Logos

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Logos (λόγος) is a Greek word that means "word," "speech," "reason." It became a technical term in philosophy beginning with Heraclitus (ca. 535–475 BC), who used the term for a principle of order and knowledge.[1]

H. P. Blavatsky talks about three Logoi: "the unmanifested 'Father,' the semi-manifested 'Mother' and the Universe, which is the third Logos of our philosophy or Brahmâ."[2] These three Logoi can be seen as "the personified symbols of the three spiritual stages of Evolution."[3] Yet all the three Logoi are one.[4]

There is no differentiation with the First Logos; differentiation only begins in latent World-Thought, with the Second Logos, and receives its full expression, i. e., becomes the "Word" made flesh--with the Third.[5]

First Logos

The First Logos is unmanifested, and it is the first stage in the process of reawakening of the cosmos from the rest in pralaya. This Logos is frequently depicted as a white "potential" point in a black circle.[6]

When the first Logos radiates through primordial and undifferentiated matter there is as yet no action in Chaos. “The last vibration of the Seventh Eternity” is the first which announces the Dawn, and is a synonym for the First or unmanifested Logos. There is no Time at this stage. There is neither Space nor Time when beginning is made; but it is all in Space and Time, once that differentiation sets in.[7]

Associated to the unmanifested Logos is the idea of a "ray" that flashes out from it, and that begins the differentiation in matter:

The solitary ray dropping into the mother deep may be taken as meaning Divine Thought or Intelligence, impregnating chaos.[8]

The Ray [is] 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 Having flashed out from this central point and thrilled through the Germ, the Ray is withdrawn again within this point and the Germ develops into the Second Logos, the triangle within the Mundane Egg.[9]

Second Logos

The ray that comes from the First Logos begins the process of differentiation and produces the Second Logos, the first point (after the potential one):

The first stage is the appearance of the potential point in the circle—the unmanifested Logos. The second stage is the shooting forth of the Ray from the potential white point, producing the first point, which is called, in the Zohar, Kether or Sephira. The third stage is the production from Kether of Chochmah, and Binah, thus constituting the first triangle, which is the Third or manifested Logos.[10]

The point in the Circle is the Unmanifested Logos, corresponding to Absolute Life and Absolute Sound. The first geometrical figure after the Circle or the Spheroid is the Triangle. It corresponds to Motion, Color and Sound. Thus the Point in the Triangle represents the Second Logos, “Father-Mother,” or the White Ray which is no color, since it contains potentially all colors. It is shown radiating from the Unmanifested Logos, or the Unspoken Word. Around the first Triangle is formed on the plane of Primordial Substance in this order (reversed as to our plane)[11]

The Second Logos partaking of both the essences or natures of the first and the last.[12]

At the time of the primordial radiation, or when the Second Logos emanates, it is Father-Mother potentially, but when the Third or manifested Logos appears, it becomes the Virgin-Mother.[13]

Third Logos

Divine Thought

According to Mme. Blavatsky the Divine Thought is "the Logos, or the male aspect of the Anima Mundi, Alaya".ref>Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 58.</ref> In it "lies concealed the plan of every future Cosmogony and Theogony."[14]

The Cosmos is fashioned by the Builders, following the plan traced out for them in the Divine Thought.[15] This thought impregnates matter,[16] and can be perceived "by the numberless manifestations of Cosmic Substance in which the former is sensed spiritually by those who can do so."[17]

It is important to keep in mind that the phrase "Divine Thought" neither implies the idea of a Divine thinker[18] nor of a process of thinking:

It is hardly necessary to remind the reader once more that the term “Divine Thought,” like that of “Universal Mind,” must not be regarded as even vaguely shadowing forth an intellectual process akin to that exhibited by man.[19]

The Army of the Voice

In Stanza IV.4 there is a mention to "the Army of the Voice". Mme. Blavatsky wrote:

This Sloka gives again a brief analysis of the Hierarchies of the Dhyan Chohans, called Devas (gods) in India, or the conscious intelligent powers in Nature. To this Hierarchy correspond the actual types into which humanity may be divided; for humanity, as a whole, is in reality a materialized though as yet imperfect expression thereof. The “army of the Voice” is a term closely connected with the mystery of Sound and Speech, as an effect and corollary of the cause—Divine Thought.[20]

The “Army of the Voice”, is the prototype of the “Host of the Logos,” or the “WORD” of the Sepher Jezirah, called in the Secret Doctrine “the One Number issued from No-Number”—the One Eternal Principle. The esoteric theogony begins with the One, manifested, therefore not eternal in its presence and being, if eternal in its essence; the number of the numbers and numbered—the latter proceeding from the Voice, the feminine Vâch, Satarupa “of the hundred forms,” or Nature. It is from this number 10, or creative nature, the Mother (the occult cypher, or “nought,” ever procreating and multiplying in union with the Unit “1,” one, or the Spirit of Life), that the whole Universe proceeded.[21]

Notes

  1. ↑ Cambridge Dictionary of Philosophy (2nd ed): Heraclitus, 1999.
  2. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 332.
  3. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 334
  4. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XI (Wheaton, Ill: Theosophical Publishing House, 1973), 487.
  5. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 359.
  6. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 351-352.
  7. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 358.
  8. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 64.
  9. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 351.
  10. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 352.
  11. ↑ Helena Petrovna Blavatsky, Collected Writings vol. XII (Wheaton, IL: Theosophical Publishing House, 1980), 564.
  12. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 359.
  13. ↑ Helena Petrovna Blavatsky, Collected Writings vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 358.
  14. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 1.
  15. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 339.
  16. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 340.
  17. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 327.
  18. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 61.
  19. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 1, fn.
  20. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 93.
  21. ↑ Helena Petrovna Blavatsky, The Secret Doctrine vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 94.

Further reading

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