Mahat

Mahat (devanāgarī: महत्) is a Sanskrit term frequently translated as "the great principle" (from maha, "great"). It refers to the universal mind and in Hinduism is the first principle evolved out of the union of purusha and prakriti.

In Theosophy mahat is called "Universal Mind" or the "Cosmic Ideation". It is the universal intelligence, which is not eternal, but limited by the duration of the manvantara. Mahat is also equated to the Third Logos (the manifested one):

Mahat, in the Esoteric interpretations, is in reality the Third Logos or the Synthesis of the Seven creative rays, the Seven Logoi.

Cosmic Ideation

The great Breath assumes the character of precosmic Ideation. It is the fons et origo of force and of all individual consciousness, and supplies the guiding intelligence in the vast scheme of cosmic Evolution. . . .

During the period of Universal Pralaya, Cosmic Ideation is non-existent; and the variously differentiated states of Cosmic Substance are resolved back again into the primary state of abstract potential objectivity.

Manvantaric impulse commences with the re-awakening of Cosmic Ideation (the “Universal Mind”) concurrently with, and parallel to the primary emergence of Cosmic Substance—the latter being the manvantaric vehicle of the former—from its undifferentiated pralayic state. Then, absolute wisdom mirrors itself in its Ideation; which, by a transcendental process, superior to and incomprehensible by human Consciousness, results in Cosmic Energy (Fohat).

Cosmic Ideation is said to be non-existent during Pralayic periods, for the simple reason that there is no one, and nothing, to perceive its effects. There can be no manifestation of Consciousness, semi-consciousness, or even “unconscious purposiveness,” except through the vehicle of matter . . . And as Matter existing apart from perception is a mere abstraction, both of these aspects of the ABSOLUTE—Cosmic Substance and Cosmic Ideation—are mutually inter-dependent.

Cosmic Ideation focussed in a principle or upadhi (basis) results as the consciousness of the individual Ego. Its manifestation varies with the degree of upadhi, e.g., through that known as Manas it wells up as Mind-Consciousness; through the more finely differentiated fabric (sixth state of matter) of the Buddhi resting on the experience of Manas as its basis—as a stream of spiritual INTUITION.

Apart from Cosmic Substance, Cosmic Ideation could not manifest as individual consciousness, since it is only through a vehicle† of matter that consciousness wells up as “I am I,” a physical basis being necessary to focus a ray of the Universal Mind at a certain stage of complexity. Again, apart from Cosmic Ideation, Cosmic Substance would remain an empty abstraction, and no emergence of consciousness could ensue.

The meaning of this sloka is, I think, very clear; it means that, as there are no finite differentiated minds during Pralaya, it is just as though there were no mind at all, because there is nothing to contain or perceive it. There is nothing to receive and reflect the ideation of the Absolute Mind; therefore, it is not. Everything outside of the Absolute and immutable Sat (Be-ness), is necessarily finite and conditioned, since it has beginning and end. Therefore, since the “Ah-hi were not,” there was no Universal Mind as a manifestation. A distinction had to be made between the Absolute Mind, which is ever present, and its reflection and manifestation in the Ah-hi, who, being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara.

Fohat . . . is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature.” Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans, the Architects of the visible World.

Universal Ideation—or Mahat, if you like it—sends its homogeneous radiation into the heterogeneous world, and this reaches the human or personal minds through the Astral Light.

The underlying idea in this symbol is very beautiful, and it shows, furthermore, its identical parentage in all the religious systems. Whether in the lotus or water-lily shape it signifies one and the same philosophical idea—namely, the emanation of the objective from the subjective, divine Ideation passing from the abstract into the concrete or visible form. For, as soon as DARKNESS—or rather that which is “darkness” for ignorance—has disappeared in its own realm of eternal Light, leaving behind itself only its divine manifested Ideation, the creative Logoi have their understanding opened, and they see in the ideal world (hitherto concealed in the divine thought) the archetypal forms of all, and proceed to copy and build or fashion upon these models forms evanescent and transcendent.

At this stage of action, the Demiurge† is not yet the Architect. Born in the twilight of action, he has yet to first perceive the plan, to realise the ideal forms which lie buried in the bosom of Eternal Ideation, as the future lotus-leaves, the immaculate petals, are concealed within the seed of that plant.

Online resources

• Mahat at Theosopedia

Notes