The Germ in the Root

By David Reigle on February 29, 2020 at 2:35 pm

            “The Occult Catechism contains the following questions and answers:

What is it that ever is? ” “Space, the eternal Upapāduka.”* “What is it that ever was? ” “The Germ in the Root.” “What is it that is ever coming and going? ” “The Great Breath.” “Then, there are three Eternals? ” “No, the three are one. That which ever is is one, that which ever was is one, that which is ever being and becoming is also one: and this is Space.

The Secret Doctrine, vol. 1, p. 11.

*Meaning “parentless” says the footnote in The Secret Doctrine. I have changed the incorrect Anupadaka to the correct Upapāduka.1

            As previously identified by comparison with parallel passages in the Buddhist scriptures, the word “space” used in this Catechism is a translation of Sanskrit dhātu.2 This then allowed the word “germ” used here to be identified as a translation of Sanskrit gotra, through the central usage of these two terms in the key text, Ratna-gotra-vibhāga. The Sanskrit gotra has three main meanings in Buddhist usage, as given by D. Seyfort Ruegg:3 1. mine, matrix; 2. family, clan, lineage; 3. germ, seed. Since no single English word has these three meanings, a translator must choose one of them. The first translator of the Ratna-gotra-vibhāga into English, E. Obermiller (1931), chose “germ,” as did the second translator, Jikido Takasaki (1966). Likewise, the first translator into German of parts of this text, Erich Frauwallner (1956), used the German word for germ, “Keimes.” Later translators of this text into English have used “[buddha-] potential” (Kenneth and Katia Holmes 1985), “disposition” (Rosemary Fuchs 2000, Karl Brunnholzl 2014), and “spiritual potential” (Bo Jiang 2017). The normal Tibetan translation of gotra is rigs, choosing the “lineage,” or “family” meaning. Thus, “lineage” was used in a book on the Ratnagotravibhāga by S. K. Hookham (The Buddha Within, 1991), and “spiritual lineage” was used in the English translation of the Bodhisattva-bhūmi by Artemus Engle (The Bodhisattva Path to Unsurpassed Enlightenment, 2016). In the material selected here for translation, I will use “germ” for gotra.

            The germ is one, but is spoken of as many:

dharma-dhātor asambhedād gotra-bhedo na yujyate |
ādheya-dharma-bhedāt tu tad-bhedaḥ parigīyate || 39 ||

Abhisamayālaṃkāra by Maitreya, chapter 1, verse 39.

39. Because the dharma-dhātu is without division, division of the germ is not tenable. But due to the division of the dharmas that are based [on the dhātu], the division of it [the germ] is spoken of.

The word dharma-dhātu has been translated as the realm or basic space of the dharmas (“phenomena,” the “elements of existence”), following the Tibetan translation of dhātu in this compound as dbyings (“realm” or “basic space”). There is another Tibetan translation of dhātu as khams, giving its other main meaning, “element.” As used in the Ratna-gotra-vibhāga, which teaches the one “element,” dhātu is translated as khams. So while the Theosophical teachers used “space” for dhātu in the Catechism, they also spoke of the one “element,” thus using both meanings of dhātu. Here in this verse from the Abhisamayālaṃkāra, the word dharma-dhātu can be understood as the basic space of the dharmas, or as the basic element of the dharmas. The germ or gotra is equated with the dhātu (see below). So since the dhātu is one or without division, the germ must also be one or without division. But since the dharmas that are based on the dhātu are many, so the germ or gotra is spoken of as many.

            The germ is of two kinds:

tatra gotraṃ katamat | samāsato gotraṃ dvi-vidham | prakṛti-sthaṃ samudānītaṃ ca |

Bodhisattva-bhūmi, Unrai Wogihara edition, vol. 1, p. 3; Nalinaksha Dutt edition, p. 2.

What is the germ (gotra)? In brief, the germ is twofold: naturally abiding and developed.

gotraṃ tad dvi-vidhaṃ jñeyaṃ nidhāna-phala-vṛkṣa-vat |
anādi-prakṛti-sthaṃ ca samudānītam uttaram || 149 ||

Ratnagotravibhāga, chapter 1, verse 149.

149. The germ is to be known as twofold, like a treasure and a fruit tree; naturally abiding without beginning, and later developed.

The germ or gotra has always existed, from time without beginning. In this sense it is called “naturally abiding” or “abiding by nature” (prakṛti-stha). It is likened to a treasure such as gold or gems found in the ground, that has always been there. Yet, if a person on the spiritual path eventually becomes a bodhisattva through the continued practice of virtue, we must be able to speak of development of the germ or gotra. So we may refer to the germ as “developed” (samudānīta). As such, it is likened to a fruit tree with its fruits that develop and ripen.

            The germ has three synonyms.

tat punar gotraṃ bījam ity apy ucyate | dhātuḥ prakṛtir ity api |

Bodhisattva-bhūmi, Unrai Wogihara edition, vol. 1, p. 3; Nalinaksha Dutt edition, p. 2.

The germ (gotra) is also called a seed (bīja), the element (dhātu), and nature (prakṛti).

The germ that is developed, like a seed develops into a plant, may thus be called a seed (bīja). The germ that is naturally abiding or abiding by nature can simply be called nature or natural (prakṛti). The germ as completely identified with the one element can be referred to as such, the element (dhātu). Thus we have the germ in the root.


1. For how this erroneous spelling arose, see my “Book of Dzyan Research Report, Technical Terms in Stanza I”: http://easterntradition.org/article/Book%20of%20Dzyan%20Research%20Report%201%20-%20Technical%20Terms%20in%20Stanza%201.pdf.

2. See my 2013 article, “The Book of Dzyan: The Current State of the Evidence” (Brahmavidya: The Adyar Library Bulletin, Supplement, 2013, pp. 87-120), which can be found here: http://easterntradition.org/article/Book%20of%20Dzyan%20-%20The%20Current%20State%20of%20the%20Evidence.pdf or http://easterntradition.org/article/Book%20of%20Dzyan%20-%20The%20Current%20State%20of%20the%20Evidence,%20pre-publication.pdf.

3. D. Seyfort Ruegg, “The Meanings of the Term Gotra and the Textual History of the Ratnagotravibhāga,” Bulletin of the School of Oriental and African Studies, vol. 39, 1976, p. 354.

Category: Rootless Root | No comments yet


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

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

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
āśa, “to which
corresponds and from which proceeds human Manas”.

2. The Universal Soul

The statements on the Universal Soul in The Secret
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

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

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


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

with the remark: “It may be noted that these conclusions
do not in every respect meet the ones from The Three
. 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

  • First Logos, the One, the Ever Unmanifest, represented by
    ūlaprakti, 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.

absolute - 8

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,
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  

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


The footnote in SD I, 14-15

By Ingmar de Boer on March 19, 2013 at 6:55 pm

In SD I, 14 we find

Herbert Spencer has of late so far modified his Agnosticism, as to assert that the nature of the “First Cause,”* which the Occultist more logically derives from the “Causeless Cause,” the “Eternal,” and the “Unknowable,” […]

where the asterisk refers to the following footnote:

* The “first” presupposes necessarily something which is the “first brought forth, the first in time, space, and rank” — and therefore finite and conditioned. The “first” cannot be the absolute, for it is a manifestation. Therefore, Eastern Occultism calls the Abstract All the “Causeless One Cause,” the “Rootless Root,” and limits the “First Cause” to the Logos, in the sense that Plato gives to this term.

The “First Cause” is the manifested Logos, the Logos proper, “in the sense Plato gives to this term”, which is the Second Logos, as we have shown earlier. (See The Three Logoi)

So the “Abstract All”, the “Causeless One Cause”, the “Rootless Root” is the unmanifested Logos, which we have called the First Logos.

Category: Causeless Cause, First Cause, Logos, Rootless Root | 1 comment