic	Universal Soul	Mahat [called Maha-Buddhi], Universal Mind, [Universal Spiritual Soul], Emerson’s Over-Soul, Anima Mundi

with the remark: “It may be noted that these conclusions
do not in every respect meet the ones from The Three
Logoi. The differences concern the terms Universal Soul and
Anima Mundi. It will be necessary to clear up these differences
in a later stage.” We know now, that this part of the table
should have looked like:

Aspect of ālaya	1. jāti	2. pravṛtti
Corresponds to	remaining in its original nature	evolving
Cosmic	~~Universal Soul~~	Mahat [called Maha-Buddhi], Universal Mind, Universal Soul, Emerson’s Over-Soul, Anima Mundi

In the post entitled The Three Logoi (3), the Universal
Soul is categorized under the Third Logos, while it should have
been under the Second. The corrected text would
be:

First Logos, the One, the Ever Unmanifest, represented by
Mūlaprakṛti, the Plotinic
and Orphic Hen, Hyparxis, Universal Good, the Christian
Father-aspect, Divine Will.
Second Logos, the manifested Logos, the Logos proper, the
Verbum, the Plotinic Nous, the Demiurge, HPB’s Anima Mundi,
Creative Intelligence, Mahat, Universal Mind, Universal Soul,
Universal Intelligence, Divine Mind, Divine Wisdom, the
Son-aspect, the Christ, Brahmā, Īśvara,
Avalokiteśvara (manifested).
Third Logos, the Light of the Logos, Fohat,
Daiviprakṛti, the Plotinic Psuchē, Universal Soul
(the Plotinic Anima Mundi), the Nous of Anaxagoras, Divine
Activity, the Holy Ghost.

5. The Sacred Four

In stanza IV, śloka 5 (SD I, 98) the four highest
universal principles are described. Here, the seventh (first)
principle is called darkness, the sixth (second) adi-sanat, the
fifth (third) svâbhâvat, the fourth (fourth) the
formless square. The first three are “enclosed within the
boundless circle”, and together they are called the
sacred four or the tetraktis.

In the following table, the four highest Universal
(“Cosmic”) principles are summarized, as described in
various sources.

Principle	7th	6th	5th	4th
Proem to the SD	the ONE principle, the Absolute, THAT, Sat, Be-ness, SPACE, the Root, Parabrahman, Brahman (neutrum)	Universal Over-Soul, Universal Soul, Brahmā	ākāśa
SD I, 98 (st. IV śl. 5)	darkness	adi-sanat	svâbhâvat	formless square
SD II, 596	The Unmanfested Logos	Universal (latent) Ideation	Universal (or Cosmic) active Intelligence	Cosmic (Chaotic) Energy
Cosmological Notes in BL p. 378; spelling cf. Blavatsky’s Secret Books, p. 64	svayambhuva	nārāyaṇa	yajña	vāc
	snyugs	dkon mchog	nam ‘mkha (Skt. ākāśa)	‘od (Skt. prabhā, āloka)
	Latent Spirit Ensoph	Universal Mind	Virāj, Universal Illusion	Cosmic Will
Additional terms	Mother-space, the Eternal Parent, Eternal Mother (1886 Ms), First Logos	Second Logos	Father-Mother, Fire-Mist

: universal-over-soul-1.pdf (178 KB)

Category: Alaya, Anima Mundi, Brahma, Cosmogenesis, Darkness, Logos, Mahat, Rootless Root, Space, Svabhavat, Universal Mind, World Soul | No comments yet

September

The Three Svabhāvas in The Secret Doctrine

By Ingmar de Boer on September 8, 2013 at 9:17 pm

Central to the ontology of the Yogācāra school of thought, is the philosophy of the three svabhāvas. One of the terms used in HPB’s rendering of the stanzas from the Book of Dzyan referring implicitly to the Yogācāra school, is pariniṣpanna, in stanza 1 śloka 6 and in stanza 2 śloka 1 respectively, which is one of these three. All three svabhāvas are discussed in HPB’s commentary to stanza 1 śloka 9. The page numbers of all locations, all in SD I, are:

pariniṣpanna	absolute existence	23, 42 (27), 42, 48, 53 (28) and 54
paratantra	dependent existence	48 (2x) and 49
parikalpita	imaginary existence	48 (2x)

In SD I, 42 a mystery is presented to the reader:

Up to the day of the Yogacharya school the true nature of Paranirvana was taught publicly, but since then it has become entirely esoteric; hence so many contradictory interpretations of it. It is only a true Idealist who can understand it. Everything has to be viewed as ideal, with the exception of Paranirvana, by him who would comprehend that state, and acquire a knowledge of how Non Ego, Voidness, and Darkness are Three in One and alone Self-existent and perfect.

What exactly are these “Three in One, Self-existent [sva-bhāva] and perfect”, or Non Ego, Voidness and Darkness?

Non Ego

Non Ego, the first of the Three in One, is described by HPB in SD I, 48 as parikalpita, imaginary existence:

Parikalpita (in Tibetan Kun-ttag) is error, made by those unable to realize the emptiness and illusionary nature of all; who believe something to exist which does not — e.g., the Non-Ego.

Non Ego could be HPB’s rendering of the Buddhist term anātman.

Voidness

Voidness, the second of the Three in One, is described as personified by ālaya, according to the yogācāra’s, in SD I, 48:

Thus, while the Yogacharyas (of the Mahayana school) say that Alaya is the personification of the Voidness, and yet Alaya (Nyingpo and Tsang in Tibetan) is the basis of every visible and invisible thing, and that, though it is eternal and immutable in its essence, it reflects itself in every object of the Universe “like the moon in clear tranquil water”; other schools dispute the statement.

In part II of the article Ālaya in the Laṅkāvatārasūtra, we have argued that ālaya might be viewed as tri-une, in HPB’s words having two “Manvantaric” aspects and one “Non-Manvantaric”. In its Non-Manvantaric aspect it is “eternal and immutable in its essence”. In (one of) its Manvantaric aspects it would be the personification of Voidness which is the ultimate “basis of every visible and invisible thing”, having a “dependent or causal connection” with “every visible and invisible thing”. On paratantra, dependent existence, we find in SD I, 48:

And Paratantra is that, whatever it is, which exists only through a dependent or causal connexion, and which has to disappear as soon as the cause from which it proceeds is removed — e.g., the light of a wick. Destroy or extinguish it, and light disappears.

Undoubtedly, Voidness is a rendering of the Mahāyāna term śūnyatā, which is voidness, or emptyness.

Darkness

Darkness, the third of the Three in One, is a term used in the Book of Dzyan in relation to pariniṣpanna. When the universe is in the state of pralaya, all that “was” or “will be” can be thought of as being in darkness. In SD I, 28 for example, the builders are said to be in darkness, which is (their) pariniṣpanna:

. . . WHERE WERE THE BUILDERS, THE LUMINOUS SONS OF MANVANTARIC DAWN? . . . IN THE UNKNOWN DARKNESS IN THEIR AH-HI PARANISHPANNA. […]

In SD I, 53, HPB identifies parinirvana with pariniṣpanna, absolute existence:

Paranishpanna, remember, is the summum bonum, the Absolute, hence the same as Paranirvana.

This points to a relation to the whole “Three in One” of SD I, 42, or SPACE, which is the First (unmanifested) Logos, which is forever in the state of pariniṣpanna.

Solution

The solution of the mystery of SD I, 42 would then be:

Non-ego	anātman	parikalpita
Voidness	śūnyatā	paratantra
Darkness		pariniṣpanna

: the-three-svabhavas-in-the-sd-2.pdf (74 KB)

Category: Darkness, Paratantra, Parikalpita, Parinirvana, Parinishpanna, Yogacara | 1 comment

April

On the eternal Germ

By Ingmar de Boer on April 18, 2013 at 6:46 pm

In The Secret Doctrine, in volume I, stanza II, śloka 5-6 (SD I, 28), the Book of Dzyan speaks of a germ from which the universe is born:

5. THE SEVEN SONS WERE NOT YET BORN FROM THE WEB OF LIGHT. DARKNESS ALONE WAS FATHER-MOTHER, SVABHAVAT; AND SVABHAVAT WAS IN DARKNESS.

6. THESE TWO ARE THE GERM, AND THE GERM IS ONE. THE UNIVERSE WAS STILL CONCEALED IN THE DIVINE THOUGHT AND THE DIVINE BOSOM. . . .

In SD I, 1 we find an explanation of this twofold germ in terms of the symbols displayed on the palm leaves of the archaic document mentioned by HPB in the first lines of the Proem:

The point in the hitherto immaculate Disk, Space and Eternity in Pralaya, denotes the dawn of differentiation. It is the Point in the Mundane Egg […], the germ within the latter which will become the Universe, the ALL, the boundless, periodical Kosmos, this germ being latent and active, periodically and by turns.

The central point in the circle in the second archaic symbol represents the eternal germ. This germ is one of the fundamental aspects of the unmanifested universe. In SD I, 379 we find another important clue as to the nature of the germ:

The spirit of Fire (or Heat), which stirs up, fructifies, and develops into concrete form everything (from its ideal prototype), which is born of WATER or primordial Earth, evolved Brahma — with the Hindus. The lotus flower, represented as growing out of Vishnu’s navel — that God resting on the waters of space and his Serpent of Infinity — is the most graphic allegory ever made: the Universe evolving from the central Sun, the POINT, the ever-concealed germ.

The navel of Viṣṇu is symbolic for the eternal germ, the central point in the Mundane Egg.

From SD I, 381n we learn that we might look for this allegory, or creation story, “in Indian Puranas”:

* In Indian Puranas it is Vishnu, the first, and Brahma, the second logos, or the ideal and practical creators, who are respectively represented, one as manifesting the lotus, the other as issuing from it.

There are several versions of the story of the birth of Brahmā, for example one of these is found in Manusmṛti chapter I, verses 10-17 and another one in the Mahabhārata book III, section 270. The Manusmṛti version is referred to by HPB in SD I, 333. In the Viṣṇu Purāṇa the story is touched upon several times. In the Bhāgavata Purāṇa however, BhP III.8.10-17, we find a fairly detailed version of the story. In verse 10 in the French 1840 translation of Eugène Burnouf, the primordial state of of the universe is presented like this:

10. Au temps où l’univers tout entier était submergé par les eaux, celui dont les yeux ne se ferment s’abandonna au sommeil, couché sur un lit formé par le Roi des serpents, solitaire, inactif, et trouvant sa dans sa propre béatitude.

We may recognize the waters as the darkness or space from the Book of Dzyan, and the bed formed by the King of serpents, as eternal duration. The serpent in this version of the story is called Śeṣa, and in some other versions it is called Ānanta, meaning endless or eternal. In SD I, 73 we have:

Sesha or Ananta, ‘the couch of Vishnu,’ is an allegorical abstraction, symbolizing infinite Time in Space, which contains the germ and throws off periodically the efflorescence of this germ, the manifested Universe….”.

Viṣṇu’s state of sleep in verse 10 represents pralaya, the tamasic state, a state of inertia. Then there are three qualities attributed to the pralayic state of Viṣṇu: 1. solitaire, 2. inactif, and 3. trouvant sa dans sa propre béatitude. The Sanskrit (see GRETIL: Gaudiya Grantha Mandira) terms here are 1. eka, 2. kṛtakṣaṇa and 3. svātmaratau nirīha:

10. udāplutaṃ viśvam idaṃ tadāsīd yan nidrayāmīlitadṛṅ nyamīlayat
ahīndratalpe ‘dhiśayāna ekaḥ kṛtakṣaṇaḥ svātmaratau nirīhaḥ

The term eka simply means “one”, a term we come across very frequently in volume I of The Secret Doctrine. It is slightly different from Burnouf’s “solitaire”, as it is a more philosophical term indicating primordial unity, rather than isolation or separateness.

Kṛtakṣaṇa would be something like “waiting for the right moment”, composed of kṛta, “done”, and kṣaṇa, “moment”. (Monier-Williams) An alternative “in leisure time”, “waiting”, “pausing”, as opposed to “inactif”, would incorporate the element of time, which is important in subsequent verses. (kāla)

Svātmaratau means “both his own self and delighting”, and nirīha is “indifferent”, “without desire”, “effortless”, or “motionless”, so svātmaratau nirīhaḥ might be translated as “remaining in unity, delighting, without effort”.

In BhP III.8.13-14 the lotus is produced from the navel of Viṣṇu:

13. L’essence subtile, renfermée au sein de celui dont le regard pénètre les molécules élémentaires des choses, agitée par la qualité de la Passion qui s’était développée sous l’inﬂuence du temps, sortit, pour créer, de la région de son nombril.

14. Elle s’éleva rapidement sous la forme d’une tige de lotus, par l’action du temps qui réveille les œuvres; ce lotus dont l’Esprit [suprême] est la matrice, éclairait, comme le soleil, de sa splendeur la vaste étendue des eaux.

The corresponding Sanskrit is:

13. tasyārthasūkṣmābhiniviṣṭadṛṣṭer antargato ‘rtho rajasā tanīyān
guṇena kālānugatena viddhaḥ sūṣyaṃs tadābhidyata nābhideśāt

14. sa padmakośaḥ sahasodatiṣṭhat kālena karmapratibodhanena
svarociṣā tat salilaṃ viśālaṃ vidyotayann arka ivātmayoniḥ

The quality of Passion, rajas, stimulates primordial matter, which rises up through the navel taking the form of the bud or stalk of a lotus. (padmakośa)

In verse 13 we have kālānugatena, which is kāla + anugata + -ena, “through acquirement with time” (cf. Monier-Williams), corresponding to Burnouf’s “qui s’était développée sous l’inﬂuence du temps”. An alternative would be “after a certain period”, “at a certain time/moment”. In verse 14 we have kālena, “by time”, or “through the workings of time”, “par l’action du temps”, and again an alternative would be the instrumental of time: “in time”, “at a certain moment” or perhaps even HPB’s more poetic “when the hour has struck”.

No. 47.110/60 1 in The National Museum, New Delhi

Returning to the enigmatic quotation from the “Occult Catechism” in SD I, 11:

“What is it that ever is?” “Space, the eternal Anupadaka.”* “What is it that ever was?” “The Germ in the Root.” “What is it that is ever coming and going?” “The Great Breath.” [..]

The eternal germ is the principle “that ever was” because it is at any time the origin of the current world process. It is the First Logos, or as we have seen, in terms of the Bhāgavata Purāṇa, Viṣṇu, or more specifically the navel of Viṣṇu.

: burnouf-bhp-t-i-p-191-192.pdf (219 KB)

: on-the-eternal-germ-2.pdf (228 KB)

Category: Brahma, Creation Stories, Darkness, Duration, Space | 2 comments

July

The Three Logoi (2)

By Ingmar de Boer on July 9, 2012 at 4:59 pm

2. The three logoi in The Secret Doctrine

What comes closest to a definition of the logoi in The Secret Doctrine, is a quote from the 1885 lecture of T. Subba Row, published under the title Notes on the Bhagavad Gita. In SD I, 429 we find:

Metaphysicians explain the root and germ of the latter, according to Mr. Subba Row, as the first manifestation of Parabrahmam, “the highest trinity that we are capable of understanding,” which is Mulaprakriti (the veil), the Logos, and the conscious energy “of the latter,” or its power and light*; or — “matter, force and the Ego, or the one root of self, of which every other kind of self is but a manifestation or a reflection.”

So we have as the triad, according to Subba Row (Notes…, TUP 2nd ed., p. 22):

1. Mulaprakriti,
2. Eswara or Logos,
3. conscious energy of the Logos, which is its power and light.

Subba Row describes Mūlaprakṛti as a “veil over parabrahman”. He identifies the third aspect with the concept of Daiviprakṛti as used in the Bhagavad Gīta, and notes that it “is called fohat in several Buddhist books”.

HPB and Subba Row’s interpretation seems to correspond to Plotinus, who is considered the main representative of the Neo-Platonic system. In this model the Nous is the second hypostasis:

1. To Hen (The One)
2. Ho Nous (Intellect, Spirit, Universal Mind)
3. Hē Psuchē (The World Soul)

Mead in his work on Plotinus (p. 26 and 28) also describes the Nous as the second principle. Proclus, in his Metaphysical Elements, follows Plotinus in this respect: Proposition XX: The essence of soul [Hē Psuchē] is beyond all bodies [To Sōma], the intellectual nature [Ho Nous] is beyond all souls, and The One [To Hen] is beyond, all intellectual hypostases.

In the Christian tradition, for example in Augustinus’ De Trinitate, we find the same triad:

1. Father, cp. To Hen
2. Son, the Christ, the Word, the Logos, cp. Ho Nous
3. Holy Ghost, cp. the Anima Mundi, World Soul, Hē Psuchē

Contrary to Plotinus however, who identified the Nous with the Demiurge, in the Christian tradition the Father-aspect is identified with the Creator God, as formulated in the first line of the Nicene Creed of 325 (tr. Philip Schaff):

We believe in one God, the Father Almighty, Maker of all things visible and invisible.

3. The three logoi in The Ancient Wisdom

The introduction to Besant’s The Ancient Wisdom we find a clue as to the origin of the Besant-Leadbeater interpretation. On page 28, reference is made to Orpheus, a study by G.R.S. Mead of 1896 on the theogony of the Orphic religion. In Orpheus the creation of the universe begins with The One. The One Existence is called thrice unknown darkness in the Orphic system. From the darkness comes the primordial triad, with its three hypostases:

1. Universal Good (super-essential),
2. World Soul (self-motive essence),
3. Intellect (Mind).

These three hypostases “appear”, in AW p. 34-35, as the Christian Trinity where the First Logos is the Father, the “fount of all life”, the Second Logos the Son, and the Third Logos the Holy Ghost, the “creative Mind”. The creative Mind, the “noetic” aspect, is presented here as the third aspect.

From Orpheus (p. 93) we learn that the essential characteristics of the Orphic triads are defined by Plato as

1. Bound (hyparxis)
2. Infinite (power)
3. Mixed (noesis, fr. Nous)

In Plato’s dialogue Philebus, these characteristics are summed up by Socrates in a different order: 1. infinite (apeiron), 2. finite (peras) and 3. mixed (meikton). In SD I, 426, HPB states that Porphyry shows that the Monad and the Duad of Pythagoras are identical with Plato’s infinite and finite in “Philebus” — or what Plato calls the ἄπειρον and πέρας, confirming this order. The noetic, μεικτόν, is again in third position.

Mead in his turn in Orpheus refers to Neo-Platonist authors Proclus and Damascius. Damascius’ Difficulties and Solutions of First Principles seems to be Mead’s main source concerning the Orphic metaphysical system. Moreover, HPB has also read this work, and refers to it as “πρώτων ἀρχῶν“. In the First Principles, for example in the French translation of Edouard Chaignet of 1898, we find in § 55 that the third principle, which is the Nous, “is called mixed by Plato” and by “Philolaus and the pythagoreans”. The Three Universal Principles, the proenōma, are called

1. Father, Patēr
2. Power, Dunamis
3. Reason, Nous

We can see that Damascius’ interpretation of the Primordial Triad goes back to Plato’s Philebus. Even earlier, Anaxagoras (and later Aristotle) used the term Nous to denote purely the creative principle in the universe. As such, it could of course also be associated with the third principle.

Continued in part 3

Category: Brahma, Cosmogenesis, Darkness, Demiurge, Fohat, Hypostasis, Logos, Mulaprakriti, Nous | 4 comments

July

The Three Logoi (1)

By Ingmar de Boer on at 4:48 pm

H.P. Blavatsky (HPB), in The Secret Doctrine uses the term Logos throughout the text (with capital “L”, and without prior ordinal), usually indicating the so called Second Logos. In The Secret Doctrine each of the three logoi is attributed consistently to one of the three aspects, the hypostases, of what may be called the first cosmological triad of our system. Studying the three logoi in The Secret Doctrine can easily lead to confusion, not only because the subject matter itself is prone to confusion, but also because HPB’s style of writing can at times be very confusing.

In the oevres of Annie Besant and Charles Leadbeater on the other hand, the three logoi are more clearly defined, but unfortunately they do not in every respect correspond to the logoi in The Secret Doctrine. In many later theosophical works, and also in many other modern works in the area of spirituality, the three logoi are often introduced without any attempt to definition, while implicitly referring to the relevant works of Besant and Leadbeater.

We could ask ourselves what is the origin of the Besant-Leadbeater interpretation, and how does it correspond to HPB’s version of the logoi? Can we explain the differences? Could we perhaps formulate new air-tight definitions for the three logoi?

1. Some Examples of Differences

There are some clear differences in interpretation, which we could discuss here, illustrated with examples from both Besant’s The Ancient Wisdom (AW) and HPB’s The Secret Doctrine (SD), before trying to go deeper into the foundations of the models.

Example 1: Mahat

In SD II, 468 we have:

[…] it is the Logos Demiurge (the second logos), or the first emanation from the mind (Mahat), […]

Instead, in AW, p.112, we find:

[…] the Great Mind in the Kosmos. (Mahat, the Third LOGOS, or Divine Creative Intelligence, the Brahmâ of the Hindus, the Mandjusri of the Northern Buddhists, the Holy Spirit of the Christians.)

HPB in the SD associates Mahat with the Second Logos, Divine Wisdom, the Brahmā of the Hindus, the Son-aspect of the Christians, instead of the Third.

Example 2: Mahat, the Demiurge and Avalokiteśvara

In SD I, 572 we have:

[…] universal Buddhi (the Maha-buddhi or Mahat in Hindu philosophies) the spiritual, omniscient and omnipotent root of divine intelligence, the highest anima mundi or the Logos.

The “Logos” here is the manifested or Second Logos. HPB in the SD identifies the Universal Mind (Mahat) with the Second Logos.

Further in SD I, 110 we have:

Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha — the One Supreme and eternal — manifests itself as Avalokiteshwara (or manifested Iswara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins.* By the action of the manifested Wisdom, or Mahat, represented by these innumerable centres of spiritual Energy in the Kosmos, the reflection of the Universal Mind, which is Cosmic Ideation and the intellectual Force accompanying such ideation, becomes objectively the Fohat of the Buddhist esoteric philosopher.

The Logos of the (Neo-) Platonists is the Plotinic Second Logos. It is the Demiurge and Avalokiteśvara, and corresponds to Mahat. In SD I, 72n we have, to be sure that HPB does not mean the Third Logos:

But there are two Avalokiteshwaras in Esotericism; the first and the second Logos.

Instead, in AW p. 42 we find:

Then the Third LOGOS, the Universal Mind, […]

Note that in the quotation from SD I, 110, the Anima Mundi (Second Logos), is not equivalent to the Anima Mundi, the World Soul, of the Neo-Platonists, which is the third aspect. This is, of course, to make things easier for us…

Example 3: Brahmā

In SD I, 381n we have:

In Indian Puranas it is Vishnu, the first, and Brahma, the second logos, or the ideal and practical creators, […]

HPB in the SD identifies Brahmā with the Second Logos.

Instead, in AW p. 14-15 we find:

The LOGOS in His triple manifestation is : [..]the Third, Manjusri – “the representative of creative wisdom, corresponding to Brahmâ.”

We could now take a closer look at the “definitions” of the three logoi in both these works, in the next post.

Category: Anima Mundi, Avalokiteshvara, Brahma, Cosmogenesis, Creation Stories, Darkness, Demiurge, Fohat, Hypostasis, Logos, Mahat, Mulaprakriti, Nous, Universal Mind, World Soul | No comments yet

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