Mahat: Difference between revisions

From Theosophy Wiki
Jump to navigation Jump to search
No edit summary
 
(13 intermediate revisions by 4 users not shown)
Line 1: Line 1:
'''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]].
'''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"<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 412.</ref> or the "Cosmic Ideation".<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 16.</ref> It is the universal intelligence, which is not eternal, but limited by the duration of the [[manvantara]].<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 62.</ref> Mahat is also equated to the [[Logos#Third Logos|Third Logos]] (the manifested one):
== In Hinduism ==


<blockquote>Mahat, in the Esoteric interpretations, is in reality the Third Logos or the Synthesis of the Seven creative rays, the Seven Logoi.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 608.</ref></blockquote>
Mahat is an important concept of the [[Samkhya|sāṃkhya]] philosophy. It is the first product of evolution of [[Pradhana|Pradhāna]] or [[Prakriti|Prakṛti]] (basic inert matter) comprising the three [[Gunas|Guṇas]]—sattva, rajas and tamas.
 
In its cosmic aspect, Mahat is the source of the cosmos. In its psychological aspect it is the cosmic intellect (Maha-Buddhi), from which the individual Buddhi-s are produced in the course of time.
 
According to [[H. P. Blavatsky]],
 
<blockquote>Mahat [is] the [[Universal Mind|Universal Cosmic Mind]]. In the Hindu [[Puranas (book)|Purânas]] (see Vishnu Purâna) Mahat is identical with [[Brahma|Brahmâ]], the creative God, the first in the trinitarian group ([[Trimurti]]) of Brahmâ, [[Vishnu]] and [[Siva]].<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 411.</ref></blockquote>
 
In Hinduism, Mahat is described as both "the great principle" and the source of selfishness. Blavatsky explained that in the first case, Mahat is regarded as a universal evolution (primary creation), while in the second it refers to the manifestation of Mahat a the human mind (secondary creation):


== Cosmic Ideation ==
<blockquote>The Mahat (Understanding, Universal Mind, Thought, etc.), before it manifests itself as Brahmâ or Siva, appears as Vishnu, says Sânkhya Sâra (p. 16); hence Mahat has several aspects, just as the logos has.  Mahat is called the Lord, in the Primary Creation, and is, in this sense, Universal Cognition or Thought Divine; but, “That Mahat which was first produced is (afterwards) called Ego-ism, when it is born as “I,” that is said to be the second Creation” (Anugîtâ, ch. xxvi.).  And the translator (an able and learned Brahmin, not a European Orientalist) explains in a foot-note (6), “i.e., when Mahat develops into the feeling of Self-Consciousness—I—then it assumes the name of Egoism,” which, translated into our esoteric phraseology, means when Mahat is transformed into the human Manas (or even that of the finite gods), and becomes Aham-ship.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 75.</ref></blockquote>


<blockquote>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. . . .<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 15.</ref>
== In Theosophy ==


<blockquote>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.<br>
In [[Theosophy]], Mahat is called "Universal Mind"<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 412.</ref> or the "[[Cosmic Ideation]]".<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 16.</ref> It is the universal intelligence, which is not eternal, but limited by the duration of the [[manvantara]].<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 62.</ref> Mahat is also equated to the [[Logos#Third Logos|Third Logos]] (the manifested one):
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).<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 328.</ref>


<blockquote>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.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 328-329.</ref>
<blockquote>Mahat, in the Esoteric interpretations, is in reality the Third Logos or the Synthesis of the Seven creative rays, the Seven Logoi.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 608.</ref></blockquote>


<blockquote>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.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), fn, 329.</ref>
Blavatsky contended that while in [[Hinduism]], Mahat is the first manifestation of cosmic matter ([[pradhana]] or [[prakriti]]), from the Theosophical point of view it is the first manifestation of intelligence, or the Logos:  


<blockquote>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.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 15.</ref>
<blockquote>In this respect, I believe, esoteric teaching differs from the Vedantin doctrines of both the Adwaita and the Visishtadwaita schools. . . . Mahat, with the Occultists [is] the first-born of Gnâna (or gnosis) knowledge, wisdom or the Logos . . . while with some Vedantins Mahat is a manifestation of Prakriti, or Matter.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 62.</ref></blockquote>


<blockquote>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.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 317.</ref></blockquote>
Some synonyms used in [[The Secret Doctrine (book)|''The Secret Doctrine'']] are Universal Mind, Cosmic Mind, [[Cosmic Ideation]], Divine Ideation, [[Logos#Divine Thought|Divine Thought]], Mahâbuddhi, and [[Adi-Buddha#Adi-Buddhi|Ādi-Buddhi]].


<blockquote>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.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 16.</ref>
Mahat is also the source of the reincarnating Egos of humanity:


<blockquote>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.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 252.</ref></blockquote>
<blockquote>The reincarnating Ego [is that] which old Aryan philosophers call Manasaputra, the “Sons of Mind” or of Mahat, the Universal Cosmic Mind.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 411.</ref></blockquote>


<blockquote>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.<br>
== See also ==
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.<ref>Helena Petrovna Blavatsky, ''Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 380.</ref>
* [[Cosmic Ideation]]
* [[Universal Mind]]


==Online resources==
== Additional resources ==
*[http://www.theosophy.ph/encyclo/index.php?title=Mahat# Mahat] at Theosopedia
* [https://www.theosophy.world/encyclopedia/mahat Mahat] in Theosophy World
* [https://www.theosophy.world/encyclopedia/cosmic-mind Cosmic Mind] in Theosophy World


== Notes ==
== Notes ==
Line 38: Line 47:
[[Category:Hindu concepts]]
[[Category:Hindu concepts]]
[[Category:Hindu mythology]]
[[Category:Hindu mythology]]
[[es:Mahat]]
[[it:Mahat]]

Latest revision as of 15:07, 25 November 2023

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 Hinduism

Mahat is an important concept of the sāṃkhya philosophy. It is the first product of evolution of Pradhāna or Prakṛti (basic inert matter) comprising the three Guṇas—sattva, rajas and tamas.

In its cosmic aspect, Mahat is the source of the cosmos. In its psychological aspect it is the cosmic intellect (Maha-Buddhi), from which the individual Buddhi-s are produced in the course of time.

According to H. P. Blavatsky,

Mahat [is] the Universal Cosmic Mind. In the Hindu Purânas (see Vishnu Purâna) Mahat is identical with Brahmâ, the creative God, the first in the trinitarian group (Trimurti) of Brahmâ, Vishnu and Siva.[1]

In Hinduism, Mahat is described as both "the great principle" and the source of selfishness. Blavatsky explained that in the first case, Mahat is regarded as a universal evolution (primary creation), while in the second it refers to the manifestation of Mahat a the human mind (secondary creation):

The Mahat (Understanding, Universal Mind, Thought, etc.), before it manifests itself as Brahmâ or Siva, appears as Vishnu, says Sânkhya Sâra (p. 16); hence Mahat has several aspects, just as the logos has. Mahat is called the Lord, in the Primary Creation, and is, in this sense, Universal Cognition or Thought Divine; but, “That Mahat which was first produced is (afterwards) called Ego-ism, when it is born as “I,” that is said to be the second Creation” (Anugîtâ, ch. xxvi.). And the translator (an able and learned Brahmin, not a European Orientalist) explains in a foot-note (6), “i.e., when Mahat develops into the feeling of Self-Consciousness—I—then it assumes the name of Egoism,” which, translated into our esoteric phraseology, means when Mahat is transformed into the human Manas (or even that of the finite gods), and becomes Aham-ship.[2]

In Theosophy

In Theosophy, Mahat is called "Universal Mind"[3] or the "Cosmic Ideation".[4] It is the universal intelligence, which is not eternal, but limited by the duration of the manvantara.[5] 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.[6]

Blavatsky contended that while in Hinduism, Mahat is the first manifestation of cosmic matter (pradhana or prakriti), from the Theosophical point of view it is the first manifestation of intelligence, or the Logos:

In this respect, I believe, esoteric teaching differs from the Vedantin doctrines of both the Adwaita and the Visishtadwaita schools. . . . Mahat, with the Occultists [is] the first-born of Gnâna (or gnosis) knowledge, wisdom or the Logos . . . while with some Vedantins Mahat is a manifestation of Prakriti, or Matter.[7]

Some synonyms used in The Secret Doctrine are Universal Mind, Cosmic Mind, Cosmic Ideation, Divine Ideation, Divine Thought, Mahâbuddhi, and Ādi-Buddhi.

Mahat is also the source of the reincarnating Egos of humanity:

The reincarnating Ego [is that] which old Aryan philosophers call Manasaputra, the “Sons of Mind” or of Mahat, the Universal Cosmic Mind.[8]

See also

Additional resources

Notes

  1. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 411.
  2. ↑ Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 75.
  3. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 412.
  4. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 16.
  5. ↑ Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 62.
  6. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1964), 608.
  7. ↑ Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 62.
  8. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 411.
Retrieved from "https://theosophy.wiki/w-en/index.php?title=Mahat&oldid=52383"