TERMS STARTING WITH
Logos: A Greek term for the manifested effect of a hidden cause. In the mystic sense in general, the cosmic law and order. In theosophical terminology, the manifested Deity, “whose speech is thought.”
Logos, God, Metatron, etc. In Baruch III, Michael
Logos(Greek) ::: In old Greek philosophy the word logos was used in many ways, of which the Christians oftensadly misunderstood the profoundly mystical meaning. Logos is a word having several applications inthe esoteric philosophy, for there are different kinds or grades of logoi, some of them of divine, some ofthem of a spiritual character; some of them having a cosmic range, and others ranges much morerestricted. In fact, every individual entity, no matter what its evolutionary grade on the ladder of life, hasits own individual logos. The divine-spiritual entity behind the sun is the solar logos of our solar system.Small or great as every solar system may be, each has its own logos, the source or fountainhead of almostinnumerable logoi of less degree in that system. Every man has his own spiritual logos; every atom hasits own logos; every atom likewise has its own paramatman and mulaprakriti, for every entityeverywhere has its own highest. These things and the words which express them are obviously relative.One meaning of the Greek logos is "word" -- a phrase or symbol taken from the ancient Mysteriesmeaning the "lost word," the "lost" logos of man's heart and brain. The logos of our own planetary chain,so far as this fourth round is concerned, is the Wondrous Being or Silent Watcher.The term, therefore, is a relative and not an absolute one, and has many applications.
Logos (Greek) plural logoi. Word; expressive cosmic intelligence manifested in every rational being. With Plato, that power of the mind which is manifested in speech; its relation to nous or intelligence is not always clearly distinguished. With reference to the logos in man, an important distinction was made by the ancients between the logos endiathetos (ideal or unspoken word) and the logos prophorikos (expressed or spoken word), the former being an unexpressed idea in the mind. The word was adopted by Christian theologians mingled with ideas taken from the Hebrews, used in the second sense, as found in the first chapter of John, where the Logos seems almost anthropomorphized.
Logos (Greek, the “Word”)—according to
Logos; often translated as "word", it's true meaning is much more multifunctional (a better translation would be "reason"). The Logos is the light that gives Gnosis via communication. It is the Christ (not to be confused with Jesus). First there was a thought, then the word. We pass on knowledge in this world through words. It is something that gives us guidance by "seeing" or a certain amount of comprehension.
Logos (reason) “the image of God, His Angel”;
Logos, the Word made manifest, the ideal arche¬
Logos, the “Word” (or Reason). [Rf. Miiller,
Logos ::: The "Word". The Logos is a concept in spirituality that emphasizes the creative and emanative aspects of consciousness, especially from the level of the Causal. Logos also refers to one of three ancient Greek philosophical and rhetorical principles: it is the logic and appeal to reason surrounding an argument. See also Ethos and Pathos.
logos [Greek] ::: the universal reason at work in the cosmos; the divine reason; short for logos vijñana.
logos ::: n. --> A word; reason; speech.
The divine Word; Christ.
logos reason ::: a term used in October 1920 for the second level of logos vijñana; it is defined as "the lower representative idea", apparently referring to the form of intuitive revelatory logistis previously called representative revelatory vijñana. logos vij ñana
TERMS ANYWHERE
Abathur, a mystery-figure, is sometimes called the Third Life, equivalent to the Third Logos because first of the third triad of “lives” in the Nazarene system, which correspond to the three Logoi. He is analogous to the Ancient of Days of the Qabbalah, the Hindu Narayana, and the Christian Holy Spirit, while his ideal counterpart is Abathur Rama (lofty Abathur). As weigher of souls after death, Abathur is equated with Thoth, lord of the scales in the Egyptian Book of the Dead.
Abathur (Gnostic) [from Hebrew ’āb father] In the Nazarene or Bardesanian system, the father of the Demiurgus or architect of the visible universe. In the Codex Nazaraeus, Abathur opens a gate, walks to the dark water (chaos), and looks down into it. The darkness reflects his image, and a son is formed who becomes the Logos or Demiurge, Ptahil or Fetahil. After Ptahil finishes his work he reascends to his father.
Abraxas, Abrasax (Gnostic) Mystical term used by the Gnostics to indicate the supreme entity of our cosmic hierarchy or its manifestation in the human being which they called the Christos. Abraxas has the value of 365, based on numerical equivalents of the Greek alphabet. Because 365 represents the cycle of one revolution of our planet around the sun, they held that in Abraxas were mystically contained the full number of families of entities composing a hierarchy. These entities received from their supreme illuminator, Abraxas, the streams of life and inspiration governing their existence. Thus in a sense Abraxas is the cosmic Oversoul, the creative or Third Logos, Brahma. The Basilidean Gnostics taught that from this supreme God was created nous (mind). Abraxas also was identified with the Hebrew ’Adonai, the Egyptian Horus, and the Hindu Prajapati.
According to theosophic teachings physical matter is a condensation of light, as is being experimentally verified. It is evident that the subject of the emanation of innumerable forms of life energy on all the planes of the cosmos is a very wide one, and the words fohat, light, life, electricity, etc., are used in this connection. These radiations may be classified on a septenary, denary, or duodenary system, as when we speak of the seven, ten, or twelve rays of the solar logos. See also RAY
According to the Pistis Sophia, the power of Sophia resides specially in the solar Logos, whose planetary vehicle is Venus. This dual symbol has an upper and a nether pole, like akasa and the astral light. The lower pole is called Achamoth; Sophia-Achamoth is used sometimes in the sense of the lower aspect, and sometimes to denote the two poles together.
’Adam Qadmon (Hebrew) ’Ādām Qadmōn [’ādām mankind + qadmōn to be before, precede] Primordial man, Adam Primus; in the Qabbalah macrocosmic man in contrast to the earthly Adam, the microcosm. Often called the Heavenly Man because symbolically he is the Sephirothal Tree of Life, each of the Sephiroth having its correspondence with a part of the body, the head being Kether (Crown), and the feet standing for Malchuth (Kingdom). ’Adam Qadmon corresponds mystically to the Hindu Purusha: both are generalizing terms used to represent the cosmic Logos or hierarch of their respective hierarchies.
Adhiyajna (Sanskrit) Adhiyajña [from adhi above, paramount + the verbal root yaj to consecrate, offer, sacrifice] Paramount sacrifice or sacrifice from above; synonymous with the cosmic Logos which, by coming into manifestation, “sacrifices” itself for the benefit of all sentient beings, thereby giving an opportunity to the waiting hosts of monads to undergo their own evolutionary course as they live and move and have their being within the Logos.
Adinidana-svabhavat (Sanskrit) Ādinidāna-svabhavat [from ādi first, primordial + nidāna causation + svabhavat self-being, self-becoming from sva self + the verbal root bhū to be, become] Primordial causation of self-becoming; as in Buddhist thought nidana also signifies primal essence or substance and svabhavat is equated with the Father-Mother of manifestation, the term could be translated “primordial causality-essence Father-Mother.” It is the highest portion of the manifesting or Third Logos of our galaxy; and because the Third Logos of every solar system is a reflection of the galactic Third Logos, the adinidana-svabhavat of any solar system is in its reaches the adinidana-svabhavat of the galaxy.
Aditattva (Sanskrit) Āditattva [from ādi first + tattva thatness, essence] Original principle; used in theosophical literature to denote the first or highest of seven tattvas or principles in the descending arc of nature’s structure; in the numeration of the kosmic principles aditattva corresponds to the First Logos.
Aditi-Vach (Sanskrit) Aditi-Vāc [from aditi unbounded + vāc speech, voice from the verbal root vac to speak, utter] The cosmic Logos considered in its feminine aspect as the veil surrounding the evolving cosmic monad. “These feminine Logoi are all correlations, in their noumenal aspect, of Lights, and Sound, and Ether . . . ” (SD 1:431).
Aeonology of the Marcians Given by Blavatsky in her “Commentary on the Pistis Sophia” (BCW 13:53) as: First Tetractys — 1) Arrhetos (ineffable) with 7 elements; 2) Sige (silence) with 5 elements; Pater (father) with five elements; and 4) Aletheia (truth) with 7 elements, for a total of 24 elements. Second Tetractys — 1) Logos (word) with 7 elements; 2) Zoe (life) with five elements; 3) Anthropos (man) with five elements; and 4) Ekklesia (assembly) with 7 elements, for a total of 24 elements, which together with Christos gives a total of 49 elements.
Aeon(s) (Latin) Aion (Greek) [from aion time] An age, a period of time; used alone, equivalent to the word logos, but the usual meaning includes a spiritual being considered as an emanation from the divine essence and also a period of time which is brought about by the existence of this spiritual being.
Aeon; These are the emanations from first cause, the Father. The word not only refers to the "worlds" of emanation, but to the personalities as well. Sophia, Logos, and the other high principles are aeons.
After parabrahman, the one ineffable and unthinkable reality, comes the First or Unmanifested Logos, corresponding to paramatman in cosmos and atman in man, the supreme monadic self in any hierarchy; then as an emanation from the former comes the quasi-manifested or Second Logos, corresponding to cosmic and human buddhi, always envisaged as a feminine potency; and then from the former two proceeds the manifested, creative, or Third Logos, corresponding to mahat on the cosmic plane and manas in the human constitution. Thus Logos is a center of unity in a being, which may exist in an unmanifest or a manifest condition, but always derivative from the supreme mystery above it — to which must be added an intermediate state of partial or incipient manifestation. Man is sometimes spoken of as the Third Logos, as it corresponds to manas.
Agathon, To (Greek) The good (principle), the highest or supreme good in a moral sense, summum bonum; Plato’s name for that aspect of the divine otherwise called the unmanifest or First Logos. Although sometimes equated with atman, which corresponds to the Greek pneuma, paramatman is a better equivalent for to agathon. It is likewise equivalent to the Buddhist alaya (the indissoluble or everlasting).
Agnoiology: (Gr. agnoio + logos, discourse on ignorance) J. F. Ferrier (1854) coined both this term and the term epistemology as connoting distinctive areas of philosophic inquiry in support of ontology. Agnoiology is the doctrine of ignorance which seeks to determine what we are necessarily ignorant of. It is a critique of agnosticism prior to the latter's appearance. Ignorance is defined in relation to knowledge since one cannot be ignorant of anything which cannot possibly be known. -- H.H.
Agnus-Castus Plant A species of Vitex, a willow-like tree sometimes called the chaste tree [from hagnos chaste vs agnos willow-like]. “Prometheus is represented as crowned with the Agnus-Castus plant (logos), the leaves of which formed the Crown of the Victors in the ‘Agonia’ of the Olympic games; . . . This Agnus-Castus plant was used also in the fete of the Thesmophoria, in honour of Demeter — the law — ‘nomos’ — bringer, whose priestesses slept on its leaves as encouraging chaste desires. In Christian times this custom survived among Nuns, who used to drink a water distilled from its leaves, and Monks used knives with handles made of its wood with the same intention of encouraging chastity” (BCW 9:267, 10:90)
Aham-atma (Sanskrit) Aham ātmā [from aham I + ātman self] I am self; meaning that every self is but a manifestation of the essential self or atman; in the case of mankind, a reflection of the Logos within. As man progresses in evolution his human self will become united with his atman, the spiritual source of his composite constitution. In the Bhagavad-Gita (10:20) Krishna says: ahamatma gudakesa sarvabhutasayasthitah (I am the atman, O Gudakesa, living in the heart of all beings).
Aham (Sanskrit) Aham Ego, I, conception of one’s individuality; the basis and psychologically the magic agent which is the root of ahamkara, the organ or faculty which produces in human beings the sense of egoity or individuality on whatever plane. While this faculty is perhaps the most powerful agent in the forward drive of evolutionary unfoldment, it is, nevertheless, but an illusory manifestation within the individual of paramatman, the supreme self of the hierarchy. The individuality, which is a characteristic of the monad, is not likewise merely maya, any more than human egoity manifesting is the full expression of the cosmic paramatman. The first cosmic Logos or paramatman is as creative of multitudes of children monads as is a human being, or indeed any other entity on its own plane. Every such child-monad is identic in substance, intelligence, and consciousness with parabrahman, and yet each is an eternal individual. As the Buddhist metaphor suggests, the sea of cosmic life is divided into incomputable hosts of drops of spirit called monads, each of which is predestined to undertake through long eons its cosmic pilgrimage in evolutionary unfoldment, finally to return and merge into the cosmic sea which gave it birth — “the dew-drop slips into the shining Sea” (Light of Asia).
Ahamsa (Sanskrit) Ahaṃsa [from aham ego + sa (sah) he] A mystic anagram used as a title of Brahman, the first or unmanifest kosmic Logos, to suggest the identity of man’s essence with the essence of kosmic divinity: “I am he,” “I am Brahman” (cf SD 2:465). See also HAMSA; KALAHAMSA
’Ahath (Hebrew) ’Aḥath The femine form of the cardinal numberal one, signifying at times single, alone, sole; applied to the feminine aspect of the Logos or head of a hierarchy. In Hebrew occultism ’ahath or achath represents, together with the masculine form achod (’ehad) “the collective aggregate, or totality, of the principal Creators or Architects of this visible universe” (SD 1:129). Incorrectly applied to the Sephiroth-’elohim as Sephiroth, since these last are only vehicles or manifestations of the Logos. Achath-Achod (’ahath-’ehad) corresponds to the Sanskrit adi (first, primeval) or eka (One), meaning crown or hyparxis, and therefore the originant or cosmic hierarch, which divides into the many when its spiritual and substantial energies stream downwards into the planes of illusion and matter — which indeed these energies themselves compose. See also ’AHATH-RUAH-’ELOHIM-HAYYIM; ’EHAD
Aja (Sanskrit) Aja [from a not + the verbal root jan to be born, produced] Unborn; title given to many of the primordial gods. In the Rig-Veda, the equivalent of the First Logos, which is a radiation or first manifestation on the plane of illusion of the cosmic One — the Absolute or cosmic paramatman. The Purusha-Sukta or Hymn of Man (RV 10:90) states that the thousand-headed Purusha is dismembered at the foundation of the world so that from his remains the universe might arise. This is the foundation of the later Christian symbol of the sacrificial lamb, for there is here a play on words: Aja the “unborn” — Purusha or manvantaric spirit — may also be derived from the verbal root aj (to drive, propel), whose meanings include a he-goat, a ram, and the sign Aries. Spirit disappears — dies, metaphorically — the more it becomes involved in cosmic matter, and hence the sacrifice of the unborn, the lamb, or the ram (cf TBL 56).
Akae (“oath”)—according to M. Gaster, Logos
Akasa-bhuta (Sanskrit) Ākāśa-bhūta [from ākāśa ether, space + bhūta element, existing, being from the verbal root bhū to be, become] The aether element, the Father-Mother element, third in the descending scale of seven cosmic bhutas which in the Upanishads are reckoned as five, and in Buddhist writings as four. Akasa-bhuta has its analog in the Third Logos, which because it is formative or creative is called Father-Mother. Not the ether, which is merely one of its lowest principles and only slightly more ethereal than physical matter.
Akasa-tattva (Sanskrit) Ākāśa-tattva [from ākāśa ether, space + tattva thatness, reality from tat that] The brilliant, shining, spiritually luminous, evolving substratum of nature; the third in the descending scale of the seven tattvas. According to one manner of enumerating the cosmic procession of consciousnesses, this tattva corresponds to the feminine aspect of the creative or Third Logos; but as nature repeats itself constantly in its processes of evolutionary unfolding, it is likewise proper to derive the subordinate First Logos from akasa when it is considered as virtually identical with mulaprakriti. In view of this repetitive functioning in nature, it is important not to allow the mind to crystallize around any one definition of a stage in any series of “descents” as being the only stage properly so described. This is seen with the First Logos: adi-tattva, first of the five or seven tattvas, may be called the First Logos; from another aspect the First Logos is born from akasa-tattva as the formative or creative mental impulse.
Akta (Sanskrit) Akta [from the verbal root aj to drive, propel; also from the verbal root añj to smear, bedaub, anoint] Propelling force; also anointed. Linked with both christos (anointed) and Visvakarman (Tvashtri), divine artist and architect in Vedic literature personifying the cosmic formative force or energy of the Logos (SD 2:101&n).
All archaic and ancient mankind was strongly addicted to expressing spiritual and abstract cosmic verities under the forms of things which were concrete and visible. Thus not only has the sun at various times been an emblem of the light of the cosmic spirit or Logos, shining throughout the entire time period of the universe; but the moon has always been the symbol of the lower mind, the brain-mind reflecting the light of the spirit, just as the moon reflects the light of the sun.
Allfather, Alfadir (Icelandic) [from al all + fadir father] Odin, father of gods and men. As Allfather, Odin occurs on many levels: as the indwelling divinity in a universe and in every part of the universe. He is also, together with his two brother-gods, the creative power of life on each level of existence. Odin (divine intelligence, Sanskrit mahat), Vile (will), and Vi or Ve (awe, sanctity) comprise the cosmic creative trinity. They spring from Bur, the quasi-manifest or Second Logos, which in turn emanated from Buri, the legendary king of cold. Buri was immersed in the ice of non-being until the cow Audhumla, symbol of fertility, uncovered his head when licking the ice blocks for salt.
Allogenes; Means "alien". The existance of spiritual force in the material realm is "alien" to it. This includes both aeons, such as the Logos, as well as the Gnostic him/her self.
all things were created.” [Cf. the Logos of Philo.]
alogian ::: n. --> One of an ancient sect who rejected St. John&
Alogon (Greek) Used by Pythagoras and Plato for the irrational soul in man, divided into the thymichon and epithymichon; the rational soul was called logos. (BCW 7:229)
Alpha and Omega The first and last letters of the Greek alphabet. “I am Alpha and Omega, the beginning and the end,” says the Lord in Revelations. This means not only “I am all,” but also, for instance, the beginning and end of a divine-spiritual dragon or cosmic serpent, of which the alpha is the Logos or Second Person of the Trinity, and the omega is the wise men of earth. In another significance, the Logos of the solar system is the originator of a cosmic manvantara, and all the hierarchies of spiritually inferior beings flowing forth from this Logos undertake the work of building, preserving, and finally destroying the solar system when the manvantaric term is ended. Then the alpha or outflowing energy recombines with the omega or inflowing energy, recoalescing into their original oneness.
Amitabha corresponds to the First Logos, the Father in the Christian Trinity, the Pythagorean monad of monads, and in the human being to atman. From a philosophical-mystic standpoint, Amitabha also means “no color” or the “white glory,” the primal spiritual element-principle of the solar system, from which are born the seven differentiated “colors” of the manifested prismatic kosmic hierarchies.
Among his most important works the following must be mentioned: Paz en la Guerra, 1897; De la Ensenanza Superior en Espana, 1899; En Torno al Casticismo, 1902; Amor y Pedagogia, 1902; Vida de Don Quijote y Sancho, 1905; Mi Religion y Otros Ensayos, 1910; Soliloquios y Conversaciones, 1912; Contra Esto y Aquello, 1912; Ensayos, 7 vols., 1916-1920; Del Sentimiento Tragico de la Vida en los Hombres y en los Pueblos, 1914; Niebla, 1914; La Agonia del Cristianismo, 1930; etc. Unamuno conceives of everv individual man as an end in himself and not a means. Civilization has an individual responsibility towards each man. Man lives in society, but society as such is an abstraction. The concrete fact is the individual man "of flesh and blood". This doctrine of man constitutes the first principle of his entire philosophy. He develops it throughout his writings by way of a soliloquy in which he attacks the concepts of "man", "Society", "Humanity", etc. as mere abstractions of the philosophers, and argues for the "Concrete", "experiential" facts of the individual living man. On his doctrine of man as an individual fact ontologically valid, Unamuno roots the second principle of his philosophy, namely, his theory of Immortality. Faith in immortality grows out, not from the realm of reason, but from the realm of facts which lie beyond the boundaries of reason. In fact, reason as such, that is, as a logical function is absolutely disowned bv Unamuno, as useless and unjustified. The third principle of his philosophy is his theory of the Logos which has to do with man's intuition of the world and his immediate response in language and action. -- J.A.F.
A more mystical significance is founded in the fact that when a buddha or avatara appears or whenever an effort is made to aid mankind along spiritual lines, the powers of darkness automatically react along their own lines. This corresponding tendency to evil is the fundamental significance of Antichrist — Christos being the name of the high initiate in whom was imbodied a ray of the Logos.
Ampsiu-Ouraan or -Auraan (Gnostic) The sempiternal depth and silence; a pair of Aeons in the Valentinian system as given by Epiphanius, the first emanation of the eternal bythos (depth), from which the other 14 pairs of Aeons eminate, equivalent to the Second Logos (SD 2:569n).
Ananta-sesha (Sanskrit) Ananta-śeṣa [from an not + anta end + the verbal root śiṣ to leave remainders] Endless sishtas or remainders; name of the serpent of eternity described in the Puranas as the seat or carrier of the divine Vishnu during the periodical pralayas of the universe. It is thus infinite time itself, figurated as the great seven-headed serpent on which rests Vishnu, the manvantaric Logos when the Logos sinks into pralayic inactivity. This compound signifies the ever-continuing sishtas (spiritual cosmic seeds or residues) carried over from manvantara to manvantara through the intervening pralaya, and thus through eternity. It is on this endless aggregate of cosmic sishtas that Vishnu the cosmic Logos reclines, the thread of logoic consciousness being thus passed from manvantara to manvantara through the pralaya. Just as Vishnu in theosophy is a generalizing term for all the innumerable interblending hierarchies of beings and things which are unfolded during manvantara, so during pralaya Vishnu stands for the same aggregate of hierarchies conceived of as resting on the karmic remainders or “sleeping” webs of substance left over from the previous manvantara. See also SESHA
And further: “the older Horus was the Idea of the world remaining in the demiurgic mind ‘born in Darkness before the creation of the world’; the second Horus was the same Idea going forth from the Logos, becoming clothed with matter and assuming an actual existence” (SD 1:366).
Androgyne [from Greek androgynos man-woman] Hermaphrodite; applied to a dual principle containing both the active and passive powers of nature, as the androgyne ray, the Second Logos, Purusha-prakriti, spirit-matter; to a race, such as the second root-race, whose members are physiologically of both sexes; and in biology to certain animals which have dual sex. Bipolarity, the contrast and interaction between the energic and formative sides of nature, is universally prevalent. Sex is merely a particular and, evolutionally speaking, passing phase of this universal law, and its terms are often used in a purely symbolic sense to define these two sides of nature. We should be careful not to take the symbols literally and ascribe physiological attributes to higher powers.
Androgyne Ray An expression for the second stage of manifestation — the Second Logos in the system of emanations of the logoi; the Father-Mother in the cosmic conception adopted by Blavatsky; and the Sanskrit Brahma-prakriti or Purusha-prakriti. Each is the producing cause of manifestation through its son, the manifested Third Logos, which in a planetary chain is designated as the primordial or originate in Manu Svayambhuva. “These two, Brahma and Prakriti, are really one, yet they are also the two aspects of the one Life-ray acting and reacting upon itself” (OG 97).
Angels, then, are members of numerous hierarchies of celestial powers, from the septenary formative host that emanates from the formative Third Logos down to the presiding genius or spirit of an atom, acting as intermediaries or envoys between the divine and the human or terrestrial.
Anima Divina (Latin) Divine spirit or soul; in Rome and Greece, the human soul was presented as dual: the anima divina or immortal soul (Greek nous or logos) and the anima brutus or animal soul (Greek phren, thymos, or alogos). See also PRINCIPLES (BCW 7:205-6n, 228)
Anima Mundi (Latin) World-soul, world-mother; the divine-spiritual-astral-physical source of emanations, the cosmic generative and animating principle of all beings, the creative Third Logos in its female aspect. In its highest and intermediate portions, it corresponds to the alaya of Northern Buddhism and hence to akasa. Identified variously with Isis, Sephira, Sophia, the Holy Ghost, mahat, mulaprakriti, etc., but used in a hazy and often materializing sense, so that it cannot be accurately regarded as a synonym for any one of these. “It is in a sense the ‘seven-skinned mother’ of the stanzas in the Secret Doctrine, the essence of seven planes of sentience, consciousness and differentiation, moral and physical. In its highest aspect it is Nirvana, in its lowest Astral Light. It was feminine with the Gnostics, the early Christians and the Nazarenes; bisexual with other sects, who considered it only in its four lower planes. Of igneous, ethereal nature in the objective world of form (and then ether), and divine and spiritual in its three higher planes. When it is said that every human soul was born by detaching itself form the Anima Mundi, it means, esoterically, that our higher Egos are of an essence identical with It, which is a radiation of the ever unknown Universal Absolute” (TG 22-3).
Another view of the mystical significance of a point describes it as an emanative center, a spot where energies from one plane enter another plane, a symbol of unity and homogeneity, representing the phase before polarity has set in — a logos, an indivisible, a monad. See also LAYA-CENTER; PRIMORDIAL POINT
Apollinarianism: The view held by Apollinaris (310-390), a Christian bishop. He defended the deity of Jesus Christ in a manner regarded by the orthodox church as too extreme. Jesus, according to him, lacked a human soul, a human will, the Logos of God taking full possession. -- V.F.
Apollo (Greek) Also called Phoebus (the pure, shining); son of Zeus and Leto (Latona), the polar region or night, and twin brother of Artemis (Diana). His birth shows the emanation of light from darkness. One of the most popular gods of Greek mythology, he is primarily the god of light, and is also associated with the sun, hence a giver of life, light, and wisdom to the earth and humanity. Apollo and Artemis are the mystic sun and the higher occult moon (SD 2:771). Apollo stands for order, justice, law, and purification by penance. His attribute as a punisher of evil is shown by his bow, with which as an infant he slew Python. He is the deity who wards off evil; the healer, father of Aesculapius and often identified with him; and the god of divination, associated especially with the Oracle at Delphi. The other principal seat of his worship was at Delos, his birthplace. He was also the patron of song and music, of new civic foundations, and protector of crops and flocks. His lyre is the sacred heptachord or septenary, seen in the sevenfold manifestations of the Logos in the universe and man; he is also the sun with its seven planets. He answers in some respects to the Hindu Indra and Karttikeya and in others to the Christian archangel Michael; Janus was the Roman god of light.
Apophansis: A Greek word for proposition involving etymologically a reference to its realist onto-logical background (Greek root of phaos, light). In this sense, a proposition expresses the illumination of its subject by its predicate or predicates; or again, It makes explicit the internal luminosity of its subject by positing against it as predicates its essential or accidental constituents. The Aristotelian apophansis or logosapopkantikos denotes the fundamental subject-predicate form, either as an independent propositlonal form or as a syllogistic conclusion, to which all other types of propositions may be reduced by analysis and deduction. It cannot be said that the controversies initiated by modern symbolic logic have destroyed the ontological or operational value of the Aristotelian apophantic form. -- T.G.
archangel; also identified as the Logos or Word,
Ardhamatra (Sanskrit) Ardhamātra, Ardhamātrā [from ardha half + mātra or mātrā a metrical unit] Half a short syllable; the Nadabindu-Upanishad in speaking of Aum says that the syllable or character A is considered to be Kalahamsa’s right wing; U, the left wing; M, the tail of the Swan, and the ardhamatra its head (cf VS 5, 74-5). In the Mahabharata kalahamsa is the name of several species of the hamsa bird, a goose or swan. Ardhamatra is a mystical term for one of the portions of the swan of time — Brahma or the manifest or Third Logos of the universe, whose emanation or creative activity is hamsa-vahana (the vehicle or carrier of the swan). Ardhamatra, therefore, has reference to the egoic individuality of the cosmic Third Logos or Brahma (also called Purusha), considered to be “one-half the measure” of the eternal past and the eternal future — such egoic individuality being the product in space and time of the continuously reimbodying spirit of the universe, evolving and changing its nature by evolution as the cycles of time pass from the present into the past, and forwards into the future.
Arian Heresy Originated by Arius (d. 336), a presbyter in Alexandria who did not confuse the cosmic Logos with its ray on earth, the Christ entity, whose human expression was called Jesus. Arius could not accept a consubstantial trinity with the human Son as the first or second remove from its Father aspect — he made a sharp distinction between the three Logoi and any human expression of such logoic triad manifesting on earth as an inspired man. Arius in consequence taught that God was alone, unknowable, and separate from every created being; that the Son, or creative Logos was created by God, who through this Logos brought forth the world and all that is in it. He held, therefore, that Christ was not God in the fullest sense and should be worshiped as a secondary deity, and that at the incarnation the Logos assumed a body but not a human soul. Arianism was condemned as heretical at the Councils of Nicaea (325) and Constantinople (381).
Arrhetos (Gnostic) Ineffable, unspeakable or, as used in Greek mystical philosophy, not to be divulged. Connected with the Greek Mysteries and of constant occurrence in Greek mystical literature dating from earliest times. Whatever was considered too holy, too sacred, or improper from every aspect to divulge to the public whether in speech or writing, was called arrheton (neuter). The word was taken over by the Gnostic sects and signified among other matters the sevenfold nature of the one formative Logos, the first cosmic hebdomad or septenary (this name of the ineffable is composed of seven letters in the Greek).
Asdt (Hebrew) ’Ēshdāth [from ’ash, ’ēsh fire, lightning + dāth law, mandate, legal decree] Translated fiery law (Deut 33:2); in the Septuagint, translated as angels. It signifies the fiery spiritual beings or self-conscious spirits of cosmic character, emanating from the cosmic Logos.
as God, Michael, and Gabriel; as the Logos,
As nine is one less than ten, in a denary hierarchy it is all the units except the first, the first being regarded as the origin or synthesis of the emanated nine. Thus one and nine may represent spirit and matter, or unmanifest and manifest, a logos and its rays. In the Stanzas of Dzyan svabhavat is the numbers one and nine, which make the perfect ten; and the same is seen in the ten Sephiroth of the Qabbalah, where Kether the Crown is often considered apart from the other nine. It was an especially favorite number in Norse mythology, appearing continuously throughout the Eddas.
A somewhat similar usage in the Qabbalah is Meimra, or ’imrah (word, particularly from divinity) [both from Hebrew verbal root amar to say, speak, use words]. One of the Stanzas of Dzyan refers to the Army of the Voice, which is explained to be “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” (SD 1:94). See also LOGOS
As regards the New Testament, the Gospels are esoteric books, in which the teachings of the ancient wisdom are built around the alleged story of the mission of Jesus, a teacher who lived at a somewhat earlier date than that assigned him. The epistles of Paul are the work of one with some claim to the title of an initiate, who speaks of Christ as the logos in man, and apparently knows naught of the life story of Jesus. The Revelation of St. John is a purely symbolic esoteric work, of a Qabbalistic character, curiously enough still retained in the Christian canon.
As the eldest son of Brahma, Abhimanin represents the cosmic Logos, the first force produced in the universe at its evolution, the fire of cosmic creative desire. His three sons, according to the Vayu-Purana, stand for three different aspects of Agni (fire): Pavaka is the electric fire, Pavamana the fire produced by friction, and Suchi the solar fire. Interpreted on the cosmic and human planes, these three fires are “Spirit, Soul, and Body, the three great Root groups, with their four additional divisions” (SD 2:247). They are said to have been cursed by the sage Vasishtha to be born again and again (cf BP 4:24,4; SD 2:247-8).
A striking similarity is present in the mythology of the Algonquin Indians of North America; their chief deity was a mighty hare known as Menabosho or Michabo, to whom they went at death. One account places him in the east, another in the west. The ancient Germanic and Scandinavian peoples used the hare as a symbol, being sacred to the nature goddess Freyja; likewise to the Anglo-Saxon Ostara, goddess of springtime. This is believed to be the basis for the present-day association of the rabbit or hare with Easter. The anthropomorphic idea is found also among other races, very frequently among the Mongolians, Chinese, Japanese, and other Far Eastern peoples. It was considered to be androgynous, thus typifying an attribute of the creative Logos.
Astronomos (Greek) An astronomer; in ancient Greek usage equivalent to astrologos; in the sixth degree of the Egyptian Mysteries at Thebes the candidate was taught the priestly dance in the circle and was instructed in astronomy, and in the seventh degree he received the title of astronomos (IU 2:365; TG 39-40). The initiate now understood the astronomical key to cosmic mysteries, such as the real meaning of the zodiac and of the positions, movements, and influences of the stars in general and in natal astrology.
As universal space, it is also known as Aditi, in which lies inherent the eternal and continuously active ideation of the universe producing its ever-changing aspects on the planes of matter and objectivity; and from this ideation radiates the First Logos. This is why the Puranas state that akasa has but one attribute, namely sound, for sound is but the translated symbol of logos (speech) in its mystic sense. Akasa as primordial spatial substance is thus the upadhi (vehicle) of divine thought. Further, it is the playground of all the intelligent and semi-intelligent forces in nature, the fountainhead of all terrestrial life, and the abode of the gods.
Asura is used in the earliest Vedic literature as a title of the cosmic hierarch or supreme spirit. The Vedic Asura is nothing other than the Great Breath of archaic occult literature — the Great Breath coming and going as manvantara and pralaya. The other Vedic gods mentioned so much more frequently in the slokas, such as Agni, Indra, and Varuna, are all subordinate hierarchically and cosmogonically to the Vedic Asura, which is really Brahman-pradhana or the Second Logos, Father-Mother; Varuna is the acme or summit of akasa-tattva; Agni is the summit or hierarch of cosmic taijasa-tattva; and Indra is often identified with Vayu as the summit of cosmic Vayu-tattva. See also MAHASURA
Atala (Sanskrit) Atala [from a not + tala place] No place, no material locality; the first and most spiritual of the seven talas, so nearly one with satyaloka, its corresponding loka or pole, that the two nearly conjoin into one — hence it is called “no place.” Atala bears somewhat the same relation to satyaloka that prakriti bears to Brahma; hence it is the first quasi-spiritual, quasi-material plane in the solar universe. “In satyaloka-atala, the highest loka combines into or rejoins the monadic essence of the planetary chain. The differentiation so marked on the lower planes ceases here and, because of this, the two blend into or become one” (FSO 264). Cosmically atala emanates directly from the solar logos and contains with satyaloka the substantial seeds of all that was, is, and will be, from the beginning to the end of the solar mahamanvantara. Atala, with satyaloka, may be considered from one standpoint the sphere of the hierarchies of the dhyanis, who are, when completely in this condition, in a state of parasamadhi, and hence clothed in the dharmakaya.
Atman (Sanskrit) Ātman Self; the highest part a human being: pure consciousness, that cosmic self which is the same in every dweller on this globe and on every one of the planetary or stellar bodies in space. It is the feeling and knowledge of “I am,” pure cognition, the abstract idea of self. It does not differ at all throughout the cosmos except in degree of self-recognition. Though universal it belongs, in our present stage of evolution, to the fourth cosmic plane, though it is our seventh principle counting upwards. It may also be considered as the First Logos in the human microcosm. During incarnation the lowest aspects of atman take on attributes, because it is linked with buddhi, as the buddhi is linked with manas, as the manas is linked with kama, etc.
Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430. St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents. Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided. Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients. S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings"). This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism). (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment. Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect. Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good." In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love. In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909). Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint. The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value. (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey). (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience. (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria. (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers: subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists); logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality); metaphysical objectivism (values --or norms or ideals --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.
Aupapaduka-bhuta (Sanskrit) Aupapāduka-bhūta [from aupapāduka self-producing + bhūta element from the verbal root bhū to be, become] The self-generated element; the second in the descending scale of the seven cosmic bhutas or elements. An analog of the Second or Unmanifest Logos.
Aupapaduka-tattva (Sanskrit) Aupapāduka-tattva [from aupapāduka self-producing + tattva thatness, reality from tad that] Self-born or parentless principle; second in the descending scale of seven cosmic tattvas, of which five only are enumerated in the philosophical schools of India. Aupapaduka has the mystical meaning of that which comes into being, whether in the cosmos or human being, out of its inherent energy and not as the offspring or child of a predecessor. Aupapaduka-tattva corresponds to the Second or Unmanifest Logos.
Avakokitesvara is the seventh principle in the microcosm, and therefore the atman or atma-buddhi; and analogically the seventh or highest principle in the universe, and hence the kosmic Logos in its macrocosmic position. There are in consequence two Avalokitesvaras: the First and Second Logos whether of the macrocosm or of the microcosm, because the First Logos reflects itself in the Second Logos, in the macrocosm, just as atman reflects itself in and works through its mirroring veil buddhi. There is an analogy with parabrahman and mulaprakriti, but Avalokitesvara is essentially the kosmic monad or First Logos on the one hand, and the human-divine monad or human logos, atma-buddhi, on the other hand. Avalokitesvara thus opens manifestation or differentiation in either case. See also Chenrezi; Kwan-shai-yin; Logos
Avalokitesvara(Sanskrit) ::: A compound word: avalokita, "perceived," "seen"; Isvara, "lord"; hence "the Lord who isperceived or cognized," i.e., the spiritual entity, whether in the kosmos or in the human being, whoseinfluence is perceived and felt; the higher self. This is a term commonly employed in Buddhism, andconcerning which a number of intricate and not easily understood teachings exist. The esoteric or occultinterpretation, however, sees in Avalokitesvara what Occidental philosophy calls the Third Logos, bothcelestial and human. In the solar system it is the Third Logos thereof; and in the human being it is thehigher self, a direct and active ray of the divine monad. Technically Avalokitesvara is thedhyani-bodhisattva of Amitabha-Buddha -- Amitabha-Buddha is the kosmic divine monad of which thedhyani-bodhisattva is the individualized spiritual ray, and of this latter again the manushya-buddha orhuman buddha is a ray or offspring.
Avalokitesvara (Sanskrit) Avalokiteśvara [from ava down, away from + the verbal root lok to look at, contemplate + īśvara lord] The lord who is perceived; the divinity or lord seen or contemplated in its inferior or “downward-seen” aspect. The essential meaning in theosophy is the Logos, whether considered in its kosmic aspect or in its function in an entity dwelling in such kosmos. “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” (SD 1:110).
Avyaktamurti (Sanskrit) Avyaktamūrti [from avyakta unmanifested + mūrti form, shape from the verbal root murc to condense, solidify] To assume form; the undifferentiated or indiscrete cosmic substance. Krishna says, “the whole of this universe is pervaded by me in my avyaktamurti” (BG) — a way of stating that the undifferentiated spiritual substance of the universe pervades the universe, Krishna standing for the Logos.
Bath Qol, Bath Kol (Hebrew) Bath Qōl [from bath daughter + qōl voice] Daughter of the voice; used in the Qabbalah to signify the female side of the logos, the daughter of the primordial light, Shechinah, and is equivalent to the Hindu Vach and the Chinese Kwan-yin. It likewise signifies the wisdom that was received by initiates — figurated as a voice — this wisdom being the daughter of cosmic all-wisdom. “Bath Kol, the filia Vocis, the daughter of the divine voice of the Hebrews, responding from the mercy seat within the veil of the temple . . .” (SD 1:431n).
BBN Butterfly "computer" A {supercomputer} developed at {BBN Technologies}, named after the "butterfly" multi-stage switching network around which it was built. It could have up to 512 {CPUs} connected to allow every CPU access to every other CPU's memory, albeit with about 15 times the latency than for its own. The earlier GP-1000 models used up to 256 {Motorola 68020s}. The later TC-2000 models used up to 512 {Motorola 88100s}. Language developed for, or ported to, the BBN Butterfly were {Butterfly Common LISP}, {Butterfly Scheme}, {Delirium}, and {MultiScheme}. {(http://paralogos.com/DeadSuper/Misc/BBN.html)}. (2003-11-10)
be compared with Makon, Logos, Sophia,
Blavatsky writes that in the course of time the seven-headed or septenary Dragon-logos became split up into “four heptanomic parts or twenty-eight portions,” which suggests the division of the week and the month, into the seven days of the week, and the 28 days of the lunar month, and the four seasons of the year. “Each lunar week has a distinct occult character in the lunar month; each day of the twenty-eight has its special characteristics; as each of the twelve constellations, whether separately or in combination with other signs, has an occult influence either for good or for evil” (SD 1:409).
blessed.” Philo identifies Israel with the Logos. In
Logos: A Greek term for the manifested effect of a hidden cause. In the mystic sense in general, the cosmic law and order. In theosophical terminology, the manifested Deity, “whose speech is thought.”
Logos, God, Metatron, etc. In Baruch III, Michael
Logos(Greek) ::: In old Greek philosophy the word logos was used in many ways, of which the Christians oftensadly misunderstood the profoundly mystical meaning. Logos is a word having several applications inthe esoteric philosophy, for there are different kinds or grades of logoi, some of them of divine, some ofthem of a spiritual character; some of them having a cosmic range, and others ranges much morerestricted. In fact, every individual entity, no matter what its evolutionary grade on the ladder of life, hasits own individual logos. The divine-spiritual entity behind the sun is the solar logos of our solar system.Small or great as every solar system may be, each has its own logos, the source or fountainhead of almostinnumerable logoi of less degree in that system. Every man has his own spiritual logos; every atom hasits own logos; every atom likewise has its own paramatman and mulaprakriti, for every entityeverywhere has its own highest. These things and the words which express them are obviously relative.One meaning of the Greek logos is "word" -- a phrase or symbol taken from the ancient Mysteriesmeaning the "lost word," the "lost" logos of man's heart and brain. The logos of our own planetary chain,so far as this fourth round is concerned, is the Wondrous Being or Silent Watcher.The term, therefore, is a relative and not an absolute one, and has many applications.
Logos (Greek) plural logoi. Word; expressive cosmic intelligence manifested in every rational being. With Plato, that power of the mind which is manifested in speech; its relation to nous or intelligence is not always clearly distinguished. With reference to the logos in man, an important distinction was made by the ancients between the logos endiathetos (ideal or unspoken word) and the logos prophorikos (expressed or spoken word), the former being an unexpressed idea in the mind. The word was adopted by Christian theologians mingled with ideas taken from the Hebrews, used in the second sense, as found in the first chapter of John, where the Logos seems almost anthropomorphized.
Logos (Greek, the “Word”)—according to
Logos; often translated as "word", it's true meaning is much more multifunctional (a better translation would be "reason"). The Logos is the light that gives Gnosis via communication. It is the Christ (not to be confused with Jesus). First there was a thought, then the word. We pass on knowledge in this world through words. It is something that gives us guidance by "seeing" or a certain amount of comprehension.
Logos (reason) “the image of God, His Angel”;
Logos, the Word made manifest, the ideal arche¬
Logos, the “Word” (or Reason). [Rf. Miiller,
Logos ::: The "Word". The Logos is a concept in spirituality that emphasizes the creative and emanative aspects of consciousness, especially from the level of the Causal. Logos also refers to one of three ancient Greek philosophical and rhetorical principles: it is the logic and appeal to reason surrounding an argument. See also Ethos and Pathos.
blog "web" (From "web log") Any kind of diary published on the {web}, usually written by an individual (a "blogger") but also by corporate bodies. Blogging is regarded by some as an important social phenomenon as it contributes to the easy exchange of ideas among a large and growing international community ("the blogosphere"). A blog is just a special kind of {website}. The {home page} usually shows the most recent article and links to earlier articles, the owner's profile and web logs written by the owner's friends. There is usually a facility for readers to add comments to the bottom of articles. Blogs usually provide an {RSS feed} of current articles, allowing readers to subscribe by adding the feed to their favourite RSS reader. Many sites, e.g. {(http://blogger.com/)}, let you create a blog for free. Many blogs consist almost entirely of links to other web logs, some publish original content, a few are worth reading. (2013-08-15)
Book of the Great Logos According to the Mystery. A
Boule; the "will" of God which in turn leads to the word (Logos) of God.
Brahman(Sanskrit) ::: A word of which the root, brih, means "expansion." It is that part of the celestial being whichfirst initiates manifestation through the various Brahmas, the expansion of the one into the many. It iswhat is called the unmanifest Logos. It may also be called the impersonal and uncognizable principle ofthe universe, and must be sharply distinguished from the masculine Brahma of which there are many in auniverse.Note: In early theosophical literature, as well as in translations of the Hindu writings, Brahman issometimes spelled Brahma or even Brahm; but this should not be confused with Brahma. (See alsoParabrahman, Brahma)
Brahman (Sanskrit) Brahman [from bṛh to expand] Sometimes Brahma or Brahm. The one reality, “the impersonal, supreme and uncognizable Principle of the Universe from the essence of which all emanates, and into which all returns, which is incorporeal, immaterial, unborn, eternal, beginningless and endless. It is all-pervading, animating the highest god as well as the smallest mineral atom” (TG 62). It involves both essential consciousness and substance, and is the spiritual background of the kosmos, the Cause of all Causes, what is commonly called the Unmanifest Logos: “Brahma, the Noumenon, never rests, as IT never changes and ever IS, though IT cannot be said to be anywhere” (SD 1:374). As the fundamental cosmic fountain of consciousness and spiritual substance, Brahman is the fundamental or cosmic self which, in the case of an individual being, becomes the kshetrajna, the spiritual sun within the individual. Thus the essential self of every being or entity from cosmos to physical atom is this Brahman itself, which is the cause of the familiar saying “tat tvam asi” (you are that).
Brahmapura (Sanskrit) Brahmapura [from brahma + pura city, abode] The abode or city of Brahmā, the creative or Third Logos. “The inmost chamber, the chamber of the Heart, and the abode of the World’s Mother” (VS 9), one of the mystic powers latent in all human beings, but called into activity by advanced yogis. Brahmapura can signify the heart or indeed the entire body. It is also the name of the so-called capital of Brahma on Mt. Kailasa in the Himalayas or on Mount Meru.
Brahma (Sanskrit) Brahmā [from the verbal root bṛh to expand, grow, fructify] The first god of the Hindu Trimurti or triad, consisting of Brahma, the emanator, evolver, and creator; Vishnu, the sustainer or preserver; and Siva, the regenerator or destroyer. Brahma is the vivifying expansive force of nature in its eternally periodic manvantaras. He stands for the spiritual evolving or developing energy-consciousness of a solar system which is also called the Egg of Brahma (brahmanda). Brahma is called the creator or Logos, but in the theosophic philosophy creator is simply an abstract term or idea, like army. In Burnouf’s words:
Brahma-Vach (Sanskrit) Brahmā-Vāc [brahmā as vāc] The female aspect of Brahma; in another sense, the two aspects of the manifested Brahma working in union or conjointly, the energic and the vehicular, constantly interblending and cooperating. The Vach aspect therefore may be considered the female side of the cosmic Logos. See also BRAHMA-VIRAJ
Brahma-Vach-Viraj (Sanskrit) Brahmā-Vāc-Virāj Brahma in both his feminine and masculine aspects; the manifested Logos or hermaphrodite creative deity. See also BRAHMA-VIRAJ (SD 2:125-7; BCW 10:351)
Bread and Wine “The outward and visible signs of an inward and spiritual grace,” bread and wine stand at once for the actual elements used in initiation ceremonies and for the attainments of which they are symbolic. Taking the Bacchic Mysteries as an example, wine was given as the blood of the grape and of Bacchus, blood signifying life, and Bacchus representing the mystic Logos which “was made flesh.” So the whole rite means the imparting to the candidate of the divine life by conscious union of his lower self with the god within — a union brought about by the self-devised efforts of the lower self. In the same way, bread or grain symbolized the intellectual aspect of the attainment, intellect being the “body” of the spiritual influx.
Buri, Bore (Icelandic, Swedish) [from burdr birth] Primeval progenitor of cosmic life in the Norse Eddas. During the “frost giant” (long ages of nonlife) the cow Audhumla (symbol of fertility) licked salt from the blocks of ice which were all that existed in the Great Void (Ginnungagap). She uncovered the head of Buri, first divine being. From him emanated Bur (which corresponds to the Second Logos of Greek thought), and he in turn gave rise to the trinity of creators — Odin, Vile, and Vi — who brought the worlds into being.
But the main reason for calling them sacred is that our universal solar system is composed of seven planes of being, or worlds, over which are the seven primordial logoi. These are subdivided into seven minor logoi or powers, forming sevenfold groups or minor solar systems, and our solar system is one such group. In our solar system, our sacred planets are the respective houses, each house containing the seven forces of one of the seven chief rays of the solar logos: one such chief ray being our particular logos.
“But there are two distinct aspects in universal Esotericism, Eastern and Western, in all those personations of the Female Power in nature, or nature — the noumenal and the phenomenal. One is its purely metaphysical aspect, . . . the other terrestrial and physical, and at the same time divine from the stand-point of practical human conception and Occultism. They are all the symbols and personifications of Chaos, the ‘Great Deep’ or the Primordial Waters of Space, the impenetrable veil between the Incognisable and the Logos of Creation” (SD 1:431).
Chaitanya (Sanskrit) Caitanya [from cit to perceive, understand, be conscious] Consciousness, intelligence; the cosmic intelligence, hence also the light of the Logos. All individual egos in the universe are rooted in cosmic chaitanya as their universal source, and become individualized for experience and work in the material realms by means of the karanopadhi. Chaitanya is thus the invisible essence of human intelligence, the cosmic root of monadic individuality, and the cosmic intelligence-force which is the intrinsic or essential consciousness behind and within individuality.
Chariot Vehicle (cf Sanskrit vahana, Hebrew merkhabah). The Zohar states that ’eyn soph uses the One, the manifested Heavenly Man, as its chariot; but, as ’eyn soph is the Boundless, it cannot come into individual relation with any thing; it is the depth or bythos of ’eyn soph whose ray uses the Heavenly Man as a chariot. It is the unmanifested Logos or Brahman which uses the manifested Logos or Brahma as its vehicle. Chariot is also used to refer to the visible planets as vehicles of the planetary deities, as for instance in the chariot of Apollo or Phoebus and in the nine chariots of the stars around Dhruva the pole star. In similar fashion, the human body is often called the chariot of the inner charioteer, the real person or true ego.
Chidachit (Sanskrit) Cidacit [from cit pure thought, intelligence + acit non-thought, non-intelligence] Chit represents the intelligence side of nature, and its opposite, achit, is its vehicle, the substantial or matter side of nature. Chidachit refers to that which is neither the one nor the other, but the link or intermediate division between the mental form of the Logos and the manifested form in substance; hence it is equivalent to fohat.
Chidrupa (Sanskrit) Cidrūpa [from cit pure thought, intelligence + rūpa form, body] The essence or form of intelligence; the logos of a hierarchy. See also ACHIDRUPA
Chitkala (Sanskrit) Citkala [from cit abstract thought or consciousness + the verbal root kal to urge on, impel, stimulate] The inciters or stimulators of consciousness or intelligent thought; manasaputras. The spiritual beings who, during the course of the early and middle third root-race, furnished humanity with the higher manasic element from their own essence; hence one of the guardian spirits of the human race. Because the chitkalas or kaumarika manasaputras belong to the Hierarchy of Light or Compassion, they have frequently been allied with what the Chinese call Kwan-Yin, the goddess of mercy or pity, who may be called the feminine aspect of the cosmic Third Logos.
Chit (Sanskrit) Cit Abstract thought, consciousness as contrasted with concrete or operative thought. According to Vedantic philosophy, chit is one of the three attributes (sat, chit, ananda) of atman or Brahman or, again, of the cosmic Logos.
Chrestos; "Friendly" Is a play on the word Christ (anointed). Both refer to the Logos.
Color From darkness comes white light; from white light comes color. These correspond to the unmanifest Logos, the manifest Logos, and the seven rays, and this cosmogonical scheme is repeated throughout the universe.
Commenting on this, Blavatsky describes the Ah-hi as entities who “being on the highest plane, reflect the universal mind collectively at the first flutter of Manvantara. After which they begin the work of evolution of all the lower forces throughout the seven planes, down to the lowest — our own. The Ah-hi are the primordial seven rays, or Logoi, emanated from the first Logos, triple, yet one in its essence. . . .
Consciousness [from Latin conscio knowing with, knowing together] The active state of spirit or the supreme fundamental in manifested existence. Like light, consciousness can become manifest only by means of a vehicle, and it can have various degrees of manifestation according to the planes. Individual consciousness originates in the Logos of any hierarchy. Every manifested entity is conscious to some degree, and is an expression of divine consciousness or spirit. Buddhi is said to be latent spiritual consciousness which becomes manifest intellectually in manas, so far as the human constitution goes (SD 2:275). Human consciousness is also closely linked to the senses.
Cosmically the four cardinal points represent a certain stage of manifestation where the three become four, in this case the number of matter. The Zohar says that the three primordial elements and the four cardinal points and all the forces of nature form the Voice of the Will, which is the manifested Logos. The Dodonaean Zeus includes in himself the four elements and the four cardinal points. Brahma is likewise four-faced. The pyramid is the triangle repeated on the four cardinal points and symbolizes, among other things, the phenomenal merging into the noumenal. The four cardinal points are presided over, or are manifestations of, four cosmic genii, dragons, maharajas — in Buddhism the chatur-maharajas (four great kings) — hidden dragons of wisdom, or celestial nagas. Hinduism has the four, six, or eight lokapalas. In the Egyptian and Jewish temples these points were represented by the four colors of the curtain hung before the Adytum. See also EAST; NORTH; SOUTH; WEST
Cosmically this highly esoteric story refers to the cosmic Logos building the universe and becoming thereby not only its inspiriting and invigorating soul, but likewise the divinity guiding manifestation from Chaos to complete fullness of evolutionary grandeur; and in the case of mankind, the legend refers to the origin, peregrinations, and destiny of the human monad, itself a spiritual consciousness-center, from unself-consciousness as a god-spark, through the wanderings of destiny until becoming a fully self-conscious god. The key to the symbolism of Zagreus-Dionysos is given by Plato in the Cratylus: “The Spirit within us is the true image of Dionysos. He therefore who acts erroneously in regard to It . . . sins against Dionysos Himself,” i.e., the inner god, the divinity in man. The legend thus contains not only past cosmic as well as human history, but contains as a prophecy what will come to pass in the distant future.
Cosmocratores (Greek) Kosmokratores [from kosmos world + kratores lords] World lords; it occurs in Orphic literature, and in the New Testament Paul uses it of evil powers. In theosophy it is applied to the planetary regents who fabricated the solar system and who were hierarchically superior to the ones who fabricated our material earth (SD 2:23). The word is especially used in reference to three principal groups, corresponding to similar groups of dhyan-chohans and lipikas. The first group rebuilds worlds after pralaya, the second builds our planetary chain, and the third are the progenitors of humanity. Collectively they are the formative Logos, grouped under various names among different peoples, such as Osiris, Brahma-prajapati, Elohim, Adam-Qadmon, and Ormuzd. Again, “the Ases of Scandinavia, the rulers of the world which preceded ours, whose name means literally the ‘pillars of the world,’ its ‘supports,’ are thus identical with the Greek Cosmocratores, the ‘Seven Workmen or Rectors’ of Pymander, the seven Rishis and Pitris of India, the seven Chaldean gods and seven evil spirits, the seven Kabalistic Sephiroth synthesized by the upper triad, and even the seven Planetary Spirits of the Christian mystics” (SD 2:97). Following the plan of divine ideation they fashion systems out of primordial material, called aether, ilus, protyle, etc. The cosmocratores, as the Masons of the World, work in the vehicular or matter side of nature and receive the impress for their work from the hierarchy that works in the spirit side, the dhyani-buddhas or architects.
Cosmogenesis [from Greek kosmos world + genesis birth] The genesis of worlds, as distinguished from anthropogensis or the genesis of mankind; as defined by Blavatsky: “At the commencement of a great Manvantara, Parabrahm manifests as Mulaprakriti and then as the Logos. This Logos is equivalent to the ‘Unconscious Universal Mind,’ etc., of Western Pantheists. It constitutes the Basis of the subject-side of manifested Being, and is the source of all manifestations of individual consciousness. Mulaprakriti or Primordial Cosmic Substance, is the foundation of the object-side of things — the basis of all objective evolution and Cosmogenesis” (SD 2:24). The word is not restricted to earth, but includes innumerable globes; nor is it confined to those worlds which happen to be visible to our eye, but includes worlds on all the various planes of manifested substance. It does not mean that the worlds were created ex nihilo by divine fiat, nor that they were merely the productions from dead, unconscious, albeit eternal and uncreate matter. Again, cosmogenesis is not a process which has occurred only once and for all, but a process which is repeated indefinitely during manvantaras and after great pralayas. Thus worlds are evolved from the state of latency or pralaya into which they passed at the close of the preceding manvantara, and both primordial matter and primordial spirit come from the same source — parabrahman — and are resolved again into it. The process is one of evolution or progressive manifestation on various planes of objectivity of the potentialities latent in the spiritual germ. World must be understood, not with regard to any standards of size, but as including a universe of stars on the one hand and an atomic speck on the other.
Cosmogonically, theosophy considers the universe and all in it, from its first divine appearance to its last material modification, as being in toto as well as in all manifested details an emanation from the universal mind. This emanation takes place at the beginning of a manvantara in three separate stages or degrees: the First or unmanifest Logos; the Second or manifest-unmanifest Logos; and finally the Third or manifest Logos. Logos is applicable to these three stages because each is the manifesting of the wisdom in its divine predecessor, each stage carrying within itself, on the principle of the emanational scheme, the attributes or qualities of its predecessors. The Second Logos has invariably been considered feminine, and the Third Logos is regarded as the creative power.
Dabar (Hebrew) Dābār, plural Dĕbārīm. Word, speech, frequently a cosmic spiritual conscious energy, thus equivalent to the Greek logos or cosmic spirit; also, an oracle or divine communication; cause, reason. In the Chaldean Qabbalah, equivalent to the Logos, “which Word, though it becomes in fact a plural number, or ‘Words’ — D(a)B(a)RIM, when it reflects itself, or falls into the aspect of a Host (of angels, or Sephiroth, ‘numbers’) is still collectively One, and on the ideal plane a nought — 0, a ‘No-thing’ ” (SD 1:350).
Daiviprakriti(Sanskrit) ::: A compound signifying "divine" or "original evolver," or "original source," of the universe orof any self-contained or hierarchical portion of such universe, such as a solar system. Briefly, therefore,daiviprakriti may be called "divine matter," matter here being used in its original sense of "divinemother-evolver" or "divine original substance."Now, as original substance manifests itself in the kosmic spaces as primordial kosmic light -- light inoccult esoteric theosophical philosophy being a form of original matter or substance -- many mysticshave referred to daiviprakriti under the phrase "the Light of the Logos." Daiviprakriti is, in fact, the firstveil or sheath or ethereal body surrounding the Logos, as pradhana or prakriti surrounds Purusha orBrahman in the Sankhya philosophy, and as, on a scale incomparably more vast, mulaprakriti surroundsparabrahman. As daiviprakriti, therefore, is elemental matter, or matter in its sixth and seventh stagescounting from physical matter upwards or, what comes to the same thing, matter in its first and secondstages of its evolution from above, we may accurately enough speak of those filmy ethereal wisps of lightseen in the midnight skies as a physical manifestation of daiviprakriti, because when they are not actuallyresolvable nebulae, they are worlds, or rather systems of worlds, in the making.When daiviprakriti has reached a certain state or condition of evolutionary manifestation, we mayproperly speak of it under the term fohat. Fohat, in H. P. Blavatsky's words, is"The essence of cosmic electricity. An occult Tibetan term for Daivi-prakriti, primordiallight: and in the universe of manifestation the ever-present electrical energy and ceaselessdestructive and formative power. Esoterically, it is the same, Fohat being the universalpropelling Vital Force, at once the propeller and the resultant." -- Theosophical Glossary, p.121All this is extremely well put, but it must be remembered that although fohat is the energizing powerworking in and upon manifested daiviprakriti, or primordial substance, as the rider rides the steed, it isthe kosmic intelligence, or kosmic monad as Pythagoras would say, working through both daiviprakritiand its differentiated energy called fohat, which is the guiding and controlling principle, not only in thekosmos but in every one of the subordinate elements and beings of the hosts of multitudes of theminfilling the kosmos. The heart or essence of the sun is daiviprakriti working as itself, and also in itsmanifestation called fohat, but through the daiviprakriti and the fohatic aspect of it runs the all-permeantand directive intelligence of the solar divinity. The student should never make the mistake, however, ofdivorcing this guiding solar intelligence from its veils or vehicles, one of the highest of which isdaiviprakriti-fohat.
Daiviprakriti (Sanskrit) Daivīprakṛti [from daivī divine from the verbal root div to shine + prakṛti original substance or nature] Divine or original evolver; original source; divine matter or original substance. “As original substance manifests itself in the kosmic spaces as primordial kosmic Light . . . many mystics have referred to Daiviprakriti under the phrase ‘the Light of the Logos.’ Daiviprakriti is, in fact, the first veil or sheath or ethereal body surrounding the Logos, as Pradhana or Prakriti surrounds Purusha or Brahman in the Sankhya philosophy, and as, on a scale incomparably more vast, Mulaprakriti surrounds Parabrahman. As Daiviprakriti, therefore, is elemental matter, . . . matter in its first and second stages of its evolution from above, we may accurately enough speak of those filmy ethereal wisps of light seen in the midnight skies as a physical manifestation of Daiviprakriti, because when they are not actually resolvable nebulae, they are worlds, or rather systems of worlds, in the making.
Decad (sometimes decade) Ten, or a group of ten; a sacred number because the universe is built on the model of the decad, the individual and the universe as a whole being tenfold though septenary in manifestation. The One or cosmic monad is sometimes spoken of as emanating the nine, and by including the One itself we get the ten rays of the Logos, the Sephiroth, etc., which are spoken of as seven in the manifested universe. The decad may be considered as a double five or as three triangles and a unity. It is represented in ancient Greece by the Pythagorean tetraktys, of which the three upper dots represent the unmanifest universe, and the lower seven the manifest.
deconstructionism ::: A school and a set of methods of textual criticism aimed at understanding the assumptions and ideas that form the basis for thought and belief. Also called "deconstruction", its central concern is a radical critique of the metaphysics of the Western philosophical tradition, in which it identifies a logicentrism or "metaphysics of presence" which holds that speech-thought (the logos) is a privileged, ideal, and self-present entity, through which all discourse and meaning derive. This logocentrism is the primary target of deconstruction.
Deity Intelligence and will superior to the human, forming the intelligent and vital governing essence of the universe, whether this universe be large or small. The principal views as to the nature of deity may be classed as 1) pantheistic, 2) polytheistic, 3) henotheistic, and 4) monotheistic. Pantheism, which views the divine as immanent in all nature and yet transcendent in its higher parts, is characteristic of certain Occidental philosophical systems and of all Oriental systems. Polytheism implies the recognition of an indefinite number of deific powers in the universe, the plural manifestations of the ever immanent, ever perduring, and manifest-unmanifest One. Polytheism is thus a logical development of pantheism. Henotheism is the belief in one god, but not the exclusion of others, such as is found in the Jewish scriptures, where the ancient Hebrews frankly worshiped a tribal deity and fully recognized the existence of other tribal deities. Monotheism is the belief in only one god, as is found in Christianity and Islam. These religions, in inheriting the Jewish tradition, have confounded this merely personal and local conception with the First Cause of the universe, which in theosophy would be called the formative cosmic Third Logos, thus producing an inconsistent idea of a God who is both infinite, delimited, and personal in character, with an intuition, however, of the necessarily impersonal cosmic intelligent root of all.
Deity is spoken of as fourfold, the four-faced Brahma, the creative Logos which is a three-in-one with its emanated light as a fourth; or in another system, the ineffable, silence, father, and truth; or again in still another system the three flames and four wicks. Of the seven groups of angels or higher dhyani-chohans, the rupa-dhyanis form a quaternary; often in exoteric writings only four of seven are mentioned, the higher three being esoteric.
Devaki (Sanskrit) Devakī The mother of Krishna. She was shut up in a dungeon by her brother, King Kansa, for fear of the fulfillment of a prophecy that a son of hers would dethrone and kill him. Notwithstanding the strict watch kept, Devaki was overshadowed by Vishnu, the holy spirit, and thus gave birth to that god’s avatara, Krishna as the incarnated ray of the Logos.
Dhyani-chohan is likewise synonymous in one sense with the Sanskrit manu. The seven principal classes of dhyani-chohans are intimately connected, each to each, respectively, with the seven sacred planets of our solar system, and likewise with the globes of the earth planetary chain. Furthermore, there is a class of dhyani-chohans at the head of every department of nature in our solar system. These dhyani-chohans, as the summit of the Hierarchy of Light, imbody in themselves as individuals the ideation of the cosmic Logos, thus forming the laws according to which nature exists and works. These laws, therefore, are really the automatic spiritual activities of the highest classes of the dhyani-chohans.
Diamond, Diamond-heart The diamond is a symbol signifying the imperishable attributes of the cosmic quinta essentia — the fifth essence of medieval mystics. In Northern Buddhism, the unmanifest Logos, being too spiritual to manifest in material realms directly, sends into the world of manifestation its heart, the diamond heart (vajrasattva, dorjesempa) which is the manifest Logos, from which emanate the Third Logos which collectively is the seven cosmic dhyani-buddhas. Manushya-buddhas, when their personality has become merged in atma-buddhi, are also called diamond-souled because of their spiritual approach to their cosmic prototype; otherwise they are mahatmas of the highest class.
Dianoia (Greek) [from dianoia thought] Used by Plato and Aristotle often in contrast with soma (body); synonymous with logos, it is divine ideation and the root of all thought.
Divine Thought. See IDEATION; LOGOS
Dragon [from Greek drakon, serpent, the watchful] Known to scholarship as a mythical monster, a huge lizard, winged, scaly, fire-breathing, doubtless originating in the memory of an actual prehistoric animal. Dragon is often synonymous with serpent. The dragon and serpent, whether high or low, are types of various events in cosmic or world history, or of various terrestrial or human qualities, for either one can at different times signify spiritual immortality, wisdom, reimbodiment, or regeneration. In the triad of sun, moon, and serpent or cross, it denotes the manifested Logos, and hence is often said to be seven-headed. As such it is in conflict with the sun, and sometimes with the moon; but this conflict is merely the duality of contrary forces essential to cosmic stability. The dragon itself is often dual, and it may be paired with the serpent, as with Agathodaimon and Kakodaimon, the good and evil serpents, seen in the caduceus. Again the dragon is two-poled as having a head and a tail, Rahu and Ketu in India, commonly described as being the moon’s north and south nodes, the moon thus being a triple symbol in which a unity conflicts with a duality.
Dragon of Wisdom Commonly an adept, one of the wise; also popularly a skilled magician — whether of the right or left path. Referring to the earliest stages of cosmogony, dragon is a term often used for the sun in its various cosmologic functions, also for the One or Logos. An important significance of the phrase is that the real initiator of humanity, or of the individual neophyte, is the person’s own higher ego.
Duodenary (or Dodecad) The number 12, or a group of 12. A most important number in cosmic symbology, as in the 12 signs of the zodiac, the 12 apostles, the 12 great gods of Olympus and other theogonies, the 12 sons of Jacob, and 12 months of the year. The Olympian gods are six male and six female, showing dual aspects of each of the six rays of the logos (not including the synthesizing seventh); and the signs of the zodiac in astrology are similarly divided into masculine and feminine. In Buddhist cosmogony are the 12 nidanas — the chief causes of manifested existence, effects generated by a concatenation of causes, ending on this our physical plane. In theosophy the 12 globes, principles, etc., are distributed on seven planes, five on the three arupa planes, and seven on the four rupa planes.
During the celebration of the ancient Mysteries, the hierophant in the drama of the Mysteries represented the demiurge, the Third Logos, opening or revealing the mysteries of the universe and, in consequence, of human nature to the neophytes. He was thus the sacred teacher.
Ebionites [probably from Hebrew ’ebyon poor] An early sect of Christians, but predating the term Christian. They were probably disciples of Jeshua ben Panthera, an initiated teacher living in the reign of Alexander Jannaeus (104-79 BC), around whom many scholars believe the Gospel story of the avatara Jesus was later built. There seems little support for the conjecture that they had a founder called Ebion. Accounts of their tenets are uncertain, for their name was transferred to various diverging sects, differing in the extent of their adhesion to the Mosaic law and in their way of interpreting Christian dogmas as to the nature and work of Jesus. They were regarded as Judaizers and heretics, and eventually became eliminated from the Church. As Gnostics of a kind, they regarded both Christ and the polar opposite Jehovah as emanations or rays of the Logos, and were concerned with the adaptation of esoteric teachings with the Mosaic law on the one hand and with the materializing spirit of the Church on the other.
Egg One of the most comprehensive symbols, equally suggestive in a spiritual, physiological, and cosmological sense. Among other things, it stands for primordial chaos, the universal matrix, the great Deep, the Virgin Mother, and also for the kosmos or world egg produced from it. As chaos or space, it is the virgin egg, unproduced; this is fructified by the spiritual ray, and from it then issues the Third Logos. “The Virgin-egg being in one sense abstract Egg-ness, or the power of becoming developed through fecundation, is eternal and for ever the same. And just as the fecundation of an egg takes place before it is dropped; so the non-eternal periodical germ which becomes later in symbolism the mundane egg, contains in itself, when it emerges from the said symbol, ‘the promise and potency’ of all the Universe . . . The simile of an egg also expresses the fact . . . that the primordial form of everything manifested, from atom to globe, from man to angel, is spheroidal, the sphere having been with all nations the emblem of eternity and infinity” (SD 1:64-5).
Ekaneka-Svarupa (Sanskrit) Ekānekasvarūpa [from eka one + aneka not one, many + svarūpa one’s own form or shape] Single yet manifold in one’s own form; applied in the Puranas to Brahma: although the aspect is single yet it manifests in multiform expressions. Applicable to the various manifestations of the Logos despite its individuality and transcendency, and indeed on smaller scales applicable to any monadic individuality, such as that of a human being.
Eka (Sanskrit) Eka The numeral adjective “one”; in the sense of first, primeval, or adi, it may mean Brahma, the third or creative kosmic Logos. This or any other One, such as the Hebrew ’ahath or ’ehad, never means boundless, frontierless infinity, which is symbolized by the zero. One is always the beginning of numeration as well as of enumeration, so that on however high a plane the One may be, it is always the beginning of the hierarchy flowing forth from it as its root or seed. In boundless infinitude there are, therefore, innumerable such Ones or hierarchs of kosmic hierarchies.
Elsewhere these sons of God are mystically spoken of as sons of Light, for the various hierarchies generalized under these phrases are all emanations from the manifest or Third Logos.
Ennoia (Greek) [from en + nous mind, as contrasted with the object or act without] The divine mind spoken of by Simon Magus as coequal with the supreme (the Father), and as being the mother of all the archangels and angels (aeons or emanations). Ennoia had descended through the lower worlds and finally become imprisoned in gross matter, where she was subjected to abuse; but the Father manifests himself as the Son and rescues Ennoia to reinstate her on her original throne. Simon used the first person in giving out this teaching, and in the same symbolic way called Ennoia his wife Helena, and speaks of her degradation as prostitution; this has been the occasion of misunderstanding on the part of scholars, ancient and modern. Ennoia is paired with Ophis (the serpent of divine wisdom) to constitute the creative Logos.
Epaphos (Greek) Son of Zeus and Io, in this case the sun and moon; in the Dionysos-Sabazian Mysteries, the son of Zeus and Demeter, who is also a moon goddess. The birth of Epaphos, like that of Prometheus, symbolizes the entry of humanity on the upward arc of evolution after its descent into materiality. For Epaphos in one sense is the Logos, Zeus in the form of a serpent, and stands for the power that will carry humanity up again towards the spirituality from which it descended or fell — plus the experience garnered as intellectual beings.
Epictetus Greek Stoic philosopher, a freed slave who taught philosophy in Rome until 90 AD, when Domitian expelled all philosophers. He left no writings, and his philosophy is known through the Discourses and Enchiridion of his pupil Flavius Arrian. Like other Stoics, he held that each person has at the root of his or her being a spark of the Logos, so that all people are brothers and relationships with others must be respected. Inner harmony could be attained by correct perceptions and attitudes, differentiating between what is “ours” and thus under our control, and what is “not ours” and therefore beyond our control. He encouraged making new habits of thought and action through constant practice and self-discipline and by acting deliberately.
Epistemology: (Gr. episteme, knowledge + logos, theory) The branch of philosophy which investigates the origin, structure, methods and validity of knowledge. The term "epistemology" appears to have been used for the first time by J. F. Ferrier, Institutes of Metaphysics (1854) who distinguished two branches of philosophy -- epistemology and ontology. The German equivalent of epistemology, Erkenntnistheorie, was used by the Kantian, K. L. Reinhold, Versuch einer Neuen Theorie des menschlichen Vorstellungsvermögens (1789); Das Fundament des philosophischen Wissens (1791), but the term did not gain currency until after its adoption by E. Zeller, Ueber Aufgabe und Bedeutung der Erkenntnisstheorie (1862). The term theory of knowledge is a common English equivalent of epistemology and translation of Erkenntnistheorie; the term Gnosiology has also been suggested but has gained few adherents.
Epithumia (Greek) In Greek metaphysics, equivalent in the human constitution to kama or the desire principle. Psyche or soul was a union of bios (physical vitality, prana), epithumia, and phren or mens (mind, manas). (BCW 1:292, 365) “Pythagoras and Plato both divided soul into two representative parts, independent of each other — the one, the rational soul, or logos, the other irrational, alogos — the latter being again subdivided into two parts or aspects the thymichon and the epithymichon, which, with the divine soul and its spirit and the body, make the seven principles of Theosophy” (BCW 7:229). See also PRINCIPLES
Ethos ::: Greek for "Character". One of three ancient Greek philosophical and rhetorical principles: it is the ethical reasoning around an argument. See also Logos and Pathos.
Events in cosmic evolution and emanation were told under the guise of fairy tales such as the above, in order to hide the meaning from those whose right to know had not yet been established through proper training, self-devotion to truth, and renunciation of the temptations of ordinary life. Here Vach is the feminine form of the Logos, and Brahma is the masculine form; the Logos is a unit, but when worlds are evolved it produces from itself its alter ego for the purpose of the ensuing manvantara, which is called the feminine Logos in which the masculine Logos of intelligence drops the seeds of thought, and from the spiritual matter or feminine Logos emanate the hierarchies of beings. The two aspects of the Logos are inseparable, but appear as a manifested duality only at the very beginnings of manvantaric time. It is thus seen that when Brahma emanates Vach as one half of his body or self, it means that for the purposes of manvantaric emanational productions, the Logos enters upon its creative activities. Brahma in this case becomes what would in the Christian Trinity be called the Father, Vach the Holy Spirit (always feminine among the early Christians), out of which comes forth the third aspect of the Logos, the manifested Logos. Brahma therefore is the First or Unmanifest Logos, Vach the Second or Manifest-unmanifest Logos; the intelligence creating the hierarchies of beings is the Third or Manifesting Logos. Thus the three Logoi are yet but one, as the Christian Trinity is said to be composed of three persons or masks philosophically, and yet to form one Godhead or Godhood.
Every avatara repeats in the small the primordial history of the cosmic Logos: the divinity sacrificing itself for the sake of all the hierarchies within it. This is the sacrifice which took place “before the beginning of the world,” the core of the mythologic story of the Christos, the Logos or cosmic Word incarnate as man.
Exoterically the Dalai Lama is often regarded as an incarnation of Chenresi, as a popular legend says that whenever faith begins to die out in the world, Padmapani-Chenresi emits a brilliant ray of light, and forthwith incarnates himself in one of the two great Lamas — the Dalai and Tashi Lamas. Esoterically he is called Bodhisattva Chenresi Vanchug (the powerful and all-seeing). Chenresi or Avalokitesvara “is the great Logos in its higher aspect and in the divine regions. But in the manifested planes, he is, like Daksha, the progenitor (in a spiritual sense) of men” (ibid.). In China, Chenresi becomes the great goddess of mercy, Kwan-yin, represented by a female figure bearing a child in her arms.
’Eyn Soph ’Or thus corresponds to what in other systems of thought is called the First or Unmanifest Logos, itself born in and from the womb of the Boundless or ’Eyn Soph. This First or Unmanifest Logos in its turn, as the next stage in the emanational process, brings forth the Second or Manifest-Unmanifest Logos, which in its turn produces the Third or Formative Logos: the Three Logoi in their turn emanating the subsequent manifest seven Sephiroth.
Father-Mother. See LOGOS; SVABHAVAT
F. Logos: (Gr. logos) A term denoting either reason or one of the expressions of reason or order in words or things; such as word, discourse, definition, formula, principle, mathematical ratio. In its most important sense in philosophy it refers to a cosmic reason which gives order and intelligibility to the world. In this sense the doctrine first appears in Heraclitus, who affirms the reality of a Logos analogous to the reason in man that regulates all physical processes and is the source of all human law. The conception is developed more fully by the Stoics, who conceive of the world as a living unity, perfect in the adaptation of its parts to one another and to the whole, and animated by an immanent and purposive reason. As the creative source of this cosmic unity and perfection the world-reason is called the seminal reason (logos spermatikos), and is conceived as containing within itself a multitude of logoi spermatikoi, or intelligible and purposive forms operating in the world. As regulating all things, the Logos is identified with Fate (heimarmene); as directing all things toward the good, with Providence (pronoia); and as the ordered course of events, with Nature (physis). In Philo of Alexandria, in whom Hebrew modes of thought mingle with Greek concepts, the Logos becomes the immaterial instrument, and even at times the personal agency, through which the creative activity of the transcendent God is exerted upon the world. In Christian philosophy the Logos becomes the second person of the Trinity and its functions are identified with the creative, illuminating and redemptive work of Jesus Christ. Finally the Logos plays an important role in the system of Plotinus, where it appears as the creative and form-giving aspect of Intelligence (Nous), the second of the three Hypostases. -- G. R.
Fetahil, Ptahil (Gnostic) With the Nazarene Gnostics, the builder of the material worlds. In the Codex Nazaraeus, Abatur, the Father, opens a gate and walks to the dark water (chaos) and looks down into it. The darkness reflects the image, whereupon a son appears or is emanated, the Logos or Demiurge, Fetahil. Because Fetahil is thus produced in order to bring forth the worlds of manifestation, the Codex describes him as being immersed in the abyss of primordial stuff or matter (chaos), soliloquizing on his inability alone to produce it. Whereupon Spiritus (the Gnostic “Mother”) appears and unites with Karabtanos, cosmic kama involved in primordial matter, thus bringing forth seven stellars. These are, however, seven imperfect figures “which represent also the seven capital sins, the progeny of an astral soul separated from its divine source (spirit) and matter, the blind demon of concupiscence. Seeing this, Fetahil extends his hand towards the abyss of matter, and says: — ‘Let the Earth exist, just as the abode of the powers has exited.’ Dipping his hand in the chaos, which he condenses, he creates our planet” (SD 1:195).
Fire or the 49 fires refer not only to the physical kosmic fire or the human vital warmth which is so generally recognized; but more strongly to the fires of vitality and intelligence. Thus for instance the kosmic First Logos might be called the original kosmic fire of intelligence and life as well as substance, dividing in manifestation as it does into its offspring which are likewise in a sense its brothers, the various principles and elements of the manifested universe. In the Gnostic Pistis Sophia the Rabbi Jesus in speaking to his disciples says: “Nothing therefore is more excellent than the mysteries which ye seek after, saving only the mystery of the seven vowels and their forty and nine powers, . . .” (SD 2:564).
First Logos. See LOGOS; BRAHMAN; etc.
“First it [the light of the Logos] is the life, or the Mahachaitanyam of the cosmos; that is one aspect of it; secondly, it is force, and in this aspect it is the Fohat of the Buddhist philosophy; lastly, it is wisdom, in the sense that it is the Chichakti [Chichchakti] of the Hindu philosophers. All these three aspects are . . . combined in our conception of the Gayatri” (N on BG 90).
Fohat (Tibetan-Mongolian) [from Mon pho, fo buddha, buddhi] Cosmic life or vitality; bipolar cosmic vital electricity, equivalent to the light of the Logos, daiviprakriti, eros, the fiery whirlwind, etc. As the bridge between spirit and matter, fohat is the collectivity of intelligent forces through which cosmic ideation impresses itself upon substance, thus forming the various worlds of manifestation. In the manifested universe, it “is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. . . . Fohat becomes the propelling force, the active Power which causes the One to become Two and Three . . . then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine” (SD 1:109).
full revelatory ideality ::: the highest scale of revelatory logistis, also called the full dras.t.a luminous reason, whose three forms are described as (1) "revelation with interpretation but the front representative",(2) "the front interpretative with intuition involved in the drishti", and (3) "the whole drishti with the two other powers taken into the drishti"; these three forms are also referred to as the representative, interpretative and imperative elements of representative vijñana in the higher sense (highest representative ideality or logos vijñana). future trik trikaladrsti
Further she says that theosophy “teaches that it is this original, primordial prima materia, divine and intelligent, the direct emanation of the Universal Mind — the Daiviprakriti (the divine light emanating from the Logos) — which formed the nuclei of all the ‘self-moving’ orbs in Kosmos. It is the informing, ever-present moving-power and life-principle, the vital soul of the suns, moons, planets, and even of our Earth” (SD 1:602).
Further, the Buddha meant is not any particular Buddha but Adi-Bodhi or the First Logos, “whose primordial ray is Mahabuddhi, the Universal Seal, Alaya, whose flame is ubiquitous, and whose influence has a different sphere on each of the three forms of existence, because, once again, it is Universal Being itself or the reflex of the Absolute” (TG 343).
Generally in The Secret Doctrine it is the fifth kosmic element from below, a link between kosmic mind or mahat and the lower manifested world, the vehicle of the former and the parent of the latter. Looking at aether in a more general kosmic way, it is the field of activity of the kosmic Third Logos, Brahma-prakriti, and therefore the great womb of manifested being, the treasure house of all kosmic types, forth from which they flow at the opening of manifestation and back into which they will again be ingathered at the beginning of kosmic pralaya. It is in consequence the great mother-substance out of which all the hierarchies are built. It interpenetrates everything, lasting from the beginning of the universal manvantara to its end, and indeed, may be said to continue, in its most spiritualized form throughout kosmic pralaya as the seed-house or storehouse from which everything will flow into manifestation again when the new period of kosmic activity arrives. Considered as the cosmic mother of all things, aether in its highest feminine aspect is the same as the Vedic Aditi or the Hera or Juno of Greece and Rome. Thus in one sense it is also mulaprakriti, the generator or producer of the seeds of beginnings and things. The Old Testament refers to aether as the kosmic waters. In its highest parts it is mystically alaya (the kosmic spirit-soul) or what in Northern Buddhism is called svabhavat, more mystically adi-buddhi. See also ACTIO IN DISTANS; AKASA
Gharma-ja (Sanskrit) Gharma-ja [from gharma heat, warmth, perspiration from the verbal root ghṛ to moisten, wet (cf Greek thermos heat) + ja born] Sweat-born; title of Karttikeya, said to have been born of Siva’s vital sweat. Karttikeya is one of the most important of the kumaras of archaic Hindu occult legends, the kumaras being virginal divinities who sprang from the body of Brahma. As Brahma is the Third Logos, whatever minor parts the kumaras may play in subsequent cosmic history, their primary importance was in the building of the universe.
Gnosiology: (Gr. gnosis, knowledge + logos, discourse) Theory of knowledge in so far as it relates to the origin, nature, limits and validity of knowledge as distinguished from methodology, the study of the basic concepts, postulates and presuppositions of the special sciences. -- L.W.
Gnosis: (Gr. knowledge) Originally a generic term for knowledge, in the first and second centuries A.D. it came to mean an esoteric knowledge of higher religious and philosophic truths to be acquired by an elite group of intellectually developed believers. Philo Judaeus (30 B.C. to 50 A.D.) is a fore-runner of Jewish Gnosticism; the allegorical interpretation of the Old Testament, use of Greek philosophical concepts, particularly the Logos doctrine, in Biblical exegesis, and a semi-mystical number theory characterize his form of gnosis. Christian gnostics (Cerinthus, Menander, Saturninus, Valentine, Basilides, Ptolemaeus, and possibly Marcion) maintained that only those men who cultivated their spiritual powers were truly immortal, and they adopted the complicated teaching of a sphere of psychic intermediaries (aeons) between God and earthly things. There was also a pagan gnosis begun before Christ as a reformation of Greek and Roman religion. Philosophically, the only thing common to all types of gnosis is the effort to transcend rational, logical thought processes by means of intuition.
Governors Hermetic name for a septenate of builders, cosmic evolvers, or planetary spirits; or for more than one such septenate, as the seven rays of a logos each have septenary subdivisions. Usually the reference is to the seven cosmic spirits, according to the Hermetic system; which stimulate and guide the operations of nature and are reflected in the small in mankind. Equivalent terms are rectores mundi, cosmocratores, ’elohim, rulers, etc.
Grand Architect of the Universe Masonic term for the maker of the universe; “the Greeks gave this Third or formative Logos the title Demiourgos, a word mystically signifying the supreme cosmic Architect of the universe. This same idea always has been held by the Christians as well as by modern speculative Freemasonry . . .” (FSO 183) Theosophically this Grand Architect is a collective way of presenting the forces of nature, the cosmocratores or cosmic builders, acting on the ideation laid down by still higher beings — dhyani-buddhas, referred to collectively as mahat or cosmic mind — rather than a personal god or entity; “but now the modern Masons make of their G. A. O. T. U. a personal and singular Deity” (TBL 40). See also MASTERS, THE THREE ANCIENT GREAT.
Greece. Homeric thought centered in Moira (Fate), an impersonal, immaterial power that distributes to gods and men their respective stations. While the main stream of pre-Socratic thought was naturalistic, it was not materialistic. The primordial Being of things, the Physis, is both extended and spiritual (hylozoism). Soul and Mind are invariably identified with Physis. Empedocles' distinction between inertia and force (Love and Hate) was followed by Anaxagoras' introduction of Mind (Nous) as the first cause of order and the principle of spontaneity or life in things. Socrates emphasized the ideological principle and introduced the category of Value as primary both in Nature and Man. He challenged the completeness of the mechanical explanation of natural events. Plato's theory of Ideas (as traditionally interpreted by historians) is at once a metaphysics, epistemology, and axiology. Ideas, forming a hierarchy and systematically united in the Good, are timeless essences comprising the realm of true Being. They are archetypes and causes of things in the realm of Non-Being (Space). Aristotle, while moving in the direction of common-sense realism, was also idealistic. Forms or species are secondary substances, and collectively form the dynamic and rational structure of the World. Active reason (Nous Poietikos), possessed by all rational creatures, is immaterial and eternal. Mind is the final cause of all motion. God is pure Mind, self-contained, self-centered, and metaphysically remote from the spatial World. The Stoics united idealism and hylozoistic naturalism in their doctrine of dynamic rational cosmic law (Logos), World Soul, Pneuma, and Providence (Pronoia).
HEAVENLY MAN (T.B.) The planetary collective of at least 46-monads (the planetary hierarchy, the deva hierarchy, the planetary government). In our solar system, there are ten such collective beings; three greater and seven lesser. Synonyms: Planetary
Logos, Divine Manasaputra.
Heracles (Greek) Herakles Hercules (Latin) [probably from heros free man, cf Latin herus lord of a household; or “renowned through Hera”] Son of Zeus and Alcmene, greatest of the Greek heroes. He delivers Prometheus from Zeus, and slays the two serpents representing the nodes of the moon. The passage of the sun through the zodiacal signs typifies the twelve labors of Heracles, in this case denoting the energies of the cosmic Logos working on various planes, and also in the microcosmic sphere the trials through which an initiant must pass before reaching adeptship. In one of his highest aspects he is a solar entity, self-born, and possibly equivalent to Thor of Scandinavia (SD 1:131-2). He is the first-begotten, in some ways equivalent to Bel of Asia Minor and to Siva in India (SD 2:492). He is one of the minor logoi who strive to endow humankind with higher faculties. Again, he appears as the sun god who descends to Hades (cave of initiation) in order to deliver the denizens there from their bonds, thus being equivalent to Mahasura and Lucifer.
Hermes (Greek) Greek god, son of Zeus and Maia, the third person in a triad of Father-Mother-Son, hence the formative Logos or Word. He is equivalent to the Hindu Budha, the Zoroastrian Mithra, the Babylonian Nebo — son of Zarpa-Nitu (moon) and Merodach (sun) — and the Egyptian Thoth with the ibis for his emblem; also to Enoch and the Roman Mercurius, son of Coelus and Lux (heaven and light). Among his emblems are the cross, the cubical shape, the serpent, and especially his wand, the caduceus, which combines the serpent and cross. The name has been used generically for many adepts. To Hermes were attributed many functions, such as that of inspiring eloquence and healing, and he is the patron of intellectual, artistic, and productively agricultural pursuits. The nature and functions of this divinity express themselves to our mind as light, wisdom, intelligence, and quickness — especially in an intellectual sense. He was the messenger of the gods, and also the psychopomp or conductor of souls to the netherworld. In his lower aspects he is often made to serve as the inspirer of gross misuses of intelligence such as clever theft — thus illustrating that even the noblest qualities have their dark side.
highest angelic powers are: 1. divine logos
highest representative ideality ::: in October 1920, equivalent to logos vijñana in the sense of full revelatory ideality; also called representative vijñana, which is said to have three elements: representative, interpretative and imperative. The meaning of "representative" earlier . 68 in 1920, when it referred to the highest intuitive revelatory logistis, was preserved at this time in the definition of logos reason as the "lower representative idea".
Honavar, Ahunavar (Pahlavi) Hōnavar, Ahuna-Vairya (Avestan) Ancient Persian name for the Logos or cosmic reason, Word or Verbum; the Holy Word of the Avesta is given by Ahura-Mazda to Zoroaster “in the boundless time,” and it is the great weapon of Zoroaster in prevailing over Angra-Mainyu. It was by reciting the Honavar at the beginning of the world that Ahura-Mazda likewise confounded Angra-Mainyu.
Horizontal Line Used in the symbols of the triangle and the cross. In an isosceles triangle with the point of the apex representing a Logos, and the two equal sides flowing from it representing the masculine and feminine rays, the horizontal base-line stands for the physical foundation from which the manifested objective world starts into existence. In the cross, the horizontal line represents matter or vehicle, the perpendicular line spirit or life; the horizontal line is differentiated matter on the plane of perception and is called feminine.
Hu’ (Hebrew) Hū’ The pronoun he or it; used in the Qabbalah to represent the Macroprosopus or macrocosm because Macroprosopus is not so closely known as to be addressed in the second person, but is called in the third person Hu’. “That, from which proceeds Ab, the ‘Father’; therefore the Concealed Logos” (TG 143).
Hylo-idealism A philosophic cult founded by Dr. Robert Lewins, popular at the time when The Secret Doctrine was written (1887-8). It regarded self as the reality. The main reason Blavatsky seems to have so strongly criticized this group was for its materialistic basis, as it derived the cognizing self from matter (as expressed by the hylo in its name). This is directly contrary to theosophic teachings which derive both the primordial self and all its manifestations from cosmic spirit or the Logos.
Hyparxis (Greek) Essential nature; Neoplatonic term for the summit, beginning, or hierarch of a hierarchy: “this army of beings in any one hierarchy is . . . more than a mere collective entity, because it is united in its apex, in what is actually the fount of that hierarchy. This fount is the hyparxis or spiritual sun from which all the other nine planes or classes of the hierarchy emanate . . .; even as the hyparxis of any one hierarchy is the lowest class or plane of a superior hierarchy, and so practically ad infinitum” (Fund 108-9). Equivalent to the First Logos.
Idea: (Gr. idea) This term has enjoyed historically a considerable diversity of usage. In pre-Platonic Greek: form, semblance, nature, fashion or mode, class or species. Plato (and Socrates): The Idea is a timeless essence or universal, a dynamic and creative archetype of existents. The Ideas comprise a hierarchy and an organic unity in the Good, and are ideals as patterns of existence and as objects of human desire. The Stoics: Ideas are class concepts in the human mind. Neo-Platonism: Ideas are archetypes of things considered as in cosmic Mind (Nous or Logos). Early Christianity and Scholasticism: Ideas are archetypes eternally subsistent in the mind of God. 17th Century: Following earlier usage, Descartes generally identified ideas with subjective, logical concepts of the human mind. Ideas were similarly treated as subjective or mental by Locke, who identified them with all objects of consciousness. Simple ideas, from which, by combination, all complex ideas are derived, have their source either in sense perception or "reflection" (intuition of our own being and mental processes). Berkeley: Ideas are sense objects or perceptions, considered either as modes of the human soul or as a type of mind-dependent being. Concepts derived from objects of intuitive introspection, such as activity, passivity, soul, are "notions." Hume: An Idea is a "faint image" or memory copy of sense "impressions." Kant: Ideas are concepts or representations incapable of adequate subsumption under the categories, which escape the limits of cognition. The ideas of theoretical or Pure Reason are ideals, demands of the human intellect for the absolute, i.e., the unconditioned or the totality of conditions of representation. They include the soul, Nature and God. The ideas of moral or Practical Reason include God, Freedom, and Immortality. The ideas of Reason cannot be sensuously represented (possess no "schema"). Aesthetic ideas are representations of the faculty of imagination to which no concept can be adequate.
identified as God, Michael, and Gabriel; also, according to Philo, as the Logos, the Messiah, and
IDIOLOGY The constructions of life-ignorance, from idios,
&
I-em-hetep or Imhetep (Egyptian) I-em-ḥetep Imouthis, Imouthes (Greek) Also Imhotep, Imhot-pou. He who comes in peace; the Egyptian deity presiding over medicine, especially in connection with its learning and science; a son of Ptah who, with his brother Nefer-tem, was regarded as the third member of the great triad of gods at Memphis. The Greeks equated him with Aesculapius. He was regarded as the god of study and in later times took on some of the attributes of Thoth or Tehuti as the scribe of the gods. During their life he healed men’s bodies; after their death he superintended the preservation of their bodies, and was regarded as one of the protectors of the dead in the underworld. He is termed the Logos-Creator in conjunction with Kneph (SD 1:353).
Ieu, Ieon (Gnostic) Also Jeu. First man, used in the Pistis Sophia; other titles are: the Overseer of the Light, the Legate of the first Statute, the Guardian of the Veil, and the Father of the Father of Jesus. Thus it is another name for the Qabbalistic ’Adam Qadmon, the cosmic manifest intelligence or Third Logos.
imperative ::: (in 1920) being of the nature of a "revealingly imperative power of the spirit"s knowledge by identity", the element in the logos vijñana or highest representative ideality (see full revelatory ideality) that deals with "the imperatives of the infinite", connected with revelation in much the same way as representative with intuition and interpretative with inspiration, and evidently entering into the logistic ideality from a higher plane of imperative vijñana; (in early 1927) a plane related to, but higher than, the imperative vijñana of 1920, apparently occupying a position between the supreme supramental and the supreme supermind, for one of its forms "acts as an intermediary force, lifting the former into the latter". The forms of "the imperative" in 1927 are perhaps the "intuitive forms" which by January of that year had been arranged "in the gnosis", making them part of what at the end of October is called the overmind system. imperative vij ñana
In Chaldean mythology, Omoroka was a woman personifying the spatial deeps, and therefore divine water or the productive Logos of all manifestation. It likewise became connected with the moon, being equivalent to Selene, and was often used as the manifested wisdom or spirit.
In China, however, the ideal cosmic feminine was named Kwan-yin, the mother of mercy and knowledge, what in Hindustan is called mahat or cosmic buddhi; she is called the triple of Kwan-shai-yin “because in her correlations, metaphysical and cosmical, she is the ‘Mother, the Wife and the Daughter,’ of the Logos, just as in the later theological translations she became ‘the Father Son and (the female) Holy Ghost’ — the Sakti or Energy — the Essence of the three” (SD 1:136).
In connection with ’elohim, ruah denotes the rational and purposive mental quality of the gods — the mental breath or power appearing mainly in humans, feebly in animals. It was regarded in Genesis as moving over the chaos at the creation, and operating in and through the universe, producing that which is noble and good in man and leading him to virtue. Cosmic ruah is in many respects equivalent to the Third Logos of Greek philosophy. A similar meaning implied exceptional soul powers, as in the inspired ruler and the prophet; hence the prophetic spirit — which was often represented as passing from one person and resting in another.
influence of Logos descends through the angel
In tabulating the Gnostic names into triads, Blavatsky places Ferho heading the first trinity of Ferho, Chaos, and Fetahil, equivalent to Father, Mother, and Son of the Christian system (IU 2:227). This is the concealed or nonmanifested trinity, equivalent to the unmanifested or First Logos of theosophical literature. At the same time Ferho is “the Life which is no Life — the Supreme God. The Cause which produces the Light, or the Logos in abscondito” (IU 2:295). Ferho, therefore, was at one time viewed as is the Hindu Brahma, the formative and creative cosmic power, and at another time as is the Hindu Brahman. Cosmic life has the same double significance: it is either the root-life or unmanifest source of all, or again the life manifest, the producer and former of the worlds.
interpretative imperative ::: (c. 1920) a form of logos vijñana formed by a combination of its interpretative and imperative elements; (in early 1927) an intermediate form of "the imperative", evidently interpretative ideality taken up into imperative vijñana and that again elevated to one of the lower planes of what by the end of 1927 was called overmind. interpretative logistical vijñana
In the Bhagavad-Gita Isvara is that which “dwelleth in the heart of every creature” and which “causeth all things and creatures to revolve mounted upon the universal wheel of time” (chs 43; 6l). It is the essence of the spiritual monad in any individualized evolving being, the spiritual root, the god within, and the source of the spiritual and vital streams in any being which bring about its unfolding in evolution and its peregrinations through the fields of experience. Equivalent to the Father in Heaven of Jesus, and hence the source of the inner Christos or Buddha. Thus in one sense it is the individualized dhyani-buddha of every being. See also LOGOS
In The Egyptian Book of the Dead, the deceased must learn to master everything he encounters in the underworld, and does this through the instruction of Thoth, who also teaches the pilgrim the way of procedure. Finally when the deceased reaches the stage of judgment, it is Thoth who records the decree pointed out to him by the dog-headed ape on the balance, the scales of which weigh the heart against the feather. The gods receive the verdict from Thoth, who in turn announce it to Osiris, enabling the candidate to enter the realm of Osiris, as being one osirified. Thus Thoth is the inner spiritual recorder of the human constitution, who registers and records the karmic experiences and foretells the future destiny of the deceased, showing that each person is judged by himself — for Thoth here is the person’s own higher ego; as regards cosmic space, Thoth is not only the cosmic Logos, but its aspect as the intelligent creative urge inherent in that Intelligence.
In the Gnostic systems it signified the various creative powers issuing from the demiurgic Logos, and varying in degree from the most spiritual or ethereal planes to the most gross. Valentinus held that a perfect aion called Propator, equivalent to the First Logos, existed before bythos or the spatial deep (equivalent to the Second Logos). Blavatsky explains that it is “Aion, who springs as a Ray from Ain-Soph (who does not create), and Aion, who creates, or through whom, rather, everything is created, or evolves” (SD 1:349). This twofold use of a word to denote a period of time and a deific power, also appears in Manu, and in the names of the Biblical patriarchs and the periods assigned to their respective lifetimes. (See FSO 194-5 for more detail)
In the human constitution buddhi is a ray from the cosmic principle mahabuddhi or adi-buddhi, a synonym for alaya, pradhana, or the Second Logos, while akasa in its higher reaches is identic with alaya.
In theosophical literature, the Hierarchy of Compassion of our solar system is sometimes given as: 1) adi-buddhi (primal wisdom), the mystic universally diffused essence; 2) mahabuddhi (universal buddhi), the Logos; 3) daiviprakriti (universal divine light), universal life, the Second Logos; 4) Sons of Light, the seven cosmic logoi, the logoi of cosmic life, the Third Logos; 5) dhyani-buddhas (buddhas of contemplation); 6) dhyani-bodhisattvas (bodhisattvas of contemplation); 7) manushya-buddhas (human buddhas), racial buddhas; 8) bodhisattvas; and 9) men. Here, the Sons of Light or the seven cosmic logoi emanating from the sun and working in its kingdom are the parents of the rectors or planetary spirits of the seven sacred planets. The seven dhyani-buddhas, also called the celestial buddhas or causal buddhas, through their emanated representatives each govern one round of the septenary cycles of evolution on a planetary chain. The seven dhyani-bodhisattvas, or bodhisattvas of the celestial realms, similarly through their emanated representatives each govern one of the seven globes comprising a planetary chain. The manushya-buddhas are the buddhas which watch over the root-races in a round, two appearing in every race, one near the commencement and one near the midpoint of each root-race. Gautama Buddha was the second racial buddha of the fifth root-race. The bodhisattvas of earth are those spiritual and intellectually advanced human beings who leave the nirvana of buddhahood in order to remain on earth for their sublime work of aiding, stimulating, and guiding those hosts of entities, including humanity, trailing behind them.
In theosophy, logos stands for the manifested unity at the head of any hierarchy, which is the First Logos. There are innumerable such logoi in cosmic space. The Second Logos emanates from it and is dual, combining both the active and passive sides of the emanation from the First Logos, just as a word combines idea or thought with the vibratory energy of sound. The Third Logos, again, is the offspring or emanation from the Second or Dual Logos.
In the Pythagorean system the Duad emanates from the higher and solitary Monas, which is thus the First Cause or First Logos, the Duad being the Second Cause or Logos; and from the second emanates the third stage of individuality, the Triad, Third Cause or Logos. In the human constitution the Monas signifies atman, the Duad buddhi, and the Triad signifies manas.
In the Vedantic system of Krishna, however, avyakta is also parabrahman, that which will not perish even at the time of cosmic pralaya, because parabrahman is the one essence, not only of the whole cosmos, but even of mulaprakriti itself, the foundation of the manifested cosmos. “In case you follow the Sankhyan doctrine, you have to rise from Upadhi to Upadhi in gradual succession, and when you try to rise from the last Upadhi to their Avyaktam, there is unfortunately no connection that is likely to enable your consciousness to bridge the interval. If the Sankhyan system of philosophy is the true one, your aim will be to trace Upadhi to its source, but not consciousness to its source. The consciousness manifested in every Upadhi is traceable to the Logos and not to the Avyaktam of the Sankhyas. It is very much easier for a man to follow his own consciousness farther and farther into the depths of his inmost nature, and ultimately reach its source — the Logos — than to try to follow Upadhi to its source in this Mulaprakriti, this Avyaktam. Moreover, supposing you do succeed in reaching this Avyaktam, you can never fix your thoughts in it or preserve your individuality in it; for, it is incapable of retaining any of these permanently” (Notes on BG 98). Nevertheless the Sankhya philosophy is as true as is the Vedanta, and reaches the same ultimates of philosophic thought and understanding, although along differing systemic lines.
In the widest sense, the term is used for the Heavenly Man or Third Logos, or even the unified Triad of the first three cosmic Logoi, called the Crown of the Sephirothal Tree in the Qabbalah, the originant and not the copy of the universe, and therefore being the latter’s source as well as the ultimate pattern toward which all in the universe tends.
In the world of matter, Brahma, Vishnu, and Siva are each personified by earth, water, and fire, i.e., each of these divinities combines in itself these three elements, one predominating when the divinity manifests one of its three fundamental gunas. “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” (SD 1:381n). But Brahma, for instance, because of the significance of expansion inherent in the name, could equally well be looked upon as the source of Vishnu, manifesting as the cosmic waters or Second Logos. This perhaps is the reason why in this Trimurti, Brahma is called the emanator or evolver, and Vishnu the sustainer or preserver.
In Vedantic philosophy, the third word of the phrase sat-chit-ananda (sachchidananda): the three attributes given to atman or Brahman, or the cosmic Logos. See also CHIT; SAT.
Ish Amon (Gnostic) Among some Jewish Gnostics such as the Nazarenes, the equivalent of the divine thought abiding in quiescence or semi-activity in the pleroma or the Boundless, synonymous with Ferho which in the Nazarene system, together with Chaos (Dark Water) and Ptahil, form a trinity equivalent to Father-Mother-Son. Equivalent in theosophical terms to the unmanifest or First Logos. This Logos at the beginning of the evolution of a universe produces the Second Logos, described as feminine because productive or generative, and out of this latter again is generated the creative or Third Logos, called in Gnostic systems Iukabar Zivo.
It is just in these three logoi, considered as a cosmic unit, that arose the original teaching of the Christian Trinity. In the original Christian idea, the Son was identified with the Third Logos and proceeded from the Father and the Holy Spirit, the Second Logos, originally in Christianity a feminine cosmic power; whereas the Roman Catholic Church made the procession of the Son come directly from the First Logos or Father, the Holy Ghost being misplaced and made the Third Logos. In later developments of Christian theology, the Logos is spoken of as the Word made flesh, the manifestation of God on earth, the Son of God, Christ, the miscalled Second Person of the Trinity. This idea was still further narrowed and debased into the doctrine of a single and special earthy manifestation of the Godhead.
Iukabar Zivo (Gnostic) Also Iavar Ziva, Iu-Kabar Zivo, Javar-Zivo, Kebar Zivo, Cabar Zio. Known also as Nebat-Iavar-bar-Iufin-Ifafin (Lord of the Aeons) in the Nazarene system. The Codex Nazaraeus tells of the efforts at creation of the Lords of the Aeons. In order to counteract the creation of the seven badly disposed principles, the greatest lord, Mano, calls on Iukabar Zivo, the mighty Lord of Splendor, to create in his turn. He does so by emanating seven other lives: these are the cardinal beings or Virtues, the seven primordial archangels, “who shine in their own form and light ‘from on high’ and thus re-establish the balance between good and evil, light and darkness” (SD 1:196). These seven holy lives are the seven primal dhyani-chohans, while Iukabar Zivo is called the third life, the creative or Third Logos. He is also identical with Christ (Christos) as the true vine.
Jagaddhatri (Sanskrit) Jagaddhātrī [from jagat the world + dhātrī mother, nurse] World-mother, world foster-mother; applied to Sarasvati and Durga, among other Hindu goddesses. Used particularly in connection with Krishna in his aspect of the Logos, the avatara, and likewise with his brother Balarama, who both are brought to their mother, Devaki, by means of Jagaddhatri. Cosmologically, the name refers to a spiritual substance which is one of the first few removes from Brahman. In the building of worlds it is the cosmic matrix out of which worlds are born, and which therefore acts not only in the sense of mother, but likewise as foster-mother, nurse, and producer.
Jehovah-Tzabaoth, -Tsebaoth, or -Sabbaoth The seventh Sephirah of the superior septenary, identified with Netsah (triumph), who “esoterically . . . corresponds with Haniel (human physical life), the androgyne Elohim, with Venus-Lucifer and Baal, and finally with the Letter Vau or Microprosopus, the Logos. All these belong to the formative world” — also with Siva, Saturn, and the angel Michael or Mikael; “Mikael and his angels, or Jehovah-Tzabaoth (the ‘Host’) who refused to create as the seven passionless, mind-born, sons of Brahma did, because they aspire to incarnate as men in order to become higher than the gods — fight the Dragon [of esoteric wisdom], conquer him, and the child of matter is born” (BCW 8:148). See also TSEBA’OTH (SD 1:459)
Jesus makes a distinction between God and the Holy Ghost on the one hand, and himself on the other: he is not a god, he is a son of man. “Whosoever speaketh a word against the Son of man, it shall be forgiven him; but whosoever speaketh against the Holy Ghost, it shall not be forgiven him” (Matthew 12:32; cf Revelation 1:13). In its cosmic mythical sense it is the equivalent of the first Manu of the Hindus, or Fetahil of the Gnostics. In several systems man as a race was regarded as the Third Logos: the monad, having attained the human stage of intellectual and spiritual self-consciousness, racially is the representation of the manifest or Third Logos on this earth (SD 2:25).
Jnana-sakti (Sanskrit) Jñāna-śakti [from jñāna knowledge, wisdom + śakti power, energy] Wisdom-power, the power of pure intellect which is a ray from the Logos, and therefore is the consciousness of the higher manas. Each of the saktis — whether jnana-sakti, ajnana-sakti, ichchha-sakti, or kriya-sakti — manifesting in the universe or in an individual being, is the expression of a force of nature; and therefore as each such force of nature is the emanation from a cosmic entity, each one of them has its own svabhava (individuality or essential characteristic) which differentiates it sharply from all other forces of nature.
Kadmon (Hebrew) Qadmōn Eastern, first; when used with Adam, the compound means primeval cosmic man, the aggregate of the ten Sephiroth or the creative or Third Logos. See also ’ADAM QADMON
Karest (Egyptian) Karest. Mummy; Massey identifies it with Christ: “the author of the Christian name is the Mummy-Christ of Egypt, called the Karest, which was a type of the immortal spirit in man, the Christ within (as Paul has it), the divine offspring incarnated, the Logos, the Word of Truth, the Makheru of Egypt. It did not originate as a mere type! The preserved mummy was the dead body of any one that was Karest, or mummified, to be kept by the living; and, through constant repetition, this became a type of the resurrection from (not of!) the dead” (quoted BCW 188n). Blavatsky comments that this interpretation is too materialistic. (BCW 8: 197-200, 203)
Karttikeya (Sanskrit) Kārttikeya [from kṛttikā the Pleiades] The ancient Hindu god of war, given the name Karttika or Karttikeya because mythologically he is said to have been nursed and reared by the six Krittikas or Pleiades. Astronomically he is the planet Mars. He was born from fire and water out of a seed of Rudra-Siva, a phase of the cosmic Logos, via Agni, who dropped the seed into the Ganges. Like the Pleiades, he is represented with six heads, corresponding to the six visible stars of the constellation: Karttikeya is said to be the seventh or hidden Pleiad.
Kayumars (Persian), Gayomard (Pahlavi) Gayōmard, Gayo-maretan (Avestan) Gayō-maretan [from gayō life + maretan to become mortal and mutable] The first legendary king of Shah-Nameh, Ferdausi of the Pishdadian Dynasty [from para-dhata primeval law], who was not aware of the existence of evil until his son Siamak was killed by Diev. This corresponds to the Biblical Adam before Eve ate from the tree of knowledge of good and evil. He is identified with ’Adam Qadmon or the aggregate logos comprehending within itself the ten classes of spiritual beings or Sephiroth; also the representative of the last individuals of the pitric dynasties on earth which preceded the truly human races.
Kwan-shai-yin is often confused with Kwan-yin, the Chinese goddess of compassion, the feminine Logos and counterpart of Kwan-shai-yin; but “Kwan-shai-yin — or the universally manifested voice ‘is active — male; and must not be confounded with Kwan-yin, or Buddhi the Spiritual Soul (the sixth Pr.) and the vehicle of its “Lord.” ’ It is Kwan-yin that is the female principle or the manifested passive, manifesting itself ‘to every creature in the universe, in order to deliver all men from the consequences of sin’ . . . while Kwan-shai-yin, ‘the Son identical with his Father’ is the absolute activity, hence — having no direct relation to objects of sense is — Passivity” (ML 344).
Kwan-shai-yin, Kuan-shi-yin (Chinese) Equivalent to the Sanskrit Avalokitesvara, both being the seventh kosmic principle. Mystically, the kosmic Logos or Word, and in common with all the logoi referred to as a kosmic Dragon of Wisdom; the first universal manus or kosmic dhyan-chohans.
Kwan-shai-yin, the Voice or Logos, is “the germ point of manifested activity; — hence — in the phraseology of the Christian Kabalists ‘the Son of the Father and Mother,’ and agreeably to ours — ‘the Self manifested in Self — Yih-sin, the ‘one form of existence,’ the child of Dharmakaya (the universally diffused Essence), both male and female” (ML 346).
Kwan-yin, Kuan-yin (Chinese) The Chinese Buddhist goddess of compassion, the female aspect of Kwan-shai-yin, referred to in the Stanzas of Dzyan as the triple of Kwan-shai-yin, residing in Kwan-yien-tien, “because in her correlations, metaphysical and cosmical, she is the ‘Mother, the Wife and the Daughter’ of the Logos, just as in the later theological translations she became ‘the Father, Son and (the female) Holy Ghost’ — the Sakti or Energy — the Essence of the three. Thus in the Esotericism of the Vedantins, Daiviprakriti, the Light manifested through Eswara, the Logos, is at one and the same time the Mother and also the Daughter of the Logos or Verbum of Parabrahmam; while in that of the trans-Himalayan teachings it is — in the hierarchy of allegorical and metaphysical theogony — ‘the Mother’ or abstract, ideal matter, Mulaprakriti, the Root of Nature . . . a correlation of Adi-Bhuta, manifested in the Logos, Avalokiteshwara; and from the purely occult and Cosmical, Fohat, the ‘Son of the Son,’ the androgynous energy resulting from this ‘Light of the Logos’ ” (SD 1:136-7).
Kwan-yin-tien, Kuan-yin-t’ien (Chinese) The melodious heaven of sound, the abode of Kwan-yin, the range of action of the Logos and of the minor logoi on their own planes.
Lehdaio (Gnostic) In the Nazarene and Bardesanian systems, the Son or formative Logos. Lord Mano, the chief of the middle triad or the Second Logos, is represented as the Lord of Celsitude, who produces Lehdaio, the Just Lord. Thus in the triads of logoi, Mano, Spiritus (equivalent to the Holy Ghost), and Lehdaio form the second trinity, analogous to the Christian Father, Mother, Son (IU 2:227).
Light Light ranges from the arcana of cosmic being to the physical light that turns the vanes of some scientific mill. As the opposite of darkness, evil, ignorance, sleep, and death, it signifies wisdom, goodness, and life. In one sense it is a permutation of mulaprakriti, and as such is that root-substance which can never become objective to mortals in this race or round. It is objective only in relation to that Darkness which is absolute Light. Otherwise it includes both spirit and matter. Three kinds are enumerated: the abstract and absolute, which is darkness; the light of the unmanifest-manifest or Second Logos; and the latter reflected in the dhyani-chohans, minor logoi, and thence shed upon the lower and more objective planes. In a high aspect, it is daiviprakriti or the light of the Logos, the synthesis of the seven cosmic forces; descending through the planes of manifestation, it condenses into forms; physical matter itself is a condensation of light. Through light everything is thus brought into being. Being a root of mental self, it also therefore is the root of physical self (SD 1:430).
Light of the Logos. See DAIVIPRAKRITI
Light of the Logos Visvanara
Light, the Logos, Metatron, the angel of the Lord, and as St. Peter (for Michael, also, like the
Like the terms light, heat, air — all of which are entities in occultism — sound will have different shades of meaning according to the particular manifestation or plane concerned. In its most fundamental meaning, sound is the characteristic effect or spiritual efflux of the Third Logos, the upper end of that septenary ladder of being which constitutes the one manifested Life. In this sense akasa, considered as one of the tattvas (elementary substances), may be said to be the third cosmic Logos; although in a more universal sense akasa is the universal substantial space from which emanates the first cosmic Logos of an individual cosmic hierarchy, such as our solar system. As such, this akasic Third Logos, whose characteristic production is sound, occupies the apex of a triangle, combining both the active and passive potencies of creative energy. Logos is Greek for Word, what the Latins called Verbum, including both forms and vibratory force. Sound is therefore a tremendous occult creative power: it called worlds into being out of chaos, as is said in every cosmogony. This power descends to man, through his divine ancestry, as well as from the higher parts of his constitution, and the power of sound is known to adepts and used by them, being called mantrika-sakti.
logic: (from Classical Greek λόγος logos; meaning word, thought, idea, argument, account, reason, or principle) is the study of the principles and criteria of valid inference and demonstration.
logistic ::: relating to the divine reason or logos; belonging to the first plane of ideality, whose action most resembles the human faculty of reasoning.
logistis ::: same as logistic ideality; in October 1920, restricted to intuitive ideality as the lowest level of logos vijñana.
Logograms [from Greek logos words + gramma letter] A single letter or other sign representing a whole word. Many ancient esoteric writings are written wholly or partially in logograms, such as the Egyptian Book of the Dead, certain names in the Vedas, and to some extent in the Bible, so that they have a hidden meaning beneath the sense of the words and sentences. The Chinese written language itself is logographical. In Hebrew and Greek, letters represent numbers, which also is often a key to hidden meanings. See also GEMATRIA
LOGOI Collective beings of second, third selves, etc. The planetary logos is the planet&
Logomachy: (Gr. logos, word + mache, battle) A contention in which words are involved without their references. A contention which lacks the real grounds of difference, or one in which allegedly opposed views are actually not on the same level of discourse. A battle of words alone, which ignores their symbolic character. -- J. K.
. . logos (drashta logos) [Sanskrit and Greek] ::: a term used in 1920, equivalent to the seer logistis of the previous year; same as revelatory logistis or full revelatory ideality.
logos [Greek] ::: the universal reason at work in the cosmos; the divine reason; short for logos vijñana.
logos ::: n. --> A word; reason; speech.
The divine Word; Christ.
logos reason ::: a term used in October 1920 for the second level of logos vijñana; it is defined as "the lower representative idea", apparently referring to the form of intuitive revelatory logistis previously called representative revelatory vijñana. logos vij ñana
logous to the Logos or Holy Ghost. Paul in
Macroprosopus (Latin) [from Greek makros great + prosopon face] Also Long Face, Great or Vast Countenance. Coined by medieval Qabbalists to translate the Chaldee phrase ’Arich ’Anpin (great face), one of the names of the first emanation of the Sephirothal Tree, Kether the Crown. Generally regarded as the universe in its totality, “in the Chaldean Kabal, a pure abstraction; the Word or logos, or dabar (in Hebrew), which Word, though it becomes in fact a plural number, or ‘Words’ — d(a)B(a)Rim, when it reflects itself, or falls into the aspect of a Host (of angels, or Sephiroth, ‘numbers’) is still collectively One, and on the ideal plane a nought — 0, a ‘No-thing.’ It is without form or being, ‘with no likeness with anything else’ ” (SD 1:350). The originator of the succeeding nine emanated Sephiroth which, flowing forth from the Crown, are collectively called Microprosopus.
Madhyama (Sanskrit) Madhyamā [feminine of madhyama] One of the states of vach (mystic speech), which is of four kinds according to its differentiation: para, pasyanti, madhyama, and vaikhari. The madhyama vach is the link between the mental form (in the Logos) and the manifested form (in matter). It corresponds mystically to the Light of the Logos. Vach, though often equivalent to Logos, is the feminine counterpart of Brahma, the masculine side of the Logos. Thus Vach is the spiritual aspect of prakriti.
Mahat (Sanskrit) Mahat [from the verbal root mah to be great] The great; cosmic mind or intelligence, the basis and fundamental cause of the intelligent operations in and of nature considered as an organism. Blavatsky called it the first product of pradhana, the first-born of the Logos, universal mind limited by manvantaric duration, the cosmic noumenon of matter, the one impersonal architect of the universe, the great manvantaric principle of intelligence, the Third Logos, and the divine mind in active operation.
Manifestation ::: A generalizing term signifying not only the beginning but the continuance of organized kosmic activity,the latter including the various minor activities within itself. First there is of course always the Boundlessin all its infinite planes and worlds or spheres, aggregatively symbolized by the circle; then parabrahman,or the kosmic life-consciousness activity, and mulaprakriti its other pole, signifying root-natureespecially in its substantial aspects. Then the next stage lower, Brahman and its veil pradhana; thenBrahma-prakriti or Purusha-prakriti (prakriti being also maya); the manifested universe appearingthrough and by this last, Brahma-prakriti, "father-mother." In other words, the second Logos orfather-mother is the producing cause of manifestation through their son which, in a planetary chain, is theprimordial or the originating manu, called Svayambhuva.When manifestation opens, prakriti becomes or rather is maya; and Brahma, the father, is the spirit of theconsciousness, or the individuality. These two, Brahma and prakriti, are really one, yet they are also thetwo aspects of the one life-ray acting and reacting upon itself, much as a man himself can say, "I am I."He has the faculty of self-analysis or self-division. All of us know it, we can feel it in ourselves -- oneside of us, in our thoughts, can be called the prakriti or the material element, or the mayavi element, orthe element of illusion; and the other is the spirit, the individuality, the god within.The student should note carefully that manifestation is but a generalizing term, comprehensive thereforeof a vast number of different and differing kinds of evolving planes or realms. For instance, there ismanifestation on the divine plane; there is manifestation also on the spiritual plane; and similarly so onall the descending stages of the ladder or stair of life. There are universes whose "physical" plane isutterly invisible to us, so high is it; and there are other universes in the contrary direction, so far beneathour present physical plane that their ethereal ranges of manifestation are likewise invisible to us.
Mano (Gnostic) In the Codex Nazaraeus, chief scripture of the Nazarene Gnostics, the chief of the aeons, the King of Splendor, from whom shoot forth five refulgent rays of divine light. The Codex describes Mano as the supreme King of Light, the great first one: he who first emanates from Ferho, the unknown formless life, generally equivalent to the Second Logos in theosophy.
Manu ::: Manu in the esoteric system is the entities collectively which appear first at the beginning ofmanifestation, and from which, like a cosmic tree, everything is derived or born. Manu actually is thespiritual tree of life of any planetary chain of manifested being. Manu is thus in one sense the thirdLogos; as the second is the father-mother, the Brahma and prakriti; and the first is what we call theunmanifest Logos, or Brahman (neuter) and its cosmic veil pradhana.In other words, the second Logos, father-mother, is the producing cause of manifestation through theirson, which in a planetary chain is Manu, the first of the manus being called in the archaic Hindu systemSvayambhuva.During a Day of Brahma or period of seven rounds, fourteen subordinate or inferior manus appear aspatrons and guardians of the race cycles or life-waves (See also H. P. Blavatsky, The Secret Doctrine,passim; also Manvantara).Manu is likewise the name of a great ancient Indian legislator, the alleged author of the Laws of Manu(Manava-dharma-sastra).
man, what of the night?” (Isaiah 21); as the Logos;
Matter In the widest sense, the negative pole of the one universal life regarded as a duality. The manifested One, considered as a unit, is called the manifested Logos; and as a duad it becomes spirit-matter or life. Matter is thus co-eternal with spirit, forming the vehicular or passive aspect of every plane. It is equivalent to prakriti (or sakti, maya, or pradhana), and just as there are seven, ten, or twelve prakritis, so there are seven, ten, or twelve matters: the root-essence of all the series is what the Hindus called mulaprakriti (root-nature). Equivalently, matter may also be defined as the illusory aggregate of veils surrounding the fundamental essence of the universe.
Matter is one of the twin aspects of universal life, coeternal with spirit and indeed spirit’s veil or vehicle, and hence is present on every plane of manifestation, from the highest to the lowest. When the manifested One of a universe is considered as a unit or unity, it is called the First or Unmanifest Logos; when it is considered as a duality it is called the Manifest-Unmanifested or Second Logos, and is spirit-matter or life, spirit being its positive pole and matter its negative. Matter is everywhere the vehicle of spirit, and in matter inhere the attributes which spirit expresses in it. Hence materialism, in this sense, would define the whole theosophic philosophy.
Matter is said in Hindu philosophy to exist in two general conditions, the sukshma or latent and undifferentiated, and the sthula or gross and differentiated condition; “the whole manifested solar system exists in its sukshma form in this light or energy of the Logos, because its image is caught up and transferred to cosmic matter, and again the whole cosmos must necessarily exist in the one source of energy from which this light emanates” (N on BG 26).
Membra (logos)—the Word of God; an hypo¬
Microprosopus (Latin) [from Greek mikros small + prosopon face] Qabbalistic rendition of the Chaldean phrase Ze‘eyr ’Anpin (Short Face), which designates the nine smaller Sephiroth, in contradistinction from the Macroprosopus (Long Face). Microprosopus or the nine Sephiroth are the manifested universe or Third Logos unfolded in manifestation; whereas Macroprosopus (the Crown or Kether), the first and highest of the Sephiroth, is the First and Second Logoi considered as a unit, the purely spiritual universe and its roots. Hence the Microprosopus is the Logos manifested, and of such logoi there are many in boundless space. Naturally each such universe has its own Macroprosopus, Crown, or Kether, all these universes being united by their divine-spiritual roots in the Boundless.
Mirror The astral light is often referred to as a mirror, as all manifestations are reflected in it. The Logos is also referred to as a mirror, reflecting divine mind, “and the Universe is the mirror of the Logos, though the latter is the esse of that Universe. As the Logos reflects all in the Universe of Pleroma, so man reflects in himself all that he sees and finds in his Universe, the Earth” (SD 2:25).
Monogenes; The "Only begotten", See Autogenes and Logos.
Mother-Father. See LOGOS; SVABHAVAT
Mother Nature The productive and generative powers of cosmic spirit, considered from the human standpoint as a feminine agent in universal nature, and hence often called the Great Mother, the Immaculate Virgin, space, the cosmic deep, mula-maya or root-maya, etc. The first stage of manifestation is the representation of the plain or empty disk, cosmic infinitude; the second stage is the First Logos or the disk with the central point; and the third stage, to which Mother Nature refers, is the disk with the horizontal diameter, or the Second or Manifest-Unmanifest Logos.
Moyst Principle In the Egyptian Hermetic book, the Divine Pymander, the Moist Principle is the great deep; in ancient literature often spoken of as the waters of space, the Great Mother, or essential Mother Nature, or again considered as a more developed manifestation of Father-Mother, the Second Logos, the latter producing the first actual spatial differentiation in the cosmos manifesting itself. In medieval European alchemy Mercury is the radical moist, primitive or elementary water, containing the seed of the universe, fecundated by the solar fires. In this system the symbol of Mercury is a cross, combining the horizontal and vertical lines.
Mulaprakriti along with parabrahman are the two aspects of the one universal principle which is unconditioned to any human conception, and similarly eternal. Parabrahman is unconditioned and undifferentiated reality, and mulaprakriti is its veil or inseparable vehicle. To the First Logos or cosmic ego emerging in parabrahman, “once this ego starts into existence as a conscious being having objective consciousness of its own, we shall have to see what the result of this objective consciousness will be with reference to the one absolute and unconditioned existence from which its starts into manifested existence. From its objective standpoint, Parabrahmam appears to it as Mulaprakriti. . . . Parabrahmam by itself cannot be seen as it is. It is seen by the Logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter” (N on BG 20-1). Mulaprakriti stands in the same relation to parabrahman as the Qabbalistic Life of Space does to ’Eyn Soph; similarly on lower planes, it is what pradhana is to Brahman, or what prakriti is to Brahma.
Mulaprakriti(Sanskrit) ::: A compound containing mula, "root," prakriti, "nature," root-matter or root-nature.Corresponding to it as the other or active pole is parabrahman, from which Brahman (neuter), the first orunmanifest Logos, proceeds. Mulaprakriti, therefore, as the kosmic veil of parabrahman, may be calledhomogeneous or undifferentiated primordial substance. It is the fountain or root of akasa. (See alsoPrakriti)
Mystery-gods Several different groups of cosmogonic entities, among them the regents of the seven sacred planets, whose chief is the sun exoterically and the Second Logos esoterically; and in a limited sense, mystery-gods is used for two secret planets for which the sun and moon were used as substitutes. Also, in speaking of the dual nature of the Egyptian deities, the concealed or esoteric aspects of them are spoken of as mystery-gods. Again, the name is given to the kabiri or kabeiroi.
Mystically, there is likewise another convergence of ancient esoteric symbolic ideas, as Jonah means “dove,” which has always been an emblem of the spirit or cosmically of the Second Logos; thus a dove or initiated human being entered for three days into a big fish, and upon the expiration of this term was again cast forth. Like all such mystery-tales, several different deductions may be drawn. Thus W. Q. Judge interprets the story as an astronomical cycle (Ocean 122).
mysticism, Metatron is the personified Logos.
Name The Word or Logos may be considered in a twofold aspect as Voice and Name, reminiscent of the Sanskrit nama-rupa (name and form), technical terms inasmuch as nama is not merely a human utterance but contains the idea of creative sound, and rupa (form) signifying not so much mere vehicle, but the conscious production of the creative akasa or sound.
“Narada is here, there, and everywhere; and yet, none of the Puranas gives the true characteristics of this great enemy of physical procreation. Whatever those characteristics may be in Hindu Esotericism, Narada — who is called in Cis-Himalayan Occultism Pesh-Hun, the ‘Messenger,’ or the Greek Angelos — is the sole confidant and the executor of the universal decrees of Karma and adi-Budh a kind of active and ever incarnating logos, who leads and guides human affairs from the beginning to the end of the Kalpa.
Nara (Sanskrit) Nara [cf Sanskrit nṛ, Zend nar, Greek aner Latin nero] A man; in the Mahabharata and the Puranas, sometimes used as an equivalent for cosmic Purusha — the primordial universal Man, or the hierarchical essence pervading the solar system often associated with Narayana, both being considered as cosmic rishis. The Bhagavad-Gita makes a poetic identification of Arjuna or the human monad with Nara, and Krishna or the Logos with Narayana — this distinction showing the same suggestive difference in the human sphere that exists between Nara and Narayana in the cosmic.
Narayana (Sanskrit) Nārāyaṇa [from nāra human from nara man + ayana going] The mover on the waters of space; a title of Vishnu in his aspect of the eternal breath or spirit; the highest hierarchies of the dhyanis or gods moving in and on the waters of creation (cf Manu 1:10). Here nara applies to the cosmogonical Logos, and ayana to the emanationary and evolutionary activity of the Logos in the waters of space, which are really the manifested form of Nara or Nara itself. In esoteric symbology Narayana stands for the primeval manifestation of the life principle spreading in infinite space, or again the Isvara, the Logos, the inner guide of all individual souls in the universe.
Nirvanin, Nirvani (Sanskrit) Nirvāṇin One who enters, or has entered, nirvana; a jivanmukta. One who is liberated for the remainder of the entire solar manvantara from the cycle of spiritual transmigrations through the various spheres of being, visible and invisible. The nirvanin, therefore, rests in crystallized bliss and purity, relatively at one with the cosmic spirit or Logos for the remainder of the cosmic manvantara and throughout the long pralaya which succeeds it. Only when the next manvantara opens will the nirvanin, through karmic necessity, be obliged to enter the pathways of experience in the new system of worlds. Also nirvanee.
Noology: (Gr. nous, Mind; logos, Science) A term variously used, but without common acceptance, for the science of mind or of its noetic function. According to several 17th century German writers (Colovius, Mejerus, Wagnerus, Zeidlerus) it is the science of the first principles of knowledge. Crusius identified it with psychology. According to Kant it is the rationalistic theory of innate ideas. For Bentham "noological" is a synonym of logical. Noology is the field of mental science in which the will does not function in the production of mental events, that branch of psychology concerned with the field of purely mental change. For Hamilton it is the science of the noetic, i.e. the function and content of intellectual intuition or pure reason. Eucken distinguished noological method from the psychological and cosmological. Its object is the Spiritual Life, i.e. the source of Reality, and the self-contained goal in which man participates. For H. Gomperz it is the science that mediates between logic and psychology. -- W.L.
Nous(Greek) ::: This is a term frequently used by Plato for what in modern theosophical literature is usuallycalled the higher manas or higher mind or spiritual soul, the union and characteristics of thebuddhi-manas in man overshadowed by the atman. The distinction to be drawn between the nous on theone hand, and the animal soul or psyche and its workings on the other hand, is very sharp, and the twomust not be confused. In occultism the kosmic nous is the third Logos, and in the case of man's ownconstitution, or in human pneumatology, the nous is the buddhi-manas or higher manas or spiritualmonad.
Number People usually think of number as merely a varying multiplicity of units, a plurality of individuals, which is correct enough. Yet “Number lies at the root of the manifested Universe: numbers and harmonious proportions guide the first differentiations of homogeneous substance into heterogeneous elements; and number and numbers set limits to the formative hand of Nature” (BCW 12:517) — a strictly Pythagorean vision and conception. Our reasoning minds lend a spurious reality to abstractions; and from this viewpoint the genuine realities appear in the guise of such abstraction. Number is such an apparent abstraction; we know it only by its effects in that world which seems to us so real, and of which we regard number as an attribute. Yet nothing can be more fundamental than number. As Balzac said, number is an entity, a divinity; the creative Logos itself is called the Number, meaning number one, arising out of no-number or the zero. After this we have the duad, triad, etc. For the Pythagoreans number was a creative, emanationally formative power, and the Hebrew Sepher Yetsirah (Numbers of Creation) gives out the whole process of evolution in numbers, while in China the I Ching speaks of celestial numbers. All esoteric systems set great store by numbers — some systems more so than others. For “we see the figures 1, 3, 5, 7, as perfect, because thoroughly mystic, numbers playing a prominent part in every Cosmogony and evolution of living Beings” (SD 2:35). See also SEPHIROTH
Oldest Angel —the Logos (Reason or the
O-mi-to Fo, Amita Fo (Chinese) The Chinese form of Amita Buddha (Sanskrit, “boundless buddha”) a title given to the cosmic manifested buddhi or mahabuddhi, equivalent to the Second Logos, which is resident in the essence of every entity in the universe as its inspiring and guiding spiritual light.
On account of the universal analogies running throughout Nature, every cosmic unit, such as a solar system or a sun, is an expression in itself of a minor series of First, Second, and Third Logoi; and this primordial Triad through the Third Logos breaks into seven offspring-logoi, which become the seven solar logoi.
One By itself the One represents not pure unalloyed spirit, which is signified by the zero — the all-containing womb of space and being — but is the First Logos or Pythagorean Monas monadum (monad of monads). From this monad of monads flows forth through emanation the duad, then the triad, and then the entire manifested universe of interlocking hierarchies, emanated from the cosmic womb of being or the zero through the First Logos or the One of primordial manifested spirit. “The sacredness of numbers begins with the great First — the one, and ends only with the nought or zero — symbol of the infinite and boundless circle which represents the universe. All the intervening figures, in whatever combination, or however multiplied, represent philosophical ideas, from vague outlines down to a definitely-established scientific axiom, relating either to a moral or a physical fact in nature. They are a key to the ancient views on cosmogony, in its broad sense, including man and beings, and the evolution of the human race, spiritually as well as physically” (IU 2:407).
Ophis (Greek) Serpent; used by the Gnostic Ophites for Chnouphis, the Agathodaimon (good serpent), emblem of wisdom and of the unending cycles of time and constituting, with Ennoia, the Logos. Its opposite pole is Ophiomorphos [serpent-form from ophis serpent + morphe form]. The two are represented in the zodiac by Virgo-Scorpio. The serpent before his fall was Ophis-Christos, and after his fall was Ophiomorphos-Chrestos. The Roman Catholic Church identified Ophiomorphos with Michael, and the Gnostics identified him with Jehovah.
Orphism, Orphic Mysteries [from Greek orphikos] Orphism originally taught of the Causeless Cause on which all speculation is impossible; the periodical appearance and disappearance of all things, from atom to universe; reimbodiment; cyclic law; the essential divinity of all beings and things; and the duality in manifestation of the universe. It postulated seven emanations from the Boundless: aether (spirit) and chaos (matter), from which two spring the world egg, out of which is born Phanes, the First Logos; then Uranus (and Gaia) the Second Logos, with Kronos (and Rhea, mother of the Olympian gods) a later phase of the Second Logos; and Zeus, the Third Logos or Demiurge — who starts a minor sevenfold hierarchy of emanation by begetting Zagreus-Dionysos the god-man, the divine son. Characteristic of Orphic cosmogony is the important place given to the number seven. “The rise of the Orphic worship of Dionysos is the most important fact in the history of Greek religion, and marks a great spiritual awakening. Its three great ideas are (1) a belief in the essential Divinity of humanity and the complete immortality or eternity of the soul, its pre-existence and its post-existence; (2) the necessity for individual responsibility and righteousness; and (3) the regeneration or redemption of man’s lower nature by his own higher Self” (F. S. Darrow).
overmind logos ::: (c. 1931, in the diagram on page 1360) the logos or universal reason in its highest form on the plane of overmind below formative maya (see overmind system), described as "determinative of relations" in the worlds derived from it.
overmind system ::: a term used on 29 October 1927 (when the word "overmind" first occurs) for what earlier in that year had consisted of a series of planes, divisible into four groups, rising from supramentality to gnostic supermind. In 1933, Sri Aurobindo wrote that the overmind "can for convenience be divided into four planes", which he called mental overmind, intuitive overmind or overmind intuition, true overmind, and supramental overmind or overmind gnosis, "but there are many layers in each and each of these can be regarded as a plane in itself". In the diagram of overmind gradations on page 1360 (c. 1931), mental overmind seems to be missing, but overmind logos is listed between intuitive overmind and formative maya, the latter evidently designating the principal plane of true overmind. Overmind logos may represent mental overmind; its position in the diagram could be explained if its highest level is assumed to be a form of mental overmind taken up into true overmind and constituting a plane of overmind proper, like the supramentalised mind in overmind of 1927-28.P
panentheism ::: The theological position that God is immanent within the Universe, but also transcends it. It is distinguished from pantheism, which holds that God is synonymous with the material universe. In panentheism, God is viewed as creator and/or animating force behind the universe, and the source of universal morality. The term is closely associated with the Logos of Greek philosophy in the works of Herakleitos, which pervades the cosmos and whereby all things were made.
Panlogism: (Gr. pan, all + logos, word) The doctrine that the world is the actualization of Mind or Logos. Term applied to Hegel's theory of Reality. See Hegel. -- L.W.
“ . . . Parabrahmam by itself cannot be seen as it is. It is seen by the Logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter. It is the basis of all material manifestations in the cosmos.
“Parabrahmam is an unconditioned and absolute reality, and Mulaprakriti is a sort of veil thrown over it. Parabrahmam by itself cannot be seen as it is. It is seen by the Logos with a veil thrown over it, and that veil is the mighty expanse of cosmic matter. It is the basis of material manifestations in the cosmos” (Notes on BG 21). Parabrahman has the same relation to the Logos as our atman does to our karana-sarira; and parabrahman is the very foundation of the highest self.
Parabrahman (Sanskrit) Parabrahman [from para beyond + brahman (neuter) universal self or spirit] That which is beyond Brahman; the self-enduring, eternal, self-sufficient cause of all, the one essence of everything in the kosmos. It is before all things in the kosmos, and is the one sole limitless life-consciousness-substance from which starts into existence a center of force which may be called the Logos. In the Vedic cycle of writing it is referred to as tat (that) as opposed to the world of manifestation called idam (this).
Paraklete; "Comforter". This is a familiar word used for the Holy Spirit or for the Logos.
Paramatman (Sanskrit) Paramātman [from parama highest + ātman self] Supreme self; the self which is higher than the self of the human ego. In the human constitution, the paramatman is the three highest principles, with special emphasis on the atman; hence this arupa triad is collectively called the paramatman, the summit or flower of the hierarchy that is man. It is likewise the root-base or source of the atman of the arupa triad. Thus paramatman is that which is beyond or above even the atman (highest self) of any hierarchy, the First or Unmanifest Logos of the universe.
Para (Sanskrit) Parā Supreme, the ultimate bound or limit, applied to Vach (mystic speech). Vach is of four kinds: para, pasyanti, madhyama, and vaikhari. Para-vach is the heart and origin of every vaikhari or uttered speech. Para-vach corresponds to Brahman in the cosmos, for the cosmological and cosmogonical significance of Vach very closely approximates the Greek cosmic Logos (cosmic Word).
Pasyanti (Sanskrit) Paśyantī One of the four kinds of mystic speech or vach, the other three called para, madhyama, and vaikhari. The pasyanti-form is cosmologically the cosmic Logos first made manifest.
Pathos ::: Greek for "Experience". One of three ancient Greek philosophical and rhetorical principles: it is the appeal to emotions surrounding an argument. See also Ethos and Logos.
Phanes, Phanes-Protogonos (Greek) [from phaino to make visible, appear, shine forth + protogonos first-born] In Orphic mythogony, Aether (the Father, spirit) and Chaos (the Mother, primordial matter) produce the world-egg, silvery and gleaming white, out of which Phanes, the Third Logos, is born. He is the Orphic counterpart of Eros, the divine love which sets the atoms of spirit in motion, and is both male and female, mythologically said to have golden wings which carry him everywhere and four eyes gazing in every direction. As Phanes, he is the first of the five cosmic rulers successively to appear; parent of the gods, the demiurge and creator of the world. Being thus the primordial father of gods, of the world, and hence of men, every such derivative offspring from Phanes contains Phanes in itself. Thus man, as an individual, contains Phanes as the primordial essence or original force of his own being. From another point of view, Phanes is equivalent to cosmic mahat, which as the universal formative spiritual power of the universe is at once the parent as well as the primordial substance of whatever is — as well as cosmic intelligence.
Philo, Logos is “the angel that appeared to Hagar,
Philo of Alexandria: (30 B.C.- 50 A.D.) Jewish theologian and Neo-Platonic philosopher. He held that Greek thought borrowed largely from Mosaic teachings and therefore justified his use of Greek philosophy for the purpose of interpreting Scripture in a spiritual sense. For Philo, the renunciation of self and, through the divine Logos in all men, the achievement of immediate contact with the Supreme Being, is the highest blessedness for man. -- M.F Philosopheme: (Gr. philosophema) An apodictic syllogism (Aristotle). -- G.R.M.
phlogosis ::: n. --> Inflammation of external parts of the body; erysipelatous inflammation.
Pneumatology: (Gr. pneuma, spirit + logos, theory) In the most general sense pneumatology is the philosophical or speculative treatment of spirits or souls, including human, divine and those intermediate between God and man. D'Alembert restricted pneumatology to human souls. Discours preliminaire de I'Encyclopedie, § 73; he considered pneumatology, logic and ethics the three branches of the philosophical science of man. The term has also been considered to exclude man and to apply only to God and the angelic hierarchy. (See article by Bersot in Franck's Dict. des Sci. Philos. ) The wide sense in which pneumatology embraces first, God, second, the angels and third, man is perhaps the most convenient and justifiable usage. -- L.W.
Poimandres; "Good Shepard" This is a reference to the first androgynous emanation which guides us back. A Hermetic (rather than Gnostic) term that is basically a Sophia and a Logos.
powers in the following manner: divine logos,
Pratyagatman (Sanskrit) Pratyagātman [from pratyak interior, inner + ātman self] Jivatman or the spiritual monad; sometimes equivalent to the Logos.
presence. In the gnostic Book of the Great Logos,
Propator (Greek) Forefather; in Gnosticism, the primordial or First Logos as distinct from that from which it emanates. The “Book of Numbers” explains that ’eyn soph (the boundless) is the only self-existent, whereas its depth or bythos, to which is given the name of Propator, is periodical, because the beginning of manvantaric manifestation. The distinction is the same as that between Brahman and Brahma.
Protogonos (Greek) First-born; variously used of first emanations, e.g., the Heavenly Man, the first emanation from the passive divine; the manifested Logos; or in reference to the first-born Light.
Protologos (Greek) First Logos; the archetypal cosmic man or synthesis of the ten Sephiroth in the Qabbalah; the prajapatis in India, etc. Used either collectively, as Brahman for instance; or distributively, protologoi, as his seven or ten sons. Equated with Vishnu, Purvaja, Atman, etc.
Psychology: (Gr. psyche, mind or soul + logos, law) The science of the mind, its functions, structure and behavioral effects. In Aristotle, the science of mind, (De Anima), emphasizes mental functionsl; the Scholastics employed a faculty psychology. In Hume and the Mills, study of the data of conscious experience, termed association psychology. In Freud, the study of the unconscious (depth psychology). In behaviorism, the physiological study of physical and chemical responses. In Gestalt psychology, the study of organized psychic activity, .revealing the mind's tendency toward the completion of patterns. Since Kant, psychology has been able to establish itself as an empirical, natural science without a priori metaphysical or theological commitments. The German romanticists (q.v.) and Hegel, who had developed a metaphysical psychology, had turned to cultural history to illustrate their theories of how the mind, conceived as an absolute, must manifest itself. Empirically they have suggested a possible field of exploration for the psychologist, namely, the study of mind in its cultural effects, viz. works of art, science, religion, social organization, etc. which are customarily studied by anthropologists in the case of "primitive" peoples. But it would be as difficult to separate anthropology from social psychology as to sharply distinguish so-called "primitive" peoples from "civilized" ones.
Ptah is the spiritual side of the demiurgic Third Logos, as Osiris was the more manifest side or aspect — Ptah being the cosmogonical prototype of Osiris. In his association with Osiris as Ptah-Seker, Ptah represents a personification of the union of the primeval creative power with a form of the inert powers of darkness, the creative powers before manifestation during pralaya. In his connection with the primeval god Tenen, Ptah-Tenen is portrayed as bearing the hook and flail of Osiris and to him is allocated certain regions of the Underworld.
Pums (Sanskrit) Puṃs Cosmic spirit, cosmic Purusha; one, pure, imperishable, eternal, all-pervading, it is a portion of that supreme manifested cosmic entity Brahma. Pums, like Purusha, means “man,” the term transferred to the cosmic spirit envisaged very much as the Hebrew Qabbalists envisaged ’Adam Qadmon (primordial cosmic man). Equivalent also to the First or Unmanifest Logos of Greek philosophy and the Father in the Christian Trinity.
Purusha corresponds to the Greek First or Unmanifest Logos; yet at times the svabhavic characteristics of Purusha are reminiscent rather of the Third or Manifest Logos, which shows the various functions attributed to Purusha in cosmogony which have gained currency at different times in Hindu thought. See also LOGOS; PUMS
Purvaja (Sanskrit) Pūrvaja [from pūrva before + ja born] Born before; a title of Vishnu. The first appearance of the cosmic Logos, its earliest or primordial activities or manifestations as being born before all else in the universe which will be emanated or evolved from it. Equivalent to the Orphic Protologos.
Python (Greek) The serpent slain by Apollo, who was therefore also called Pythius. At one time the world was covered with temples to the sun and dragon: the Ophites adopted it from Egypt, whither it had come from India. It is seen in the story of Bel and the Dragon, of St. George or St. Michael and the Dragon, of Osiris and Typhon, Krishna and Kaliya, and the Lord God and the Serpent of Eden. The cosmic dragon represents the shadow side of the logos, and the opposition between these two is the so-called war in heaven. The dual nature of the serpent is seen in Rahu and Ketu, the Dragon’s head and tail; and Typhon or Apophis, slain by Horus is also called Set, who is in one of his permutations Hermes, god of wisdom, and whose name likewise is that of the Biblical Seth and Satan. In initiations the inner enlightened individual had to confront his lower passions, now personified into a veritable astral monster, and to be either its victor or its victim; when victorious he became the spiritual serpent in its other sense of the dragon of wisdom. This double meaning has its correspondence in the fact that snakes shed their skin and reemerge purified, just as the neophyte through training and initiation sheds the Old Person and reemerges from the tests as the New Person.
Ra (Egyptian) Rā. In the dynastic period, the deity of the sun, regarded as the maker of all visible things, of heaven and all its gods, and of the Underworld (Tuat) and its denizens. More generally, Ra was the cosmic formative activity of the universal soul or Logos, and therefore in one sense of the anima mundi in its highest parts. Hence another facet of its meaning is the everlasting light which dwells forever in the cosmic darkness which is — itself.
Regent [from Latin regens ruling] Ruler, rector; the divine-spiritual-intellectual ruler or cosmic spirit of any cosmic entity. Equivalent to the ’elohim, kabiri, rays of the Logos, the four Maharajas, the genii of the seven sacred planets, of the twelve zodiacal constellations, or of stars, worlds, etc.
representative imperative ::: (c. 1920) a form of logos vijñana formed by a combination of its representative and imperative elements; (in early 1927) the lowest form of "the imperative", evidently representative vijñana taken up into imperative vijñana and that again elevated to one of the lower planes of what by the end of 1927 was called overmind.
Right Reason: (Gr. orthos logos; L. recta ratio) The law or order exhibited in the constitution of the world, to which, according to the Stoics human law and human action should conform; the Law of Nature. -- G.R.M.
Sabda-Brahman(Sanskrit) ::: A phrase literally signifying "WordBrahman" -- a curious analogy with the archaic Greekmystical teaching concerning the Logos. SabdaBrahman, therefore, may be rendered as the activeunmanifest Logos of the solar system, and hence as the soul of Brahman expressing itself through itsakasic veils as the divine Logos, or Word or Sound. This term is closely connected in meaning with theteaching concerning daiviprakriti. H. P. Blavatsky in her posthumous Glossary speaks of theSabda-Brahman as "Ethereal Vibrations diffused throughout Space."
Sabda-Brahman (Sanskrit) Śabda-brahman Word-Brahman, “the soul of Brahman expressing itself through its akasic veils as the Divine Logos, or Word, or Sound” (OG 149); analogous to the active unmanifested Logos of the solar system, and closely connected in meaning with the teachings concerning daiviprakriti.
Sabda (Sanskrit) Śabda A sound, word, or tone; sometimes used mystically to mean the cosmic Word, thus equivalent to the Greek Logos.
Sachchidananda (Sanskrit) Saccidānanda [from sat reality + cit pure consciousness + ānanda bliss] Abstract being, abstract consciousness, abstract bliss; the state of the cosmic spiritual hierarch, Brahman or the Second Logos, the Absolute of our cosmic hierarchy. Subba Row wrote that the Logos is described as sachchidananda because as sat it is the efflux of parabrahman, as chit it contains within itself the whole law of cosmic evolution, as ananda it is the abode of impersonal bliss and the highest happiness possible for a person who has become a jivanmukta — a freed monad, when union with the cosmic Logos is attained.
Saga, Sogn [cf Icelandic sogn from segja to tell, proclaim; Anglo-Saxon secgan, English say, Swedish saga] In the Scandinavian languages, something spoken, a saw, tale, or report which, like the Greek logos, refers both to an oral tradition and to the written history which ensued.
Saka (Sanskrit) Saka Applied to intellect or cosmic wisdom in the Vishnu-Purana, mystically and philosophically identical with cosmic mahat. Esoterically, the aggregate or synthesis of certain manifesting divine principles unfolding or emanating themselves through spirit into and throughout the web of Being. Hence saka is equivalent also to what the Chinese referred to as the Dragon of Wisdom — the synthesis of all the manifesting deities in any cosmic unit — and to the cosmic Logos.
Samanya-sarira (Sanskrit) Sāmānya-śarīra [from sāmānya whole, entire, inclusive + śarīra body, vehicle] The inclusive body or vehicle; referring to the elements in which the different human principles work — which thus become upadhis when considered as a unity. The aggregate of the transmitting elements in the human constitution conveying the light from atma-buddhi, the spiritual monad. It is the light from this spiritual monad which, traversing the aggregate of the elements of the human constitution (samanya-sarira) is called the light of the Logos, so far as man is concerned; the Logos here being the individuals.
Samma-sambuddha (Pali) Sammā-sambuddha Used by mystic Buddhists and raja-yogins to signify the complete or perfected knowledge of the whole series of one’s past lives, a phenomenon of memory obtained through the practice of true inner yoga or self-control. More generally, full or complete awaking, in the sense that all the higher nature of the individual is thoroughly awakened and active, thus conferring virtual omniscience as regards our solar system; it likewise brings with it great spiritual and psychic powers. It is the full efflorescence and self-conscious activity of the spiritual monad in and through the one who has attained to this sublime degree in spiritual unfoldment, the becoming at one with the cosmic Logos.
Sankaracharya in his Saundarya-lahari addresses the light in which the Logos makes its appearance as “the body of Sambhu” (Notes on the BG 76).
Sankaracharya, Krishna, Lao-tzu, and Jesus were avataras in differing degrees, of somewhat differing structure. There was a divine ray which came down at the cyclic time of each of these incarnations, and the connecting link or the flame of mind was provided in each case by a member of the Hierarchy of Compassion. Krishna says, “I incarnate in period after period in order to destroy wickedness and reestablish righteousness” (BG ch 4, sl 8). Krishna here represents the Logos or logoic ray which “on our plane would be utterly helpless, inactive, and have no possible means of communication with us and our sphere, because that logoic ray lacks an intermediate and fully conscious vehicle or carrier, i.e., it lacks the intermediate or highly ethereal mechanism, the spiritual-human in us, which in ordinary man is but slightly active. An avatara takes place when a direct ray from the Logos enters into, fully inspires, and illuminates, a human being, through the intermediary of a bodhisattva who has incarnated in that human being, thereby supplying the fit, ready, and fully conscious intermediate vehicle or carrier” (Fund 276).
Sarasvati, Saraswati (Sanskrit) Sarasvatī The ethereal, the elegant one; the divine consort or wife of Brahma, his feminine alter ego, a later form or aspect of Vach (voice or the Word), a title of the Third Logos in Greece as well as in India. This parallels the Bath Qol (daughter of the voice, daughter of the Word) of mystical Hebrew thought, which can be taken either as the feminine aspect of the Logos itself, or as its daughter — the inspiration flowing forth from, or the feminine or vehicular side of, the Logos. The goddess of hidden learning and esoteric wisdom, Sarasvati is usually shown riding on a peacock with its tail spread. She is similar to the Gnostic Sophia, to the Sephirah of the Hebrew Qabbalah, and to the Holy Ghost of the Christians.
Sarvaga (Sanskrit) Sarvaga [from sarva all + ga going, permeating] The all-permeant; the spirit-substance of the world, hence its soul. Equivalent to the anima mundi, or in a more abstract sense to the supreme cosmic essence or Second or Manifest-unmanifest Logos, which in early Christianity was feminine and called the Holy Spirit.
Sarvesa (Sanskrit) Sarveśa [from sarva all + īśa lord, ruler] The lord of all; the supreme spirit, the hierarch of the universe, which can be connected either with Brahman considered as the First Logos, or with Brahma considered as the Third Logos.
Second Logos A logos is the unitary or monadic head of a cosmic hierarchy, such as a universe, from which emanates the various rays or subordinate members of the hierarchy. Next in cosmic evolution after the Absolute of a universe comes the first manifestation called the First or Unmanifest Logos, the parent-precursor of the Manifest-unmanifest Logos, the Second Logos invested with feminine characteristics, and hence often called spirit-matter, life, the spirit of the universe, the combined Brahman-pradhana. It is likewise spoken of as Father-Mother or more commonly as the cosmic Mother. The First Logos does not create, but emanates the Second Logos, which in its turn gives birth to the Third Logos or Brahma-prakriti or Purusha-prakriti, which because of its generative and productive function in cosmogony is called the creative logos. Each higher logos emanates the one immediately below it. See LOGOS; SVABHAVAT
Seed-Logos A translation or equivalent for the Stoic spermatic logos.
Self-born Parentless, in Sanskrit aupapaduka or aja — terms used of the head of a hierarchy, such as the Logos, corresponding to the Son, the second person of the Christian Trinity. From another aspect, it is the cosmic dragon in the highest of its septenary meanings. All gods and beings born through and from will, whether of deity or adept, are said to be self-born, e.g., the pitris, who issued from Brahma’s body of twilight; or Daksha, a self-born power who sprang from his father’s body. Each cosmic monad is svayambhuva (the self-become or self-born) and in its turn becomes a center of force from within which emerges a planetary chain.
Self-existent (Atmabhu, Svayambhuva) Existing in and by itself alone; applied to any self-contained entity when considered apart from others. Applied by Western theologians to Deity as contrasted with his creatures, whose being sprang from him and is dependent on him. In addition to its use in defining the cosmic monad or unity, it is also used for subordinate monads considered in relation to the entities which spring from them; for example, the logos or head of a hierarchy is self-existent by contrast with its emanations. In the Qabbalah the Heavenly Man (’Adam Qadmon) is called the self-existent, and the same may be said of Brahman, or even of Brahma, in Hindu systems. See SVAYAMBHUVA
Senary [from Latin senarius] Pertaining to six or having six as a radix; as a noun, a group of six or the number six, equivalent to the Greek hexad. The septenate without its synthesis, the interlaced triangles without their central point, hence standing for manifested nature, as shown in the six directions of space, the six faces of the cube, and hexagonal structures in nature. It may be regarded as composed of two triads, mystically those of fire and water. It represents imbodied man apart from the spiritual monad. The six rays of the creative Logos, considered apart from their synthesis, the six days of creation, etc., show the same idea.
Seven (Solar) Rays Sunlight contains the characteristic potency of every one of the seven solar logoi. It is possible for the adept to sound seven notes, each of which will be in more or less perfect synchrony with the vibrational rate of the respective solar ray or power issuing from its own solar logos. Such ancient magic is not only an act of reverential unity with the lord and giver of life for the solar system, but puts one in synchrony of a spiritual and intellectual as well as psychical type with the spiritual and other powers resident in and issuing from the sun (cf ML 73). Mystic words of seven vowels refer in a general fashion to the same ancient wisdom-magic. See also OEAOHOO
Shu (Egyptian) Shu [from shu dry, parched] The Egyptian god of light, popularly associated with heat and dryness, and the ethereal spaces existing between the earth and the vault of the sky; often depicted as holding up the sky with his two hands, one at the place of sunrise, the other of sunset. The phonetic value of shu is the feather, which is the symbol of this deity, and appears above his headdress. Shu is manifest during the day in the beams of the sun, and at night in the beams of the moon; the solar disk is his home. He is likewise one of the chief deities of the underworld, the gate of the pillars of Shu (tchesert) marking the entrance to this region, the pillars representing the four cardinal points said to hold up the sky. Although the twin brother of Tefnut — often alluded to as the twin lion-deities — Shu is more often represented with Seb and Nut (deities of cosmic space and of its garment of ethereal substance) in his position of holding up the sky, because in theosophical terminology cosmic light as well as cosmic intelligence (the Logos) is born from Brahman and pradhana, or parabrahman and mulaprakriti.
Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real-Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual world-formula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its self-expression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe. …
Solar Logoi Logos, when used in connection with the sun, is a generalizing term for the seven or twelve fundamental spiritual and intellectual solar powers, at the summit of which stands the solar hierarch, the physical sun being but the reflection or garment of these unified septenary or duodenary powers. In consequence, every being in the universe, great or small, has as its primordial origin a spiritual entity which, emanating from itself its own characteristic powers, produces these latter as its logoi. In the case of our sun there are seven or twelve chief forces or primary entitative rays which compose in their aggregate the true sun, unified at their summit or supreme hierarch; and these seven or twelve powers or forces are the solar logoi. On the descending evolutionary scale, each of these seven or twelve primary forces may be subdivided into seven or twelve minor powers or forces.
Sol (Latin) Sun; it is said that the Latin solus (the only) was used of the One Good, and that this word afterwards became sol, the sun (SD 2:575). Pythagoras called Venus sol alter (the other sun); Arnobius says that Mercury also is sol — the vehicle of a solar logos. Every one of the sacred planets is sol in the same manner, for each is, so far as the solar system is concerned, the especial vehicle of one of the seven or twelve solar logoi.
Some of the most abstract attributes connected with Nut place her at times as the Second Logos; but because the Second contains the Third Logos, and therefore the Mother being in a sense identical with her Daughter, it follows that not infrequently the attributes of Nut place her as the higher portion of the Third Logos.
Sons of Light Rays of the manifest or Third Logos, the noumena or spiritual originants of all phenomena more directly connected with the light side of nature, the almost innumerable hierarchies of light. Issuing forth, they manifest themselves in respective hierarchies and in serial order on all the planes of cosmic matter, and are thus said allegorically to clothe themselves in the fabric of darkness. Darkness may signify the original Absolute Light which to all human cognizance seems darkness, or the various fields of cosmic substance or matter in which the luminous spiritual entities function and act, which by contrast with the light of the spiritual beings seems to be dark or obscure.
Sophia Achamoth In the Gnostic Pistis Sophia, the second or inferior Sophia, the personification of the productive force in nature — which on its lowest plane is the astral light. Sophia Achamoth is shown lost in the waters of chaos on her way to the supreme Light, and as being delivered by Christos — the masculine manifestation of the Cosmic Logos in this case. She was the mother of Ildabaoth, the proud and impure spirit, who rejected the spiritual light of the middle space, offered him by his mother, and set himself to create a world of his own; but he is obliged to call upon his mother to illumine the monsters he has made. In some passages in The Secret Doctrine Sophia-Achamoth is used to mean both aspects together, or sometimes even when the higher Sophia is intended.
Sophia (Greek) Wisdom. Used in a general sense by St. Paul, as when he speaks of earthly and heavenly wisdom; but by the Gnostics, especially Valentinus in his Pistis Sophia, it is the great Mother of all, corresponding to Sephirah, Isis, Vach, divine wisdom, akasa, anima mundi, and the Holy Ghost (when considered as feminine). Sophia among the Gnostics was considered the feminine aspect of the Logos, whether the Second of the Third. The idea of a cosmic mother precedes that of the cosmic father, and Sophia is the daughter, the feminine Logos of the cosmic mother; and this feminine Logos has seven sons, constituting the ogdoad. In the human constitution, Sophia may be equated with buddhi or on a somewhat lower plane, with the buddhi-manas.
Sophia; Means "wisdom". Like the Logos this is a primal form. While the Logos is personified as male, Sophia is female. Logos has a direct and intellectual basis for guidance, Sophia is inspirational (sometimes even sensual). The basic idea is comparable to the Shekinah, or "Holy Spirit".
Soter; "Savior" is a name for the Logos.
Spermatic Logos The Stoics taught that things do not exist solely or originally by reason of some definite end to which they are tending, but because of something living and acting within and through them, the essential law of evolutionary growth. This inner power they called the logos spermatikos (Greek for spermatic or seed-logos), the monad of individuality in living and evolving beings. It is the unfolding by such a logos spermatikos of its inherent or characteristic qualities, powers, and functions which bring about the evolutionary growth of the vehicles of consciousness in and through which the logos lives and works. It corresponds to the particular monad of each entity which contains its svabhava, and hence determines all its subsequent destiny, particularized individualizations, and forms.
Spirit, considered as the cosmic Ens (being) or Brahman is not the cosmic primordial root, but its first manifestation, corresponding to the Greek First Logos — either parabrahman-mulaprakriti, when applied to the galaxy; or Brahman-pradhana when applied to our solar system.
Spirit-hyle [from Greek hyle matter, stuff] The Second Logos, Father-Mother, spirit-matter, Purusha-prakriti. Hyle was used by certain Greek philosophers to signify original cosmic spirit-stuff, and therefore is equivalent to the Sanskrit pradhana, or in a higher, more spiritual essence, mulaprakriti (root-substance). Thus hyle or spirit-hyle is the primordial quasi-conscious matter-substance of cosmic space, both before cosmic manifestation begins and through the entire period of the cosmic manvantara — the cosmic spiritual substantial background, or Mother of space. Again, spirit-hyle, in its prakritis aspect, is the spiritual sediment of surrounding universal chaos, the great deep of cosmic consciousness. Thus it is the primordial element-principle, out of which an objective universe is formed, and into which it again sinks when the cosmic manvantara ends, only to reissue forth at the end of the cosmic pralaya.
Spiritualism (1) is the doctrine that the ultimate reality in the universe is Spirit, (Pneuma, Nous, Reason, Logos) an Over-Mind akm to human spirit, but pervading the entire universe as its ground and rational explanation. It is opposed to materialism.
Square In theosophical literature, occasionally used to represent the quaternary, the four lower principles of nature or of man, the triangle standing for the upper triad, the three higher principles in the sevenfold classification. the Logos “is the apex of the Pythagorean triangle. When the triangle is complete it becomes the Tetraktis, or the Triangle in the Square, and is the dual symbol of the four-lettered Tetragrammaton in the manifested Kosmos, and of its radical triple RAY in the unmanifested, or its noumenon” (SD 2:24).
Subscriber Identity Module "telecommunications, wireless" (SIM or "SIM card") A component, usually in the form of a miniature {smart-card}, that is theoretically tamper-proof and is used to associate a {mobile subscriber} with a {mobile network} subscription. The SIM holds the subscriber's unique {MSISDN} along with secret information such as a private {encryption key} and encryption and digital signature algorithms. Most SIMs also contain {non-volatile storage} for network and device management, contact lists, text messages sent and received, logos and in some cases even small {Java} {programs}. (2007-01-06)
Sun God(s) Sometimes applied to the cosmic logoi, which collectively are not only symbolized, but actually are represented by and through the septenary sun. Deities of masculine character are often called sun gods. Like the sun, a sun god may be on various planes, from that of a Logos to that of the absolute in various subordinate hierarchies. Sun gods in mythology usually slay dragons, as Apollo slays Python, and often have serpents for their emblems, the serpent being dual in aspect — high and low, inner and outer, active and passive, positive and negative, spiritual and material. As in Egyptian mythology, Osiris the sun god manifests as Horus, his own son, who is also a sun god, in similar fashion sun gods are manifested in man and on the lower planes of nature; similar to the Egyptian Osiris we have Adonis, Bacchus, Krishna, Christ, etc., as the sun god or spiritual monad in man; and cosmically we find sun gods on various planes.
Sun The central focus of radiating energy, physical and spiritual, of any solar system. In our solar system the sun is one of several suns subordinate to the more central sun of the universal solar system. In the solar cosmos as a whole it is the Logos, the head of the septenary hierarchy of creative forces, corresponding to the Christos, Abraxas, Mithras, Dionysos, etc., in man. Its names among the many peoples of the earth are countless: Osiris, Ormazd, Apollo, Phoebus, Ammon-Ra, Helios, Surya, etc. Symbolized by the circle with a central point, it is for its own system the All-Father. Sun worship, in the occult sense, was once the universal foundation of religion, but it has mostly given place to what is really lunar worship. The sun is often found contrasted with the moon as spiritual is with material; and solar magic means white magic as contrasted with the dark lunar magic. Thus we find deities classed as solar and lunar, or particular deities have both a solar and a lunar aspect. As Father and Son he is seen in Osiris and Horus, atman and buddhi-manas, God and Christos.
supramental reason ::: a term used in April 1927 for some parts of what later in the year came to be called the overmind system; it seems to include grades up to supreme supermind other than gnostic intuition and is possibly related to overmind logos in the diagram on page 1(c. 1931). supreme d dasya
. t.a logos (drashta logos) ::: same as full revelatory ideality or its highest form. highest dras drastr
Tattvatraya (Sanskrit) Tattvatraya [from tattva reality, essential cosmic element + traya threefold, triad] The three primordial elements in the cosmos, according to the Visishtadvaita or modified nondualistic Vedantists. They state that the tattvatraya is the Logos, its light, and mulaprakriti. Mulaprakriti thus becomes their achit; the light from the Logos is their chit; and the Logos itself is their Isvara (supreme lord).
Taurus stands for both sun and moon gods, its symbol being sometimes a bull and sometimes a cow, the Third Logos mystically being considered androgyne, differentiation into the two opposites not yet having supervened. Thus Taurus was usually connected with sun gods, such as Osiris; and at others connected with moon goddesses — Isis, Diana, Cybele, etc. — with the moon, and with the far higher Magna Mater (great mother), source of Taurus as the Second Logos, a distinctly feminine aspect.
Taurus The bull; second sign of the zodiac, a constellation containing the Pleiades. In astrology a fixed earthy sign, the night house of Venus, corresponding to the throat, neck, and base of the brain. It is the bull among the four sacred animals who are the Maharajas of the four quarters, and presides over the south. Called in Sanskrit Rishabha, dedicated to Yama, the god of the Underworld, it stands in Hindu reckoning for Pranava or Aum (12 Signs of the Zodiac). Frequently it is connected with Logos, Verbum, Vach — for it is another form or aspect of the Third Logos.
That the priests of Atlantis addressed their gods in the language of those gods, is a mystical statement: they addressed the regents of the elements in the sound-language appropriate to the particular element. Vach is the mystic speech by which occult knowledge is communicated to man. See also LOGOS; MANTRA; SOUND
The Army of the Voice of The Secret Doctrine is the prototype of the Host of the Logos, or the logoi, the sevenfold expression of divine thought. See also LOGOS; VACH; VERBUM
-. “The Logos Ebraikos in the Magical Papyrus of
The Logos Hiranyagarbha
The ceaseless alternate outflowing and inflowing of cosmic life or hierarchies of lives of the one manifest reality is called the Great Breath from its analogy to physiological breathing, which implies incessant alternating motion, expansion and contraction, of life, air, wind, or spirit. The sevenfold word symbolizing the logos is said to be the evolution of the breath. Though the alternation of manvantara and pralaya conjoined are the Great Breath, the alternating motion does not cease even during the long pralayic ages.
The Christian Gospels appear to have originated in mystery-dramas, beautiful and often sublime in their inner significances, in which were depicted the experiences of the neophyte and adept in his union with the Logos, and hence such unified individual was called a Logos incarnate as a man, the Logos itself being variously named as Christos or Dionysos, and to have been by stages adapted and given a semi-historical guise, as has happened in other instances besides the Christian mythos. Christ therefore, or the Christos, is not a particular man or an especial incarnation of divinity, but a generic term for the divine as incarnated in all human beings, although Jesus was undoubtedly the name of this great Jewish initiate-avatara as an individual. Hence this universal allegory in its Christian version has a true historical peg to hang from; for there did appear, sometime before the Christian era, a special cyclic messenger who was due to come on the change of the ecliptic point from one sign of the celestial zodiac to another, from the sign of Aries to Pisces. In theosophical literature, Jesus is considered to be an avatara, the messenger for the European Messianic or Piscean cycle. As such, Jesus represented a ray sent from the Wondrous Being or spiritual hierarch of the earth into the soul of a pure human being, while the racial buddha, Gautama Buddha, supplied the intermediate or psychological nature in this act of white magic.
The circle, zero, or nought is the symbol of the All, equivalent to Non-being, in contradistinction to being or the number One. With the Pythagoreans number One was equivalent to the cosmic monad, the Odd: odd numbers were considered by them to be perfect or celestial and the even numbers imperfect, manifested, or terrestrial. The cosmic One, the First Logos, alone was cosmic unity and therefore good and harmony, because no disharmony is to be found in the unitary One alone.
The common Christian significance of only begotten should be distinguished from the original Greek significance of “brought forth alone.” Monogenes has direct reference to the reappearance or reissuing forth of the monad from the bosom of the Boundless, the reappearing monad thus being envisaged as a spiritual individual appearing as such unity or individual “alone”; and because such reappearance is on a high spiritual plane, the term later became wrongly restricted only to the rebirth of the Logos, which is only one of its meanings, as the term applies equally well to the reissuing forth of any one of the hosts of monads on its own plane.
“The cow was in every country the symbol of the passive generative power of nature, Isis, Vach, Venus — the mother of the prolific god of love, Cupid, but, at the same time, that of the Logos whose symbol became with the Egyptians and the Indians — the bull — as testified to by Apis and the Hindu bulls in the most ancient temples. In esoteric philosophy the cow is the symbol of creative nature, and the Bull (her calf) the spirit which vivifies her, or ‘the Holy Spirit’ ” (SD 2:418n). See also BULL; CALF
The cross may also be considered in its relation to the circle and the crescent, with which it forms a trinity of symbols, denoting Father-Mother-Son. These three are found in various combinations with each other, especially in the signs denoting the sacred planets. Thus we have the cross placed severally above the circle (the sign of Mars symbol ), within it (the sign of the Earth symbol, and below it (the sign of Venus symbol ) — thus representing the lower and higher nature and the balance or midway point. The sign of Mercury combines the three elements, representing head, heart, and organs; or sun, moon, and earth. Again, a circle with vertical and horizontal diameters signifies that humanity has separated into two sexes; when the circle disappears, the fall of mankind into matter is accomplished. Originally denoting the union of spirit and matter to form spirit-matter or life, or the Second Logos, it may become a phallic symbol of physical generation. The cross has many significations, both spiritual and material as well as cosmic, earthly, and human.
The Demiourgos, however, is the deity in its creative aspect, the Second Logos — not a personal deity, but an abstract term denoting the host of creative powers. Later, the conception was anthropomorphized. It is the elohim of the Bible who make kosmos out of chaos; the universal mind, separated from its fountain-source; the four-faced Brahma; the seven principal dhyani-chohans. In the Qabbalah, Hokhmah (wisdom) becomes united with Binah (intelligence), which latter is Jehovah or the Demiourgos. But the Demiourgos itself is dual in the same sense as are those formative powers for which the name stands: acting on all planes from the highest to the lowest, the contrast between above and below, light and its shadow, is shown; added to which, it includes potencies which are symbolized by human minds as masculine and feminine. There was plenty of scope, then, for confusion as to the meaning and application of the word. See also ARCHITECTS; DHYANI-CHOHANS; LOGOS
“The double triangle — the Satkiri Chakram of Vishnu — or the six-pointed star, is the perfect seven. In all the old Sanskrit works — Vedic and Tantrik — you find the number 6 mentioned more often than the 7 — this last figure, the central point being implied, for it is the germ of the six and their matrix. . . . the central point standing for seventh, and the circle, the Mahakasha — endless space — for the seventh Universal Principle. In one sense, both are viewed as Avalokitesvara, for they are respectively the Macrocosm and the microcosm. The interlaced triangles — the upper pointing one — is Wisdom concealed, and the downward pointing one — Wisdom revealed (in the phenomenal world). The circle indicates the bounding, circumscribing quality of the All, the Universal Principle which, from any given point expands so as to embrace all things, while embodying the potentiality of every action in the Cosmos. As the point then is the centre round which the circle is traced — they are identical and one, and though from the standpoint of Maya and Avidya — (illusion and ignorance) — one is separated from the other by the manifested triangle, the 3 sides of which represent the three gunas — finite attributes. In symbology the central point is Jivatma (the 7th principle), and hence Avalokitesvara, the Kwan-Shai-yin, the manifested ‘Voice’ (or Logos), the germ point of manifested activity; — hence — in the phraseology of the Christian Kabalists ‘the Son of the Father and Mother,’ and agreeably to ours — ‘the Self manifested in Self’ — Yih-sin, the ‘one form of existence,’ the child of Dharmakaya (the universally diffused Essence), both male and female. Parabrahm or ‘Adi-Buddha’ while acting through that germ point outwardly as an active force, reacts from the circumference inwardly as the Supreme but latent Potency. The double triangles symbolize the Great Passive and the Great Active; the male and female; Purusha and Prakriti. Each triangle is a Trinity because presenting a triple aspect. The white represents in its straight lines: Gnanam — (Knowledge); Gnata — (the Knower); and Gnayam — (that which is known). The black — form, colour, and substance, also the creative, preservative, and destructive forces and are mutually correlating . . .” (ML 345-6).
“ . . . the first manifestation of Parabrahmam is a Trinity, the highest Trinity that we are capable of understanding. It consists of Mulaprakriti, Eswara or the Logos, and the conscious energy of the Logos, which is its power and light; and here we have the three principles upon which the whole cosmos seems to be based. First, we have matter; secondly, we have force — at any rate, the foundation of all the forces in the cosmos; and thirdly, we have the ego or the one root of self, of which every other kind of self is but a manifestation or reflection” (Notes on BG 18-22).
The fish as a mystic emblem was perhaps more familiar to the primitive Christian sects than to the Hebrews. Primitive and even later Christian iconography show many examples of the fish symbolizing the Logos and its incarnation as the Messiah. Likewise, the early Christians called themselves pisciculi (Latin, “little fish”) and spoke of Christ as the Great Fish, figurating the Logos as manifesting itself in the waters of space and living there somewhat as fish live in water.
The fundamental idea ruling the worship and standing of Serapis among the later Egyptians corresponds to the Greek cosmic Logos, and particularly the creative or Third Logos, equivalent to the Hindu Brahma; and the bull-attributes connected with Serapis worship likewise refer to the generative power universally ascribed among ancient peoples to the bull, and in the cosmic sense to the creative urge inherent in the Logos itself, constantly producing, bringing forth, and reproducing.
The Holy Ghost is the spiritual ray from the central sun, which passes down through the planes of manifestation, penetrating all hierarchies in its course and therefore likewise the human mind when it is permitted ingress into his soul. It is equivalent to the Light of the Logos, daiviprakriti, the Gnostic Sophia, the Qabbalistic Shechinah (or perhaps Sephirah), the Mother of the Ogdoad, and in Indian thought the feminine sakti. But while daiviprakriti is the Light of the Logos, this is only because the Logos transmits to itself the light from above.
The objective of the Yoga school is attaining union or at-one-ness with the divine-spiritual essence within which is virtually identical with the spiritual essence or Logos of the universe. True yoga is genuine psychology based on a complete philosophical understanding of the entire inner human constitution.
Theology: (Gr. theos, god, logos, study) Simply stated, theology is a study of the question of God and the relation of God to the world of reality. Theology, in the widest sense of the term, is a branch of philosophy, i.e., a special field of philosophical inquiry having to do with God. However, the term is widely employed to mean the theoretical expression of a particuhr religion. In the latter sense, theology becomes "Christian", "Jewish", "Presbyterian", "Reformed", etc. When thus employed, theology becomes in a narrow sense "historic", "systematic", "polemic", "ecclesiastical", "apologetic", etc., -- phases of theoretical discussions within a particular religious faith. Theology need not have any necessary reference to religion, it may be a purely theoretical discussion about God and God's relation to the world on a disinterested plane of free inquiry. -- V.F.
Theosophy: (Gr., lit. "divine wisdom") is a term introduced in the third century by Ammonius Saccas, the master of Plotinus to identify a recurring tendency prompted often by renewed impulses from the Orient, but implicit in mystery schools as that of Eleusis, among the Essenes and elsewhere. Theosophy differs from speculative philosophy in allowing validity to some classes of mystical experience as regard soul and spirit, and in recognising clairvoyance and telepathy and kindred forms of perception as linking the worlds of psyche and body. Its content describes a transcendental field as the only real (approximating to Brahman, Nous, and Pleroma) from which emerge material universes in series, with properties revealing that supreme Being. Two polarities appear as the first manifesting stage, consciousness or spirit (Brahma, Chaos, Holy Ghost), and matter or energy (Siva, Logos, Father). Simultaneously, life appears clothed in matter and spirit, as form or species (Vishnu, Cosmos, Son). In a sense, life is the direct reflection of the tnnscendent supreme, hence biological thinking has a privileged place in Theosophy. Thus, cycles of life are perceived in body, psyche, soul and spirit. The lesser of these is reincarnation of impersonal soul in many personalities. A larger epoch is "the cycle of necessity", when spirit evolves over vast periods. -- F.K.
The phrase occurs in the Stanzas of Dzyan: ” ‘Darkness’ the Boundless, or the no-number, Adi-Nidana Svabhavat” (SD 1:98) — which, as the summit of the Third Logos, can be rendered as darkness and no-number since it is darkness to human intellect and yet the beginning of numeration of all hierarchies that flow forth from it. Hence for all beneath it, adinidana-svabhavat may likewise be called the Boundless, signifying the cosmic essence or spiritual substance without restricting frontiers.
The plural “breaths” is used to denote spirits or forces, such as the Ah-hi, dhyani-chohans, asuras, the holy circumgyrating breaths, and the seven breaths or divisions of the Logos. There may also be right- and left-hand breaths, or breaths (winds) from the four, six, or eight directions, each having its own specific quality and functions. In general, breath stands for the air element.
There are, nonetheless, such things as the national genius, which can be metaphysically explained by calling it a minor ray from the logos, to which belong the already relatively highly evolved individual units of the group thus overenlightened. Such a national or racial aggregation of individuals of like karma and character likewise create a vital atmosphere, a manifestation of the genius, which exists in the creative ideation of the planetary spirit, both as an imbodied idea and as an abstract spiritual entity. It is in this sense that such expressions were used in ancient Greek and other mythologies when speaking of nature spirits, genii loci, or denoting families and races by an eponym, ancestor, or the name of a god.
The Roman Catholic Church has also adopted the term, speaking of itself as the Bride of Christ. Explaining the passage in Revelation (19:7-9) referring to the marriage of the Lamb to his bride, Blavatsky writes: “ ‘The Logos is passive Wisdom in Heaven and Conscious, Self-Active Wisdom on Earth,’ we are taught. It is the Marriage of ‘Heavenly man’ with the ‘Virgin of the World’ — Nature, as described in Pymander, the result of which is their progeny — immortal man” (SD 2:231).
The second circle, with the central point, represents the First Logos of any hierarchy, the mystic unity symbolized by the inclusive number one, the unitary source from which proceed the creative rays or sevenfold manifestation of the Logos. The point at its center is the symbol of the cosmic germ of generation out of which all later beings emanate or flow, and hence it is the first manifestation.
These five vowels have the same essential meaning as the Oeaohoo of The Secret Doctrine. They are symbolic of the seven kosmic breathings of the universal spirit or primal logos; in other words, of the seven kosmic original fires or energies whose breathings throughout the universe are the life or streams of lives which form the background of the universe. Consonants were mystically considered to be the vehicles of sounds or breathings or “voices” which were the vowels. Consonants gave the vowels body, in the same way as spirit expresses itself through the rigid structural framework of entities. “The manner of pronunciation depends on the accent. This is an esoteric term for the six in one or the mystic seven. The occult name for the ‘seven-vowelled’ ever-present manifestation of the Universal Principle” (TG 239).
“The Sun was always called by the Egyptians ‘the eye of Osiris,’ and was himself the Logos, the first-begotten, or light made manifest to the world, ‘which is the Mind and divine intellect of the Concealed’ ” (SD 2:25). This symbol connects Horus with the characteristic nature and functions of the manifest Logos which spiritually surveys all, guides all, and watches over all; and as the Logos contains in itself all that is, both of spirit and matter when they are manifested, the reason is seen for the more detailed ascription to sun or moon of this or that function or activity of the Logos.
The true significance of Chenresi is the Third Logos of our solar system and the buddhi-manas of the individual human being, the active aspect of the human spiritual monad. The efflux or influence emanating from Chenresi and permeating the lower parts of the human constitution is Padmapani (the lotus-handed); Padmapani therefore is the bodhisattva of Avalokitesvara or Chenresi, and whether cosmically or psychologically the equivalent of the manifested potency of Brahma.
The universe itself is, from the viewpoint of emanational evolution, the mind-born or -produced offspring or son of universal Mother Nature or the Second or Manifest-Unmanifest Logos, whose characteristics have been looked upon by mystics as feminine — generative or productive. Virtually all peoples of antiquity trace their origin to a spiritual root, which is this Second Logos or Mother Nature manifesting through its son or the Third Logos; and various other mythoi trace their ancestry likewise to divine beings who were considered during the course of evolution at one time to have been asexual like Christian angels, and at another stage to have been bipolar in nature, or what in its physical manifestation were called hermaphrodites or androgynes.
The Word ::: See Logos.
Third Logos. See LOGOS
“This [first] Logos may be called in the language of old writers either Eswara or Pratyagatma or Sabda Brahmam. It is called the Verbum or the Word by the Christians, and it is the divine Christos who is eternally in the bosom of his father. It is called Avalokiteswara by the Buddhists; at any rate, Avalokiteswara in one sense is the Logos in general, . . . In almost every doctrine they have formulated the existence of a centre of spiritual energy which is unborn and eternal, and which exists in a latent condition in the bosom of Parabrahmam at the time of pralaya, and starts as a centre of conscious energy at the time of cosmic activity. It is the first gnatha or the ego in the cosmos, and every other ego and every other self . . . is but its reflection or manifestation. In its inmost nature it is not unknowable as Parabrahmam, but it is an object of the highest knowledge that man is capable of acquiring. . . .
“This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart — the ‘diamond heart,’ Vajrasattva (Dorjesempa)” (SD 1:571). Adi-buddha is the individualized monadic focus of adi-buddhi, primordial cosmic wisdom or intelligence, synonymous with mahabuddhi or mahat (universal mind). Otherwise expressed, adi-buddha is the supreme being heading the hierarchy of compassion and our solar universe; the fountain of light running through all subordinate hierarchies and thus the supreme lord and initiator of the wisdom side of our universe.
This word is a way of expressing the kosmic life in all its seven, ten, or twelvefold divisions, each letter of the seven referring to one of the kosmic principles or elements. Their union into a single term calls attention to kosmic unity. It is a representation for the six manifested and the one unmanifested, thus making the mystic seven principle-elements of our home universe. Oeaohoo the Younger is the reflection or mirroring on a lower plane of the universal unity; and therefore Oeaohoo the Younger is, strictly speaking, the Logos considered as a triad and thus really comprising the First or unmanifest, the Second or partially manifest, and the creative, manifest, or Third Logoi.
Thoth, Thot (Greek) Tehuti (Egyptian) Teḥuti. Egyptian god of wisdom, equivalent to the Greek Hermes, Thoth was often represented as an ibis-headed deity, and also with a human head, especially in his aspect of Aah-Tehuti (the moon god), and as the god of Mendes he is depicted as bull-headed. Although best known in his character of the scribe or recorder of the gods, holding stylus and tablet, this is but another manner of showing that Thoth is the god of wisdom, inventor of science and learning; thus to him is attributed the establishment of the worship of the gods and the hymns and sacrifices, and the author of every work on every branch of knowledge both human and divine. He is described in the texts as “self-created, he to whom none hath given birth; the One; he who reckons in heaven, the counter of the stars; the enumerator and measurer of the earth [cosmic space] and all that is contained therein: the heart of Ra cometh forth in the form of the god Tehuti” — for he represents the heart and tongue of Ra, reason and the mental powers of the god and the utterer of speech. It has been suggested that Thoth is thus the equivalent of the Platonic Logos. Many are his epithets: his best known being “thrice greatest” — in later times becoming Hermes Trismegistus.
Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence— to give it an inadequate name—the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
Ref: CWSA Vol. 23-24, Page: 785-86
Thought In The Secret Doctrine, used in senses quite different from the ordinary: abstract absolute thought, of which mind is a concrete manifestation, or of which voice or the Logos is a manifestation. Pymander is quoted as saying that passive or unconscious mind generates active idea — and active idea here is the same as the activity of the Logos. Thought, impressed on the astral light, exists in eternity, whether active or passive.
Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist. Bibliography: B. Geyer, Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano, Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody, The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle, Peter von Candia (Muenster, 1925); G. Ritter, Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922). --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B. In logic, see Operationism. In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations. 1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events. 2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance. Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning). Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class. The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined. In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations. For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.) For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation. Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes. Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion. For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R. The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .). The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C. G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M. In Kant. A system of principles by which pure knowledge may be acquired and established. Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset: Meditaciones del Quijote, 1914; El Espectador, I-VIII, 1916-1935; El Tema de Nuestro Tiempo, 1921; España Invertebrada, 1922; Kant, 1924; La Deshumanizacion del Arte, 1925; Espiritu de la Letra, 1927; La Rebelion de las Masas, 1929; Goethe desde Adentio, 1934; Estudios sobre el Amor, 1939; Ensimismamiento y Alteracion, 1939; El Libro de las Misiones, 1940; Ideas y Creencias, 1940; and others. Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P
“Thus in the Esotericism of the Vedantins, Daiviprakriti, the Light manifested through Eswara, the Logos, is at one and the same time the Mother and also the Daughter of the Logos or Verbum of Parabrahmam; while in that of the trans-Himalayan teachings it is — in the hierarchy of allegorical and metaphysical theogony — ‘the Mother’ or abstract, ideal matter, Mulaprakriti, the Root of Nature; — from the metaphysical standpoint, a correlation of Adi-Bhuta, manifested in the Logos, Avalokiteshwara; — and from the purely occult and Cosmical, Fohat, the ‘Son of the Son,’ the androgynous energy resulting from this ‘Light of the Logos,’ and which manifests in the plane of the objective Universe as the hidden, as much as the revealed, Electricity — which is Life” (SD 1:136).
Thus Samael, “the dark aspect of the Logos — occupies only the rind of that tree, and has the knowledge of EVIL alone” (SD 2:216n), i.e., the Tree of Knowledge of Good and Evil. In Explaining the Hebrew terms as applied to the theosophical sevenfold classification of the human principles, Blavatsky makes Samael equivalent to kama, the seat of desire and emotional energy (SD 2:378). Yet there is another aspect to Samael: “In the ‘Chaldean Book of Numbers’ Samael is the concealed (occult) Wisdom, and Michael the higher terrestrial Wisdom, both emanating from the same source but diverging after their issue from the mundane soul, which on Earth is Mahat (intellectual understanding), or Manas (the seat of Intellect). They diverge, because one (Michael) is influenced by Meschamah, while the other (Samael) remains uninfluenced. This tenet was perverted by the dogmatic spirit of the Church; which, loathing independent Spirit, uninfluenced by the external form (hence by dogma), forthwith made of Samael-Satan (the most wise and spiritual spirit of all) — the adversary of its anthropomorphic God and sensual physical man, the DEVIL!” (SD 2:378).
Thus the waters of space are equivalent to the veil of cosmic spirit. Water in ancient cosmogonies corresponded to the Hindu prakriti or pradhana, and like the Greek Second Logos was endowed with feminine or productive characteristics. Thus the archaic Greeks in one form of their cosmogonical philosophy taught that all things, including the gods, came forth from Ocean and his wife Tethys:
Timology: (Gr. time, esteem, dignity, logos, study of) A term meaning a study of excellence or worth. More particularly, the term refers to a theory of value which holds that value has an intrinsic worth apart from considerations of any particular point of view. Opposed, e.g., to the view that value is relative to an individual. A notable expounder of the timological view in theory of value is G. E. Moore. -- V.F.
Tiqqun (Aramaic) Tīqqūn [from the verbal root tāqan to prepare, establish, set in order, make form or solid] The first manifestation or Third Logos: the Logos of creative activity or the Demiourgos (world-builder). If one adds the philosophical idea always connected with the Third Logos of the immanent karma from the past manvantara guiding through divine ideation the operations of the creative Logos, the deep significance of the term becomes clear. Tiqqun may be called the first born from the active-passive field of logoic activity which in connection with its emanated hierarchies is termed in the Qabbalah the Heavenly Man, ’Adam Qadmon.
To On (Greek) [from to the + einai to be] That which is, the reality as opposed to the seeming; the essence or real nature of a thing, used by Plato for the ineffable All of the universe, equivalent to the First Logos.
Tree A variant of the cross or tau, to be considered in connection with the serpent which is wound round it. The two together symbolize the world tree with the spiritual, intellectual, psychic, and psychological aggregate of forces encircling the world tree and working in and through it — these forces often grouped in the Orient under the name of kundalini. In minor significance, the two together symbolize the life-waves, or any life-wave, passing through the planes, spirit circling through matter, fohat working in the kosmos. Thus the tree symbol stands for the universe, and correspondentially for man, in whom the monadic ray kindles activity on the several planes; while the physiological key of interpretation applies to the analogies in the human body with its various structures through which play the pranic currents. The tree, by its form, represents evolution, for it begins with a root and spreads out into branches and twigs; only as applied to the kosmos the root is conceived to be on high and the branches to extend downwards. Thus there is the Asvattha tree of India or bodhi tree, the Norse Yggdrasil, the tree Ababel in the Koran, the Sephirothal Tree which is ’Adam Qadmon. In the Garden of Eden it is stated that there were two trees, the Tree of Life and the Tree of the Knowledge of Good and Evil, which signifies the two knowledges. It is said in Gnosticism that Ennoia (divine thought) and Ophis (serpent), as a unity, are the Logos; as separated they are the Tree of Life and the Tree of Knowledge, the former spiritual, the latter manasic. Adam eats the fruit of the Tree of Knowledge which means in one important allegory of human evolution that mankind after the separation of the sexes became endowed with manas, or that when humanity began to be endowed with dual manas, the rays then separated into the opposite sexes; and lest he should partake of the Tree of Life and become immortal, in the then imperfect state of evolution, he is turned out of Eden. It is stated that buddhi becomes transformed into the tree whose fruit is emancipation and which finally destroys the roots of the Asvattha, which here is the symbol of the mayavi life. This latter tree is also the emblem of secret and sacred knowledge, guarded by serpents or dragons; it may also refer to a sacred scripture. Dragons guarded the tree with the golden apples of the Hesperides; the trees of Meru were guarded by a serpent; Juno, on her wedding with Jupiter, gave him a tree with golden fruit, as Eve gave the fruit to Adam. Blavatsky says of Eve: “She it was who first led man to the Tree of Knowledge and made known to him Good and Evil; and if she had been left in peace to do quietly that which she wished to do, she would have conducted him to the Tree of Life and would thus have rendered him immortal” (La Revue Theosophique 2:10). See also ASVATTHA, YGGDRASIL
Unborn Applied to the Logos, particularly to the First Logos, which radiates directly from the divine monad; also to kama, signifying not ordinary desire but cosmic love, born from the heart of Brahma; in another sense, Krishna as representing the Logos, or imbodying its ray. The Sanskrit word is aja, connected words are self-born and atman-bhu or atma-bhu.
Unity Kosmic unity, incomprehensible to humans, implies wholeness, homogeneity, uniformity, indivisibility — individuality. Its primary expression is kosmic space. Unity can be applied to any individual, such as the First Logos or any subordinate logos; again, any individual monadic unit is de facto a unity. Unity, in contrast with duality or multiplicity, is relative, as when we speak of a whole in relation to its parts, the unitary essence of a compound body, or the hyparxis of a hierarchy. The tendency of evolution on an upward arc is towards unity; on a downward arc, towards diversity; and both tendencies are active in the human being.
Universal Mind The sum of the states of kosmic consciousness grouped under the human expressions thought, will, understanding, and feeling, collectively expressed in the Sanskrit as mahat. During deep sleep, the human mind is in abeyance on the physical plane, because our consciousness is not affecting the physical brain which in waking hours expresses it, although during the svapna (sleeping-dreaming) state the brain dreams; and similarly in the cosmos at the manvantaric dawn universal mind “was not” because there was as yet no vehicle for its expression through the cosmic hierarchies, this vehicle being the collective Ah-hi or hosts of dhyani-chohans. Universal mind remained during pralaya in a state of intense spiritual-intellectual activity, as the permanent root of subsequent cosmic mental action arising during manvantara. Universal mind is the manifested One, from the still more abstruse One or kosmic unity, and simultaneously with the evolution of universal mind the cosmic supreme One or hierarch also manifests itself in manvantara as avalokitesvara (Logos or atman) through its veil, universal substance or mulaprakriti — a unity with triple aspects. It is the mother of the manasaputras or sons of mind, and is kosmic buddhi or mahabuddhi.
Universal Solar System The sum-total on all planes of all the bodies, visible or invisible, which pertain to the inclusive Brahmanda (egg of Brahma) of which our sun with its family of planetary chains forms a part. The Logos of the universal solar system, called the universal sun, has its foci of spiritual, psychological, ethereal, and material fields of action in and through emanated rays or minor logoi or suns, of which our sun is one, and each of these last has its corresponding subdivisional activities and functions. Our solar system, septenary or denary in itself, pertains to a single one of the primary seven rays of the universal solar system.
Universal Spirit In the hierarchy of cosmic principles, the unmanifest or First Logos; in the human constitution, atman or atma-buddhi.
Unmanifest or Unmanifested Usually used of the First Logos in contradistinction to the manifest-unmanifest or Second Logos; though this unmanifested Logos is correctly said to be the first manifestation of the Absolute or the summit or primordial originant of a cosmic hierarchy, of which there are innumerable multitudes in boundless space. The unmanifest corresponds to primordial unity where the totality of the manifested universe is “all numbers.” Behind the ultimate which can be conceived, we have to postulate an unknown indefinable antecedent, which may therefore be called unmanifest.
Vach is also mystic speech “by whom Occult Knowledge and Wisdom are communicated to man, and thus Vach is said to have ‘entered the Rishis.’ . . . she is called ‘the mother of the Vedas,’ since it was through her power (as mystic speech) that Brahma revealed them . . . ” (SD 1:430). The Rig-Veda and Upanishads give four kinds of Vach — vaikhari, madhyama, pasyanti, and para — corresponding to the four cosmic principles: the physical universe, the light of the Logos, the Logos itself, and parabrahman or the infinite.
Vach is often called Sandhya (twilight), also Satarupa (a hundred forms) to describe the feminine logos unfolded into the ten planes and subplanes of the universe. The cow is a symbol of Vach, for the cow has always been the emblem of the passive generative power of nature.
Vach(Sanskrit) ::: A term which means "speech" or "word"; and by the same procedure of mystical thoughtwhich is seen in ancient Greek mysticism, wherein the Logos is not merely the speech or word of theDivinity, but also the divine reason, so Vach has come to mean really more than merely word or speech.The esoteric Vach is the subjective creative intelligent force which, emanating from the subjectiveuniverse, becomes the manifested or concrete expression of ideation, hence Word or Logos. Mystically,therefore, Vach may be said to be the feminine or vehicular aspect of the Logos, or the power of theLogos when enshrined within its vehicle or sheath of action. Vach in India is often called Sata-rupa, "thehundred-formed." Cosmologically in one sense daiviprakriti may be said to be a manifestation or form ofVach.
Vach (Sanskrit) Vāc Sound, voice, word, the mystic sound (svara) or essence of spirit of the divine creative activity, the vehicle of divine thought; and of this the Word is the manifested expression. Vach, or its equivalents in other cultures, is always considered feminine. Cosmically she is the carrier or mother of the Third Logos — the Word or Verbum — because of carrying perpetually within her the essence of divine thought, the First Logos; and hence Vach is the Second Logos, equivalent to the early Christian Holy Spirit or Holy Ghost — later transmogrified into a cosmic male. In Hindu mythology Brahma separates his body into masculine and feminine, the feminine becoming Vach, in whom he creates Viraj, who is himself again Brahma. Here we have the three Logoi: Brahma, the First Logos, the divine thought; Vach, the Second Logos, the divine voice; and Viraj, the Third Logos, or the divine word, the philosophical equivalent of the Son of the Christian Trinity.
Vach-Viraj (Sanskrit) Vāc-virāj The feminine aspect or alter ego of Brahma, the creator, when considered as the Second Logos emanating the Third Logos or Viraj.
Vac: Sanskrit for speech, voice, word. In Vedic and occult philosophy vac has a similar role as the Logos in Greek philosophy. It appears personified as the goddess of speech and close to primeval reality in the hierarchy of emanations.
Vac: (Skr.) Speech, voice, word. In Vedic (q.v.) philosophy vac and sabda (q.v.) have a similar role as the Logos in Greek philosophy (see e.g. Rigveda 10.125). It appears personified (feminine) and close to primeval reality in the hierarchy of emanations. -- K.F.L.
Vaikhari (Sanskrit) Vaikharī As feminine adjective commonly connected with Vach (mystic speech) which is of four kinds: para, pasyanti, madhyama, and vaikhari. Vaikhari is that form of speech which is uttered, expressed, or otherwise manifested as the vehicle of thought. As one of the four main aspects of the Logos in space, Vaikhari-Vach is the whole cosmos in its objective or manifested form.
Vairaja(s) (Sanskrit) Vairāja-s [from virāj widely shining one] A class of gods emanating from Brahma in his aspect of creator collectively as Viraj, the Third Logos; hence, the celestial beings immediately derived from Viraj. Identified with the kumaras and the manasaputras, as well as the agnishvattas. They are the hierarchies of cosmic conscious and self-conscious dhyani-chohans who spring forth directly from the Third Logos, and furnish the intellectual background and vital urge of the hierarchies of beings who later produce the manifested universe from the ideation emanating from the Third Logos and the vairajas.
Vairochana (Sanskrit) Vairocana A son of the sun (Virochana — the spiritual sun); a generalizing term for some of the highest classes of dhyani-chohans emanating directly from the Third Logos, and therefore virtually identical with the vairajas, kumaras, manasaputras, and agnishvattas, called collectively children of the sun.
Vajradhara (Sanskrit) Vajradhara Diamond-holder; the First Logos, supreme buddha, or adi-buddha, equivalent to the Tibetan dorjechang. “As the Lord of all Mysteries he cannot manifest, but sends into the world of manifestation his heart — the ‘diamond heart,’ Vajrasattva (Dorjesempa)” (SD 1:571). Vajra here expresses the indestructibility and spiritually adamantine quality of this “One unknown, without beginning or end” — unknown to the average worldly person, but recognized by full initiates as the source of their divine inspiration and intuitions.
Vajrasattva (Sanskrit) Vajrasattva [from vajra diamond + sattva essence, reality] Diamond-heart, diamond-essence; a title given to mahatmas of the highest grade, or to bodhisattvas whose whole personality as a living essence is merged in their compound sixth and seventh principles (atman-buddhi). Vajra here expresses the spiritual adamantine quality of the inner natures of these glorious beings. Vajrasattva is a manifestation of the heart of vajradhara, the First Logos or adi-buddha; hence vajrasattva is “the second logos of creation, from whom emanate the seven (in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka, ‘the parentless,’ ” (SD 1:571). Dorjesempa is the Tibetan equivalent.
Verbum (Latin) Word; adopted by later Latin-speaking philosophers and Christian theologians to represent the cosmic Logos (word), often used in the more concrete sense as the spoken word in reference to the vibratory power of sound; or in its application to Christos in theology.
Ve (Scandinavian), Vei, Vi (Icelandic) [cognate with vigan to carry high, venerate] Sacred, holy; in Norse mythology, the brother of Odin (spirit) and Vile (will), the creative deities who bring a universe into existence. They are born of the primeval pair Bore and Bestla, karmic residue from the previous life cycle, and correspond to the Greek Logos, the Word or intelligence from which emanate the divine forces which organize kosmos out of chaos. Odin and his two brothers “slay” the frostgiant Ymer — the latent matter of worlds — transforming him into an orderly universe, into which they infuse consciousness and life from their own essence.
Viraj is comparable in some aspects to the Egyptian Horus and equivalent to the Third Logos.
Viraj (Sanskrit) Virāj Sovereign, splendid; in Hindu mythology, the son of Brahma who on analogical lines becomes Manu. In the Laws of Manu Brahma divides his body into male and female parts and in the female part (Vach) creates Viraj, who is also Brahma, the type of all male beings, as Vach is the type of female beings. “Manu declares himself created by Viraj, or Vaiswanara, (the Spirit of Humanity), which means that his Monad emanates from the never resting Principle in the beginning of every new Cosmic activity: that Logos or Universal Monad (collective Elohim) that radiates from within himself all those Cosmic Monads that become the centres of activity — progenitors of the numberless Solar systems as well as of the yet undifferentiated human monads of planetary chains as well as of every being thereon” (SD 2:311). A verse in the Rig-Veda (10:205) has Viraj spring from Purusha, and Purusha spring from Viraj.
Visvakarman (Sanskrit) Viśvakarman The omnificent, the all-worker; in the Rig-Veda, the highest and oldest of the cosmic architects, and hence the father, initiator, or teacher of the hierarchies of later gods under him. As a collective name, he corresponds in many respects to the Greek cosmocratores, in some to the Third Logos. He is spoken of as the divine artist and carpenter, the architect of the universe, the creative god, father of the creative fire, the builder and artificer of the gods, and the great patron of initiates.
Visvanara (Sanskrit) Viśvānara Benefiting all creatures; another name for Savitri, the sun, and also of the father of Agni (fire). Visvanara is the physical basis from which the objective world begins its existence, corresponding closely to the European protyle. True cosmic protyle, however, is the cosmic Duad or Second Logos, a cosmically androgynous spirit-substance one step more inward than Visvanara or the Third Logos. Because of the close interrelationship between Visvanara and the cosmic Duad, they are frequently cited as being the same.
Vital Principle, Fluid, or Force Synonyms for life or jiva, for in theosophy life is not only a force or principle which is an entity, but actually a fluid — not a mere abstraction signifying haphazard results from natural forces. It is the universal activity of spirit in matter: Purusha-prakriti, consciousness-substance, the First and Second Logos. Cosmically, life is in essence one of the spiritual-substantial aspects of Brahman or paramatman, guided by cosmic intelligence; and this cosmic vital fluid or principle, sometimes called fohat, is the universal source of both energy and matter, the carrier of consciousness.
Voluntarism: (Lat. voluntas, will) In ontology, the theory that the will is the ultimate constituent of reality. Doctrine that the human will, or some force analogous to it, is the primary stuff of the universe; that blind, purposive impulse is the real in nature. (a) In psychology, theory that the will is the most elemental psychic factor, that striving, impulse, desire, and even action, with their concomitant emotions, are alone dependable. (b) In ethics, the doctrine that the human will is central to all moral questions, and superior to all other moral criteria, such as the conscience, or reasoning power. The subjective theory that the choice made by the will determines the good. Stands for indeterminism and freedom. (c) In theology, the will as the source of all religion, that blessedness is a state of activity. Augustine (353-430) held that God is absolute will, a will independent of the Logos, and that the good will of man is free. For Avicebron (1020-1070), will is indefinable and stands above mature and soul, matter and form, as the pnmary category. Despite the metaphysical opposition of Duns Scotus (1265-1308) the realist, and William of Occam (1280-1347) the nominalist, both considered the will superior to the intellect. Hume (1711-1776) maintained that the will is the determining factor in human conduct, and Kant (1724-1804) believed the will to be the source of all moral judgment, and the good to be based on the human will. Schopenhauer (1788-1860) posited the objectified will as the world-substance, force, or value. James (1842-1910) followed up Wundt's notion of the will as the purpose of the good with the notion that it is the essence of faith, also manifest in the will to believe. See Will, Conation. Opposed to Rationalism, Materialism, Intellectualism. -- J.K.F.
“was the designation given to the Supreme deity (third logos) by Anaxagoras. Taken from Egypt where it was called Nout, it was adopted by the Gnostics for their first conscious AEon which, with the Occultists, is the third logos, cosmically, and the third ‘principle’ (from above) or manas, in man. . . .
was the Word (i.e., the Logos or Holy Ghost).
Whether the Greek logos or Latin verbum is used, the philosophical meaning is the same and arose from the fact that a word is the audible expression of the inner, ever-active but silent idea. Hence cosmic spirit, the field of cosmic ideation, by its very activity of producing cosmic thought manifests itself as the word — or words. A person has a thought to which he gives utterance as a word; similarly the cosmic Logos was metaphorically spoken of in Greek philosophy, especially by the Platonists, as the cosmic Word of the secret idea or thought of the cosmic intelligence. Parallel also to the Hindu Vach.
While the term Personalism is modern it stands for an old way of thinking which grows out of the attempt to interpret the self as a part of phenomenological experience. Personalistic elements found expression in Heraclitus' (536-470 B.C.) statement "Man's own character is his daemon" (Fr. 119), and in his assertion of the Logos as an enduring principle of permanence in a world of change. These elements are traceable likewise in the cosmogony of Anaxagoras (500-430 B.C.), who gave philosophy an anthropocentric trend by affirming that mind "regulated all things, what they were to be, what they were and what they are", the force which arranges and guides (Fr. 12) Protagoras (cir. 480-410 B.C.) emphasized the personalistic character of knowledge in the famous dictum "Man is the measure of all things."
White Regarded as the source whence the seven prismatic colors diverge, it stands for the Logos of a hierarchy. Nearly all the archaic religio-philosophies state that light or white is born of darkness, the incomprehensible deeps of universal life which is darkness only to our poorly evolved sense and mind. In this sense, darkness may often be spoken of as absolute light.
Will The ensouling creative essence of abstract, eternal motion throughout the kosmos. As an eternal principle it is neither spirit nor substance but everlasting ideation. In its abstract sense, it is a hierarchy of intelligent forces emanating from the aggregate of the hosts of beings, visible and invisible, which are nature itself. The so-called laws of nature are the action and interaction of the combined consciousnesses and wills which pervade the kosmos. The will pours forth in floods of light and life from the primal Logos. These floods, following the pathways of universal circulation, come to us from the central heart of the solar system — insofar as our solar universe is concerned. They thus descend, plane by plane and cycle by cycle, into the depths of matter, from which finally they arise again towards their primal source. In this progressive descent and ascent, will is made to manifest in keeping with each plane or state of consciousness which it enters. There is, therefore, the one fundamental kosmic will-ideation, breaking into innumerable streams of willing entities during periods of manifestation, and thus it operates in myriad ways, in every round of the endless ladder of life.
Windows Hardware Quality Labs ::: (body, standard) (WHQL) A Microsoft body that produces and supports the Microsoft Hardware Compatibility Test kit for current Microsoft operating standards for compatibility with Windows and to qualify to use the Designed for Microsoft Windows logos. .(2002-11-13)
Windows Hardware Quality Labs "body, standard" (WHQL) A {Microsoft} body that produces and supports the {Microsoft} {Hardware Compatibility Test} kit for current Microsoft {operating systems}. Products are tested with the kit to ensure that they meet Microsoft standards for compatibility with {Windows} and to qualify to use the "Designed for Microsoft Windows" logos. {(http://microsoft.com/hwdq/hwtest/)}. (2002-11-13)
Within the large circle formed by the serpent are two interlaced triangles (called in India the seal of Vishnu, in the West the seal of Solomon). The white triangle pointing upwards denotes the spiritual fire of consciousness, concealed wisdom, or spirit. The downward-pointing black triangle, sometimes colored blue or red, refers to the manifested worlds of matter, or to wisdom revealed in the worlds of manifestation. The two triangles interlaced form a six-pointed star, which means the manifested Logos, or the third cosmic emanation of the ineffable One. Again, the six-pointed star refers to the six general forces or powers of nature, the six principles, the six planes — which are represented as being all synthesized by their origin, the seventh, when a point or dot is placed within the star, for this point is what Pythagoras called the Monas monadum (the monad of monads).
With the Gnostics the term spirit or Christos was known as the messenger of life, also called Gabriel, which Irenaeus states took the place of the Logos born of the cosmic Mother or Holy Spirit, while the Holy Spirit was considered one with the aeon, cosmic life. Gabriel is also one with the higher ego or inner divinity.
With the Gnostics truth itself was portrayed as a disrobed divinity, every part of her cosmic form being numbered and lettered. This divine wisdom they called Sophia, virtually the same as the Qabbalistic Shechinah. Even in the modern Occident, instinct has determined that justice shall be pictured as feminine, as also liberty and peace. “The Gnostic Sophia, ‘Wisdom’ who is ‘the Mother’ of the Ogdoad . . . is the Holy Ghost and the Creator of all, as in the ancient systems. The ‘father’ is a far later invention. The earliest manifested Logos was female everywhere — the mother of the seven planetary powers” (SD 1:72n).
Word In religious and philosophical usage, a translation of the Greek logos or Latin verbum. Its meaning here is that of reason manifested, employed mainly in a cosmogonic sense. “The esoteric meaning of the word Logos (speech or word, Verbum) is the rendering in objective expression, as in a photograph, of the concealed thought. The Logos is the mirror reflecting divine mind, and the Universe is the mirror of the Logos, though the latter is the esse of that Universe. As the Logos reflects all in the Universe of Pleroma, so man reflects in himself all that he sees and finds in his Universe, the Earth” (SD 2:25). This word was chosen because human thought, or immanent conscious intelligence or mind, manifests itself through words. It is familiar to Christians through the opening verse of John: “In the beginning was the Word, and the Word was with God, and the Word was God”; “And the Word was made flesh, and dwelt among us” (1:1, 14). In the former quotation the meaning is entirely cosmogonic; in the latter, it has been diminished to signify the innate Word or divinity in man, which when in full control of the human adept can, by a stretch of metaphor, mean that the innate Christ, Buddha, or god in man so controls the human personality as to have become the latter, and thus to manifest among men.
World-soul, World-spirit World-soul pertains to the lower or active side of cosmic manifestation, world-spirit to the passive side of cosmic life. World-soul is but another name for the anima mundi, whereas the world-spirit corresponds directly to the Hindu Brahman and to either the First or Second Logos, according to the manner of thinking when the application is made.
Yu (Chinese) Being; according to the Yi-shu-lu-chia-lun (translation of Nagarjuna’s Ekasloka-sastra), “ ‘the Substance giving substance to itself,’ also explain . . . as meaning ‘without action and with action,’ ‘the nature which has no nature of its own’ ” (SD 1:61). Chinese mystics have made it the synonym of svabhavat or Father-Mother, corresponding to the Second Logos of theosophy.
Ze‘eir ’Anpin (Aramaic) Zĕ‘ēir ’Anpīn. Ze‘eir ’Appayim (Hebrew) Zĕ‘ēir Āppayim [zĕ‘ēir small, short + ’apīn face, countenance] Short face, the less visage; its Greek equivalent is Microprosopus. A Qabbalistic term applied to the lower nine Sephiroth, emanating from the first Sephirah (Kether the Crown) or the Long Face (’Arich ’Anpin). The nine lower Sephiroth are not able to envisage or express the full Sephirothal Tree or scheme nor the full radiance of the Concealed of the Concealed. The Short Face is the union of the nine Sephiroth considered as a composite individual, corresponding to the Qabbalistic ’Adam Qadmon, the Heavenly Man or the manifest or Third Logos. See also YESOD
Zeruam (Chaldean) Rich in gold and silver; the ancient king of the golden age, pictured as a very old man and representing time. Pliny states that Sim, the son of Zisuthrus was also called Zeru-an. The Zeruana Akarana (Pahlavi; Zervan Akarana in Avestic) of the Persians, meaning boundless, limitless, or cyclic time, is closely connected with Zeru-an. For from Zervan Akarana — equivalent to the ’eyn soph of the Hebrew Qabbalah or the Hindu kala (endless time) — radiates Ahura-Mazda, the eternal Logos or primordial light, from which in turn emanates in hierarchical sequence everything that has existence and form.
Zervan Akarana (Avestan) [from zervan time (cf Pahlavi zervam, zarvan, zurvan) + arana, akrana boundary] Also Zeruana Akerne. Boundless spirit (BCW 4:328); in Zoroastrian literature there are two different kinds of time — boundless time, pre-existing and ever-existing — and finite time, which lasts for 12,000 symbolic years, the period during which the two forces of Ahura-Mazda and Ahriman are engaged in their never-ending struggle. According to the Avesta, Zervan Akarana has always existed; its glory is too exalted, its light too resplendent, for human intellect to grasp and comprehend. Its first emanation is eternal light, which becomes Ahura-Mazda, the Logos; from whom emanate the six Amesha Spentas, and everything that has being, existence, and form. Another translation is “duration in a circle,” the circle being the symbol for the endless, the beginningless, the unknown — hence boundless time. Zervan Akarana is thus the Mazdean equivalent of Parabrahman or ’eyn soph.
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1:in principio erat Verbum - in the beginning was the Word ~ Saint Thomas Aquinas, (Logos), #KEYS
2:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads, The Supreme Word, #KEYS
3:Always and in all things, the Logos of God, who is also God, wills to fulfill the mystery of his embodiment. ~ Maximus the Confessor, Amb. 7 (1084d), #KEYS
4:The world discerned only by the intellect is nothing else than the Word (Logos) of God when He was already engaged in the act of creation. ~ Philo of Alexandria, On the Creation VI.24, #KEYS
5:You must have learned principles so firmly that when your desires, your appetites or your fears awaken like barking dogs, the logos will speak with the voice of a master who silences the dogs by a single command. ~ Plutarch, #KEYS
6:Ratio, scientific or theoretical reason, emerges from the ruins of the sophic; it becomes the lantern with which we seek the Logos in the nocturnal darkness. ~ Sergius Bulgakov, The Philosophy of Economy: The World as Household, #KEYS
7:The godhead of the reason, the intellectual Logos, is only a partial representative and substitute for the greater supramental Logos. ~ Sri Aurobindo, The Synthesis Of Yoga, The Nature of the Supermind, #KEYS
8:The world, for a Christian, is a Trinitarian text, or better it is a woven cloth: the fixed threads of the warp symbolize the Logos, the moving threads of the woof the dynamism of the Pneuma. ~ Olivier Clément, The Roots of Christian Mysticism (214), #KEYS
9:Without analogy, the world is absurd, that is to say without repetition of a logos. If the symbol is a sign of recognition, …the knowledge of analogy is the recognition of the sign. [la connaissance de l'analogie est la reconnaissance du signe]. ~ Jean Borella, #KEYS
10:For each created thing there is not only a single logos, but a large number, according to the measure of each one. For the holy powers attain to the true logoi of the objects, but not unto the first, that which is known solely by Christ. ~ Evagrius of Pontus, Gnostikos 40, #KEYS
11:Savitri is neither fantasy nor yet mere philosophical thought, but vision and revelation of the actual structure of the inner Cosmos and of the pilgrim of life within its sphere — the Stairway of the Worlds reveals itself to our gaze — worlds of Light above, worlds of Darkness beneath, and we see also ever-encircling life ('kindled in measure and quenched in measure') ascending that stair under the calm unwinking gaze of the Cosmic Gods who shine forth now as of old. Poetry is indeed the full manifestation of the Logos and, when as here, it is no mere iridescence dependent on some special standpoint, but the wondrous structure of the mighty Cosmos, the 'Adored One', that is revealed, then in truth does it manifest its full, its highest grandeur.
It is an omen of the utmost significance and hope that in these years of darkness and despair such a poem as Savitri should have appeared. ~ Krishnaprem,#KEYS
12:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,#KEYS
13:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:
INVOKE OFTEN
So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.
1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.
3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh,#KEYS
14:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.
Well, what does that mean? Partly it means that there's something about you that's conscious and capable of communicating, like you're a whole world unto yourself. You have that to contribute to everyone else, and that's valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. You're capable of all that. It's an intrinsic part of you, and that's associated with the idea that there's something about the logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. That's an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you can't just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. We're so complicated that it's unbelievable. So there's a lot of cosmos out there, but there's a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isn't a very sophisticated approach.
Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series, 1,#KEYS
15:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.
There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.
It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.
The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.
The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.
That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,#KEYS
*** WISDOM TROVE ***
1:He who hears not me but the logos will say: All is one. ~ heraclitus, @wisdomtrove 2:If you went in search of it, you would not find the boundaries of the soul, though you traveled every road-so deep is its measure [logos]. ~ heraclitus, @wisdomtrove 3:The idea of a universal mind or Logos would be, I think, a fairly plausible inference from the present state of scientific theory. ~ sir-arthur-eddington, @wisdomtrove 4:The idea of a universal mind or Logos would be, I think, a fairly plausible inference from the present state of scientific theory. Arthur Eddington ~ sir-arthur-eddington, @wisdomtrove 5:All things are in flux; the flux is subject to a unifying measure or rational principle. This principle (logos, the hidden harmony behind all change) bound opposites together in a unified tension, which is like that of a lyre, where a stable harmonious sound emerges from the tension of the opposing forces that arise from the bow bound together by the string. ~ heraclitus, @wisdomtrove *** NEWFULLDB 2.4M ***
1:Logos is deeper than logic. ~ Viktor E Frankl, #NFDB
2:Social media is about people, not logos. ~ Jay Baer, #NFDB
3:The Logos was divine, not the divine Being himself. ~ Joseph Henry, #NFDB
4:He who hears not me but the logos will say: All is one. ~ Heraclitus, #NFDB
5:I love doing logos. I've been a graphic artist all my life. ~ Tim Allen, #NFDB
6:It's a habit of mine now, noticing labels, logos, shoes. ~ Michael Jordan, #NFDB
7:The truth about logos is that they are not that hard to do. ~ Michael Bierut, #NFDB
8:You might be a redneck if three quarters of the clothes you own have logos on them. ~ Jeff Foxworthy, #NFDB
9:The human race sleepwalked to oblivion, thinking only of the corporate logos on it's shroud. ~ J G Ballard, #NFDB
10:I'm pretty brand-less. If I wear a brand, then you can't tell. I'm not about the logos. ~ Theophilus London, #NFDB
11:The space of early Greek cosmology was structured by logos - resonant utterance or word. ~ Marshall McLuhan, #NFDB
12:If you ask people in the US what logos they like and recognise, they'll name Target or Nike. ~ Michael Bierut, #NFDB
13:Logos are the bleating of the insecure, desperate for acceptance by the chronically shallow. ~ Hadley Freeman, #NFDB
14:Logos are the bleating of the insecure, desperate for acceptance by the chronically shallow. ~ Hadley Freeman, #NFDB
15:To follow the logos in all things is to be relaxed and energetic, joyful and serious at once. ~ Marcus Aurelius, #NFDB
16:The Supermind using the Word is the creative Logos. ~ Sri Aurobindo, Kena and Other Upanishads, The Supreme Word, #NFDB
17:Glory to the logos, my friends! Long live dialectics! Let the party begin! May the verb be with you! ~ Laurent Binet, #NFDB
18:It’s kind of like putting a face to a name—logos help people remember their experiences with companies. ~ David Airey, #NFDB
19:Logos is the formal cause of the kosmos and all things, responsible for their nature and configuration. ~ Marshall McLuhan, #NFDB
20:Intelligent design is just the Logos theology of John's Gospel restated in the idiom of information theory. ~ William A Dembski, #NFDB
21:The logos of creation, 'And God Said ...' formed the basis of Christian interpretation of the 'Book of Nature. ~ Marshall McLuhan, #NFDB
22:We should make politicians dress like race car drivers -- when they get money, make them wear the company logos on their suit. ~ Jay Leno, #NFDB
23:Lucifer represents life, though, progress, civilization, liberty, independence. Lucifer is the Logos, the Serpent, the Savior. ~ H P Blavatsky, #NFDB
24:The precarious ontological link between Logos and Eros is broken, and scientific rationality emerges as essentially neutral. ~ Herbert Marcuse, #NFDB
25:There are some teams and logos you see, no matter where you are in the world, and you know exactly who they are and what they mean. ~ LeBron James, #NFDB
26:The idea of a universal mind or Logos would be, I think, a fairly plausible inference from the present state of scientific theory. ~ Arthur Eddington, #NFDB
27:Education, travel, culture—this is what any pennies pinched should be used for, never flashy cars, loud logos, or personal maintenance. ~ Jessica Knoll, #NFDB
28:If you went in search of it, you would not find the boundaries of the soul, though you traveled every road-so deep is its measure [logos]. ~ Heraclitus, #NFDB
29:Logos and branding are so important. In a big part of the world, people cannot read French or English--but are great in remembering signs ~ Karl Lagerfeld, #NFDB
30:Logos and branding are so important. In a big part of the world, people cannot read French or English--but are great in remembering signs. ~ Karl Lagerfeld, #NFDB
31:We must therefore be guided by what is common to all. The Logos is common to all, yet the multitude lives as if each had his own intelligence. ~ Heraclitus, #NFDB
32:The laws of the media, in tetrad form, bring logos and formal cause up to date to reveal analytically the structure of all human artefacts. ~ Marshall McLuhan, #NFDB
33:One of Athanasius’s most famous statements was: “He [the Logos/Son] was made man that we might be made God” (On the Incarnation of the Word, 54.3). ~ Daryl Aaron, #NFDB
34:Quería experimentar lo que los chinos llaman tao, los griegos logos, los hindúes jñāna, los budistas dharma. Lo que los cristianos llaman espíritu. «Antes ~ Phil Knight, #NFDB
35:Among people lacking self-restraint, those apt to be impulsive40 are better than those who are in possession of an argument [logos] but do not abide by it. For ~ Aristotle, #NFDB
36:In souls, there is no illness caused by evilness [ἀπὸ κακίας] that is impossible to cure [ἀδύνατον θεραπευθῆναι] for God the Logos, who is superior to all." (CC 8.72) ~ Origen, #NFDB
37:Bright light activates the neo-cortex (the newest part of the brain, responsible for complex thought, the home of logos), it also stimulates adrenalin production. ~ Lucy H Pearce, #NFDB
38:Our human task as craftsmen or manufacturers is to discern this logos dwelling in each thing and to render it manifest; we seek not to dominate but to co-operate. ~ Kallistos Ware, #NFDB
39:Two things of opposite natures seem to depend / One on another, as Logos depends / On Eros, day on night, the imagined On the real. / This is the origin of change. ~ Wallace Stevens, #NFDB
40:According to this doctrine, however, the Buddha was never merely an individual human being but, like St. John’s Word or Logos, an eternal principle temporarily made flesh. ~ Anonymous, #NFDB
41:En thèse générale, nous pensons que tout ce qui est spécifiquement humain dans l'homme est logos. Nous n'arrivons pas à méditer dans une région qui serait avant le langage. ~ Anonymous, #NFDB
42:In Tetrad form, the artifact is seen to be not neutral or passive, bur an active logos or utterance of the human mind or body that transforms the user and his ground. ~ Marshall McLuhan, #NFDB
43:I actually don't think that brand new logos are worth that much or mean that much in and of themselves. So why not have a class of third graders compete to design your logo? ~ Michael Bierut, #NFDB
44:Either we “keep faith with Darwin” and embrace postmodernism, or we keep faith with a personal God who is not silent—whose Logos is the source of unified, universal, capital-T Truth. ~ Nancy R Pearcey, #NFDB
45:This is what distinguishes the philosopher from the Christian. The Christian, in spite of logic, has only one incarnation of the Logos; the philosopher has never finished with incarnations. ~ Karl Marx, #NFDB
46:The godhead of the reason, the intellectual Logos, is only a partial representative and substitute for the greater supramental Logos. ~ Sri Aurobindo, The Synthesis Of Yoga, The Nature of the Supermind, #NFDB
47:To see the Logos, the principle of consciousness, crucified on the cross of time and space in our own selves is not an evasion but among the most profound insights a human being can have. ~ Annie Besant, #NFDB
48:When the object perishes, the pneuma that animated it is reabsorbed into the logos as a whole. This process of destruction and reintegration happens to individual objects at every moment. ~ Marcus Aurelius, #NFDB
49:Too many christians have been chargeable with... confounding the Logos of Plato with that of John , and making of it a second person in the trinity, than which no two things can be more different. ~ Joseph Priestley, #NFDB
50:30. A philosopher without clothes and one without books. “I have nothing to eat,” says he, as he stands there half-naked, “but I subsist on the logos.” And with nothing to read, I subsist on it too. ~ Marcus Aurelius, #NFDB
51:The role of the problem-posing educator is to create, together with the students, the conditions under which knowledge at the level of the doxa is superseded by true knowledge, at the level of the logos. ~ Paulo Freire, #NFDB
52:Ads and logos are our shared global culture and language, and people are insisting on the right to use that language, to reformulate it in the way that artists and writers always do with cultural material,. ~ Naomi Klein, #NFDB
53:You must have learned principles so firmly that when your desires, your appetites or your fears awaken like barking dogs, the logos will speak with the voice of a master who silences the dogs by a single command. ~ Plutarch, #NFDB
54:Well, logos is science or reason, something that helps us to function practically and effectively in the world, and it must therefore be closely in tune and reflect accurately the realities of the world around us. ~ Karen Armstrong, #NFDB
55:Nosology (from the Greek nosos, meaning disease, and logos, referring to study) is not a sport for the timid, and certainly not for those so scrupulous about rules and order that they demand consistency in all things. ~ Sherwin B Nuland, #NFDB
56:Moral logic” is the human analogy of that of the Logos “that enlightens every man coming into the world” (John i, 9). It is the logic of faith, i.e. the logic of thought which participates in the revelation accorded to the will. ~ Anonymous, #NFDB
57:That Jesus—the eternal logos from whom creation sprang, the Christ who sits at the right hand of God—you will find swaddled in a filthy manger in Bethlehem, surrounded by simple shepherds and wise men bearing gifts from the east. ~ Reza Aslan, #NFDB
58:But with rap music - not just N.W.A. - but rap music in general, seeing these artists wearing these team logos all the time started bringing a synergy and energy about having to rep your city, your team, everywhere and all the time. ~ Ice Cube, #NFDB
59:But Heraclitus’ most significant contribution to the thought of subsequent authors of mystical philosophy was his establishment of the word, “Logos,” as a term for the immanent presence of God in the world of man’s experience. ~ Swami Abhayananda, #NFDB
60:What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. Logos is deeper than logic. ~ Viktor E Frankl, #NFDB
61:To live with the gods.” And to do that is to show them that your soul accepts what it is given and does what the spirit requires—the spirit God gave each of us to lead and guide us, a fragment of himself. Which is our mind, our logos. ~ Marcus Aurelius, #NFDB
62:It was funny, I thought, eyeing the Chinese and English logos on the crates, the names of the companies that supplied both countries, funny because our weapons to kill each other were different. But our medicines to save lives were the same. ~ James Abel, #NFDB
63:Cristo… Señor… Rabí… Hijo del Hombre… Hijo de Dios… Hijo de David… León de Judá… la Rosa de Sarón… el Brillante Lucero de la Mañana… el Alfa y la Omega… el Logos… el Abogado… el Príncipe de Paz… el unigénito del Padre… el Cordero sin defecto…” Y ~ R C Sproul, #NFDB
64:Formless spiritual. Father, Word and Holy Breath. Allfather, the heavenly man. Hiesos Kristos, magician of the beautiful, the Logos who suffers in us at every moment. This verily is that. I am the fire upon the alter. I am the sacrificial butter. ~ James Joyce, #NFDB
65:I think that one must approach the Logos Savior, not induced by the fear of punishment and not in the expectation of some kind of a reward, but primarily for the sake of the good in itself. Such will stand on the right in the sanctuary. ~ Clement of Alexandria, #NFDB
66:There are some signs in Western culture that there is a trend away from Logos—the pure intellect that analyzes, judges, and divides—to Eros, which relates and connects, and brings the realization of our interconnectedness & interdependence. ~ Radmila Moacanin, #NFDB
67:But the integration of the feminine into the world of masculine Logos to which our culture has been committed up to the present was not simply a personal matter with Jung. He was convinced that in general it is required of everyone these days. ~ Marie Louise Von Franz, #NFDB
68:as the historian Tom Standage observes, they were “among the first to recognize the importance of trademarks and advertising, of slogans, logos…. Since the remedies themselves usually cost very little to make, it made sense to spend money on marketing. ~ Steven Johnson, #NFDB
69:The Logos is a voice heard, in the head. And the Logos was the hand on the rudder of human civilization for centuries, up until, in fact, the collapse of the ancient mystery religions and the ascendancy of Christianity to the status of a world religion. ~ Terence McKenna, #NFDB
70:Outra consequência é que o homem é racional; não porque é uma centelha de uma divindade panteísta, mas porque Deus o criou à sua própria imagem e semelhança. Deus tem conhecimento e sabedoria, Cristo é o Logos ou Razão, e Deus fez o homem de forma parecida. ~ Gordon H Clark, #NFDB
71:The Logos was both that which thought, and the thing which it thought: thinker and thought together. The universe, then, is thinker and thought, and since we are part of it, we as humans are, in the final analysis, thoughts of and thinkers of those thoughts. ~ Philip K Dick, #NFDB
72:People don't realize how much the food industry has infiltrated all aspects of our children's lived experience, including their experience at school. There are sponsored curricula by food companies, they're also in our schools with logos sponsoring sports teams. ~ Anna Lappe, #NFDB
73:Today we think of logic as cold and rigid. But logic in its original Greek meaning (from λόγος– logos) is union w/ the word, the self-revelation of the Divine, and the pattern of all that is. It is ecstatic, and so was the shamanic work these philosophers accomplished ~ S Armstrong, #NFDB
74:The mechanical philosophy was ever blind to this fact. Intelligent design, on the other hand, readily embraces the sacramental nature of physical reality. Indeed, intelligent design is just the Logos theology of John's Gospel restated in the idiom of information theory. ~ William A Dembski, #NFDB
75:The idea of calling the second person in the Trinity the Logos, or Word [373:3] is an Egyptian feature, and was engrafted into Christianity many centuries after the time of Christ Jesus. [373:4] Apollo, who had his tomb at Delphi in Egypt, was called the Word. [373:5] ~ Thomas William Doane, #NFDB
76:The logos gave you the means to see it—that a given person would act a given way—but you paid no attention. And now you’re astonished that he’s gone and done it. So when you call someone “untrustworthy” or “ungrateful,” turn the reproach on yourself. It was you who did wrong. ~ Marcus Aurelius, #NFDB
77:The U.S. Defense Advanced Research Projects Agency, the arm of the Pentagon most responsible for shiny, futuristic technology, recently gave a $100,000 grant to Logos Technologies, Fairfax, Va.-based defense tech company, to develop a silent, hybrid-engine motorcycle for the military. ~ Anonymous, #NFDB
78:The United States, with all her time zones and logos, was the home to so many lonely souls, but none at that particular moment felt such an extraordinary loneliness as Blue Gene Mapother, who felt like someone had just signed the divorce papers that would separate himself from himself. ~ Joey Goebel, #NFDB
79:to a recognizably Christian culture, like Shakespeare’s, Jesus Christ is the Logos incarnate, the Word made flesh. He exemplifies the good of having a body. In the long run, that is why Aquinas could baptize Aristotle and why the West could produce Shakespeare and Michelangelo. ~ William Shakespeare, #NFDB
80:His em-tracking machinery is driven by words more than images, but that’s only his make and model. Empathy is related to intuition, and intuition is individually customized, tuned to dominant talents. Chefs need tastes, painters images. His experience is biblical: It starts with logos. ~ Steven Kotler, #NFDB
81:Nowhere is black magic more apparent than in the modern phases of religion. In both the new and old doctrines, instead of emphasizing the will of the Logos as the law of men, students have been taught to demand of the Infinite, and that He will obey. ~ Manly P Hall, Magic: A Treatise on Esoteric Ethics, #NFDB
82:Therefore, the twelve disciples actually represent the twelve attributes of the Logos, or the sun, both visible and invisible; and should be considered the parts of one being, rather than twelve separate beings, each with an arbitrary interpretation of its own. ~ Manly P Hall, How to Understand Your Bible, #NFDB
83:The Logos came down out of love for us. Let us not keep Him down permanently, but let us go up with Him to the Father, leaving the earth and earthly things behind, lest He say to us what He said to the Jews because of their stubbornness: 'I go where you cannot come (Jn. 8:21). ~ Saint Maximus the Confessor, #NFDB
84:You look at all the sporting companies out there. I won't name names, but we know who they are. Good brands and logos and things like that, and they have to start catering to real women. Even in how their sports apparel is designed, and the commercials - you want to look at a commercial and see yourself. ~ Michelle Obama, #NFDB
85:If you want to live a meaningfully better life, you're going to have to make the dangerous choice to dissent. A life lived meaningfully isn't denominated by digital friends, designer logos, or wads of paper notes. It's denominated by what you've lived, what it's worth to you, and what that's worth to humanity. ~ Umair Haque, #NFDB
86:In Aristotelian terms, the good leader must have ethos, pathos and logos. The ethos is his moral character, the source of his ability to persuade. The pathos is his ability to touch feelings to move people emotionally. The logos is his ability to give solid reasons for an action, to move people intellectually. ~ Mortimer Adler, #NFDB
87:Modern philosophies in which history is a process of human self-realization are therefore spin-offs from the mystical speculations of medieval theologians. When Hegel envisioned history as a rational process, he was able to do so because – like Plato and Plotinus – he believed the world was a manifestation of Logos. ~ John Gray, #NFDB
88:The Stoic discovers the model for his virtuous conduct in studying the laws of nature; just as each object, plant, and animal serves its fated role in the larger order, so the human strives to steer his actions in accordance with his unique power, reason, his inner mirror of the logos that governs the universe. ~ Marcus Aurelius, #NFDB
89:Fox News isn’t something you can tune out, like a game show or a cable movie you’ve seen a dozen times. The colors, the moving logos, the giant fonts, the . . . well . . . the things they actually say. It’s like the television equivalent of one of those cymbal-banging monkey toys being duct-taped to your forehead. ~ Matthew Norman, #NFDB
90:If you expound the teaching of the Logos from the standpoint of the moral life, using materialistic words and examples which correspond to the capacity of your hearers, you make the Logos flesh. Conversely, if you elucidate mystical theology by means of the higher forms of contemplation you make the Logos spirit. ~ Saint Maximus the Confessor, #NFDB
91:If only I was as eloquent as Demosthenes, I would have to do no more than repeat a single word three times. Reason is language - Logos; I gnaw on this marrowbone and will gnaw myself to death over it. It is still always dark over these depths for me: I am still always awaiting an apocalyptic angel with a key to this abyss. ~ Johann Georg Hamann, #NFDB
92:Ultimate meaning necessarily exceeds and surpasses the finite intellectual capacities of man... What is demanded of man is not, as some existential philosophers teach, to endure the meaninglessness of life, but rather to bear his incapacity to grasp its unconditional meaningfulness in rational terms. Logos is deeper than logic. ~ Viktor E Frankl, #NFDB
93:Aristotle writes that persuasion is based on three things: the ethos, or personal character of the speaker; the pathos, or getting the audience into the right kind of emotional receptivity; and the logos, or the argument itself, carried out by abbreviated syllogisms, or something like deductive syllogisms, and by the use of example. ~ Randal Marlin, #NFDB
94:When you deal with irrational animals, with things and circumstances, be generous and straightforward. You are rational; they are not. When you deal with fellow human beings, behave as one. They share in the logos. And invoke the gods regardless. Don’t worry about how long you’ll go on doing this. A single afternoon would be enough. 24. ~ Marcus Aurelius, #NFDB
95:According to this theory, man is like a dog tied to a moving wagon. If the dog refuses to run along with the wagon he will be dragged by it, yet the choice remains his: to run or be dragged. In the same way, humans are responsible for their choices and actions, even though these have been anticipated by the logos and form part of its plan. ~ Marcus Aurelius, #NFDB
96:In the beginning was the Topos. Before – long before – the advent of the Logos, in the chiaroscuro realm of primitive life, lived experience already possessed its internal rationality; this experience was producing long before thought space, and spatial thought, began reproducing the projection, explosion, image and orientation of the body. ~ Henri Lefebvre, #NFDB
97:If you are a Christian, you can still practice Stoicism and think of the Logos as the Word of God. If you are a secular person, an agnostic or an atheist, you may treat the Logos as "Einstein's god," that is the factual recognition that the cosmos is ordered according to rational principles, without which science itself wouldn't be possible. ~ Massimo Pigliucci, #NFDB
98:A myth could not tell a hunter how to kill his prey or how to organise an expedition efficiently, but it helped him to deal with his complicated emotions about the killing of animals. Logos was efficient, practical and rational, but it could not answer questions about the ultimate value of human life nor could it mitigate human pain and sorrow. ~ Karen Armstrong, #NFDB
99:It is only through the breakdown of his ordinary reality that he can be in-formed by the suprasensual reality of the divine letter: the Logos. Here, as in the famous opening of the Gospel of John—“In the beginning was the Word and the Word was with God and the Word was God”—language becomes an “active agent” that is actually prior to material reality. ~ Philip K Dick, #NFDB
100:A logo doesn't need to say what a company does. Restaurant logos don't need to show food, dentist logos don't need to show teeth, furniture store logos don't need to show furniture. Just because it's relevant, doesn't mean you can't do better. The Mercedes logo isn't a car. The Virgin Atlantic logo isn't an airplane. The Apple logo isn't a computer. Etc. ~ David Airey, #NFDB
101:All things are in flux; the flux is subject to a unifying measure or rational principle. This principle (logos, the hidden harmony behind all change) bound opposites together in a unified tension, which is like that of a lyre, where a stable harmonious sound emerges from the tension of the opposing forces that arise from the bow bound together by the string. ~ Heraclitus, #NFDB
102:BUY ALASKAN Perhaps the most reliable of all seafood logos is “Alaska Seafood: Wild, Natural, Sustainable.” Required sustainability, including its vast riches of seafood, was written into Alaska’s state constitution in 1959, making it unique in the United States. The state also completely outlaws fish farming—there is no such thing as farmed Alaskan seafood. ~ Larry Olmsted, #NFDB
103:Literally, the Bible is a gigantic myth, a narrative extending over the whole of time from creation to apocalypse, unified by a body of recurring imagery that "freezes" into a single metaphor cluster, the metaphors all being identified with the body of the Messiah, the man who is all men, the totality logoi who is one Logos, the grain of sand that is the world. ~ Northrop Frye, #NFDB
104:Follow my ways and I will lead you To golden-haired suns, Logos and music, blameless joys, Innocent of questions And beyond answers. For I, Solitude, am thine own Self: I, Nothingness, am thy All. I, Silence, am thy Amen. [1964.jpg] -- from A Thomas Merton Reader, by Thomas Merton / Edited by Thomas P. McDonnell
~ Thomas Merton, Follow my ways and I will lead you
,#NFDB
105:God's Providence controls the universe. It is present everywhere. Providence is the sovereign Logos of God, imprinting form on the unformed materiality of the world, making and fashioning all things. Matter could not have acquired an articulated structure were it not for the directing power of the Logos Who is the Image, Intellect, Wisdom, and Providence of God. ~ Anthony the Great, #NFDB
106:Many of the first converts to the Christian faith were men of Greek learning. Therefore, in the interpretation of Christian metaphysics, it will be useful to consider the substance of Platonic teaching concerning the nature of the LOGOS. It will then be obvious that the Christian teaching is but a thinly veiled re-statement of the Greek original. ~ Manly P Hall, How to Understand Your Bible, #NFDB
107:What is minimalism then? It’s eliminating the excess. It’s asking “why” before you buy. It’s embracing the concept of enough. It’s living lightly and gracefully on the Earth. It’s uncovering who you are when all of the logos, brand names, and clutter are stripped away. It’s simple, it’s ordinary, and it’s accessible to everyone—from singles to families, teenagers to retirees. ~ Francine Jay, #NFDB
108:In fact, it is not a question of going back to the past, but of connecting with it-and also, by that very fact, in a spherical conception of history, to connect to the eternal and cause it to surge back, to have consonance in life, and to disentangle itself from the tyranny of the logos, the terrible tyranny of the Law, so as to reestablish the school of the mythos and life. ~ Alain de Benoist, #NFDB
109:Man's knowledge (logos) encounters women's relatedness (Eros) and their union is represented as that symbolic ritual of a sacred marriage . . . the heart of initiation since its origins in the mystery-religions of antiquity. But this is exceedingly difficult for modern people to grasp, and it frequently takes a special crisis in their lives to make them understand it. P. 126 ~ Carl Gustav Jung, #NFDB
110:I think someone's biggest competition is themselves. I stand out as a 'fashion' designer and not to be confused with, (people who call themselves 'clothing' designers, who just print designs or logos on pre-existing t-shirts), because what I have created is custom fashions that are a personal extension of myself and my personality. It's pretty unique since there is only one of me. ~ Ashley Purdy, #NFDB
111:He who through virtue and spiritual knowledge has brought his body into harmony with his soul has become a harp, a flute and a temple of God. He has become a harp by preserving the harmony of the virtues; a flute by receiving the inspiration of the Spirit through divine contemplation; and a temple by becoming a dwelling place of the Logos through the purity of his intellect. ~ Saint Maximus the Confessor, #NFDB
112:Two kinds of readiness are constantly needed: (i) to do only what the logos of authority and law directs, with the good of human beings in mind; (ii) to reconsider your position, when someone can set you straight or convert you to his. But your conversion should always rest on a conviction that it’s right, or benefits others—nothing else. Not because it’s more appealing or more popular. ~ Marcus Aurelius, #NFDB
113:He is the principle of order and purpose that permeates all things, drawing them to unity in God, and so making the universe into a “cosmos”, a harmonious and integrated whole. The Creator-Logos has imparted to each created thing its own indwelling logos or inner principle, which makes that thing to be distinctively itself, and which at the same time draws and directs that thing towards God. ~ Kallistos Ware, #NFDB
114:As historian Richard Tarnas writes, “As the means by which human intelligence could attain universal understanding, the Logos was a divine revelatory principle, simultaneously operative within the human mind and the natural world.” And philosophers were tasked with uncovering this Logos; by doing so, they would be fulfilling both their own telos and discovering the telos of mankind more broadly.14 ~ Ben Shapiro, #NFDB
115:What has Athens to do with Jerusalem?" asked the Christian theologian Tertullian... Having received the revealed thruth via Christ, "we want no curious disputation." Well that was then. Today science is so powerful that theologians can't casually dismiss secular knowledge. For most... Athens and Jerusalem must be reconciled or Jerusalem will fall off the map. Philo's thoughtful answer is 'Logos') ~ Robert Wright, #NFDB
116:Most companies have logos, but few have been able to convert those logos into meaningful symbols. Because most companies are bad at communicating what they believe, so it follows that most logos are devoid of any meaning. At best they serve as icons to identify a company and its products. A symbol cannot have any deep meaning until we know WHY it exists in terms bigger than simply to identify the company. ~ Simon Sinek, #NFDB
117:What is the psychedelic experience? What promise does it hold for a sane future for our planet and our children? And what is it about it that kindles the kind of loyalty that I feel coming from the people in this room this evening? And I submit to you that it is nothing less than the rebirth of a voice that has been silent for at least a thousand years, the still small voice of the Logos of the planet. ~ Terence McKenna, #NFDB
118:Earthly contemplation means to the Christian, we have said, this above all: that behind all that we directly encounter the Face of the incarnate Logos becomes visible... Contemplation does not ignore the "historical Gethsemane," does not ignore the mystery of evil, guilt and its bloody atonement. The happiness of contemplation is a true happiness, indeed the supreme happiness; but it is founded upon sorrow. ~ Josef Pieper, #NFDB
119:So little have thee first Christians (who despoiled the Jews of their Bible) understood the first four chapters of Genesis in their esoteric meaning, that they never perceived that not only was no sin intended in this disobedience, but that actually the 'Serpent' was 'the Lord God' himself, who, as the Ophis, the Logos, or the bearer of divine creative wisdom, taught mankind to become creators in their turn. ~ H P Blavatsky, #NFDB
120:It is an animus, she decides, the representation of the Logos in the female, as the anima is the representation of Eros in the male. In its negative aspect it is opinionated, conventional, banal, self-righteous, argumentative . . . In its positive aspect, it conveys spirit, feistiness, the capacity for reflection and self-knowledge, the capacity to handle philosophical and religious ideas at the higher levels. ~ Michael Gruber, #NFDB
121:Whoever believes, fears. Whoever fears is humble. Whoever is humble becomes gentle. Whoever is gentle pacifies the unruly forces of desire and aggression and begins to keep the commandments. Whoever keeps the commandments is purified. Whoever is purified is illuminated. Whoever is illuminated is made a spouse of the divine Logos-Bridegroom and shares with him the bridal chamber of mysteries. —Maximos the Confessor ~ John R Mabry, #NFDB
122:Jezus, de Logos, zou de functie van de verwoeste tempel overnemen en de plaats waar de joden de goddelijke aanwezigheid konden ontmoeten[...]. Het jodendom en zijn heiligste symbolen waren vervangen door een triomfantelijk, strijdbaar christendom. Er loopt een spoor van haat door het Nieuwe Testament. Het is niet juist om de christelijke Bijbel te kenschetsen als antisemitisch want de schrijvers waren zelf joden. ~ Karen Armstrong, #NFDB
123:Thus was their relationship born on the swift kiss of a pun. Neither suspected what the other would become to each of them. Like phrases running wild in the Logos, they knew neither who nor by what mechanism nor for what reason they were whistled for (if they understood that they were whistled for at all). They were simply compelled to come together. Sophia was the question, and Blip was the answer. And vice versa. ~ Tony Vigorito, #NFDB
124:Society is now really ruled by its own logos; say rather by a whole pantheon of its own hypostases and powers... we are beginning to suspect that the idols are vain, but their demonic influence upon our lives is not thereby allayed. For it is one thing to entertain critical doubts regarding the god of this world, and another thing to perceive the dunamis, the meaning and might of the living God who is building a new world. ~ Karl Barth, #NFDB
125:Stoicism was the outlook of most educated people in the Hellenic and Roman world. Their principle of reason (the logos) as the ordering principle of the world is a principle of rational structure, of rightness and fittingness in the natural order, to which ethical endeavour – so they argued – should conform itself. The Stoics did not worship or petition the logos, and did not think of it as a person or as conscious or purposive. ~ A C Grayling, #NFDB
126:Holly is living proof that C.S. Lewis was right when he said that a good atheist can't be too careful of her reading. A lover of the word, she discovered through it the love of the Logos, whose beauty fills all of creation. She found the courage to follow the spilled drops of human imagination back to the One who ‘reflects the glory of God and bears the very stamp of his nature, upholding the universe by his word of power' (Heb 1:3). ~ Mark P Shea, #NFDB
127:(The above Spanish poem, 1975, can be found in the bilingual collection "The Sonnets"
and is presented here for educational, i.e. non commercial, purposes only.
The English translation is by Jackie Joseph 2011
Heraclitus was a philosopher living in the region now known as Turkey, when it was part of the Persian Empire; he believed in Logos (a cosmic formula) and is credited with the phrase (panta rhei) "everything flows") ~ ~ ~
,#NFDB
128:The discussion of the sexual problem is only a somewhat crude prelude to a far deeper question, and that is the question of the psychological relationship between the sexes. In comparison with this the other pales into insignificance, and with it we enter the real domain of woman. Woman's psychology is founded on the principle of Eros, the great binder and loosener, whereas from ancient times the ruling principle ascribed to man is Logos. ~ Carl Jung, #NFDB
129:All things are permeated and maintained in being by the uncreated energies of God, and so all things are a theophany that mediates his presence (pp. 21-23). At the heart of each thing is its inner principle or logos, implanted within it by the Creator Logos; and so through the logoi we enter into communion with the Logos (p. 33). God is above and beyond all things, yet as Creator he is also within all things—“panentheism”, not pantheism ~ Kallistos Ware, #NFDB
130:We Dûnyain, Cnaiür, are guides and trackers, students of the Logos, the Shortest Way. Of all the world, we alone have awakened from the dread slumber of custom. We alone.” He drew Cnaiür’s young hand to his lap. Thumbs probed the spaces between his calluses. How could bliss ache so? “Tell me, Chieftain-son, what do you desire before all things? What circumstance? Tell me, one who is awake, and I’ll show you the trail you must follow.” Cnai ~ R Scott Bakker, #NFDB
131:We set our faith in the lines drawn by Star and Fate, that all of our worlds here conjoin to make one rope, each strand a man or woman, all pulling in unison for the joy of life well-lived. In the name of Star, Fate, and Breath, illuminated by Logos, inspired by the example of the Good Man, we will not fail in our duties, though the seas roar and mountains shoot flame.” He added, in a voice barely audible, “And though our own kindred set against us. ~ Greg Bear, #NFDB
132:Through the fall our nature was stripped of divine illumination and resplendence. But the Logos of God had pity upon our disfigurement, and in His compassion He took our nature upon Himself. On Tabor He manifested it to His elect disciples clothed once again most brilliantly. He showed what we once were and what we shall become through Him in the age to come if we choose to live our present life, as far as possible, in accordance with His ways. ~ Gregory Palamas, #NFDB
133:If you are a true logos and I am a true logos, then there is the possibility of the dia-logos—a true dialogue...What is true dialogue in a world like ours? Our world is drowning in communication, but starving for genuine communio—the union of true communion...Profound communion, the flow of celestial language, becomes possible when we are speaking on the firm foundation of the Logos, the Word who became flesh, the One who redeemed the universe. ~ Michael D O Brien, #NFDB
134:Before His visible advent in the flesh the Logos of God dwelt among the patriarchs and prophets in a spiritual manner, prefiguring the mysteries of His advent. After His incarnation He is present in a similar way not only to those who are still beginners, nourishing them spiritually and leading them toward the maturity of divine perfection, but also to the perfect, secretly pre-delineating in them the features of His future advent as if in an ikon. ~ Saint Maximus the Confessor, #NFDB
135:In my experience, Fox News isn’t something you can tune out, like a game show or a cable movie you’ve seen a dozen times. The colors, the moving logos, the giant fonts, the . . . well . . . the things they actually say. It’s like the television equivalent of one of those cymbal-banging monkey toys being duct-taped to your forehead. So this is how it’d go. I’d hear something ridiculous, and I’d scoff or make some smart-ass comment, and then it’d be straight downhill from there. ~ Matthew Norman, #NFDB
136:In the Christian tradition, Christ is identified with the Logos. The Logos is the Word of God. That word transformed chaos into order at the beginning of time. In his human form, Christ sacrificed himself voluntarily to the truth, to the good, to God. In consequence, He died and was reborn. The Word that produced order from Chaos sacrifices everything, even itself, to God. That single sentence, beyond comprehension, sums up Christianity, Every bit of learning is a little death. ~ Jordan Peterson, #NFDB
137:The mythos-over-logos argument points to the fact that each child is born as ignorant as any caveman. What keeps the world from reverting to the Neandertal with each generation is the continuing, ongoing mythos, transformed into logos but still mythos, the huge body of common knowledge that unites our minds as cells are united in the body of man. To feel that one is not so united, that one can accept or discard this mythos as one pleases, is not to understand what the mythos is. ~ Robert M Pirsig, #NFDB
138:If you seek tranquillity, do less.” Or (more accurately) do what’s essential—what the logos of a social being requires, and in the requisite way. Which brings a double satisfaction: to do less, better. Because most of what we say and do is not essential. If you can eliminate it, you’ll have more time, and more tranquillity. Ask yourself at every moment, “Is this necessary?” But we need to eliminate unnecessary assumptions as well. To eliminate the unnecessary actions that follow. ~ Marcus Aurelius, #NFDB
139:In the Christian tradition, Christ is identified with the Logos. The Logos is the Word of God. That word transformed chaos into order at the beginning of time. In his human form, Christ sacrificed himself voluntarily to the truth, to the good, to God. In consequence, He died and was reborn. The Word that produced order from Chaos sacrifices everything, even itself, to God. That single sentence, beyond comprehension, sums up Christianity, Every bit of learning is a little death. ~ Jordan B Peterson, #NFDB
140:This ‘universal reason’ or ‘universal law’ is something common to us all, and something that everybody is guided by. And yet most people live by their individual reason, thought Heraclitus. In general, he despised his fellow beings. ‘The opinions of most people,’ he said, ‘are like the playthings of infants.’ So in the midst of all nature’s constant flux and opposites, Heraclitus saw an Entity or one-ness, This ‘something,’ which was the source of everything, he called God or logos. ~ Jostein Gaarder, #NFDB
141:But God had no reason to support their faith. Peter never walked on the water because of logos, which gives general knowledge about God. Peter required that Christ give a specific word to him: Peter asked, “Lord, if you are Jesus, command me to come.” Jesus replied, “Come.” The word Christ gave to Peter was not logos, but rhema. He gave a specific word, “Come,” to a specific person, Peter, in a specific situation, a storm. Rhema brings faith. Faith comes by hearing, and hearing by rhema. ~ David Yonggi Cho, #NFDB
142:The detective embodies, even more than the romantic drifter, rationality; this intriguing and apparent dichotomy pertains to a significant part of Bengali children’s literature as well – that ofen, especially in the proliferation of adventure, spy and mystery genres in Bengali in the first half of the twentieth century, children’s literature is not so much an escape from the humanist logos of ‘high’ literary practice, but a coming to its irreducible possibilities from a different direction. ~ Amit Chaudhuri, #NFDB
143:Of the Logos which is as I describe it men always prove to be uncomprehending, both before they have heard it and when once they have heard it. For although all things happen according to this Logos, they [men] are like people of no experience, even when they experience such words and deeds as I explain, when I distinguish each thing according to its constitution and declare how it is; but the rest of men fail to notice what they do after they wake up just as they forget what they do when asleep. ~ Heraclitus, #NFDB
144:If some should accuse us as if we held that people born before the time of Christ were not accountable to God for their actions, we shall anticipate and answer such a difficulty. We have been taught that Christ is the first-begotten of God, and we have declared him to be the Logos of which all mankind partakes. Those, therefore, who lived according to reason (logos) were really Christians, even though they were thought to be atheists, such as, among the Greeks, Socrates, Heraclitus and others like them. ~ Justin Martyr, #NFDB
145:I make no conscious effort to be tough, or hard-boiled, or grim, or any of the things I am usually called. I merely try to write as the character would write, and I never forget that the average man, from the fields, the streets, the bars, the offices and even the gutters of his country, has acquired a vividness of speech that goes beyond anything I could invent, and that if I stick to this heritage, this logos of the American countryside, I shall attain a maximum of effectiveness with very little effort. ~ James M Cain, #NFDB
146:Spinoza , for example, thought that insight into the essence of reality, into the harmonious structure of the eternal universe, necessarily awakens love for this universe. For him, ethical conduct is entirely determined by such insight into nature, just as our devotion to a person may be determined by insight into his greatness or genius. Fears and petty passions, alien to the great love of the universe, which is logos itself, will vanish, according to Spinoza, once our understanding of reality is deep enough. ~ Max Horkheimer, #NFDB
147:Were these slides the visual support for a live oral presentation? If so, I sympathized with the audience. Since when can an audience read and listen to someone talk at the same time (even if they could actually see the 12-point text on the screen well enough to read it)? Were the slides used merely as a kind of document printed in PowerPoint? If so, I pitied both the author and the reader because PowerPoint is not a tool for document creation. Boxes of bullet points and logos do not make for a good handout or report. ~ Garr Reynolds, #NFDB
148:Simon's band never actually produced any music. Mostly they sat around in Simon's living room, fighting about potential names and band logos. She sometimes wondered if any of them could actually play an instrument. 'What's on the table?'
'We're choosing between Sea Vegetable Conspiracy and Rock Solid Panda.'
Clary shook her head. 'Those are both terrible.'
'Eric suggested Lawn Chair Crisis.'
'Maybe Eric should stick to gaming.'
'But then we'd have to find a new drummer.'
'Oh, is that what Eric does?... ~ Cassandra Clare,#NFDB
149:I got to a state where phrases like "the Good, the True, and the Beautiful" filled me with a kind of suppressed indignation, because they stood for the big sin of Platonism: the reduction of all reality to the level of pure abstraction, as if concrete, individual substances had no essential reality of their own, but were only shadows of some remote, universal, ideal essence filed away in a big card-index somewhere in heaven, while the demi-urges milled around the Logos piping their excitement in high, fluted, English intellectual tones. ~ Thomas Merton, #NFDB
150:right.” Inspired by mid-century architectural lettering of New York City, Gotham celebrates the alphabet’s most basic form. These qualities made Gotham the most popular release of recent years. It’s used everywhere, in logos, in magazines, in the very things that inspired it: signs. Gotham’s simplicity is not merely geometric — like Avenir, it feels more natural than mechanical. In fact, its lowercase shares a lot with Avenir’s, despite being much larger. But Gotham’s essence is in the caps: broad, sturdy “block” letters of very consistent ~ Stephen Coles, #NFDB
151:The purpose of man can be thought of as the work of a stonemason: to set free an invisible shape caught in rough matter, to bring to light a perfect idea in a world of unruly senses. The logos is man’s chisel, the thumos his hammer, the eros the stone he works on, and the nous the light that shines in his mind. A good sculptor is guided by vision and well supported by the skill of his craft. A bad sculptor, however, is not necessarily led astray by an evil daimon; more likely he is simply insufficiently skilled to tame his stone’s unruliness. ~ Frater Acher, #NFDB
152:All trademarks, company names, registered names, products, characters, mottos, logos, jingles and catchphrases used or cited in this work are the property of their respective owners and have only been mentioned and or used as cultural references to enhance the narrative and in no way were used to disparage or harm the owners and their companies. It is the author's sincerest wish the owners of the cited trademarks, company names, etc. appreciate the success they have achieved in making their products household names and appreciate the free plug. ~ E A Bucchianeri, #NFDB
153:In his work on the sinner’s soul, Christ remakes the heart of stone into a heart of flesh, and he opens the sinner’s eyes to the incredible riches of God’s Word. This divine illumination comes from Christ alone as the Logos, or Word. Christ is our all-sufficient Prophet, our teacher, and the self-disclosure of the invisible God (John 8:26; 14:9; 17:8). Christ is the telescope by which we see God in creation, and the clue that leads us through the history of divine providence. Through Christ the Bible is applied to the hearts and lives of Christians. ~ Tony Reinke, #NFDB
154:When the great religious and philosophical conceptions were alive, thinking people did not extol humility and brotherly love, justice and humanity because it was realistic to maintain such principles and odd and dangerous to deviate from them, or because these maxims were more in harmony with their supposedly free tastes than others. They held to such ideas because they saw in them elements of truth, because they connected them with the idea of logos, whether in the form of God or of a transcendental mind, or even of nature as an eternal principle. ~ Max Horkheimer, #NFDB
155:Just as the teaching of the Law and the prophets, being harbingers of the coming advent of the Logos in the flesh, guide our souls to Christ (cf. Gal. 3:24), so the glorified incarnate Logos of God is Himself a harbinger of His spiritual advent, leading our souls forward by His own teachings to receive His divine and manifest advent. He does this ceaselessly, by means of the virtues converting those found worthy from the flesh to the spirit. And He will do it at the end of the age, making manifest what has hitherto been hidden from men. ~ Saint Maximus the Confessor, #NFDB
156:Je crois en l’écriture. En rien d’autre, seulement en l’écriture. L’homme vit comme un ver mais écrit comme un dieu. Autrefois, on connaissait ce mystère oublié de nos jours : le monde se compose de tessons qui s’éparpillent, c’est un obscur chaos incohérent que seule l’écriture peut maintenir. Si tu as une idée du monde, si tu n’as pas oublié tout ce qui s’est passé, alors sache que c’est l’écriture qui a créé pour toi le simple fait que tu as un monde et qu’elle continue à le faire, elle est la toile d’araignée invisible qui relie nos vies, le logos. ~ Imre Kert sz, #NFDB
157:Genesis tells us that God spoke the entire universe into being with His Word—what John 1:1 calls the Logos. The Greek word means not only Word but also reason or rationality, and the ancient Stoics used it to mean the rational structure of the universe. Thus the underlying structure of the entire universe reflects the mind of the Creator. There is no fact/value dichotomy in the scriptural account. Nothing has an autonomous or independent identity, separate from the will of the Creator. As a result, all creation must be interpreted in light of its relationship to God. ~ Nancy R Pearcey, #NFDB
158:It’s a cliché that tech workers don’t care about what they wear, but if you look closely at those T-shirts, you’ll see the logos of the wearers’ companies—and tech workers care about those very much. What makes a startup employee instantly distinguishable to outsiders is the branded T-shirt or hoodie that makes him look the same as his co-workers. The startup uniform encapsulates a simple but essential principle: everyone at your company should be different in the same way—a tribe of like-minded people fiercely devoted to the company’s mission. Max Levchin, my co-founder ~ Peter Thiel, #NFDB
159:If the divine Logos of God the Father became son of man and man so that He might make men gods and the sons of God, let us believe that we shall reach the realm where Christ Himself now is; for He is the head of the whole body (cf. Col. 1:18), and endued with our humanity has gone to the Father as forerunner on our behalf. God will stand 'in the midst of the congregation of gods' (Ps. 82:1 LXX) - that is, of those who are saved - distributing the rewards of that realm's blessedness to those found worthy to receive them, not separated from them by any space. ~ Saint Maximus the Confessor, #NFDB
160:The common Greek word, logos, was originally understood in several different ways; one of which was as “intention, hypothesis, or thought”. Heraclitus, in the 4th century B.C.E., the first to use the word in a metaphysical sense, intended by it the Divine Intelligence by which all the world is pervaded. Much later, a contemporary of Jesus, Philo Judaeus, an influential Alexandrian Jew with strong ties to the Greek, and specifically the Platonic, philosophical tradition, used the word to denote the Thought in the Mind of God, wherefrom the Idea of the world took form. ~ Swami Abhayananda, #NFDB
161:Thus the quintessentially “conservative” dogma of Christ’s divinity as the pre-incarnate eternal Logos is the basis for the quintessentially “liberal” hope that good pagans can go to Heaven. He is indeed the one and only Way, Truth, and Life, the only Savior. But when Muslims, Buddhists, Hindus, or even honest agnostics give their heart to truth and goodness; when they make the ultimate value and point and purpose and meaning and end of their lives that which God is, absolute truth and absolute goodness, they are in fact giving their heart to Jesus even though they do not know it. ~ Peter Kreeft, #NFDB
162:When our intellect has shaken off its many opinions about created things, then the inner principle of truth appears clearly to it, providing it with a foundation of real knowledge and removing its former preconceptions as though removing scales from eyes, as happened in the case of St. Paul (cf. Acts 9:18). For an understanding of Scripture that does not go beyond the literal meaning, and a view of the sensible world that relies exclusively on sense perception, are indeed scales, blinding the soul's visionary faculty and preventing access to the pure Logos of truth. ~ Saint Maximus the Confessor, #NFDB
163:Like the octopi, our destiny is to become what we think, to have our thoughts become our bodies and our bodies become our thoughts. This is the essence of the more perfect Logos envisioned by the Hellenistic polymath Philo Judaeus—a Logos, an indwelling of the Goddess, not heard but beheld. Hans Jonas explains Philo Judaeus's concept as follows:
A more perfect archetypal logos, exempt from the human duality of sign and thing, and therefore not bound by the forms of speech, would not require the mediation of hearing, but is immediately beheld by the mind as the truth of things. ~ Terence McKenna,#NFDB
164:Not only were the Jews expecting the birth of a Great King, a Wise Man and a Saviour, but Plato and Socrates also spoke of the Logos and of the Universal Wise Man 'yet to come'. Confucius spoke of 'the Saint'; the Sibyls, of a 'Universal King'; the Greek dramatist, of a saviour and redeemer to unloose man from the 'primal eldest curse'. All these were on the Gentile side of the expectation. What separates Christ from all men is that first He was expected; even the Gentiles had a longing for a deliverer, or redeemer. This fact alone distinguishes Him from all other religious leaders. ~ Fulton J Sheen, #NFDB
165:And those who urge entrepreneurs to never give up? Charlatans. Sometimes you have to give up. Sometimes knowing when to give up, when to try something else, is genius. Giving up doesn’t mean stopping. Don’t ever stop. Luck plays a big role. Yes, I’d like to publicly acknowledge the power of luck. Athletes get lucky, poets get lucky, businesses get lucky. Hard work is critical, a good team is essential, brains and determination are invaluable, but luck may decide the outcome. Some people might not call it luck. They might call it Tao, or Logos, or Jñāna, or Dharma. Or Spirit. Or God. Put ~ Phil Knight, #NFDB
166:Independence and unvarying reliability, and to pay attention
to nothing, no matter how fleetingly, except the logos. And to
be the same in all circumstances—intense pain, the loss of a
child, chronic illness. And to see clearly, from his example,
that a man can show both strength and flexibility.
His patience in teaching. And to have seen someone who
clearly viewed his expertise and ability as a teacher as the
humblest of virtues.
And to have learned how to accept favors from friends
without losing your self-respect or appearing ungrateful.
On Apolonius ~ Marcus Aurelius,#NFDB
167:Like Baptists, Quakers, and many others, the gnostic is convinced that whoever receives the spirit communicates directly with the divine. One of Valentinus’ students, the gnostic teacher Heracleon (c. 160), says that “at first, people believe because of the testimony of others …” but then “they come to believe from the truth itself.”77 So his own teacher, Valentinus, claimed to have first learned Paul’s secret teaching; then he experienced a vision which became the source of his own gnosis: He saw a newborn infant, and when he asked who he might be, the child answered, “I am the Logos.”78 ~ Elaine Pagels, #NFDB
168:People knew there were two ways of coming at truth. One was science, or what the Greeks called Logos, reason, logic. And that was essential that the discourse of science or logic related directed to the external world. The other was mythos, what the Greeks called myth, which didn't mean a fantasy story, but it was a narrative associated with ritual and ethical practice but it helped us to address problems for which there were no easy answers, like mortality, cruelty, the sorrow that overtakes us all that's part of the human condition. And these two were not in opposition, we needed both. ~ Karen Armstrong, #NFDB
169:By three months old, 40 percent of infants watch screen media regularly; by two years, 90 percent do. By her third birthday, the average American child recognizes one hundred brand logos. The typical child is exposed to forty thousand screen ads per year. Children know the names of more branded characters than of real animals. By her tenth birthday, the average American child knows three hundred to four hundred brands. Research shows over and over that preschoolers will overwhelmingly think advertised products, branded products, are superior even when the actual contents are identical. ~ Robert W McChesney, #NFDB
170:If God really became incarnate, and if His Incarnation can with justice compel man to change his life,then we have no alternative but to conceive of this Incarnation as something which is still present and which will remain present for all future time. ... What happens in the liturgical celebration of the Eucharist is something for which all religions of mankind have exressed longing, dimly sensed was coming, and as a rule even prefigured- the physical presence of the divine Logos made man, and the presence of his sacrificial death, in the midst of the congregation celebrating the mysteries. ~ Josef Pieper, #NFDB
171:"So what mediates between the domains of order and chaos? Consciousness, as far as I can tell. It's the hero, that's one way of thinking about it. It's the Logos, that's another way of thinking about it. It's the word that generates order out of chaos at the beginning of time. It's the consciousness that's interacting with the matter of the world produces Being. That's basically it. That's basically you, for all intents and purposes. So how do we do that? Well, the unconscious does it to some degree, because it's with our fantasy that we first meet the unknown." ~ Jordan Peterson, #NFDB
172:"So what mediates between the domains of order and chaos? Consciousness, as far as I can tell. It's the hero, that's one way of thinking about it. It's the Logos, that's another way of thinking about it. It's the word that generates order out of chaos at the beginning of time. It's the consciousness that's interacting with the matter of the world produces Being. That's basically it. That's basically you, for all intents and purposes. So how do we do that? Well, the unconscious does it to some degree, because it's with our fantasy that we first meet the unknown." ~ Jordan B Peterson, #NFDB
173:In Gnosticism, man belongs with God against the world and the creator of the world (both of which are crazy, whether they realize it or not). The answer to Fat’s question, “Is the universe irrational, and is it irrational because an irrational mind governs it?” receives this answer, via Dr. Stone: “Yes it is, the universe is irrational; the mind governing it is irrational; but above them lies another God, the true God, and he is not irrational; in addition that true God has outwitted the powers of this world, ventured here to help us, and we know him as the Logos,” which, according to Fat, is living information. ~ Philip K Dick, #NFDB
174:Star, fate, and breath,” he croaked, licking his lips, “be kind to me, preserve me from the pride of the hand. Star, source of all life, to which I will return to be remade, erase my sins...” My eyes moistened again, hearing the old prayer, and I echoed the old man. Together: “...and purify, bind my atoms to something higher, send my light far to others who truly see. In the arms of great galaxies there lies salvation, and we there will go, to dance in endless joy the innocent dance free of the hand.” The old man's voice faded, and I finished, “In the name of the Good Man, the secrets of Logos, of Fate and Breath and Soul, so be it through deep time. ~ Greg Bear, #NFDB
175:Out of the night forth flamed a star -mine own!
Now seventy light-years nearer as I urge
Constant my heart through the abyss unknown,
Its glory my sole guide while space surge
About me. Seventy light-years! As I near
That gate of light that men call death, its cold
Pale gleam begins to pulse, a throbbing sphere,
Systole and diastole of eager gold,
New life immortal, warmth of passion bleed
Till night's black velvet burn to crimson. Hark!
It is thy voice, Thy word, the secret seed
Of rapture that admonishes the dark.
Swift! By necessity most righteous drawn,
Hermes, authentic augur of the dawn!
~ Aleister Crowley, Logos
,#NFDB
176:When Man Enters Woman
When man,
enters woman,
like the surf biting the shore,
again and again,
and the woman opens her mouth with pleasure
and her teeth gleam
like the alphabet,
Logos appears milking a star,
and the man
inside of woman
ties a knot
so that they will
never again be separate
and the woman
climbs into a flower
and swallows its stem
and Logos appears
and unleashes their rivers.
This man,
this woman
with their double hunger,
have tried to reach through
the curtain of God
and briefly they have,
though God
in His perversity
unties the knot.
~ Anne Sexton,#NFDB
177:Back then, when the culture was still building, people were loyal to stores, brands, and the cause. The style was retro-nineties, loud colors, vector or photographic driven, skinny jeans, selvage denim, lots of Japanese brands, and hip-hop/street culture content. There was also a political aspect to streetwear. Speaking for myself, I was sick of rocking logos for people. What people started printing their own shirts on AAA or American Apparel blanks, we got to rep the culture through the clothing. In the post-9/11 era, a lot of the more powerful messages about individuality, free speech, and what it was to be American manifested themselves in streetwear. (215) ~ Eddie Huang, #NFDB
178:It’s not about living in a sleek loft with three pieces of designer furniture. It’s not daring, nor dramatic, nor even all that difficult. What is minimalism then? It’s eliminating the excess. It’s asking “why” before you buy. It’s embracing the concept of enough. It’s living lightly and gracefully on the Earth. It’s uncovering who you are when all of the logos, brand names, and clutter are stripped away. It’s simple, it’s ordinary, and it’s accessible to everyone—from singles to families, teenagers to retirees. I’m reminded of the saying, “Zen is chopping wood and carrying water.” In other words, the world of enlightenment is none other than our everyday world. ~ Francine Jay, #NFDB
179:what is this word “logos”? It’s a term that is always difficult to translate in Greek philosophical texts; in this case, it’s even harder. Basically logos means “word,” but it expands to mean many other things too, like “account” and “reason,” or even “proportion” or “measure.” It’s where we get all those English words that end in “-ology.” For example, “theology” is giving an “account,” a logos, of “god,” theos; “anthropology” is giving an “account,” a logos, of “man,” anthropos; and we just saw that bios means “life,” hence our word “biology.” So, quite an important word, and it’s here in Heraclitus that it first becomes really crucial in philosophical Greek. ~ Peter Adamson, #NFDB
180:Logos
Out of the night forth flamed a star -mine own!
Now seventy light-years nearer as I urge
Constant my heart through the abyss unknown,
Its glory my sole guide while space surge
About me. Seventy light-yaers! As I near
That gate of light that men call death, its cold
Pale gleam begins to pulse, a throbbing sphere,
Systole and diastole of eager gold,
New life immortal, wartmth of passion bleed
Till night's black velvet burn to crimson. Hark!
It is thy voice, Thy word, the secret seed
Of rapture that admonishes the dark.
Swift! By necessity most righteous drawn,
Hermes, authentic augur of the dawn!
~ Aleister Crowley,#NFDB
181:One sets off to investigate you see, to develop the facility to really notice things so that, over time, and with enough practice, one becomes attuned to the earth’s embedded logos and can experience the enriching joy of moving about in deep and direct accordance with things. Yet invariably this vital process is abruptly thwarted by an idiotic overlay of literal designations and inane alerts so that the whole terrain is obscured and inaccessible until eventually it is all quite formidable. As if the earth were a colossal and elaborate deathtrap. How will I ever make myself at home here if there are always these meddlesome scaremongering signs everywhere I go. ~ Claire Louise Bennett, #NFDB
182:Our eyes are not capable of seeing, nor even contemplating, intimacy, at least not directly. They can only imagine something about intimacy from the light, the gestures, the words, that it radiates. But intimacy as such will remain invisible, irreducible to appropriation, and thus strange to the logic of Western discourse, to the logos, except in its delusion its lack, its derelictions and artificial ecstasies. Intimacy allows itself neither to be seen nor to be seized. Nevertheless it is probably the core of our being. And any attempts to appropriate it risks annihilating being itself. However, it is not a question of magic, of irrationality, of madness--it is a question of touch. ~ Luce Irigaray, #NFDB
183:Rabi-’ah’s achievement built on a tradition of female literacy, scholarship and intellectual creativity reaching back to the dawn of thought. Countless ancient myths ascribe the birth of language to women or goddesses, in a ritual formulation of the primeval truth that the first words any human being hears are the mother’s. In Indian mythology the Vedic goddess Vac means “language”; she personifies the birth of speech, and is represented as a maternal mouth-cavity open to give birth to the living word. The Hindu prayer to Devaki, mother of Krishna, begins, “Goddess of the Logos, Mother of the Gods, One with Creation, thou art Intelligence, the Mother of Science, the Mother of Courage . . . ~ Rosalind Miles, #NFDB
184:A rosewater smell from the box summoned, instantly, a dictatorial woman with a tight bun, hectoring him with questions. The cut, the buttons, the pockets, the collar. But most of all: the blue. Chosen in haste from a wall of fabrics: not an ordinary blue. Peacock? Lapis? Nothing gets close. Medium but vivid, moderately lustrous, definitely bold. Somewhere between ultramarine and cyanide salts, between Vishnu and Amon, Israel and Greece, the logos of Pepsi and Ford. In a word: bright. He loved whatever self had chosen it and after that wore it constantly. Even Freddy approved: “You look like someone famous!” And he does. Finally, at his advanced age, he has struck the right note. He looks good, and he looks like himself. ~ Andrew Sean Greer, #NFDB
185:Certain Rosicrucian scholars have given special appellations to these three phases of the sun: the spiritual sun they called Vulcan; the soular and intellectual sun, Christ and Lucifer respectively; and the material sun, the Jewish Demiurgus Jehovah. Lucifer here represents the intellectual mind without the illumination of the spiritual mind; therefore it is "the false light. " The false light is finally overcome and redeemed by the true light of the soul, called the Second Logos or Christ. The secret processes by which the Luciferian intellect is transmuted into the Christly intellect constitute one of the great secrets of alchemy, and are symbolized by the process of transmuting base metals into gold. ~ Manly P Hall, The Secret Teachings of all Ages, #NFDB
186:It is clear now why Christianity played a significant role in launching the scientific revolution in the first place. Only a biblical worldview provides an adequate epistemology for science. First, a rational God created the world with an intelligible structure, and second, he created humans in his image. In the words of historian Richard Cohen, science required the concept of a “rational creator of all things,” along with the corollary that “we lesser rational beings might, by virtue of that Godlike rationality, be able to decipher the laws of nature.” Theologian Christopher Kaiser states the same idea succinctly: the early scientists assumed that “the same Logos that is responsible for its ordering is also reflected in human reason. ~ Nancy R Pearcey, #NFDB
187:All human beings have a share of the logos, and all have roles to play in the vast design that is the world. But this is not to say that all humans are equal or that the roles they are assigned are interchangeable. Marcus, like most of his contemporaries, took it for granted that human society was hierarchical, and this is borne out by the images he uses to describe it. Human society is a single organism, like an individual human body or a tree. But the trunk of the tree is not to be confused with the leaves, or the hands and feet with the head. Our duty to act justly does not mean that we must treat others as our equals; it means that we must treat them as they deserve. And their deserts are determined in part by their position in the hierarchy. ~ Marcus Aurelius, #NFDB
188:We know from Philo there was already a Jewish tradition of a preexistent being named Jesus who was the Form of God (Element 40). It cannot be claimed Philo came up with this notion on his own, since that would entail a wildly improbable coincidence. So we surely are looking at a derivation from an earlier Divine Logos doctrine. Then we’re told this Jesus did not try to seize power from God in heaven (as by some accounts Satan had once done, resulting in his fall to the lower realms), but instead divested himself of all his power and higher being, enslaving himself (either to God’s plan or the world of flesh) by ‘being made’ [genomenos] in the ‘likeness’ of men (not literally becoming a man, but assuming a human body, and thus wearing human ‘flesh’). ~ Richard C Carrier, #NFDB
189:History textbooks still present Union and Confederate sympathizers as equally idealistic. The North fought to hold the Union together, while the South fought, according to 'The American Way', 'for the preservation of their rights and the freedom to decide for themselves'. Nobody fought to preserve racial slavery; nobody fought to end it. As one result, unlike the Nazi swastika, which lies disgraced, even in the North whites still proudly display the stars and bars of the Confederacy on den walls, license plates, t-shirts, and high school logos. Even some (white) Northerners vaguely regret the defeat of the 'lost cause'. It is as if racism against blacks could be remembered with nostalgia. In this sense, long after Appomattox, the Confederacy finally won. ~ James W Loewen, #NFDB
190:I'm not sure when it happened, but sometime in my late teens or early twenties, it was as if Jesus packed his bags and moved from my heart into my head. He became an idea, a sort of theological mechanism by which salvation was attained. I described him in terms of atonement, logos, the object of my faith, and absolute truth. He was something I agreed to, not someone I followed. . . . This radial Jesus wanted to live not only in my heart and in my head but also in my hands, as i fed the hungry, reached out to my enemies, healed the sick, and comforted the lonely. Being a Christian, it seemed, isn't about agreeing to a certain way. It is about embodying a certain way. It is about living as an incarnation of Jesus, as Jesus lived as an incarnation of God. ~ Rachel Held Evans, #NFDB
191:we must see things for what they are (here the discipline of perception is relevant) and accept them, by exercising the discipline of will, or what Epictetus calls (in a phrase quoted by Marcus) “the art of acquiescence.” For if we recognize that all events have been foreseen by the logos and form part of its plan, and that the plan in question is unfailingly good (as it must be), then it follows that we must accept whatever fate has in store for us, however unpleasant it may appear, trusting that, in Alexander Pope’s phrase, “whatever is, is right.” This applies to all obstacles and (apparent) misfortunes, and in particular to death—a process that we cannot prevent, which therefore does not harm us, and which accordingly we must accept willingly as natural and proper. ~ Anonymous, #NFDB
192:From these many theological interchanges a concensus arose; and the historical Jesus became permanently associated with the Logos, and was thereafter regarded by Christians as an incarnation of God; or, in popular circles, ‘the Son of God’. Then, to the duality of the Father and Son was added the “Spirit” or “Holy Ghost”—thus constituting a holy Trinity, comparable to Plotinus’ trinity of The One, the Divine Mind, and Soul. This doctrine of the ‘Holy Trinity’ became firmly established as a metaphysical tenet of the Church with the formulation of the Nicene Creed following the first ecumenical council assembled by emperor Constantine in 325 C.E., and the Athenasian Creed, penned around the same time—though in later years Christendom would become bitterly divided in its acceptance of this tenet. ~ Swami Abhayananda, #NFDB
193:The Dûnyain,” Kellhus said after a time, “have surrendered themselves to the Logos, to what you would call reason and intellect. We seek absolute awareness, the self-moving thought. The thoughts of all men arise from the darkness. If you are the movement of your soul, and the cause of that movement precedes you, then how could you ever call your thoughts your own? How could you be anything other than a slave to the darkness that comes before? Only the Logos allows one to mitigate that slavery. Only knowing the sources of thought and action allows us to own our thoughts and our actions, to throw off the yoke of circumstance. And only the Dûnyain possess this knowledge, plainsman. The world slumbers, enslaved by its ignorance. Only the Dûnyain are awake. Moënghus, my father, threatens this.” Thoughts ~ R Scott Bakker, #NFDB
194:The scriptures, if taken literally, very often make a kind of nonsense. But understood in their more esoteric meaning, as metaphor and symbol, the scriptures of all religions keep trust with humanity, keep that relationship between what we call God, the Logos of our planet, and His expression, humanity and the lower kingdoms. They keep us informed that there is a relationship, that there is a Plan of evolution, that this is not the end, that we will go on until we create perfection on the planet — perfection being the total working out of the Plan of the Logos, in all of its varied manifestations. Another problem with these ancient scriptures is that they have all, more or less, become distorted in their slow dissemination over the centuries. ~ Benjamin Creme The Ageless Wisdom, An Introduction to Humanity's Spiritual Legacy, (1996), p. 23, #NFDB
195:And here, Meister Eckhart distinguishes between the One and the Divine Mind, using the terms “Godhead” and “God”: God and the Godhead are as different from each other as heaven and earth… Creatures speak of God—but why do they not mention the Godhead? Because there is only unity in the Godhead and there is nothing to talk about. God acts. The Godhead does not. …The difference between God and the Godhead is the difference between action and non-action. …The Godhead is poor, naked and empty as though it were not; it has not, wills not, wants not, works not, gets not. It is God who has the treasure and the bride in Him; the Godhead is as void as though it were not.75 Eckhart’s “God” is the manifestory Power of the One, which has been referred to as Prakrti, Maya, Nous, Shakti, Logos, and many other names; we are calling It ‘the Divine Mind’. The Divine Mind is not a ~ Swami Abhayananda, #NFDB
196:Savitri is neither fantasy nor yet mere philosophical thought, but vision and revelation of the actual structure of the inner Cosmos and of the pilgrim of life within its sphere — the Stairway of the Worlds reveals itself to our gaze — worlds of Light above, worlds of Darkness beneath, and we see also ever-encircling life (‘kindled in measure and quenched in measure’) ascending that stair under the calm unwinking gaze of the Cosmic Gods who shine forth now as of old. Poetry is indeed the full manifestation of the Logos and, when as here, it is no mere iridescence dependent on some special standpoint, but the wondrous structure of the mighty Cosmos, the ‘Adored One’, that is revealed, then in truth does it manifest its full, its highest grandeur.
It is an omen of the utmost significance and hope that in these years of darkness and despair such a poem as Savitri should have appeared. ~ Krishnaprem,#NFDB
197:El ideal unificador de los primeros cristianos, el de convertirse en uno solo con Cristo resucitado y con la comunidad cristiana, así como la unión místico-filosófica de inspiración griega con el Logos divino, retrocedían en tanto metas religiosas específicas a favor del concepto más judaico de obediencia estricta a la voluntad de Dios y, por extrapolación, a las decisiones de la jerarquía eclesiástica. El sufrimiento y la muerte de Cristo se presentaron, muchas veces, como causas ulteriores de culpa humana antes que como medio de eliminación de esa culpa. La crucifixión, con su aspecto horrible, se convirtió en imagen dominante, más que la resurrección o la conjunción de ambas. La relación de hijo culpable a padre severo, como en gran parte del Antiguo Testamento, ensombreció en gran medida la feliz reconciliación con la esencia divina que se proclamaba en el otro extremo del cristianismo primitivo ~ Anonymous, #NFDB
198:We might map thumos and eros onto Maslow’s hierarchy of human needs by viewing thumos as the higher, social needs, and eros as the source and container of the physiological ‘life energy’—a term in which sense the word eros has often been used in Greek philosophy. As we can see, both horses had a place and function in the human soul, and when a healthy mind holds the reins, it can drive the ‘chariot’ forwards. The logos, therefore—the charioteer in the analogy—was of utmost importance. This was where intellect had its throne, and from which reason and logic emerged. Whereas the horses pulled in the directions of social status and biological needs, the logos desired nothing but learning and wisdom. Only by means of this mental function was the soul able to balance the impulses and urges of the two winged horses. According to Plato, people dominated by the logos or logistikon made great philosophers or politicians. ~ Frater Acher, #NFDB
199:Philo was born before the beginning of the Christian era, and lived until long after the reputed death of Christ. He wrote an account of the Jews covering the entire time that Christ is said to have existed on earth. He was living in or near Jerusalem when Christ’s miraculous birth and the Herodian massacre occurred. He was there when Christ made his triumphal entry into Jerusalem. He was there when the crucifixion with its attendant earthquake, supernatural darkness and resurrection of the dead took place—when Christ himself rose from the dead and in the presence of many witnesses ascended into heaven. These marvelous events which must have filled the world with amazement, had they really occurred, were unknown to him. It was Philo who developed the doctrine of the Logos, or Word, and although this Word incarnate dwelt in that very land and in the presence of multitudes revealed himself and demonstrated his divine powers, Philo saw it not. ~ Dan Barker, #NFDB
200:Dubai
I can’t pretend
there’s beauty to exhume
from these slabs
concrete and sandstone
planted in the sand
funereal totems. I can’t
harmonise with the drill
fracturing the boulders
beneath the desert
puncturing the landscape
holes to insert
pillars as foundation
for incipient towers
towards a veritable
concrete forest. What
palm trees remain, inspire
the outline of the artificial
island, beach resort
to A-list celebrities. Camels
happy and humanised
logos on T-shirts
at the gargantuan mall
the largest in the world
outside of USA. Burger King
and co. don’t clash
but complement the Arabic
18
kitsch. I can’t conjure
my gifts (meager
as they are) enough
to resemble this reality
in an aesthetically refined
string of words: only this
beveled cluster
of clauses and the like
summoned by a Colossus
of a place called Dubai.
~ Ali Alizadeh,#NFDB
201:The problem with trying to be relevant is it makes us copy what culture is already doing. To be relevant, you have to copy what is cool. So we put our mouths on the tailpipe of secular culture in hopes we can recycle some of it and use it for ourselves. The problem with this is that it automatically puts us ten to fifteen years behind culture because rather than setting the precedent, we are copying their systems. This is where we get a huge section of Christian apparel and coffee mugs that simply copy secular logos. My favorite is the shirt with the words “Holy Spirit” printed in the same font and logo as Sprite. Or the one with “A bread crumb and a fish” instead of Abercrombie and Fitch. We call it redeeming, but it’s actually stealing. Making bad art is bad in and of itself, but if we are Christians, this takes on a whole other level of weight. Because we are called to mirror and reflect God, everything we do should give people a proper picture of who he is. ~ Jefferson Bethke, #NFDB
202:It is not only possible, but also the case that all rational creatures will eventually submit to one Law […] We profess that at a certain point the Logos will have obtained the hegemony over all rational creatures and will have transformed every soul to the perfection that is proper to it, when each one, exerting its own free will, will have made its own choices and reaches the state that it had elected. But we hold that it will not happen as in the case of material bodies […] it is not so in the case of illnesses derived from sin. For it is certainly not the case that the supreme God, who dominates over all rational creatures, can not cure them. Indeed, since the Logos is more powerful than any evil that can exist in the soul [πάντων γὰρ τῶν ἐν ψυχῇ κακῶν δυνατώτερος ὁ Λόγος], it applies the necessary therapy to every individual, according to God's will. And the ultimate end of all things will be the elimination of evil [τὸ τέλος τῶν πραγμάτων ἀναιρεθῆναί ἐστι τὴν κακίαν]. (CC 8.72) ~ Origen, #NFDB
203:Long ago, during the last age of reason, certain proud thinkers had claimed that valid knowledge was indestructible – that ideas were deathless and truth immortal. But that was true only in the subtlest sense, the abbot thought, and not superficially true at all. There was objective meaning in the world, to be sure: the nonmoral logos or design of the Creator; but such meanings were God’s and not Man’s, until they found an imperfect incarnation, a dark reflection, within the mind and speech and culture of a given human society, which might ascribe values to the meanings so that they became valid in a human sense within the culture. For Man was a culture-bearer as well as a soul-bearer, but his cultures were not immortal and they could die with a race or an age, and then human reflections of meaning and human portrayals of truth receded, and truth and meaning resided, unseen, only in the objective logos of Nature and the ineffable Logos of God. Truth could be crucified; but soon, perhaps, a resurrection. ~ Walter M Miller Jr, #NFDB
204:Not for years and years had Janet been to church; she had long been unable to walk so far; and having no book but the best, and no help to understand it but the highest, her faith was simple, strong, real, all-pervading. Day by day she pored over the great gospel -- I mean just the good news according to Matthew and Mark and Luke and John -- until she had grown to be one of the noble ladies of the kingdom of heaven -- one of those who inherit the earth, and are ripening to see God. For the Master, and his mind in hers, was her teacher. She had little or no theology save what he taught her, or rather, what he is. And of any other than that, the less the better; for no theology, except the Theou logos, is worth the learning, no other being true. To know him is to know God. And he only who obeys him, does or can know him; he who obeys him cannot fail to know him. To Janet, Jesus Christ was no object of so-called theological speculation, but a living man, who somehow or other heard her when she called to him, and sent her the help she needed. ~ George MacDonald, #NFDB
205:the Greek language there are two different words for ‘word,’ logos and rhema. The world was created by the Word, logos, of God. Logos is the general Word of God, stretching from Genesis to Revelation, for all these books directly or indirectly tell about the Word, Jesus Christ. By reading the logos from Genesis to Revelation you can receive all the knowledge you need about God and His promises; but just by reading you do not receive faith. You have received knowledge and understanding about God, but you do not receive faith. Romans 10:17 shows us that the material used to build faith is more than just reading God’s Word: “Faith comes by hearing, and hearing by the Word of God.” In this scripture ‘word’ is not logos, but rhema. Faith specifically comes by hearing the rhema. In his Greek lexicon Dr. Ironside has defined logos as “the said word of God,” and rhema as “the saying word of God.” Many scholars define this action of rhema as being the Holy Spirit using a few verses of Scripture and quickening it personally to one individual person. ~ David Yonggi Cho, #NFDB
206:Mind the App: Just days after the original Android Marketplace app store launched, thousands of people happily downloaded their bank's new Android apps. After entering their account numbers and passwords, the apps failed to work as promised leading angry customers to call their banks. When they reached customer service, the banks advised "we don’t have an Android app." Whoops! In turned out, criminals had created and uploaded fake banking apps—designed with the bank’s own logos in order to to extract sensitive financial information. Many apps stores, particularly third-party sites, are essentially the Wild West. In fact, by 2013, more than 42,000 apps—many of them targeted at children who think they’re simply downloading a free game—in Google's Play store had been found to contain spyware and information-stealing Trojan programs. Pay close attention to the apps you and your family download, particularly their permission settings. They are generally "free" for a reason and you're paying with your privacy—or worse. If a flashlight app tells you it needs access to your location and contacts, run the other way! ~ Anonymous, #NFDB
207:and many tough life choices, Gwen must decide who or what she will become. Fleet Cadet or Civilian? Friend or lover? Average or extraordinary? Can she make new friends? Can she trust the old ones, such as Logan Sangre, her sexy high school crush and an Earth special operative? Time and time again, Gwen’s uncanny ability to come up with the best answer in a crisis saves her life and others. And now, her unique Logos voice makes her an extremely valuable commodity to the Atlanteans—so much so that her enigmatic commanding officer Aeson Kassiopei, who is also the Imperial Prince of Atlantis, has taken an increasingly personal interest in her. Before the end of the journey, Gwen must convince him that she has what it takes to compete in the deadly Games of the Atlantis Grail. It’s becoming apparent—the life of her family and all of Earth depends on it. COMPETE is the second book in The Atlantis Grail series. Don’t miss another book by Vera Nazarian! Subscribe to the mailing list to be notified when the next books by Vera Nazarian are available. We promise not to spam you or chit-chat, only make occasional book release announcements. ~ Vera Nazarian, #NFDB
208:We’ve been defined by everyone else and continue to be slandered despite easy-to-look-up-on-the-internet facts about the realities of our histories and current state as a people. We have the sad, defeated Indian silhouette, and the heads rolling down temple stairs, we have it in our heads, Kevin Costner saving us, John Wayne’s six-shooter slaying us, an Italian guy named Iron Eyes Cody playing our parts in movies. We have the litter-mourning, tear-ridden Indian in the commercial (also Iron Eyes Cody), and the sink-tossing, crazy Indian who was the narrator in the novel, the voice of One Flew Over the Cuckoo’s Nest. We have all the logos and mascots. The copy of a copy of the image of an Indian in a textbook. All the way from the top of Canada, the top of Alaska, down to the bottom of South America, Indians were removed, then reduced to a feathered image. Our heads are on flags, jerseys, and coins. Our heads were on the penny first, of course, the Indian cent, and then on the buffalo nickel, both before we could even vote as a people—which, like the truth of what happened in history all over the world, and like all that spilled blood from slaughter, are now out of circulation. ~ Tommy Orange, #NFDB
209:Now a Dark Age seemed to be passing. For twelve centuries, a small flame of knowledge had been kept smoldering in the monasteries; only now were their minds ready to be kindled. Long ago, during the last age of reason, certain proud thinkers had claimed that valid knowledge was indestructible – that ideas were deathless and truth immortal. But that was true only in the subtlest sense, the abbot thought, and not superficially true at all. There was objective meaning in the world, to be sure: the nonmoral logos or design of the Creator; but such meanings were God’s and not Man’s, until they found an imperfect incarnation, a dark reflection, within the mind and speech and culture of a given human society, which might ascribe values to the meanings so that they became valid in a human sense within the culture. For Man was a culture-bearer as well as a soul-bearer, but his cultures were not immortal and they could die with a race or an age, and then human reflections of meaning and human portrayals of truth receded, and truth and meaning resided, unseen, only in the objective logos of Nature and the ineffable Logos of God. Truth could be crucified; but soon, perhaps, a resurrection. ~ Walter M Miller Jr, #NFDB
210:Now a Dark Age seemed to be passing. For twelve centuries, a small flame of knowledge had been kept smoldering in the monasteries; only now were there minds ready to be kindled. Long ago, during the last age of reason, certain proud thinkers had claimed that valid knowledge was indestructible—that ideas were deathless and truth immortal. But that was true only in the subtlest sense, the abbot thought, and not superficially true at all. There was objective meaning in the world, to be sure: the nonmoral logos or design of the Creator; but such meanings were God's and not Man's, until they found an imperfect incarnation, a dark reflection, within the mind and speech and culture of a given human society, which might ascribe values to the meanings so that they became valid in a human sense within the culture. For Man was a culture-bearer as well as a soul-bearer, but his cultures were not immortal and they could die with a race or an age, and then human reflections of meaning and human portrayals of truth receded, and truth and meaning resided, unseen, only in the objective logos of Nature and the ineffable Logos of God. Truth could be crucified; but soon, perhaps, a resurrection. ~ Walter M Miller Jr, #NFDB
211:This present universe is only one element in the kingdom of God. But it is a very wonderful and important one. And within it the Logos, the now risen Son of man, is currently preparing for us to join him (John 14:2–4). We will see him in the stunning surroundings that he had with the Father before the beginning of the created cosmos (17:24). And we will actively participate in the future governance of the universe. We will not sit around looking at one another or at God for eternity but will join the eternal Logos, “reign with him,” in the endlessly ongoing creative work of God. It is for this that we were each individually intended, as both kings and priests (Exod. 19:6; Rev. 5:10). Thus, our faithfulness over a “few things” in the present phase of our life develops the kind of character that can be entrusted with “many things.” We are, accordingly, permitted to “enter into the joy of our Lord” (Matt. 25:21). That “joy” is, of course, the creation and care of what is good, in all its dimensions. A place in God’s creative order has been reserved for each one of us from before the beginnings of cosmic existence. His plan is for us to develop, as apprentices to Jesus, to the point where we can take our place in the ongoing creativity of the universe. ~ Dallas Willard, #NFDB
212:I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term "self-aware."
Fiat logos. I know my mind in terms of a language more expressive than any I'd previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted.
With this language, I can see how my mind is operating. I don't pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended.
I know how they make up my thoughts.
These thoughts. ~ Ted Chiang,#NFDB
213:Interruption is weakness, young Kellhus. It arises from the passions and not from the intellect. From the darkness that comes before.” “I understand, Pragma.” The cold eyes peered through him and saw this was true. “When the Dûnyain first found Ishuäl in these mountains, they knew only one principle of the Logos. What was that principle, young Kellhus?” “That which comes before determines that which comes after.” The Pragma nodded. “Two thousand years have passed, young Kellhus, and we still hold that principle true. Does that mean the principle of before and after, of cause and effect, has grown old?” “No, Pragma.” “And why is that? Do men not grow old and die? Do not even mountains age and crumble with time?” “Yes, Pragma.” “Then how can this principle not be old?” “Because,” Kellhus answered, struggling to snuff a flare of pride, “the principle of before and after is nowhere to be found within the circuit of before and after. It is the ground of what is ‘young’ and what is ‘old,’ and so cannot itself be young or old.” “Yes. The Logos is without beginning or end. And yet Man, young Kellhus, does possess a beginning and end—like all beasts. Why is Man distinct from other beasts?” “Because like beasts, Man stands within the circuit of before and after, and yet he apprehends the Logos. He possesses intellect. ~ R Scott Bakker, #NFDB
214:After Daskalos returned to his armchair and was getting ready to continue our discussion I asked him whether the affliction of that man was due to karmic debts.
“ ‘All illnesses are due to Karma,’ Daskalos replied. ‘It is either the result of your own debts or the debts of others you love.’
“ ‘I can understand paying for one’s own Karma but what does it mean paying the Karma of someone you love?’ I asked.
“ ‘What do you think Christ meant,’ Daskalos said, ‘when he urged us to bear one another’s burdens?’
“ ‘Karma,’ Daskalos explained, ‘has to be paid off in one way or another. This is the universal law of balance. So when we love someone, we may assist him in paying part of his debt. But this,’ he said, ‘is possible only after that person has received his ‘lesson’ and therefore it would not be necessary to pay his debt in full. When most of the Karma has been paid off someone else can assume the remaining burden and relieve the subject from the pain. When we are willing to do that,’ Daskalos continued, ‘the Logos will assume nine-tenths of the remaining debt and we would actually assume only one-tenth. Thus the final debt that will have to be paid would be much less and the necessary pain would be considerably reduced. These are not arbitrary percentages,’ Daskalos insisted, ‘but part of the nature of things. ~ Kyriacos C Markides,#NFDB
215:The second discipline, that of action, relates to our relationship with other people. Human beings, for Marcus as for the Stoics generally, are social animals, a point he makes often (e.g., 5.16, 8.59, 9.1). All human beings possess not only a share of the logos but also the ability to use it (that is what makes us human and distinguishes us from other animals). But it would perhaps be more accurate to say that we are participants in the logos, which is as much a process as a substance. Marcus himself more than once compares the world ruled by logos to a city in which all human beings are citizens, with all the duties inherent in citizenship. As human beings we are part of nature, and our duty is to accommodate ourselves to its demands and requirements—“to live as nature requires,” as Marcus often puts it. To do this we must make proper use of the logos we have been allotted, and perform as best we can the functions assigned us in the master plan of the larger, cosmic logos, of which it is a part. This requires not merely passive acquiescence in what happens, but active cooperation with the world, with fate and, above all, with other human beings. We were made, Marcus tells us over and over, not for ourselves but for others, and our nature is fundamentally unselfish. In our relationships with others we must work for their collective good, while treating them justly and fairly as individuals. ~ Marcus Aurelius, #NFDB
216:Herman Melville
‘My towers at last!’—
What meant the word
from what acknowledged circuit sprung
and in the heart and on the tongue
at sight of few familiar birds
when seaward his last sail unfurled
to leeward from the wheel once more
bloomed the pale crags of haunted shore
that once-more-visited notch of world:
and straight he knew as known before
the Logos in Leviathan’s roar
he deepest sounding with his lead
who all had fathomed all had said.
Much-loving hero—towers indeed
were those that overhung your log
with entries of typhoon and fog
and thunderstone for Adam’s breed:
man’s warm Sargasso Sea of faith
dislimned in light by luck or fate
you for mankind set sail by hate
and weathered it, and with it death.
And now at world’s end coasting late
in dolphined calms beyond the gate
which Hercules flung down, you come
to the grim rocks that nod you home.
Depth below depth this love of man:
among unnumbered and unknown
to mark and make his cryptic own
one landfall of all time began:
of all life’s hurts to treasure one
and hug it to the wounded breast,
in this to dedicate the rest,
all injuries received or done.
Your towers again but towers now blest
your haven in a shoreless west
o mariner of the human soul
who in the landmark notched the Pole
50
and in the Item loved the Whole.
~ Conrad Potter Aiken,#NFDB
217:Logotherapy focuses rather on the future, that is to say, on the meanings to be fulfilled by the patient in his future. (Logotherapy, indeed, is a meaning-centered psychotherapy.) At the same time, logotherapy defocuses all the vicious-circle formations and feedback mechanisms which play such a great role in the development of neuroses. Thus, the typical self-centeredness of the neurotic is broken up instead of being continually fostered and reinforced. To be sure, this kind of statement is an oversimplification; yet in logotherapy the patient is actually confronted with and reoriented toward the meaning of his life. And to make him aware of this meaning can contribute much to his ability to overcome his neurosis. Let me explain why I have employed the term “logotherapy” as the name for my theory. Logos is a Greek word which denotes “meaning.” Logotherapy, or, as it has been called by some authors, “The Third Viennese School of Psychotherapy,” focuses on the meaning of human existence as well as on man’s search for such a meaning. According to logotherapy, this striving to find a meaning in one’s life is the primary motivational force in man. That is why I speak of a will to meaning in contrast to the pleasure principle (or, as we could also term it, the will to pleasure) on which Freudian psychoanalysis is centered, as well as in contrast to the will to power on which Adlerian psychology, using the term “striving for superiority,” is focused. ~ Anonymous, #NFDB
218:Well, Gordon assigned me to write a major piece of software for the Apple Macintosh. Financial spreadsheet, accounting, that sort of thing, powerful, easy to use, lots of graphics. I asked him exactly what he wanted in it, and he just said, ‘Everything. I want the top piece of all-singing, all-dancing business software for that machine.’ And being of a slightly whimsical turn of mind I took him literally. “You see, a pattern of numbers can represent anything you like, can be used to map any surface, or modulate any dynamic process—and so on. And any set of company accounts are, in the end, just a pattern of numbers. So I sat down and wrote a program that’ll take those numbers and do what you like with them. If you just want a bar graph it’ll do them as a bar graph, if you want them as a pie chart or scatter graph it’ll do them as a pie chart or scatter graph. If you want dancing girls jumping out of the pie chart in order to distract attention from the figures the pie chart actually represents, then the program will do that as well. Or you can turn your figures into, for instance, a flock of seagulls, and the formation they fly in and the way in which the wings of each gull beat will be determined by the performance of each division of your company. Great for producing animated corporate logos that actually mean something. “But the silliest feature of all was that if you wanted your company accounts represented as a piece of music, it could do that as well. Well, I thought it was silly. The corporate world went bananas over it. ~ Douglas Adams, #NFDB
219:another said, with more propriety, that the first blessing was assigned to those who had not followed wicked sentiments which revolt from God; the second to those who do not remain in the wide and broad road, whether they be those who have been brought up in the law, or Gentiles who have repented. And "the chair of pestilences" will be the theatres and tribunals, or rather the compliance with wicked and deadly powers, and complicity with their deeds. "' But his delight is in the law of the Lord."^ Peter in his Preaching called the Lord, Law and Logos. The legislator seems to teach differently the interpretation of the three forms of sin—understanding by the mute fishes sins of word, for there are times in which silence is better than speech^ for silence has a safe recompense; sins of deed, by the rapacious and carnivorous birds. The sow delights in dirt and dunc^; and we ouo;ht not to have " a conscience " that is " defiled." ^ Justly, therefore, the prophet says, " The ungodly are not so : but as the chaff which the wind driveth away from the face of the earth. Wherefore the ungodly shall not stand in the judgment " ^ (being already condemned, for '• he that believeth not is condemned already"''), "nor sinners in the 1 Ps. i. 1 (quoted from Barnabas, with some additions and omissions). 2 Ps. i. 2. 3 1 Cor. viii. 7. * Ps. i. 4, 5. ^ j^i^^ jij^ g^ counsel of the righteous," inasmuch as they are ah-eacly condemned, so as not to be united to those that have hved without stumbhng. " For the Lord knoweth the way of the righteous ; and the way of the ungodly shall perish." ^ ~ Anonymous, #NFDB
220:The third discipline, the discipline of will, is in a sense the counterpart to the second, the discipline of action. The latter governs our approach to the things in our control, those that we do; the discipline of will governs our attitude to things that are not within our control, those that we have done to us (by others or by nature). We control our own actions and are responsible for them. If we act wrongly, then we have done serious harm to ourselves (though not, it should be emphasized, to others, or to the logos). By contrast, things outside our control have no ability to harm us. Acts of wrongdoing by a human agent (torture, theft, or other crimes) harm the agent, not the victim. Acts of nature such as fire, illness, or death can harm us only if we choose to see them as harmful. When we do so, we question the benevolence and providence of the logos, and thereby degrade our own logos. This, of course, we must not do. Instead we must see things for what they are (here the discipline of perception is relevant) and accept them, by exercising the discipline of will, or what Epictetus calls (in a phrase quoted by Marcus) “the art of acquiescence.” For if we recognize that all events have been foreseen by the logos and form part of its plan, and that the plan in question is unfailingly good (as it must be), then it follows that we must accept whatever fate has in store for us, however unpleasant it may appear, trusting that, in Alexander Pope’s phrase, “whatever is, is right.” This applies to all obstacles and (apparent) misfortunes, and in particular to death—a process that we cannot prevent, which therefore does not harm us, and which accordingly we must accept willingly as natural and proper. ~ Marcus Aurelius, #NFDB
221:Though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence- to give it an inadequate name-the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, large both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
~ Sri Aurobindo, The Synthesis Of Yoga, 785-86,#NFDB
222:enlargement of our being. We want to be more than ourselves. Each of us by nature sees the whole world from one point of view with a perspective and a selectiveness peculiar to himself. And even when we build disinterested fantasies, they are saturated with, and limited by, our own psychology. To acquiesce in this particularity on the sensuous level—in other words, not to discount perspective—would be lunacy. We should then believe that the railway line really grew narrower as it receded into the distance. But we want to escape the illusions of perspective on higher levels too. We want to see with other eyes, to imagine with other imaginations, to feel with other hearts, as well as with our own. [138] We are not content to be Leibnitzian monads. We demand windows. Literature as Logos is a series of windows, even of doors. One of the things we feel after reading a great work is ‘I have got out’. Or from another point of view, ‘I have got in’; pierced the shell of some other monad and discovered what it is like inside. Good reading, therefore, though it is not essentially an affectional or moral or intellectual activity, has something in common with all three. In love we escape from our self into one other. In the moral sphere, every act of justice or charity involves putting ourselves in the other person’s place and thus transcending our own competitive particularity. In coming to understand anything we are rejecting the facts as they are for us in favour of the facts as they are. The primary impulse of each is to maintain and aggrandise himself. The secondary impulse is to go out of the self, to correct its provincialism and heal its loneliness. In love, in virtue, in the pursuit of knowledge, and in the reception of the arts, we are doing this. Obviously this process can be described either as an enlargement or as a temporary annihilation of the self. But that is an old paradox; ‘he that loseth his life shall save it’. We therefore delight to enter into other ~ C S Lewis, #NFDB
223:When you run up against someone else’s shamelessness, ask yourself this: Is a world without shamelessness possible? No. Then don’t ask the impossible. There have to be shameless people in the world. This is one of them. The same for someone vicious or untrustworthy, or with any other defect. Remembering that the whole class has to exist will make you more tolerant of its members. Another useful point to bear in mind: What qualities has nature given us to counter that defect? As an antidote to unkindness it gave us kindness. And other qualities to balance other flaws. And when others stray off course, you can always try to set them straight, because every wrongdoer is doing something wrong—doing something the wrong way. And how does it injure you anyway? You’ll find that none of the people you’re upset about has done anything that could do damage to your mind. But that’s all that “harm” or “injury” could mean. Yes, boorish people do boorish things. What’s strange or unheard-of about that? Isn’t it yourself you should reproach—for not anticipating that they’d act this way? The logos gave you the means to see it—that a given person would act a given way—but you paid no attention. And now you’re astonished that he’s gone and done it. So when you call someone “untrustworthy” or “ungrateful,” turn the reproach on yourself. It was you who did wrong. By assuming that someone with those traits deserved your trust. Or by doing them a favor and expecting something in return, instead of looking to the action itself for your reward. What else did you expect from helping someone out? Isn’t it enough that you’ve done what your nature demands? You want a salary for it too? As if your eyes expected a reward for seeing, or your feet for walking. That’s what they were made for. By doing what they were designed to do, they’re performing their function. Whereas humans were made to help others. And when we do help others—or help them to do something—we’re doing what we were designed for. We perform our function. ~ Marcus Aurelius, #NFDB
224:Not every conflict is necessarily neurotic; some amount of conflict is normal and healthy. In a similar sense suffering is not always a pathological phenomenon; rather than being a symptom of neurosis, suffering may well be a human achievement, especially if the suffering grows out of existential frustration. I would strictly deny that one's search or a meaning to his existence, or even his doubt of it, in every case is derived from, or results in, any disease. Existential frustration is neither pathological or pathogenic. A man's concern, even his despair, over the worthwhileness of life is an existential distress but by no means a mental disease. it may well be that interpreting the first in terms of the latter motivates a doctor to bury his patient's existential despair under a heap of tranquilizing drugs. It is his task, rather, to pilot the patient through his existential crises of growth and development.
Logotherapy regards its assignment as that of assisting the patient to find meaning in his life. Inasmuch as logotherapy makes him aware of the hidden logos of his existence, it is an analytical process. To this extent, logotherapy resembles psychoanalysis. However, in logotherapy's attempt to make something conscious again it does not restrict its activity to instinctual facts within the individual's unconscious bu also cares for existential realities, such as the potential meaning of his existence to be fulfilled as well as his will to meaning. Any analysis, however, even when it refrains from including the noological dimension in its therapeutic process, tries to make the patient aware of what he actually longs for in the depth of his being. Logotherapy deviates from psychoanalysis insofar as it considers man a being whose main concern consists in fulfilling a meaning, rather than in the mere gratification and satisfaction of drives and instincts, or in merely reconciling the conflict claims of id, ego and supergo, or in the mere adaptation and adjustment to society and environment. ~ Viktor E Frankl,#NFDB
225:Revelation. I understand the mechanism of my own thinking. I know precisely how I know, and my understanding is recursive. I understand the infinite regress of this self-knowing, not by proceeding step by step endlessly, but by apprehending the limit. The nature of recursive cognition is clear to me. A new meaning of the term ‘self-aware.’ Fiat logos. I know my mind in terms of a language more expressive than any I’d previously imagined. Like God creating order from chaos with an utterance, I make myself anew with this language. It is meta-self-descriptive and self-editing; not only can it describe thought, it can describe and modify its own operations as well, at all levels. What Gödel would have given to see this language, where modifying a statement causes the entire grammar to be adjusted. With this language, I can see how my mind is operating. I don’t pretend to see my own neurons firing; such claims belong to John Lilly and his LSD experiments of the sixties. What I can do is perceive the gestalts; I see the mental structures forming, interacting. I see myself thinking, and I see the equations that describe my thinking, and I see myself comprehending the equations, and I see how the equations describe their being comprehended. I know how they make up my thoughts. These thoughts. Initially I am overwhelmed by all this input, paralyzed with awareness of my self. It is hours before I can control the flood of self-describing information. I haven’t filtered it away, nor pushed it into the background. It’s become integrated into my mental processes, for use during my normal activities. It will be longer before I can take advantage of it, effortlessly and effectively, the way a dancer uses her kinesthetic knowledge. All that I once knew theoretically about my mind, I now see detailed explicitly. The undercurrents of sex, aggression, and self-preservation, translated by the conditioning of my childhood, clash with and are sometimes disguised as rational thought. I recognize all the causes of my every mood, the motives behind my every decision. What ~ Ted Chiang, #NFDB
226:So then let the Adept set this sigil upon all the Words he hath writ in the book of the Works of his Will. And let him then end all, saying: Such are the Words!2 For by this he maketh proclamation before all them that be about his Circle that these Words are true and puissant, binding what he would bind, and loosing what he would loose. Let the Adept perform this ritual right, perfect in every part thereof, once daily for one moon, then twice, at dawn and dusk, for two moons; next thrice, noon added, for three moons; afterwards, midnight making up his course, for four moons four times every day. Then let the Eleventh Moon be consecrated wholly to this Work; let him be instant in constant ardour, dismissing all but his sheer needs to eat and sleep.3 For know that the true Formula4 whose virtue sufficed the Beast in this Attainment, was thus:
INVOKE OFTEN
So may all men come at last to the Knowledge and Conversation of the Holy Guardian Angel: thus sayeth The Beast, and prayeth his own Angel that this Book be as a burning Lamp, and as a living Spring, for Light and Life to them that read therein.
1. There is an alternative spelling, TzBA-F, where the Root, "an Host," has the value of 93. The Practicus should revise this Ritual throughout in the Light of his personal researches in the Qabalah, and make it his own peculiar property. The spelling here suggested implies that he who utters the Word affirms his allegiance to the symbols 93 and 6; that he is a warrior in the army of Will, and of the Sun. 93 is also the number of AIWAZ and 6 of The Beast.
2. The consonants of LOGOS, "Word," add (Hebrew values) to 93 [reading the Sigma as Samekh = 60; reading it as Shin = 300 gives 333], and ΕΠΗ, "Words" (whence "Epic") has also that value; ΕΙ∆Ε ΤΑ ΕΠΗ might be the phrase here intended; its number is 418. This would then assert the accomplishment of the Great Work; this is the natural conclusion of the Ritual. Cf. CCXX, III, 75.
3. These needs are modified during the process of Initiation both as to quantity and quality. One should not become anxious about one's phyiscal or mental health on à priori grounds, but pay attention only to indubitable symptoms of distress should such arise. ~ Aleister Crowley, Liber Samekh,#NFDB
227:The first Testimony of faith (Shahādah) contains two parts, each of which is composed of two words: lā ilāha and illā ʾLlāh, “no divinity—except the (sole) Divinity”. The first part, the “negation” (nafy), corresponds to universal Manifestation, which is illusory in relation to the Principle, whereas the second part, the “confirmation” (ithbāt), corresponds to the Principle, which is Reality and which in relation to Manifestation is alone real.
Nevertheless Manifestation possesses a relative reality without which it would be pure nothingness; in a complementary way there must be within the principial order an element of relativity without which this order could not be the cause of Manifestation, hence of what is relative by definition; this is visually expressed by the Taoist symbol of the Yin-Yang, which is an image of compensatory reciprocity. This means that at a level below its Essence the Principle contains a prefiguration of Manifestation, which makes Manifestation possible; and Manifestation for its part contains in its center a reflection of the Principle, without which it would be independent of the Principle, which is inconceivable, relativity having no substantiality of its own.
The prefiguration of Manifestation in the Principle—the principial Logos—is represented in the Shahādah by the word illā (“except” or “if not”), whereas the name Allāh expresses the Principle in itself; and the reflection of the Principle—the manifested Logos—is represented in turn by the word ilāha (“divinity”), whereas the word lā (“there is no” or “no”) refers to Manifestation as such, which is illusory in relation to the Principle and therefore cannot be envisaged outside it or separately from it.
This is the metaphysical and cosmological doctrine of the first Testimony, that of God (lā ilāha illā ʾLlāh). The doctrine of the second Testimony, that of the Prophet (Muhammadun Rasūlu ʾLlāh), refers to a Unity not exclusive this time but inclusive; it expresses not distinction but identity, not discernment but union, not transcendence but immanence, not the objective and macrocosmic discontinuity of the degrees of Reality but the subjective and microcosmic continuity of the one Consciousness. The second Testimony is not static and separative like the first, but dynamic and unitive. ~ Frithjof Schuon,#NFDB
228:noncontradicţiei este fals -, n - a r putea f i gândit sau comunicat. Or, în fapt, toată lumea gândeşte ş i comunică ceva anume , i n c l u s i v sofiştii, cei c a r e cont e s t ă pr inc ipiul noncontrad iqi e i . Altminteri, dacă nu a r comunica, omul a r fi, zice Aristotel, "aidoma unei l e gume " . Iar dacă nu ar comunica ceva determinat, omul nu ar comuni c a , în fapt, n imi c . R ealitatea comunicării unu i subiea determinat, aşadar, pr e supune acceptarea une i con sistenţe a gândirii, a unei determinări coerente a gândului gândit ş i apoi comunicat, ceea ce, la rândul său, impl i c ă pr inc ipiul noncont r adiqi e i . Pentru ca omul s ă rămână în domeniul logos-ului , al g ândului coe r ent ş i al expresiei ve rba l e ne e chi voc e , e necesar c a el să ut i l i z e z e imp l i c i t pr inc ipiul noncontra dicţiei, fie şi atunci când, explicit, el ar dori să-I conteste. Chiar da c ă - aşa cum crede de e x emplu J. Lukasiewicz - acest pr inc ipiu nu este o "lege a l o g i c i i " ş i nu arc valoare logică ca atare, el întemeiază orice l im b aj omenesc ş i înfiinţează orice responsabilitate pentru spusele rostite şi faptele comise. Iar dacă el nu este încă logic, cu siguranţă că el întemeiază logica. Or, pe de altă parte, după cum s-a spus, e pl auz ibi l ca orice consistenţă a gândirii să fie un reflex al consistenţei lumii. (Prin c ipiul noncontradicţiei nu poate funcţiona în cazul unor obiecte imaginare inconsistente, precum un triunghi dreptunghic cehi lateral.) I a r o lume consistentă este o lume unde există Fi inţ ă . Aş ada r , pr int r -un f e l de " a r gument ontologic" imp l i c it, subt i l ş i ma i p u ţ i n pretenţios decât cel " c la s i c " al l u i An s e lm din Cantcrbury, Aristotel deduce, din faptul incontestabil a l comu nicării umane, că trebuie să existe Fiinţă. Unde este Fiinţa ? Dar, chiar dacă acum ş t im că trebuie să existe Fi inţ a , încă n u ş t im unde s e află ea, sau ce anume este ea - altfel spus, cu ce porţiune din realitate s e identifică ea. Problema pare etern ă : " iată subiectul cercetat şi controversat şi în vechime, şi a cum, ş i p u r u re a : ce e s t e ceea-ce-este, adi c ă ce e s t e F i i nţa ? " - scrie Aristotel. Într-adevăr, filozofii, predecesorii săi, au identificat Fiinţa - adică porţiunea de stabilitate şi coerenţă din lume ~ Anonymous, #NFDB
229:noncontradicţiei este fals -, n - a r putea f i gândit sau comunicat. Or, în fapt, toată lumea gândeşte ş i comunică ceva anume , i n c l u s i v sofiştii, cei c a r e cont e s t ă pr inc ipiul noncontrad iqi e i . Altminteri, dacă nu a r comunica, omul a r fi, zice Aristotel, "aidoma unei l e gume " . Iar dacă nu ar comunica ceva determinat, omul nu ar comuni c a , în fapt, n imi c . R ealitatea comunicării unu i subiea determinat, aşadar, pr e supune acceptarea une i con sistenţe a gândirii, a unei determinări coerente a gândului gândit ş i apoi comunicat, ceea ce, la rândul său, impl i c ă pr inc ipiul noncont r adiqi e i . Pentru ca omul s ă rămână în domeniul logos-ului , al g ândului coe r ent ş i al expresiei ve rba l e ne e chi voc e , e necesar c a el să ut i l i z e z e imp l i c i t pr inc ipiul noncontra dicţiei, fie şi atunci când, explicit, el ar dori să-I conteste. Chiar da c ă - aşa cum crede de e x emplu J. Lukasiewicz - acest pr inc ipiu nu este o "lege a l o g i c i i " ş i nu arc valoare logică ca atare, el întemeiază orice l im b aj omenesc ş i înfiinţează orice responsabilitate pentru spusele rostite şi faptele comise. Iar dacă el nu este încă logic, cu siguranţă că el întemeiază logica. Or, pe de altă parte, după cum s-a spus, e pl auz ibi l ca orice consistenţă a gândirii să fie un reflex al consistenţei lumii. (Prin c ipiul noncontradicţiei nu poate funcţiona în cazul unor obiecte imaginare inconsistente, precum un triunghi dreptunghic cehi lateral.) I a r o lume consistentă este o lume unde există Fi inţ ă . Aş ada r , pr int r -un f e l de " a r gument ontologic" imp l i c it, subt i l ş i ma i p u ţ i n pretenţios decât cel " c la s i c " al l u i An s e lm din Cantcrbury, Aristotel deduce, din faptul incontestabil a l comu nicării umane, că trebuie să existe Fiinţă. Unde este Fiinţa ? Dar, chiar dacă acum ş t im că trebuie să existe Fi inţ a , încă n u ş t im unde s e află ea, sau ce anume este ea - altfel spus, cu ce porţiune din realitate s e identifică ea. Problema pare etern ă : " iată subiectul cercetat şi controversat şi în vechime, şi a cum, ş i p u r u re a : ce e s t e ceea-ce-este, adi c ă ce e s t e F i i nţa ? " - scrie Aristotel. Într-adevăr, filozofii, predecesorii săi, au identificat Fiinţa - adică porţiunea de stabilitate şi coerenţă din lume - ~ Anonymous, #NFDB
230:Simon Greenleaf’s Masonic work documents the relationship between defining the Patriarch Enoch as a Pythagorean figure while linking the Druidical priestly presence through Phoenician exploration from Egyptian source. Thus Enoch brought the content of Masonic knowledge to a greater mystical perfection as he was deemed to have caused the emergence of the restoration of learning from the vault into solar Apollonian radiance through the application of Pythagorean learning to the inspiration of the new Republic through mathematics and the laws derived from it. The result was for Greenleaf a pre- critical logic of unfolding of the Logos envisaged by Salem Town along lines delineated in the L’Enfant-Latrobe District of Columbia template from the national capital into districts of Masonic Grand Lodge administration was devolved into districts, paralleling judicial and congressional districts, symbolically as an extension of the Latrobe-L'Enfant template just after the moral and political defeat of Jedidiah Morse and the Federalists in 1800 and theological attacks on Masonry and before the onset of the Morgan fervor in 1826. This period enables the historian to see a sequence of Masonic and mythic legal unfolding from legendary history which linked the emergence of Enochic design to civil religion through monumental architecture which also links the dynamism of a Third Age of Masonic “Aquarian” millennialism rooted in third age eschatology within its Tudor derivative of an articulate citizen (cf. Elyot’s The Boke Named the Governor) applied to the patronage of architecture into republican administration which lines up Enoch, Pythagoras, Phoenicia-Egypt through the evangelical fervor of Celtic and Druidical lore into Scottish Masonic environs which made of the latter a purified sect of solar inspired fervent priestly republicans. The same template gives the premier likely conduitry for Jesuit penetration of the Masonic agenda through various reservoirs of Masonic-Egyptian symbolism and makes of the Druids a likely metaphor for the Society of Jesus just as Joachim of Fiore’s ideal of a new order of spiritual men was used for this purpose under the principle of a novus dux - a further likely image for the Unknown Superior of Strict Observance ritual positioned Counter Reformation apologetically theory for application to the United States. ~ Robert W Sullivan IV, #NFDB
231:State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric. ~ Gilles Deleuze, #NFDB
232:O pilar e o anel em forma de círculo representam os princípios masculino e feminino. Na Grécia antiga o pilar era o "hérnia" que ficava do lado de fora da casa representando Hermes, enquanto a lareira redonda no interior simbolizava Héstia. Na índia e em outras partes do leste, o pilar e o círculo ficam "copulados". O lingam, ou símbolo fálico, penetra o yoni ou anel feminino, o qual se estende sobre ele como num jogo infantil de arremesso de argolas. Lá o pilar e o círculo juntavam-se, enquanto os gregos e os romanos conservavam esses mesmos dois símbolos de Hermes e Héstia relacionados, mas à parte. Para enfatizar mais essa separação, Héstia é uma deusa virgem que nunca será penetrada, como também a mais velha deusa olímpica. Ela é tia solteirona de Hermes considerado como o mais jovem deus olímpico - uma união altamente improvável.
Desde os tempos gregos as culturas ocidentais têm enfatizado a dualidade, uma divisão ou diferenciação entre masculino e feminino, mente e corpo, logos e eros, ativo e receptivo, que depois se tornaram valores superiores e inferiores, respectivamente. Quando Héstia e Hermes eram ambos honrados nos lares e templos, os valores femininos de Héstia eram os mais importantes, e ela recebia as mais altas honras. Na época havia uma dualidade complementar. Héstia desde então foi desvalorizada e esquecida. Seus fogos sagrados não são mais cuidados e o que ela representa não é mais honrado.
Quando os valores femininos de Héstia são esquecidos e desonrados, a importância do santuário interior, interiorização para encontrar significado e paz, e da família como santuário e fonte de calor ficam diminuídos ou são perdidos. Além disso, o sentimento de uma ligação básica com os outros desaparece, como desaparece também a necessidade dos cidadãos de uma cidade, país ou da terra se ligarem por um elo espiritual comum.
Num nível místico, os arquétipos de Héstia e de Hermes se relacionam através da imagem do fogo sagrado no centro. Hermes-Mercúrio era o espírito alquímico Mercúrio, imaginado como fogo elementar. Tal fogo era considerado a fonte do conhecimento místico, simbolicamente localizado no centro da Terra.
Héstia e Hermes representam idéias arquetípicas do espírito e da alma. Hermes é o espírito que põe fogo na alma. Nesse contexto, Hermes é como o vento que sopra a brasa no centro da lareira, fazendo-a acender-se. Do mesmo modo, as idéias podem excitar sentimentos profundos, ou as palavras podem tornar consciente o que foi inarticuladamente conhecido e iluminado o que foi obscuramente percebido. ~ Jean Shinoda Bolen,#NFDB
233:PayPal’s big challenge was to get new customers. They tried advertising. It was too expensive. They tried BD [business development] deals with big banks. Bureaucratic hilarity ensued. … the PayPal team reached an important conclusion: BD didn’t work. They needed organic, viral growth. They needed to give people money. So that’s what they did. New customers got $10 for signing up, and existing ones got $10 for referrals. Growth went exponential, and PayPal wound up paying $20 for each new customer. It felt like things were working and not working at the same time; 7 to 10 percent daily growth and 100 million users was good. No revenues and an exponentially growing cost structure were not. Things felt a little unstable. PayPal needed buzz so it could raise more capital and continue on. (Ultimately, this worked out. That does not mean it’s the best way to run a company. Indeed, it probably isn’t.)2 Thiel’s account captures both the desperation of those early days and the almost random experimentation the company resorted to in an effort to get PayPal off the ground. But in the end, the strategy worked. PayPal dramatically increased its base of consumers by incentivizing new sign-ups. Most important, the PayPal team realized that getting users to sign up wasn’t enough; they needed them to try the payment service, recognize its value to them, and become regular users. In other words, user commitment was more important than user acquisition. So PayPal designed the incentives to tip new customers into the ranks of active users. Not only did the incentive payments make joining PayPal feel riskless and attractive, they also virtually guaranteed that new users would start participating in transactions—if only to spend the $10 they’d been gifted in their accounts. PayPal’s explosive growth triggered a number of positive feedback loops. Once users experienced the convenience of PayPal, they often insisted on paying by this method when shopping online, thereby encouraging sellers to sign up. New users spread the word further, recommending PayPal to their friends. Sellers, in turn, began displaying PayPal logos on their product pages to inform buyers that they were prepared to honor this method of online payment. The sight of those logos informed more buyers of PayPal’s existence and encouraged them to sign up. PayPal also introduced a referral fee for sellers, incentivizing them to bring in still more sellers and buyers. Through these feedback loops, the PayPal network went to work on its own behalf—it served the needs of users (buyers and sellers) while spurring its own growth. ~ Geoffrey G Parker, #NFDB
234:Our culture, the laws of our culture, are predicated on the idea that people are conscious. People have experience; people make decisions, and can be held responsible for them. There's a free will element to it. You can debate all that philosophically, and fine, but the point is that that is how we act, and that is the idea that our legal system is predicated on. There's something deep about it, because you're subject to the law, but the law is also limited by you, which is to say that in a well-functioning, properly-grounded democratic system, you have intrinsic value. That's the source of your rights. Even if you're a murderer, we have to say the law can only go so far because there's something about you that's divine.
Well, what does that mean? Partly it means that there's something about you that's conscious and capable of communicating, like you're a whole world unto yourself. You have that to contribute to everyone else, and that's valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. You're capable of all that. It's an intrinsic part of you, and that's associated with the idea that there's something about the logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. That's an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you can't just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. We're so complicated that it's unbelievable. So there's a lot of cosmos out there, but there's a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isn't a very sophisticated approach.
Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifest-participate in the process of creation. That's one way of thinking about it. That's why I think Genesis 1 relates the idea that human beings are made in the image of the divine-men and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so it's hardly a stroke of bloody brilliance. But I think it's an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which we're associating with the word, that brings forth Being, is manifest in men and women equally. That's a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you don't take it seriously, right? Read Dostoevsky's Crime and Punishment. That's the best investigation into that tactic that's ever been produced. ~ Jordan Peterson, Biblical Series, 1,#NFDB
235:There's an idea in Christianity of the image of God as a Trinity. There's the element of the Father, there's the element of the Son, and there's the element of the Holy Spirit. It's something like the spirit of tradition, human beings as the living incarnation of that tradition, and the spirit in people that makes relationship with the spirit and individuals possible. I'm going to bounce my way quickly through some of the classical, metaphorical attributes of God, so that we kind of have a cloud of notions about what we're talking about, when we return to Genesis 1 and talk about the God who spoke chaos into Being.
There's a fatherly aspect, so here's what God as a father is like. You can enter into a covenant with it, so you can make a bargain with it. Now, you think about that. Money is like that, because money is a bargain you make with the future. We structured our world so that you can negotiate with the future. I don't think that we would have got to the point where we could do that without having this idea to begin with. You can act as if the future's a reality; there's a spirit of tradition that enables you to act as if the future is something that can be bargained with. That's why you make sacrifices. The sacrifices were acted out for a very long period of time, and now they're psychological. We know that you can sacrifice something valuable in the present and expect that you're negotiating with something that's representing the transcendent future. That's an amazing human discovery. No other creature can do that; to act as if the future is real; to know that you can bargain with reality itself, and that you can do it successfully. It's unbelievable.
It responds to sacrifice. It answers prayers. I'm not saying that any of this is true, by the way. I'm just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. It's not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this logos, is something that stands outside of nature. I think that's something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. It's too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and it's the law. That's sort of like the fatherly aspect.
The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. It's not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.
The spirit-like aspect. It's akin to the human soul. It's the prophetic voice. It's the still, small voice of conscience. It's the spoken truth. It's called forth by music. It is the enemy of deceit, arrogance, and resentment. It is the water of life. It burns without consuming. It's a blinding light.
That's a very well-developed set of poetic metaphors. These are all...what would you say...glimpses of the transcendent ideal. That's the right way of thinking about it. They're glimpses of the transcendent ideal, and all of them have a specific meaning. In part, what we're going to do is go over that meaning, as we continue with this series. What we've got now is a brief description, at least, of what this is. ~ Jordan Peterson, Biblical Series, 1,#NFDB
236:So which theory did Lagos believe in? The
relativist or the universalist?"
"He did not seem to think there was much of a difference. In the end, they are
both somewhat mystical. Lagos believed that both schools of thought had
essentially arrived at the same place by different lines of reasoning."
"But it seems to me there is a key difference," Hiro says. "The universalists
think that we are determined by the prepatterned structure of our brains -- the
pathways in the cortex. The relativists don't believe that we have any limits."
"Lagos modified the strict Chomskyan theory by supposing that learning a
language is like blowing code into PROMs -- an analogy that I cannot interpret."
"The analogy is clear. PROMs are Programmable Read-Only Memory chips," Hiro
says. "When they come from the factory, they have no content. Once and only
once, you can place information into those chips and then freeze it -- the
information, the software, becomes frozen into the chip -- it transmutes into
hardware. After you have blown the code into the PROMs, you can read it out,
but you can't write to them anymore. So Lagos was trying to say that the
newborn human brain has no structure -- as the relativists would have it -- and
that as the child learns a language, the developing brain structures itself
accordingly, the language gets 'blown into the hardware and becomes a permanent
part of the brain's deep structure -- as the universalists would have it."
"Yes. This was his interpretation."
"Okay. So when he talked about Enki being a real person with magical powers,
what he meant was that Enki somehow understood the connection between language
and the brain, knew how to manipulate it. The same way that a hacker, knowing
the secrets of a computer system, can write code to control it -- digital namshubs?"
"Lagos said that Enki had the ability to ascend into the universe of language
and see it before his eyes. Much as humans go into the Metaverse. That gave
him power to create nam-shubs. And nam-shubs had the power to alter the
functioning of the brain and of the body."
"Why isn't anyone doing this kind of thing nowadays? Why aren't there any namshubs
in English?"
"Not all languages are the same, as Steiner points out. Some languages are
better at metaphor than others. Hebrew, Aramaic, Greek, and Chinese lend
themselves to word play and have achieved a lasting grip on reality: Palestine
had Qiryat Sefer, the 'City of the Letter,' and Syria had Byblos, the 'Town of
the Book.' By contrast other civilizations seem 'speechless' or at least, as may
have been the case in Egypt, not entirely cognizant of the creative and
transformational powers of language. Lagos believed that Sumerian was an
extraordinarily powerful language -- at least it was in Sumer five thousand
years ago."
"A language that lent itself to Enki's neurolinguistic hacking."
"Early linguists, as well as the Kabbalists, believed in a fictional language
called the tongue of Eden, the language of Adam. It enabled all men to
understand each other, to communicate without misunderstanding. It was the
language of the Logos, the moment when God created the world by speaking a word.
In the tongue of Eden, naming a thing was the same as creating it. To quote
Steiner again, 'Our speech interposes itself between apprehension and truth like
a dusty pane or warped mirror. The tongue of Eden was like a flawless glass; a
light of total understanding streamed through it. Thus Babel was a second
Fall.' And Isaac the Blind, an early Kabbalist, said that, to quote Gershom
Scholem's translation, 'The speech of men is connected with divine speech and
all language whether heavenly or human derives from one source: the Divine
Name.' The practical Kabbalists, the sorcerers, bore the title Ba'al Shem,
meaning 'master of the divine name.'"
"The machine language of the world," Hiro says. ~ Neal Stephenson,#NFDB
21 Occultism
15 Philosophy
12 Psychology
7 Theosophy
5 Integral Yoga
5 Christianity
3 Poetry
1 Yoga
1 Thelema
1 Alchemy
14 Carl Jung
12 Sri Aurobindo
9 Aldous Huxley
7 Alice Bailey
7 Aleister Crowley
4 Plotinus
3 Jordan Peterson
9 The Perennial Philosophy
7 A Treatise on Cosmic Fire
6 The Secret Doctrine
6 Mysterium Coniunctionis
5 Aion
4 The Synthesis Of Yoga
4 Liber ABA
3 Plotinus - Complete Works Vol 04
3 Maps of Meaning
3 Essays In Philosophy And Yoga
2 The Archetypes and the Collective Unconscious
2 Record of Yoga
0.00 - The Book of Lies Text, #The Book of Lies, #Aleister Crowley, #Philosophy
In line 3, the Logos is declared as the Negative.
Line 4 is another phrasing of the familiar Hindu
--
Logos transforming the unity into the many.
We then see what different classes of people do with
--
Magus in Chokmah, the Dyad, the Logos.
The Ipsissimus, in the highest grade of the A.'.A.'.,
--
Christ is the Logos.
Lines 1-4 are now clear.
1.00a - DIVISION A - THE INTERNAL FIRES OF THE SHEATHS., #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
It might be wise here to point out that this triple manifestation of fire demonstrates in the astral and mental bodies likewise, having to do with the substance of those bodies. We might express this fire in its triple manifestation as the sumtotal of the essential fire, or life activity of the third Logos. It should be carefully borne [62] in mind that the manifestation of the work of the three Logoi is the expression of the mind of some cosmic Entity. In the same way, the seven planetary Entities, the seven Heavenly Men, are seven Logoi (likewise cosmic Beings) Who in Their totality form the Body of the threefold Logos. We have, therefore:
1. The undifferentiated Logosa cosmic Entity.
2. The Logos, threefold in manifestation:
a. The cosmic Lord of Will Power.
--
3. The triple Logos, sevenfold in manifestation., i.e. The seven planetary Logoi. [xviii]18, [xix]19, [xx]20
[63]
--
The fire of Spirit is the essential fire of the first Lord of Will plus the fire of the second Logos of Love. These two cosmic Entities blend, merge, and demonstrate as Soul, utilising for purposes of manifestation the aid of the third Logos. The three fires blend and merge. In this fourth round and on this fourth globe of our planetary scheme, the fires of the third Logos of intelligent matter are fusing somewhat with the fires of cosmic [64] mind, showing as will or power, and animating the Thinker on all planes. The object of Their co-operation is the perfected manifestation of the cosmic Lord of Love. This should be pondered upon for it reveals a mystery.
The blending of the three fires, the merging of the three Rays, and the co-operation of the three Logoi have in view (at this time and within this solar system) the development of the Essence of the cosmic Lord of Love, the second Person in the logoic trinity. Earlier it was not so, later it will not be, but now it is. When viewed from the cosmic mental plane these Three constitute the PERSONALITY OF THE Logos, and are seen functioning as one. Hence the secret (well recognised as fact, though not understood) of the excessive heat, occultly expressed, of the astral or central body of the triple personality. It animates and controls the physical body, and its desires hold sway in the majority of cases; it demonstrates in time and space the correspondence of the temporary union of spirit and matter, the fires of cosmic love and the fires of matter blended. A similar analogy is found in the heat apparent in this second solar system.
d. The Atom. The inner fires of the atom can likewise be seen functioning along similar lines, their demonstration being already somewhat recognised by science. This being so there exists no necessity for further elaboration. [xxi]21
--
This is so in the same sense as the seven Chohans, [xxiv]24 with Their affiliated groups of pupils, form the essence or centres in the body of one of the Heavenly Men, one of the planetary Logoi. These seven again in Their turn form the essence of the Logos.
Each of the seven Lords of Fire [xxv]25 are differentiated into numerous groups of fire entities, from the Deva-Lords of a plane down to the little salamanders of the internal furnaces. We are not dealing with the fiery essences of the higher planes at this stage in our discussion. We will only enumerate somewhat briefly some of the better known groups, as contacted in the three worlds.
1.00b - DIVISION B - THE PERSONALITY RAY AND FIRE BY FRICTION, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
The Ray of Love-Wisdom is the quality of basic motive that utilises the intelligent organisation of matter in motion to demonstrate in one synthetic whole the great Love aspect of the Logos. [xxix]29
This line of thought can be worked out also correspondingly in the Microcosm, and will show how individual man is engaged in the same type of work on a lesser scale as the solar Logos.
At this point in the treatise we are confining our attention to the Ray of Active Matter, or to that latent heat in substance which underlies its activity and is the cause of its motion. If we think with sincerity and with clarity we will see how closely therefore the Lipika Lords or the Lords of Karma are associated with this work. Three of Them are closely connected with Karma as it concerns one or other of the three great Rays, or the three FIRES, while the fourth Lipika Lord synthesizes the work of his three Brothers and attends to the uniform blending and merging of the three fires. On our planet, the Earth, They find Their points of contact through the three "Buddhas of Activity," [xxx]30 (the correspondence should be noted here) and the fourth Kumara, the Lord of the World. Therefore, we arrive at the realisation that the personality Ray, in its relation to the fire of matter, is directly influenced and adjusted in its working by one of the Buddhas of Activity.
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The karma of form is likewise a vast subject, too [76] involved for average comprehension but a factor of real importance which should not be overlooked in connection with the evolution of a world, a synthesis of worlds, or of a system when viewed from higher levels. Everything is, in its totality, the result of action taken by cosmic Essences and Entities in earlier solar systems, which is working out through the individual atoms, and through those congeries of atoms which we call forms. The effect of the personality Ray upon the internal fires is therefore, in effect, the result of the influence of the planetary Logos of whatever ray is implicated, as He works out that portion of Karma which falls to His share in any one cycle, greater or lesser. He thus brings about and eventually transmutes, the effects of causes which He set in motion earlier in relation to His six Brothers, the other planetary Logoi. We get an illustrative parallel in the effect which one individual will have upon another in worldly contact, in moulding and influencing, in stimulating or retarding. We have to remember that all fundamental influence and effects are felt on the astral plane and work thence through the etheric to the dense physical thereby bringing matter under its sphere of influence, yet not itself originating on the physical plane.
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1.00c - DIVISION C - THE ETHERIC BODY AND PRANA, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
1. The planetary Logos and the ethers.
2. Cosmic and systemic ethers.
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Thus the etheric body forms the archetypal plane in relation to the dense physical body. The thinker on his own plane stands, in relation to the physical, as the Logos to His system. In the synthesis of thought it might be expressed thus: The thinker on the astral plane, the plane of desire and of necessity, stands to the physical body as the Logos on the cosmic astral plane stands to His system.
As we continue the study we will work out the correspondence in the cosmos, the system, and in the three worlds, for we need to remember that the analogy must be perfect.
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2. The Heavenly Man, the planetary Logos, or the manifesting group.
3. The Grand Man of the Heavens, the Macrocosm, the solar Logos, the manifestation of all groups and of all evolutions within His Body, the solar system.
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All these bodies the body of a man, a planetary Logos, and a solar Logosare the product of desire originating on the planes of abstract mind, whether cosmic, systemic, or mind in the three worlds, whether cosmic desire-mind or human desire-mind, and all their bodies are "Sons of Necessity," as H. P. B. so aptly expressed it. [xxxv]35, [xxxvi]36
2. Eight Statements.
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When the Logos has expanded His Consciousness on cosmic levels He can then transcend the logoic etheric web, and escape beyond the ring-pass-not of His objective manifestation. In thinking out this analogy we must hold closely in mind the fact that the seven major planes of our solar system are the seven subplanes of the cosmic physical or the lowest cosmic plane.
We might note here the accurate working out of the correspondence in matter and the radiatory correspondence is equally accurate.
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The solar Logos.
Body of manifestation.......................
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A planetary Logos.
Body of manifestation........................
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Eighth. When the "will to live" vanishes, then the "Sons of Necessity" cease from objective manifestation. This is logically inevitable, and its working out can be seen in every case of entifed objectivity. When the Thinker on his own plane withdraws his attention from his little system within the three worlds and gathers within himself all his forces, then physical plane existence comes to an end and all returns within the causal consciousness; this is as much an abstraction in the three worlds of the Thinker as the Absolute is in the threefold solar system of the Logos. This demonstrates on the physical plane in the withdrawing from out of the top of the head of the radiant etheric body and the consequent disintegration of the physical. The framework goes and the dense physical form falls apart; the pranic life is abstracted bodily from out of the dense sheath, and the stimulation of the fires of matter ceases to be. The latent fire of the atom remains; it is inherent, but the form is made by the action of the two fires of matteractive and latent, radiatory and inherentaided by the fire of the second Logos, and when they are separated the form falls apart. This is a picture in miniature of the essential duality of all things acted upon by Fohat.
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There is a close connection between the spleen and the top of the head in connection with the etheric body. The organ of the spleen has an interesting correspondence to the umbilical cord which attaches an infant to the mother for purposes of nourishment, and which is separated at birth. When a man starts to live his own life of conscious desire, when a man is born into a new world of a subtler form of life, that interlaced cord of etheric matter (which had united him to his physical body) is broken; the "silver cord is loosed" and the man severs his connection with the dense physical body and passes out through the highest center of the body instead of the lowest to life in a higher world and of another dimension. So it will be found in all the bodies and sheaths of the microcosm, for the analogy will persist on all planes during manifestation. When more scientific knowledge has been gained it will be found that the same procedure on a larger scale, takes place in planetary manifestation. A planet is but the body of a planetary Logos, that body being etheric, and the Logos expressing Himself through it and building upon the etheric scaffolding a vehicle of manifestation. The MOON once was the body of expression for one of the Logoi; the Earth now is, and the cycles change continuously. The centre of escape for the etheric body is found likewise in a physical planet, and the planetary silver cord is loosed at the time appointed; but the times and cycles, their commencement and termination are hid in the mysteries of Initiation, and do not concern us.
Again in the solar system itself similar action will eventuate at the close of a Mahamanvantara. The Logos will withdraw within Himself, abstracting His three major principles. [xxxvii]37 His body of manifestation the Sun [87] and the seven sacred Planets, all existing in etheric matterwill withdraw from objectivity and become obscured. From the usual physical standpoint, the light of the system will go out. This will be succeeded by a gradual inbreathing until He shall have gathered all unto Himself; the etheric will cease to exist, and the web will be no more. Full consciousness will be achieved, and in the moment of achievement existence or entified manifestation will cease. All will be reabsorbed within the Absolute; pralaya, [xxxviii]38 or the cosmic heaven of rest will then ensue, and the Voice of the Silence will be heard no more. The reverberations of the WORD will die away, and the "Silence of the High Places" will reign supreme.
II. THE NATURE OF PRANA
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c. The Logos, the grand Heavenly Man, and the cosmic astral plane.
We might now narrow the subject down to the consideration of the etheric body of the human being and not touch upon correspondences to things systemic or cosmic at all, though it may be necessary to remind ourselves that for the wise student the line along which wisdom [88] comes is the interpretative one; he who knows himself (in objective manifestation, essential quality, and comprehensive development) knows likewise the Lord of his Ray, and the Logos of his system. It is only then a matter of application, conscious expansion, and intelligent interpretation, coupled to a wise abstention from dogmatic assertion, and a recognition that the correspondence lies in quality and method more than in detailed adherence to a specified action at any given time in evolution.
All that it is possible to give here is material which, if rightly pondered on, may result in more intelligent practical living in the occult sense of the term "living"; which, if studied scientifically, religiously and philosophically, may lead to the furthering of the aims of the evolutionary process in the immediately coming lesser cycle. Our aim, therefore, is to make the secondary body of man more real, and to show some of its functions and how it can eventually be brought consciously into the range of mental comprehension.
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Forms that are the result of the work of the third and the second Logos, and Their united life. Such forms are the units in the vegetable, animal and mineral kingdoms.
Forms that are the result of the united action of the three Logoi, and comprise the strictly deva and human forms.
There is also the still simpler form embodied in the substance of which all the other forms are made. This matter is strictly speaking the atomic and molecular matter, and is animated by the life or energy of the third Logos.
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CHART II Logos OF A SOLAR SYSTEM
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b. The Heavenly Man, the planetary Logos,
c. The Grand Man of the Heavens, the solar Logos.
Second. In this fourth chain and fourth round, the fourth ether is beginning to be studied, andviewed as a separating webit permits occasional exit to those of suitable vibration.
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The System receives prana from cosmic sources via three centres, and redistributes it to all parts of its extended influence, or to the bounds of the solar etheric web. This cosmic prana becomes colored by solar quality and reaches the furthest confines of the system. Its mission might be described as the vitalisation of the vehicle which is the physical material expression of the solar Logos.
The Planet receives prana from the solar centre, and redistributes it via the three receiving centres to all parts of its sphere of influence. This solar prana becomes colored by the planetary quality and is absorbed by all evolutions found within the planetary ring-pass-not. Its mission might be described as the vitalisation of the vehicle which is the physical material expression of one or other of the seven Heavenly Men.
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c. Microcosmic static disorders, or a consideration of the etheric body in connection with its work of providing a ring-pass-not from the purely physical to the astral. As has been said, both here and in the books of H. P. B., the ring-pass-not [l]48a is that confining barrier which acts as a separator or a division between a system and that which is external to that system. This, as may well be seen, has its interesting correlations when the subject is viewed (as we must consistently endeavour to view it) from the point of view of a human being, a planet and a system, remembering always that in dealing with the [111] etheric body we are dealing with physical matter. This must ever be borne carefully in mind. Therefore, one paramount factor will be found in all groups and formations, and this is the fact that the ring-pass-not acts only as a hindrance to that which is of small attainment in evolution, but forms no barrier to the more progressed. The whole question depends upon two things, which are the karma of the man, the planetary Logos, and the solar Logos, and the dominance of the spiritual indwelling entity over its vehicle.
IV. MACROCOSMIC AND MICROCOSMIC ETHERS
1. The Planetary Logos and the Ethers
Man, the indwelling thinker, passes at night from out of his etheric ring-pass-not and functions elsewhere. Therefore, under the law, the planetary Logos likewise can pass His ring-pass-not at stated seasons which correspond in the planet to the hours of man's temporary repose, or pralaya.
The solar Logos likewise does the same during stated cycles, which are not the cycles succeeding those which we term solar pralaya, but lesser cycles succeeding the 'days of Brahma' or periods of lesser activity, periodically viewed. All these are governed by karma, and just as the true Man himself applies the law of karma to his vehicles, and in his tiny system is the correspondence to that fourth group of karmic entities whom we call the Lipika Lords; He applies the law to his threefold lower nature. The fourth group of extra-cosmic Entities Who have Their place subsidiary to the three cosmic Logoi Who are the threefold sumtotal of the logoic nature, can pass the bounds of the solar ring-pass-not in Their stated cycles. This is a profound mystery and its complexity is increased by the recollection that the fourth Creative Hierarchy of human Monads, and the Lipika Lords in Their three groups (the first [112] group, the second, and the four Maharajahs, making the totality of the threefold karmic rulers who stand between the solar Logos and the seven planetary Logoi), are more closely allied than the other Hierarchies, and their destinies are intimately interwoven.
A further link in this chain which is offered for consideration lies in the fact that the four rays of mind (which concern the karma of the four planetary Logoi) in their totality hold in their keeping the present evolutionary process for Man, viewing him as the Thinker. These four, with the karmic four, work in the closest co-operation. Therefore, we have the following groups interacting:
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This fourth earth chain is in this connection one of the most important, for it is the appointed place for the domination of the etheric body by the human monad, with the aim in view of both human and planetary escape from limitations. This earth chain, though not one of the seven sacred planetary chains, is of vital importance at this time to the planetary Logos, who temporarily employs it as a medium of incarnation, and of expression. This fourth round finds the solution of its strenuous and chaotic life in the very simple fact of the shattering of [115] the etheric web in order to effect liberation, and permit a later and more adequate form to be employed.
A further chain of ideas may be followed up in the remembrance that the fourth ether is even now being studied and developed by the average scientist, and is already somewhat harnessed to the service of man; that the fourth subplane of the astral plane is the normal functioning ground of the average man and that in this round escape from the etheric vehicle is being achieved; that the fourth subplane of the mental plane is the present goal of endeavor of one-fourth of the human family; that the fourth manvantara will see the solar ring-pass-not offering avenues of escape to those who have reached the necessary point; that the four planetary Logoi will perfect Their escape from Their planetary environment, and will function with greater ease on the cosmic astral plane, paralleling on cosmic levels the achievement of the human units who are the cells in Their bodies.
Our solar Logos, being a Logos of the fourth order, will begin to co-ordinate His cosmic buddhic body, and as He develops cosmic mind He will gradually achieve, by the aid of that mind, the ability to touch the cosmic buddhic plane.
These possibilities and correspondences have been somewhat dwelt upon, as it is necessary for us to realise the work to be done in connection with the etheric web before we take up the matter of the various causes which may hinder the desired progress, and prevent the appointed escape and destined liberation. Later we will take up the consideration of the etheric web, and its static condition. This will entail the recollection of two things:
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d. These major seven planes of our solar system being but the seven subplanes of the cosmic physical plane, we can consequently see the reason for the emphasis laid by H. P. B. [liv]52, [lv]53 upon the fact that matter and ether are synonymous terms and that this ether is found in some form or other on all the planes, and is but a gradation of cosmic atomic matter, called when undifferentiated mulaprakriti or primordial pre-genetic substance, and when differentiated by Fohat (or the energising Life, the third Logos or Brahma) it is termed prakriti, or matter. [lvi]54
e. Our solar system is what is called a system of the fourth order; that is, it has its location on the fourth cosmic etheric plane, counting, as always, from above downwards.
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j. On these etheric levels, therefore, the Logos of our [121] system repeats, as a grand totality, the experiences of His tiny reflections on the physical planes; He co-ordinates His cosmic astral body, and attains continuity of consciousness when He has mastered the three cosmic ethers.
k. It is to be observed that just as in man the dense physical body in its three gradesdense, liquid and gaseousis not recognised as a principle, so in the cosmic sense the physical (dense) astral (liquid) and mental (gaseous) levels are likewise regarded as non-existing, and the solar system has its location on the fourth ether. The seven sacred planets are composed of matter of this fourth ether, and the seven Heavenly Men, whose bodies they are, function normally on the fourth plane of the system, the buddhic or the fourth cosmic ether. When man has attained the consciousness of the buddhic plane, he has raised his consciousness to that of the Heavenly Man in whose body he is a cell. This is achieved at the fourth Initiation, the liberating initiation. At the fifth Initiation he ascends with the Heavenly Man on to the fifth plane (from the human standpoint), the atmic, and at the sixth he has dominated the second cosmic ether and has monadic consciousness and continuity of function. At the seventh Initiation he dominates the entire sphere of matter contained in the lowest cosmic plane, escapes from all etheric contact, and functions on the cosmic astral plane.
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If a man persists from life to life in this line of action, if he neglects his spiritual development and concentrates on intellectual effort turned to the manipulation of matter for selfish ends, if he continues this in spite of the promptings of his inner self, and in spite of the warnings that may reach him from Those who watch, and if this is carried on for a long period he may bring upon himself a destruction that is final for this manvantara or cycle. He may, by the uniting of the two fires of matter and the dual expression of mental fire, succeed in the complete destruction of the physical permanent atom, and thereby sever his connection with the higher self for aeons of time. H. P. B. has somewhat touched on this when speaking of "lost souls"; [lx]58 [lxi]59 we must here emphasise the reality of this dire disaster and sound a warning note to those who approach this subject of the fires of matter with all its latent dangers. The blending of these fires must be the result of spiritualised knowledge, and must be directed solely by the Light of the Spirit, who works through love and is love, and who seeks this unification and this utter merging not from the point of view of sense or of material gratification, but because liberation and purification is desired in order that the higher union with the Logos may be effected; this union must be desired, not for selfish ends, but because group perfection is the goal and scope for greater service to the race must be achieved.
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It is not our purpose to give facts for verification by science, or even to point the way to the next step onward for scientific investigators; that we may do so is but incidental and purely secondary. What we seek mainly is to give indications of the development and correspondence of the threefold whole that makes the solar system what it is the vehicle through which a great cosmic ENTITY, the solar Logos, manifests active intelligence with the purpose in view of demonstrating perfectly the love side of His nature. Back of this design lies a yet more esoteric and ulterior purpose, hid in the Will Consciousness of the Supreme Being, which perforce will be later demonstrated when the present objective is attained. The dual alternation of objective manifestation and of subjective obscuration, the periodic out-breathing, followed by the in-breathing of all that has been carried forward through evolution embodies in the system one of the basic cosmic vibrations, and the key-note of that cosmic ENTITY whose body we are. The heart beats of the Logos (if it might be so inadequately expressed) are the source of all cyclic evolution, and hence the importance attached to that aspect of development called the "heart" or "love aspect," and the interest that is awakened by the study of rhythm. This is true, not only cosmically and macrocosmically, but likewise in the study of the human unit. Underlying all the physical sense attached to rhythm, vibration, cycles and heart-beat, lie their subjective analogieslove, feeling, emotion, desire, harmony, synthesis and ordered sequence, and back of these analogies lies the source of all, the identity of that Supreme Being Who thus expresses Himself.
Therefore, the study of pralaya, or the withdrawal of the life from out of the etheric vehicle will be the same [129] whether one studies the withdrawal of the human etheric double, the withdrawal of the planetary etheric double, or the withdrawal of the etheric double of the solar system. The effect is the same and the consequences similar.
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a. The cessation of desire. This should be the result of all evolutionary process. True death, under the law, is brought about by the attainment of the objective, and hence by the cessation of aspiration. This, as the perfected cycle draws to its close, will be true of the individual human being, of the Heavenly Man, and of the Logos Himself.
b. By the slowing down and gradual cessation of the cyclic rhythm, the adequate vibration is achieved, and the work accomplished. When the vibration or note is perfectly felt or sounded it causes (at the point of synthesis with other vibrations) the utter shattering of the forms.
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These three are experienced in just the above sequence and presuppose a period of slow activity, succeeded by one of extreme movement. This middle period produces incidentally (as the true note and rate is sought) cycles of chaos, of experiment, of experience and of comprehension. Following on these two degrees of motion (which are characteristic of the atom, Man, of the Heavenly Man [130] or group, and of the Logos or the Totality) comes a period of rhythm and of stabilisation wherein the point of balance is achieved. By the force of balancing the pairs of opposites, and thus producing equilibrium, pralaya is the inevitable sequence.
c. By the severing of the physical from the subtler body on the inner planes, through the shattering of the web. This has a threefold effect:
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d. For the Logos, it is the plane of Adi.
All these mark the points for the disappearance of the unit into pralaya. We need here to remember that it is always pralaya when viewed from below. From the higher vision, that sees the subtler continuously overshadowing the dense when not in objective manifestation, pralaya is simply subjectivity, and is not that "which is not," but simply that which is esoteric.
Second. The etheric double of a man, a planetary Logos, and a solar Logos, being shattered, becomes non-polarised as regards its indweller, and permits therefore of escape. It is (to word it otherwise) no longer a source of attraction, nor a focal magnetic point. It becomes non-magnetic, and the great Law of Attraction ceases to [131] control it; hence disintegration is the ensuing condition of the form. The Ego ceases to be attracted by its form on the physical plane, and, proceeding to inbrea the, withdraws its life from out of the sheath. The cycle draws to a close, the experiment has been made, the objective (a relative one from life to life and from incarnation to incarnation) has been achieved, and there remains nothing more to desire; the Ego, or the thinking entity, loses interest therefore in the form, and turns his attention inward. His polarisation changes, and the physical is eventually dropped.
The planetary Logos likewise in His greater cycle (the synthesis or the aggregate of the tiny cycles of the cells of His body) pursues the same course; He ceases to be attracted downward or outward, and turns His gaze within; He gathers inward the aggregate of the smaller lives within His body, the planet, and severs connection. Outer attraction ceases and all gravitates towards the centre instead of scattering to the periphery of His body.
In the system, the same process is followed by the solar Logos; from His high place of abstraction, He ceases to be attracted by His body of manifestation. He withdraws His interest and the two pairs of opposites, the spirit and the matter of the vehicle, dissociate. With this dissociation the solar system, that "Son of Necessity," or of desire, ceases to be, and passes out of objective existence.
Third. This leads finally, to the scattering of the atoms of the etheric body into their primordial condition. The subjective life, the synthesis of will and love taking active form, is withdrawn. The partnership is dissolved. The form then breaks up; the magnetism that has held it in coherent shape is no longer present, and dissipation is complete. Matter persists, but the form no longer persists.
The work of the second Logos ends, and the divine [132] incarnation of the Son is concluded. But the faculty or inherent quality of matter also persists, and at the end of each period of manifestation, matter (though distributed again into its primal form) is active intelligent matter plus the gain of objectivity, and the increased radiatory and latent activity which it has gained through experience. Let us illustrate: The matter of the solar system, when undifferentiated, was active intelligent matter, and that is all that can be predicated of it. This active intelligent matter was matter qualified by an earlier experience, and coloured by an earlier incarnation. Now this matter is in form, the solar system is not in pralaya but in objectivity,this objectivity having in view the addition of another quality to the logoic content, that of love and wisdom. Therefore at the next solar pralaya, at the close of the one hundred years of Brahma, the matter of the solar system will be coloured by active intelligence, and by active love. This means literally that the aggregate of solar atomic matter will eventually vibrate to another key than it did at the first dawn of manifestation.
We can work this out in connection with the planetary Logos and the human unit, for the analogy holds good. We have a correspondence on a tiny scale in the fact that each human life period sees a man taking a more evolved physical body of a greater responsiveness, tuned to a higher key, of more adequate refinement, and vibrating to a different measure. In these three thoughts lies much information, if they are carefully studied and logically extended.
d. By the transmutation of the violet into the blue. This we cannot enlarge on. We simply make the statement, and leave its working out to those students whose karma permits and whose intuition suffices.
1.00d - DIVISION D - KUNDALINI AND THE SPINE, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
We must always bear in mind that the fires from the base of the spine and the splenic triangle are fires of matter. We must not lose this recollection nor get confused. They have no spiritual effect, and concern themselves solely with the matter in which the centres of force are located. These centres of force are always directed by manas or mind, or by the conscious effort of the indwelling entity; but that entity is held back in the effects he seeks to achieve until the vehicles through which he is seeking expression, and their directing, energising centres, make adequate response. Hence it is only in due course of evolution, and when the matter of these vehicles is energised sufficiently by its own latent fires that he can accomplish his long-held purpose. Hence again the need of the ascension of the fire of matter to its own place, and its resurrection from its long burial and seeming prostitution before it can be united with its Father in Heaven, the third Logos, Who is the Intelligence of matter itself. The correspondence, again, holds good. Even the atom of the physical plane has its goal, its initiations and its ultimate triumph.
Other angles of this subject, such as the centres and their relationship to manas, the fire of Spirit and manas, and the eventual blending of the three fires, will be dealt with in our next two main divisions. In this division we are confining ourselves to the study of matter and fire, and must not digress, or confusion will ensue.
1.00e - DIVISION E - MOTION ON THE PHYSICAL AND ASTRAL PLANES, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
I would point out primarily and emphasize the fact that the motion we are considering is that due to the fire latent in matter itself, a motion that is the prime characteristic and basic quality of the Primordial Ray of Active Intelligence. To express it otherwise: it is the outstanding faculty of the third Logos, of Brahma [142] viewed as the Creator, and this faculty is the product or result of an earlier manifestation. Each of the three Logoi, when in manifestation and thus personified, is exemplifying some one quality which predominates over the others. Each, more or less, exemplifies all, but each demonstrates one of the three aspects so profoundly as to be recognised as that aspect itself. In much the same way, for instance, the different incarnating jivas carry a vibration which is their main measure, though they may also have lesser vibrations that are subsidiary to them. Let us get this clear, for the truth embodied is fundamental.
1. The threefold goal,
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The Third Logos. The third Logos, or Brahma, is characterised by active intelligence; His mode of action is that which we call rotary, or that measured revolution of the matter of the system, first as a grand totality, setting in movement the material circumscribed by the entire ring-pass-not, and secondly differentiating it, according to seven vibratory rates or measures into the seven planes. On each of these planes the process is pursued, and the matter of any plane within the plane ring-pass-not shows first as a totality and then as a sevenfold differentiation. This differentiation of matter is brought about by rotary motion, and is controlled by the Law of Economy (one of the cosmic laws) with which we will deal later, only pausing here to say that this Law of Economy might be considered as the controlling factor in the life of the third Logos. Therefore:
a. His goal is the perfect blending of Spirit and matter.
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The Second Logos. The second Logos, Vishnu, the divine Wisdom Ray, the great principle of Buddhi seeking to blend with the principle of Intelligence, is characterised by Love. His motion is that which we might term spiral cyclic. Availing Himself of the rotary motion of all atoms, He adds to that His own form of motion or of spiralling periodical movement, and by circulation along an orbit or spheroidal path (which circles around a central focal point in an ever ascending spiral) two results are brought about:
a. He gathers the atoms into forms.
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All lesser spheres ranging downward from these major spheres, include all grades of manifestation down to the elemental essence on the arc of involution. [lxvi]64 We need to remember that on the Path of Involution, the action of Brahma is primarily felt, seeking the line of least resistance. On the Path of Evolution the work of the second Logos is felt, beginning at a point in time and space which hides the mystery of the second chain, but finding its point of accelerated vibration or the unification of the two modes of manifestationrotary-spiral-cyclicin the middle part of what we call the third chain. This is after all the blending of the activity of Brahma with the onward progress of Vishnu. We have the correspondence to this in the sumtotal of the effects brought about in the second and third root races.
The activity of the second Logos is carried on under the cosmic Law of Attraction. The Law of Economy has for one of its branches a subsidiary Law of marked development called the Law of Repulsion. The cosmic Laws of Attraction and Economy are therefore the raison d'tre (viewed from one angle) of the eternal repulsion that goes on as Spirit seeks ever to liberate itself from form. The matter aspect always follows the line of least resistance, and repulses all tendency to group formation, while Spirit, governed by the Law of Attraction, seeks ever to separate itself from matter by the method of attracting an ever more adequate type of matter in the process of distinguishing the real from the unreal, and passing from one illusion to another until the resources of matter are fully utilised.
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Eventually the Indweller of the form feels the urge, or attractive pull, of its Own Self. The reincarnating jiva, for instance, lost in the maze of illusion, begins in course of time to recognise (under the Law of Attraction) the vibration of its own Ego, which stands to it as the Logos of its own system, its deity in the three worlds of experience. Later, when the body egoic itself is seen as illusion, the vibration of the Monad is felt, and the jiva, working under the same law, works its way back through the matter of the two planes of superhuman evolution, till it is merged in its own essence.
Therefore:
a. The goal of the second Logos is consciousness, to be achieved in co-operation with the third Logos.
b. His function is the building of forms to be His instruments of experience.
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The First Logos. The first Logos is the Ray of Cosmic Will. His mode of action is a literal driving forward of the solar ring-pass-not through space, and until the end of this mahamanvantara or day of Brahma (the logoic [146] cycle) we shall not be able to conceive of the first aspect of will or power as it really is. We know it now as the will to exist, manifesting through the matter of the forms (the Primordial Ray and the Divine Ray), and we know it as that which in some occult manner links the system up with its cosmic centre. In a manner inconceivable to us the first Logos brings in the influence of other constellations. When this first aspect is better understood (in the next mahamanvantara) the work of the seven Rishis of the Great Bear, [lxvii]65 and the supreme influence of Sirius will be comprehended; in this present manifestation of the Son, or of the Vishnu aspect, we are concerned more closely with the Pleiades and their influence via the Sun, and, in relation to our planet, via Venus.
This subject of the first Logos, manifesting only in connection with the other two in the system, is a profound mystery, which is not fully understood by even those who have taken the sixth Initiation.
The first Logos embodies the "will to live" and it was through His instrumentality that the Manasaputras came into objective existence in relation to the human and deva hierarchies. In this system, the blending of the Divine Ray of Wisdom and the Primordial Ray of intelligent matter forms the great dual evolution; back of both these cosmic Entities stands another Entity Who is the embodiment of Will, and Who is the utiliser of formsthough not the forms of any other than the Greater Building devas and the human hierarchies in time and space. He is the animating principle; the will-to-live aspect of the seven Hierarchies. Nevertheless these seven Hierarchies are (as says H. P. B.) the sevenfold ray of wisdom, the dragon in its seven forms. [lxviii]66, [lxix]67, [lxx]68 This is a [147] deep mystery, and only a clue to it all can be found at this time by man in the contemplation of his own nature in the three worlds of his manifestation. Just as our Logos is seeking objectivity through His solar system in its threefold form of which the present is the second, so man seeks objectivity through his three bodiesphysical, astral and mental. At this time he is polarised in his astral body, or in his second aspect in like manner as the undifferentiated Logos is polarised in His second aspect. In time and space as we now conceive it, the sum total of jivas are governed by feeling, emotion, and desire, and not by the will, yet at the same time the will aspect governs manifestation, for the Ego who is the source of personality shows in manifestation the will to love.
The difficulty lies in the inability of the finite mind to grasp the significance of this threefold manifestation, but by thoughtful brooding over the Personality and its relation to the Ego, who is the love aspect and who nevertheless in relation to manifestation in the three worlds is the will aspect likewise, will come some faint light upon the same problems raised to Deity, or expanded from microcosmic to macrocosmic spheres.
The Mahadeva aspect or the first Logos (who embodies cosmic will) is controlled by the Law of Synthesis, the cosmic law governing the tendency to unification; only in this case, it is not the unification of matter and Spirit, but the unification of the seven into the three, and into the one. These three figures primarily stand for Spirit, [148] for quality, for principle, and not so primarily for matter, although matter, being inspired by spirit, conforms. The Law of Synthesis has a direct connection with One Who is still higher than our Logos, and is the law of control exercised by Him upon the Logos of our system. This is a spiritual relationship that tends to abstraction or to that synthesis of the spiritual elements that will result in their conscious return (the whole point lying in that word "conscious") to their cosmic point of synthesis, or of unification with their source. Their source is the ONE ABOUT WHOM NAUGHT MAY BE SAID, as we have earlier seen.
Therefore, in connection with the first Logos, we can sum up as we did with the other Logoi:
a. His goal is the synthesis of the Spirits who are gaining consciousness through manifestation, and who, by means of experience in matter, are gaining in quality.
b. His function is, by means of will, to hold them in manifestation for the desired period, and later to abstract them, and blend them again with their spiritual source. Hence the necessity of remembering that fundamentally, the first Logos controls the cosmic entities or extra-systemic beings; the second Logos controls the solar entities; the third Logos controls the lunar entities and their correspondences elsewhere in the system.
This rule must not be carried too far in detail as long as man's mind is of its present calibre. The mystery lies in the realisation that all is carried on in a divine co-operation that has its base outside the system. Hence too the fact that the first Logos is called the Destroyer, because He is abstraction, if viewed from below upwards. His work is the synthesis of Spirit with Spirit, their [149] eventual abstraction from matter, and their unification with their cosmic source. Hence also He is the one who brings about pralaya or the disintegration of form,the form from which the Spirit has been abstracted.
If we carry the analogy down to the microcosm a glimpse can be gained of the same idea and hence ability to comprehend with greater facility. The Ego (being to the man on the physical plane what the Logos is to His system) is likewise the animating will, the destroyer of forms, the producer of pralaya and the One Who withdraws the inner spiritual man from out of his threefold body; he draws them to himself the centre of his little system. The Ego is extra-cosmic as far as the human being on the physical plane is concerned, and in the realisation of this fact may come elucidation of the true cosmic problem involving the Logos and "the spirits in prison," as the Christian puts it.
c. His mode of action is a driving forward; the will that lies back of evolutionary development is His, and He it is who drives Spirit onward through matter till it eventually emerges from matter, having achieved two things:
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These preliminary statements have been laid down in an endeavour to show the synthesis of the whole. In the use of words comes limitation, and a clouding of the idea; words literally veil or hide thoughts, detract from their clarity, and confuse them by expression. The work of the second and third Logoi (being the production of the objectivity of the essential Spirit) is more easy to grasp in broad outline than the more esoteric work of the first Logos, which is that of the animating will.
In terms of fire another angle of expression may perhaps elucidate.
The third Logos is fire in matter. He burns by friction, and gains speed and added vibration by the rotation of the spheres, their interplay thus producing friction with each other.
The second Logos is solar fire. He is the fire of matter and the electric fire of Spirit blended, producing, in time and space, that fire which we call solar. He is the quality of the flame, or the essential flame, produced by this merging. A correspondence to this may be seen in the radiatory fire of matter, and in the emanation, for instance, from the central sun, from a planet, or from a human being,which latter emanation we call magnetism. A man's emanation, or characteristic vibration, is the result of the blending of Spirit and matter, and the relative adequacy of the matter, or the form, to the life within. The objective solar system, or the sun in manifestation, is the result of the blending of Spirit (electric fire) with matter (fire by friction), and the emanations of the Son, in time and space, are dependent upon the adequacy of the matter, and of the form to the life within.
The first Logos is electric fire, the fire of pure Spirit. Yet in manifestation He is the Son, for by union with matter (the mother) the Son is produced by Whom He is [151] known. "I and my Father are One" [lxxi]69 is the most occult statement in the Christian Bible, for it not only refers to the union of a man with his source, the monad, via the ego, but to the union of all life with its source, the will aspect, the first Logos.
We will now endeavor to confine ourselves strictly to the subject of fire in matter, and its active effect upon the sheaths of which it is the animating factor, and upon the centers which come primarily under its control.
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In considering the occult meaning of what is here suggested, one point in elucidation may be imparted, leaving the working out of the other two relationships to the student. The Pleiades are to the solar system, the source of electrical energy, and just as our sun is the embodiment of the heart, or love aspect, of the Logos (Who is Himself the heart of ONE ABOUT WHOM NAUGHT MAY BE SAID) so the Pleiades are the feminine opposite of Brahma. Think this out, for much is contained in this statement.
Certain broad statements have been laid down here concerning the rotation of matter, and the results produced [157] in diverse spheres by that rotation. What is predicated of any one sphere or atom can be predicated of all, if it is in any way an occult statement of fact and we should be able to work out these four effects:
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By the time the fifth round is reached, three-fifths of the human family will have attained this point and will have their five senses fully functioning on the three planes in the three worlds, leaving the two other planes to be subjugated during the remaining two rounds. I would here point out a fact that is little realised, that in this fivefold evolution of man and in this solar system, the two remaining rounds in any planetary cycle, and the sixth and seventh root-races in those cycles are always synthetic; their function is to gather up and synthesise that which has been achieved in the earlier five. For instance, in this root-race, the sixth and seventh sub-races will synthesise and blend that which the earlier five have wrought out. The analogy lies in the fact that in this solar system the two higher planes (the logoic-and the monadic) are synthetic. One is the synthesising plane for the Logos from whence He abstracts the essence in manifestation; the other for the Monad, from whence the Monad abstracts and garners the fruits of objectivity.
We will therefore only concern ourselves here with those centres which relate to the evolution of the subtler bodies, the evolution of the psyche, and not with those connected with the evolution and propagation of the dense physical body. These centres are five in number:
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The Solar System. We might briefly look at this from [180] the standpoint of the centres of the Heavenly Men and of the Grand Man of the Heavens, the Logos.
a. The Heavenly Men. The Heavenly Men, in Themselves, embody centres just as does a human being, and on Their Own plane these centres of force can be found. Again we need to recollect that these centres of force on cosmic levels, and in manifestation in the objective system, demonstrate as the great force centres of which any particular group of adepts and Their pupils are the exponents. Every group of Masters and all the human beings incarnate or discarnatewho are held within the periphery of Their consciousness are centres of force of some particular kind or quality. This is a fact generally recognised, but students should be urged to link up this fact with the information imparted on the centres of the human being, and see if much is not thereby learnt. These centres of force will demonstrate on etheric levels and on the subtler planes just as they do in a man, and they will be vivified as are the human centres by planetary kundalini, progressing in the desired triangles.
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Another triangle in connection with our own planetary Logos is that formed by the seven Kumaras the four exoteric Kumaras corresponding to the four minor head centres, and the three esoteric Kumaras corresponding to the three major head centres. [lxxvii]75, [lxxviii]76
The second hint I seek to give, lies in the triangle formed by the Earth, Mars and Mercury. In connection with this triangle, the analogy lies in the fact that Mercury and the centre at the base of the spine in the human being are closely allied. Mercury demonstrates kundalini in intelligent activity, while Mars demonstrates kundalini latent. The truth lies hid in their two astrological symbols. In transmutation and planetary geometrising, the secret may be revealed.
b. The Grand Man of the Heavens. The seven Heavenly Men are the seven centres in the body of the Logos, bearing to Him a relationship identical with that borne by the Masters and Their affiliated groups, to some planetary Logos. Systemic kundalini goes forward to the vivification of these centres, and at this stage of development certain centres are more closely allied than others. Just as in connection with our planetary Logos, the three etheric planets of our chainEarth, Mercury and Mars [lxxix]77form a triangle of rare importance, so it may be here said that at the present point in evolution of the logoic centres, Venus, Earth and Saturn form one triangle of great interest. It is a triangle that is at this time undergoing vivification [182] through the action of kundalini; it is consequently increasing the vibratory capacity of the centres, which are becoming slowly fourth-dimensional. It is not yet permissible to point out others of the great triangles, but as regards the centres, we may here give two hints:
First. Venus corresponds to the heart centre in the body logoic, and has an inter-relationship therefore with all the other centres in the solar system wherein the heart aspect is the one of greater prominence.
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The Cosmos. Our solar system, with the Pleiades and one of the stars of the Great Bear, form a cosmic triangle, or an aggregation of three centres in the Body of HIM OF WHOM NAUGHT MAY BE SAID. The seven stars in the constellation of the Great Bear are the correspondences to the seven head centres in the body of that Being, greater than our Logos. Again, two other systems, when allied with the solar system and the Pleiades, make a lower quaternary which are eventually synthesised into the seven head centres in much the same way as in the human being after the fourth initiation.
[183]
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2. It sweeps into its sphere of influence matter that is keyed to its own vibration, and builds it into its vibratory content. This is but a reflection of the action of the Logos in sweeping into differentiation the matter of the solar system. Kundalini is likewise the fire or force of matter, and therefore the life of the third Logos.
f. Kundalini has two effects upon the etheric web, as it is called.
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e. The sound of the Logos, or the sound of nature; of the solar system, of the Grand Man of the Heavens.
Therefore, we note that on the physical plane a man has to find his own note, finding it in spite of the density of the form.
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d. On the buddhic plane, or the plane of wisdom, he begins to find the note of his planetary Logos.
e. On the atmic, or spiritual, plane the note logoic begins to sound within his consciousness.
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Hearing The recognition of the fourfold word, the activity of matter, the third Logos.
TouchThe recognition of the sevenfold Form Builder, the gathering together of forms, their approximation and interrelation, the second Logos. The Law of Attraction between the Self and the not-self begins to work.
SightThe recognition of totality, the synthesis of all, the realisation of the One in Many, the first Logos. The Law of Synthesis, operating between all forms which the self occupies, and the recognition of the essential unity of all manifestation by the means of sight.
As regards taste and smell, we might call them minor senses, for they are closely allied to the important sense of touch. They are practically subsidiary to that sense. This second sense, and its connection with this second solar system, should be carefully pondered over. It is predominantly the sense most closely connected with the second Logos. This conveys a hint of much value if duly considered. It is of value to study the extensions of physical plane touch on other planes and to see whither we are led. It is the faculty which enables us to arrive [197] at the essence by due recognition of the veiling sheath. It enables the Thinker who fully utilises it to put himself en rapport with the essence of all selves at all stages, and thereby to aid in the due evolution of the sheath and actively to serve. A Lord of Compassion is one who (by means of touch) feels with, fully comprehends, and realises the manner in which to heal and correct the inadequacies of the not-self and thus actively to serve the plan of evolution. We should study likewise in this connection the value of touch as demonstrated by the healers of the race (those on the Bodhisattva line) [lxxxv]83 and the effect of the Law of Attraction and Repulsion as thus manipulated by them. Students of etymology will have noted that the origin of the word touch is somewhat obscure, but probably means to 'draw with quick motion.' Herein lies the whole secret of this objective solar system, and herein will be demonstrated the quickening of vibration by means of touch. Inertia, mobility, rhythm, are the qualities manifested by the not-self. Rhythm, balance, and stable vibration are achieved by means of this very faculty of touch or feeling. Let me illustrate briefly so as to make the problem somewhat clearer. What results in meditation? By dint of strenuous effort and due attention to rules laid down, the aspirant succeeds in touching matter of a quality rarer than is his usual custom. He contacts his causal body, in time he contacts the matter of the buddhic plane. By means of this touch his own vibration is temporarily and briefly quickened. Fundamentally we are brought back to the subject that we deal with in this treatise. The latent fire of matter attracts to itself that fire, latent in other forms. They touch, and recognition and awareness ensues. The fire of manas burns continuously and is fed by that which is attracted and repulsed. When the two [198] blend, the stimulation is greatly increased and the ability to touch intensified. The Law of Attraction persists in its work until another fire is attracted and touched, and the threefold merging is completed. Forget not in this connection the mystery of the Rod of Initiation. [lxxxvi]84 Later when we consider the subject of the centres and Initiation it must be remembered that we are definitely studying one aspect of this mysterious faculty of touch, the faculty of the second Logos, wielding the law of Attraction.
Let us now finish what may be imparted on the remaining three sensessight, taste, smell and then briefly sum up their relationship to the centres, and their mutual action and interaction. That will then leave two more points to be dealt with in this first division of the Treatise on Cosmic Fire, and a summing up. We shall then be in a position to take up that portion of the treatise that deals with the fire of manas and with the development of the manasaputras, [lxxxvii]85 both in their totality and likewise individually. This topic is of the most imperative importance as it deals entirely with man, the Ego, the thinker, and shows the cosmic blending of the fires of matter and of mind, and their utilisation by the indwelling Flame.
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e. In the Heavenly Man and His body, a chain of globes [lxxxix]87 likewise can be seen and we need here to remember very carefully that the seven chains of a scheme are the expression of a planetary Logos. The Heavenly Men are expressing Themselves through a scheme of seven chains and the emphasis has been laid unduly, perhaps, upon the dense physical planet in any particular chain. This has caused the fact of the chain importance to be somewhat overlooked. Each of the seven chains might be looked upon as picturing the seven centres of one of the Heavenly Men. The idea of groups of Egos forming centres in the Heavenly Men is nevertheless correct, but in this connection the reference is to the centres of force on buddhic and monadic levels. [xc]88
[207]
In connection with this there is a fundamental point that must never be forgotten: these seven Heavenly Men might be considered as being in physical incarnation through the medium of a physical planet, and herein lies the mystery of planetary evolution. Herein lies the mystery of our planet, the most mysterious of all the planets. Just as the karma of individuals differs, so differs the karma of the various Logoi, and the karma of our planetary Logos has been a heavy one, and veiled in the mystery of personality at this time.
Again, according as the centres are active or inactive, so the manifestation differs likewise, and the study which opens up is of vast and abstruse interest in connection with the solar system.
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Fourth. A gradual grasp of the Law of Vibration as an aspect of the basic law of building; the initiate learns consciously to build, to manipulate thought matter for the perfecting of the plans of the Logos, to work in mental essence, and to apply the law of mental levels and thereby affect the physical plane. Motion originates cosmically on cosmic mental levels, and in the microcosm the same order will be seen. There is an occult hint here that will reveal much if pondered upon. At initiation, at the moment of the application of the Rod, the initiate consciously realises the meaning of the Law of Attraction in form building, and in the synthesis of the three fires. Upon his ability to retain that realisation and himself to apply the law, will depend his power and progress.
e. By the application of the Rod, the fire of kundalini is aroused, and its upward progress directed. The fire at the base of the spine, and the fire of mind are [210] directed along certain routes, or triangles, by the action of the Rod as it moves in a specified manner. There is a definite occult reason, under the Laws of Electricity, behind the known fact that every initiate, presented to the Initiator, is accompanied by two of the Masters, who stand one on either side of him. The three of them together form a triangle which makes the work possible.
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When the Rods of Initiation are held in the hands of the Initiator in His position of power, and at the stated seasons, they act as transmitters of electric force from very high levels,so high indeed that the "Flaming Diamond" at certain of the final initiations (the sixth and seventh) transmits force, via the Logos, from outside the system altogether. We need to remember that this major Rod is the one used on this planet, but that within the system there are several such Rods of Power, and that they are to be found in three grades, if it may be so expressed.
First. The Rod of Initiation used for the first two initiations and wielded by the Great Lord, the Christ, the World Teacher. It is magnetised by application of the "Flaming Diamond"the magnetisation being repeated when each new world Teacher takes office. There is a wonderful ceremony performed at the time that a new World Teacher takes up His work. During the ceremony He receives His Rod of Power the same Rod as used since the foundation of our planetary Hierarchy and holds it forth to the Lord of the World, Who touches it [211] with His own mighty Rod, causing a fresh re-charging of its electric capacity. This ceremony takes place at Shamballa. [xci]89, [xcii]90
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Once in every world period it is subjected to a similar process as that of the lesser Rod, only this time it is recharged by the direct action of the Logos Himself,the Logos of the solar system. The location of this Rod is known only to the Lord of the World, and to the Chohans of the Rays, and (being the talisman of this evolution) the Chohan of the second Ray isunder the Lord of the Worldits main guardian, aided by the deva Lord of the second plane. The Buddhas of activity are responsible for its custody, and under them the Chohan of the Ray. It is produced only at stated times when specific work has to be done. It is used not only at the initiating of men, but at certain planetary functions, of which nothing as yet has been given out. It has its place and function in certain ceremonies connected with the inner round [xciii]91 and the triangle formed by the Earth, Mars [212] and Mercury. But more about this is not at this time permissible.
1.00f - DIVISION F - THE LAW OF ECONOMY, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
This law is the law governing the matter aspect of manifestation, and is the law characterising the work of the third Logos, and of the entities who are the embodiment of His will and the agents of His purposes. Each of the great cosmic Entities who take form as the three Logoi, is distinguished by different methods of activity, which might be described thus:
The third Aspect or Brahma aspect of the activities of those Entities who are His expression, is characterised by that method in the distribution of matter which we call the Law of Economy. It is the law governing the scattering of the atoms of matter and their dissociation from one another, wide distribution, vibratory rhythm, [215] heterogeneity and quality and their inherent rotary action. This Law of Economy causes matter always to follow the line of least resistance, and is the basis of the separative action of atomic matter. It governs matter, the opposite pole of spirit.
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This Law of Economy has several subsidiary laws which govern its effects on the different grades of matter. As said before, this is the Law swept into action by the sounds as uttered by the Logos. The Sacred Word, or the uttered Sound of the Creator, exists in different forms, and though in reality but one Word, has several syllables. The syllables all together form a solar [217] phrase; separated they form certain words of power, producing different effects. [xciv] 92
The great WORD that peals through one hundred years of Brahma or persists in reverberation throughout a solar system, is the sacred sound of A U M. In differentiation and as heard in time and space, each of those three mystic letters stands for the first letter of a subsidiary phrase, consisting of various sounds. One letter, with a sequence of four sounds, makes up the vibration or note of Brahma, which is the intelligence aspect dominant in matter. Hence the mystery hidden in [218] the pentagon, in the fifth principle of mind, and in the five planes of human evolution. These five letters when sounded forth on the right note, give the key to the true inwardness of matter and also to its control,this control being based on the right interpretation of the Law of Economy.
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It might be added in closing, that this law is one that initiates have to master before They can achieve liberation. They have to learn to manipulate matter, and to work with energy or force in matter under this law; they have to utilise matter and energy in order to achieve the liberation of Spirit, and to bring to fruition the purposes of the Logos in the evolutionary process.
1.00 - INTRODUCTORY REMARKS, #A Treatise on Cosmic Fire, #Alice Bailey, #Occultism
2. Solar Fire, or cosmic mental fire. This is that portion of the cosmic mental plane which goes to the animation of the mental body of the Logos. This fire may be regarded as the sumtotal of the sparks of mind, the fires of the mental bodies and the animating principle of the evolving units of the human race in the three worlds.
3. Electric Fire, or the logoic Flame Divine. This flame is the distinguishing mark of our Logos, and it is that which differentiates Him from all other Logoi; it is His dominant characteristic, and the sign of His place in cosmic evolution.
This threefold fire may be expressed in ray terms as follows:
First, we have the animating fires of the solar system, which are the fires of the primordial ray of active intelligent matter; these constitute the energy of Brahma, the third aspect of the Logos. Next are to be found the fires of the divine Ray of Love-Wisdom, the ray of intelligent love, which constitutes the energy of the Vishnu aspect, the second aspect logoic. [iv] 4 Finally are to be found [39] the fires of the cosmic mental plane, which are the fires of the cosmic ray of will. They might be described as the rays of intelligent will and are the manifestation of the first aspect logoic, the Mahadeva aspect. [v]5 Therefore we have three cosmic rays manifesting:
The Ray of intelligent activity. This is a ray of a very demonstrable glory, and of a higher point of development than the other two, being the product of an earlier mahakalpa, or a previous solar system.: [vi]6 It embodies [40] the basic vibration of this solar system, and is its great internal fire, animating and vitalising the whole, and penetrating from the centre to the periphery. It is the cause of rotary motion, and therefore of the spheroidal form of all that exists.
The Ray of intelligent love. This is the ray which embodies the highest vibration of which our solar Logos or Deity is capable in this present solar system. It is not yet vibrating adequately nor has it yet attained the peak of its activity. It is the basis of the cyclic spiral movement of the body logoic, and just as the Law of Economy is the law governing the internal fires of the system so the cosmic Law of Attraction and Repulsion is the basic law of this divine Ray.
The Ray of intelligent will. Little as yet can be said about this ray. It is the ray of cosmic mind and in its evolution parallels that of cosmic love, but as yet its vibration is slower and its development more retarded. This is definitely and deliberately so, and is due to the underlying purpose and choice of the solar Logos, Who seeks on His high level (just as do His reflections, the sons of men) to achieve a more rounded out development, [41] and He therefore concentrates on the development of cosmic love in this greater cycle.
This ray is governed by the Law of Synthesis, and is the basis of the systemic movement which may be best described as that of driving forward through space, or forward progression. Little can be predicated anent this ray and its expression. It controls the movements of the entire ring-pass-not in connection with its cosmic centre. [vii]7
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These dualities of expression make the four necessary factors in the logoic quaternary, [xii]12 or the lower nature of the Logos viewing His manifestation from one esoteric angle; exoterically, they are the sumtotal of the logoic quaternary, plus the logoic fifth principle, cosmic mind.
The divine spark does not as yet manifest (as do the other two fires) as a duality, though what lies hidden in a later cycle, evolution alone will disclose. This third fire, along with the other two, make the necessary five of logoic evolutionary development and by its perfected merging with the other two fires as the evolutionary process proceeds is seen the goal of logoic attainment for this greater cycle or period of this solar system.
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When the primordial ray of intelligent activity, the divine ray of intelligent love, and the third cosmic ray of intelligent will meet, blend, merge, and blaze forth, the Logos will take His fifth initiation, thus completing one of His cycles. When the rotary, the forward, and the spiral cyclic movements are working in perfect synthesis then the desired vibration will have been reached. When the three Laws of Economy, of Attraction, and of Synthesis work with perfect adjustment to each other, then nature will perfectly display the needed functioning, and the correct adaptation of the material form to the indwelling spirit, of matter to life, and of consciousness to its vehicle.
II. FIRE IN THE MICROCOSM
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This fire is the basic vibration of the little system in which the monad or human spirit is the Logos, and it [46] holds the personality or lower material man in objective manifestation thus permitting the spiritual unit to contact the plane of densest matter. It has its correspondence in the ray of intelligent activity and is controlled by the Law of Economy in one of its subdivisions, the Law of Adaptation in Time.
2. There is next the Fire or Spark of Mind which is the correspondence in man to solar fire. This constitutes the thinking self-conscious unit or the soul. This fire of mind is governed by the Law of Attraction as is its greater correspondence. Later we can enlarge on this. It is this spark of mind in man, manifesting as spiral cyclic activity, which leads to expansion and to his eventual return to the centre of his system, the Monad the origin and goal for the reincarnating Jiva or human being. As in the macrocosm this fire also manifests in a twofold manner.
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Systemic or Macrocosmic: The solar Logos or The Grand Man of the Heavens.
Latent or interior fire produces the internal heat which makes the solar system productive of all forms of life. It is the inherent warmth that causes all fertilisation, whether human, animal, or vegetable.
1.01 - THAT ARE THOU, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
I live, yet not I, but Christ in me. Or perhaps it might be more accurate to use the verb transitively and say, I live, yet not I; for it is the Logos who lives melives me as an actor lives his part. In such a case, of course, the actor is always infinitely superior to the rle. Where real life is concerned, there are no Shakespearean characters, there are only Addisonian Catos or, more often, grotesque Monsieur Perrichons and Charlies Aunts mistaking themselves for Julius Caesar or the Prince of Denmark. But by a merciful dispensation it is always in the power of every dramatis persona to get his low, stupid lines pronounced and supernaturally transfigured by the divine equivalent of a Garrick.
O my God, how does it happen in this poor old world that Thou art so great and yet nobody finds Thee, that Thou callest so loudly and nobody hears Thee, that Thou art so near and nobody feels Thee, that Thou givest Thyself to everybody and nobody knows Thy name? Men flee from Thee and say they cannot find Thee; they turn their backs and say they cannot see Thee; they stop their ears and say they cannot hear Thee.
1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
imitation of Marduk. In the Judeo-Christian tradition, it is the Logos 208 the word of God that creates
order from chaos and it is in the image of the Logos that man [Let us make man in our image, after our
likeness (Genesis 1:26)] is created. This idea has clear additional precedents in early and late Egyptian
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between them (analogous to En-lil, Marduk, and the Logos) that constantly generates, and regenerates,
the universe. For the Eastern man, life in Tao is the highest good, the way and meaning; the goal
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depends on the existence and action of Logos, mythically masculine discriminant consciousness or
exploratory spirit, associated inextricably with linguistic ability with the Word, as St. John states (in what
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compared with the Christian theology of the Logos [or Word].265
The Egyptians realized that consciousness and linguistic ability were vital to the existence of things
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of Jesus Christ [the world-creating Logos].285
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chaos, and the fostering of implicit identification with the Logos, the creative and redemptive Word.
Analysis of the much more dramatic, very widespread, but metaphorically equivalent phenomena of the
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the process of the incarnation of Logos the word which is the world-creating principle.333 Identification
with this process, rather than with any of its determinate outcomes (that is, with any idols or fixed frames
1.02 - THE NATURE OF THE GROUND, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Mahayana Buddhism teaches these same metaphysical doctrines in terms of the Three Bodies of Buddha the absolute Dharmakaya, known also as the Primordial Buddha, or Mind, or the Clear Light of the Void; the Sambhogakaya, corresponding to Isvara or the personal God of Judaism, Christianity and Islam; and finally the Nirmanakaya, the material body, in which the Logos is incarnated upon earth as a living, historical Buddha.
Among the Sufis, Al Haqq, the Real, seems to be thought of as the abyss of Godhead underlying the personal Allah, while the Prophet is taken out of history and regarded as the incarnation of the Logos.
Some idea of the inexhaustible richness of the divine nature can be obtained by analysing, word by word, the invocation with which the Lords Prayer beginsOur Father who art in heaven. God is oursours in the same intimate sense that our consciousness and life are ours. But as well as immanently ours, God is also transcendently the personal Father, who loves his creatures and to whom love and allegiance are owed by them in return. Our Father who art: when we come to consider the verb in isolation, we perceive that the immanent-transcendent personal God is also the immanent-transcendent One, the essence and principle of all existence. And finally Gods being is in heaven; the divine nature is other than, and incommensurable with, the nature of the creatures in whom God is immanent. That is why we can attain to the unitive knowledge of God only when we become in some measure Godlike, only when we permit Gods kingdom to come by making our own creaturely kingdom go.
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Once created or divinely informed, the universe has to be sustained. The necessity for a continuous re-creation of the world becomes manifest, according to Descartes, when we consider the nature of time, or the duration of things; for this is of such a kind that its parts are not mutually dependent and never co-existent; and, accordingly, from the fact that we are now it does not necessarily follow that we shall be a moment afterwards, unless some cause, viz. that which first produced us, shall, as it were, continually reproduce us, that is, conserve us. Here we seem to have something analogous, on the cosmic level, to that physiological intelligence which, in men and the lower animals, unsleepingly performs the task of seeing that bodies behave as they should. Indeed, the physiological intelligence may plausibly be regarded as a special aspect of the general re-creating Logos. In Chinese phraseology it is the Tao as it manifests itself on the level of living bodies.
The bodies of human beings are affected by the good or bad states of their minds. Analogously, the existence at the heart of things of a divine serenity and good will may be regarded as one of the reasons why the worlds sickness, though chronic, has not proved fatal. And if, in the psychic universe, there should be other and more than human consciousnesses obsessed by thoughts of evil and egotism and rebellion, this would account, perhaps, for some of the quite extravagant and improbable wickedness of human behaviour.
1.03 - PERSONALITY, SANCTITY, DIVINE INCARNATION, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
It is in virtue of his absorption in God and just because he has not identified his being with the inborn and acquired elements of his private personality, that the saint is able to exercise his entirely non-coercive and therefore entirely beneficent influence on individuals and even on whole societies. Or, to be more accurate, it is because he has purged himself of selfness that divine Reality is able to use him as a channel of grace and power. I live, yet not I, but Christ the eternal Logosliveth in me. True of the saint, this must a fortiori be true of the Avatar, or incarnation of God. If, insofar as he was a saint, St. Paul was not I, then certainly Christ was not I; and to talk, as so many liberal churchmen now do, of worshipping the personality of Jesus, is an absurdity. For, obviously, had Jesus remained content merely to have a personality, like the rest of us, he would never have exercised the kind of influence which in fact he did exercise, and it would never have occurred to anyone to regard him as a divine incarnation and to identify him with the Logos. That he came to be thought of as the Christ was due to the fact that he had passed beyond selfness and had become the bodily and mental conduit through which a more than personal, supernatural life flowed down into the world.
Souls which have come to the unitive knowledge of God, are, in Benet of Canfields phrase, almost nothing in themselves and all in God. This vanishing residue of selfness persists because, in some slight measure, they still identify their being with some innate psycho-physical idiosyncrasy, some acquired habit of thought or feeling, some convention or unanalyzed prejudice current in the social environment. Jesus was almost wholly absorbed in the esential will of God; but in spite of this, he may have retained some elements of selfness. To what extent there was any I associated with the more-than-personal, divine Not-I, it is very difficult, on the basis of the existing evidence, to judge. For example, did Jesus interpret his experience of divine Reality and his own spontaneous inferences from that experience in terms of those fascinating apocalyptic notions current in contemporary Jewish circles? Some eminent scholars have argued that the doctrine of the worlds imminent dissolution was the central core of his teaching. Others, equally learned, have held that it was attributed to him by the authors of the Synoptic Gospels, and that Jesus himself did not identify his experience and his theological thinking with locally popular opinions. Which party is right? Goodness knows. On this subject, as on so many others, the existing evidence does not permit of a certain and unambiguous answer.
The moral of all this is plain. The quantity and quality of the surviving biographical documents are such that we have no means of knowing what the residual personality of Jesus was really like. But if the Gospels tell us very little about the I which was Jesus, they make up for this deficiency by telling us inferentially, in the parables and discourses, a good deal about the spiritual not-I, whose manifest presence in the mortal man was the reason why his disciples called him the Christ and identified him with the eternal Logos.
The biography of a saint or avatar is valuable only insofar as it throws light upon the means by which, in the circumstances of a particular human life, the I was purged away so as to make room for the divine not-I. The authors of the Synoptic Gospels did not choose to write such a biography, and no amount of textual criticism or ingenious surmise can call it into existence. In the course of the last hundred years an enormous sum of energy has been expended on the attempt to make documents yield more evidence than in fact they contain. However regrettable may be the Synoptists lack of interest in biography, and whatever objections may be raised against the theologies of Paul and John, there can still be no doubt that their instinct was essentially sound. Each in his own way wrote about the eternal not-I of Christ rather than the historical I; each in his own way stressed that element in the life of Jesus, in which, because it is more-than-personal, all persons can participate. (The nature of selfness is such that one person cannot be a part of another person. A self can contain or be contained by something that is either less or more than a self, it can never contain or be contained by a self.)
The doctrine that God can be incarnated in human form is found in most of the principal historic expositions of the Perennial Philosophyin Hinduism, in Mahayana Buddhism, in Christianity and in the Mohammedanism of the Sufis, by whom the Prophet was equated with the eternal Logos.
When goodness grows weak,
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The Logos passes out of eternity into time for no other purpose than to assist the beings, whose bodily form he takes, to pass out of time into eternity. If the Avatars appearance upon the stage of history is enormously important, this is due to the fact that by his teaching he points out, and by his being a channel of grace and divine power he actually is, the means by which human beings may transcend the limitations of history. The author of the Fourth Gospel affirms that the Word became flesh; but in another passage he adds that the flesh profiteth nothingnothing, that is to say, in itself, but a great deal, of course, as a means to the union with immanent and transcendent Spirit. In this context it is very interesting to consider the development of Buddhism. Under the forms of religious or mystical imagery, writes R. E. Johnston in his Buddhist China, the Mahayana expresses the universal, whereas Hinayana cannot set itself free from the domination of historical fact. In the words of an eminent orientalist, Ananda K. Coomaraswamy, The Mahayanist believer is warnedprecisely as the worshipper of Krishna is warned in the Vaishnavite scriptures that the Krishna Lila is not a history, but a process for ever unfolded in the heart of man that matters of historical fact are without religious significance (except, we should add, insofar as they point to or themselves constitute the meanswhe ther remote or proximate, whether political, ethical or spiritualby which men may come to deliverance from selfness and the temporal order.)
In the West, the mystics went some way towards liberating Christianity from its unfortunate servitude to historic fact. (or, to be more accurate, to those various mixtures of contemporary record with subsequent inference and phantasy, which have, at different epochs, been accepted as historic fact). From the writings of Eckhart, Tauler and Ruysbroeck, of Boehme, William Law and the Quakers, it would be possible to extract a spiritualized and universalized Christianity, whose narratives should refer, not to history as it was, or as someone afterwards thought it ought to be, but to processes forever unfolded in the heart of man. But unfortunately the influence of the mystics was never powerful enough to bring about a radical Mahayanist revolution in the West. In spite of them, Christianity has remained a religion in which the pure Perennial Philosophy has been overlaid, now more, now less, by an idolatrous preoccupation with events and things in timeevents and things regarded not merely as useful means, but as ends, intrinsically sacred and indeed divine. Moreover such improvements on history as were made in the course of centuries were, most imprudently, treated as though they themselves were a part of historya procedure which put a powerful weapon into the hands of Protestant and, later, of Rationalist controversialists. How much wiser it would have been to admit the perfectly avowable fact that, when the sternness of Christ the Judge had been unduly emphasized, men and women felt the need of personifying the divine compassion in a new form, with the result that the figure of the Virgin, mediatrix to the mediator, came into increased prominence. And when, in course of time, the Queen of Heaven was felt to be too awe-inspiring, compassion was re-personified in the homely figure of St. Joseph, who thus became me thator to the me thatrix to the me thator. In exactly the same way Buddhist worshippers felt that the historic Sakyamuni, with his insistence on recollectedness, discrimination and a total dying to self as the principal means of liberation, was too stern and too intellectual. The result was that the love and compassion which Sakyamuni had also inculcated came to be personified in Buddhas such as Amida and Maitreyadivine characters completely removed from history, inasmuch as their temporal career was situated somewhere in the distant past or distant future. Here it may be remarked that the vast numbers of Buddhas and Bodhisattvas, of whom the Mahayanist theologians speak, are commensurate with the vastness of their cosmology. Time, for them, is beginningless, and the innumerable universes, every one of them supporting sentient beings of every possible variety, are born, evolve, decay and the, only to repeat the same cycleagain and again, until the final inconceivably remote consummation, when every sentient being in all the worlds shall have won to deliverance out of time into eternal Suchness or Buddhahood This cosmological background to Buddhism has affinities with the world picture of modern astronomyespecially with that version of it offered in the recently published theory of Dr. Weiszcker regarding the formation of planets. If the Weiszcker hypothesis is correct, the production of a planetary system would be a normal episode in the life of every star. There are forty thousand million stars in our own galactic system alone, and beyond our galaxy other galaxies, indefinitely. If, as we have no choice but to believe, spiritual laws governing consciousness are uniform throughout the whole planet-bearing and presumably life-supporting universe, then certainly there is plenty of room, and at the same time, no doubt, the most agonizing and desperate need, for those innumerable redemptive incarnations of Suchness, upon whose shining multitudes the Mahayanists love to dwell.
1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
Truth, linked with Thoth, is another Egyptian corres- pondence. Uranus, as the starry heavens, and Hermes as the Logos and the Transmitter of the influence from Keser, also are attri butions. In Taoism, the positive Yang would correspond to this Sephirah.
Chokmah is the vital energizing element of existence,
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Shi Yin ; Vishnu and Ishvara with the Hindus. Chokmah is the Word, the Greek Logos, and the Memrah of the Tar- gum. The Sepher Yetsirah names it " The Illuminating
Intelligence " ; its planet is Uranus - although tradi- tionally the Sphere of the Zodiac is allocated thereto.
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It has been suggested that these fourth and fifth Sephiros represent the expansive and contracting, centripetal, and centrifugal energies between the poles of the dimensions, acting under the will of the Logos, Chokmah.
Tobacco and the Nettle are correspondences, both because of their fiery and stinging nature. Its colour is red, obviously martial ; and hence the ruby, which is bright scarlet, is harmonious. Its sacred creature is the legendary
1.03 - The Syzygy - Anima and Animus, #Aion, #Carl Jung, #Psychology
The animus corresponds to the paternal Logos just as the
anima corresponds to the maternal Eros. But I do not wish or
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tion. I use Eros and Logos merely as conceptual aids to describe
the fact that woman's consciousness is characterized more by
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cognition associated with Logos. In men, Eros, the function of
relationship, is usually less developed than Logos. In women, on
the other hand, Eros is an expression of their true nature, while
their Logos is often only a regrettable accident. It gives rise to
misunderstandings and annoying interpretations in the family
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the Eros of consciousness, so the animus becomes a Logos; and
in the same way that the anima gives relationship and related-
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in accordance with his Logos nature, is characterized by pneuma
and nous, rather like Hermes with his ever-shifting hues, while
1.04 - THE APPEARANCE OF ANOMALY - CHALLENGE TO THE SHARED MAP, #Maps of Meaning, #Jordan Peterson, #Psychology
It is primordial separation of light from darkness engendered by Logos, the Word, equivalent to the
process of consciousness that initiates human experience and historical activity, which is reality itself, for
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Heraclitus... as a passing from a world where everyone has his own Logos into a world where there is a
common Logos. Genesis presents the Creation as a sudden coming into being of a world through
articulate speech (another aspect of Logos), conscious perception, light and stability. Something like this
metaphor of awakening may be the real reason for the emphasis on days, and such recurring phrases as
1.05 - CHARITY, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The distinguishing marks of charity are disinterestedness, tranquillity and humility. But where there is disinterestedness there is neither greed for personal advantage nor fear for personal loss or punishment; where there is tranquillity, there is neither craving nor aversion, but a steady will to conform to the divine Tao or Logos on every level of existence and a steady awareness of the divine Suchness and what should be ones own relations to it; and where there is humility there is no censoriousness and no glorification of the ego or any projected alter-ego at the expense of others, who are recognized as having the same weaknesses and faults, but also the same capacity for transcending them in the unitive knowledge of God, as one has oneself. From all this it follows that charity is the root and substance of morality, and that where there is little charity there will be much avoidable evil. All this has been summed up in Augustines formula: Love, and do what you like. Among the later elaborations of the Augustinian theme we may cite the following from the writings of John Everard, one of those spiritually minded seventeenth-century divines whose teachings fell on the deaf ears of warring factions and, when the revolution and the military dictatorship were at an end, on the even deafer ears of Restoration clergymen and their successors in the Augustan age. (Just how deaf those ears could be we may judge by what Swift wrote of his beloved and morally perfect Houyhnhnms. The subject matter of their conversations, as of their poetry, consisted of such things as friendship and benevolence, the visible operations of nature or ancient traditions; the bounds and limits of virtue, the unerring rules of reason. Never once do the ideas of God, or charity, or deliverance engage their minds. Which shows sufficiently clearly what the Dean of St. Patricks thought of the religion by which he made his money.)
Turn the man loose who has found the living Guide within him, and then let him neglect the outward if he can! Just as you would say to a man who loves his wife with all tenderness, You are at liberty to beat her, hurt her or kill her, if you want to.
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Our present economic, social and international arrangements are based, in large measure, upon organized lovelessness. We begin by lacking charity towards Nature, so that instead of trying to co-operate with Tao or the Logos on the inanimate and subhuman levels, we try to dominate and exploit, we waste the earths mineral resources, ruin its soil, ravage its forests, pour filth into its rivers and poisonous fumes into its air. From lovelessness in relation to Nature we advance to lovelessness in relation to arta lovelessness so extreme that we have effectively killed all the fundamental or useful arts and set up various kinds of mass production by machines in their place. And of course this lovelessness in regard to art is at the same time a lovelessness in regard to the human beings who have to perform the fool-proof and grace-proof tasks imposed by our mechanical art-surrogates and by the interminable paper work connected with mass production and mass distribution. With mass-production and mass-distribution go mass-financing, and the three have conspired to expropriate ever-increasing numbers of small owners of land and productive equipment, thus reducing the sum of freedom among the majority and increasing the power of a minority to exercise a coercive control over the lives of their fellows. This coercively controlling minority is composed of private capitalists or governmental bureaucrats or of both classes of bosses acting in collaborationand, of course, the coercive and therefore essentially loveless nature of the control remains the same, whether the bosses call themselves company directors or civil servants. The only difference between these two kinds of oligarchical rulers is that the first derive more of their power from wealth than from position within a conventionally respected hierarchy, while the second derive more power from position than from wealth. Upon this fairly uniform groundwork of loveless relationships are imposed others, which vary widely from one society to another, according to local conditions and local habits of thought and feeling. Here are a few examples: contempt and exploitation of coloured minorities living among white majorities, or of coloured majorities governed by minorities of white imperialists; hatred of Jews, Catholics, Free Masons or of any other minority whose language, habits, appearance or religion happens to differ from those of the local majority. And the crowning superstructure of uncharity is the organized lovelessness of the relations between state and sovereign statea lovelessness that expresses itself in the axiomatic assumption that it is right and natural for national organizations to behave like thieves and murderers, armed to the teeth and ready, at the first favourable opportunity, to steal and kill. (Just how axiomatic is this assumption about the nature of nationhood is shown by the history of Central America. So long as the arbitrarily delimited territories of Central America were called provinces of the Spanish colonial empire, there was peace between their inhabitants. But early in the nineteenth century the various administrative districts of the Spanish empire broke from their allegiance to the mother country and decided to become nations on the European model. Result: they immediately went to war with one another. Why? Because, by definition, a sovereign national state is an organization that has the right and duty to coerce its members to steal and kill on the largest possible scale.)
Lead us not into temptation must be the guiding principle of all social organization, and the temptations to be guarded against and, so far as possible, eliminated by means of appropriate economic and political arrangements are temptations against charity, that is to say, against the disinterested love of God, Nature and man. First, the dissemination and general acceptance of any form of the Perennial Philosophy will do something to preserve men and women from the temptation to idolatrous worship of things in timechurch-worship, state-worship, revolutionary future-worship, humanistic self-worship, all of them essentially and necessarily opposed to charity. Next come decentralization, widespread private ownership of land and the means of production on a small scale, discouragement of monopoly by state or corporation, division of economic and political power (the only guarantee, as Lord Acton was never tired of insisting, of civil liberty under law). These social rearrangements would do much to prevent ambitious individuals, organizations and governments from being led into the temptation of behaving tyrannously; while co-operatives, democratically controlled professional organizations and town meetings would deliver the masses of the people from the temptation of making their decentralized individualism too rugged. But of course none of these intrinsically desirable reforms can possibly be carried out, so long as it is thought right and natural that sovereign states should prepare to make war on one another. For modern war cannot be waged except by countries with an over-developed capital goods industry; countries in which economic power is wielded either by the state or by a few monopolistic corporations which it is easy to tax and, if necessary, temporarily to nationalize; countries where the labouring masses, being without property, are rootless, easily transferable from one place to another, highly regimented by factory discipline. Any decentralized society of free, uncoerced small owners, with a properly balanced economy must, in a war-making world such as ours, be at the mercy of one whose production is highly mechanized and centralized, whose people are without property and therefore easily coercible, and whose economy is lop-sided. This is why the one desire of industrially undeveloped countries like Mexico and China is to become like Germany, or England, or the United States. So long as the organized lovelessness of war and preparation for war remains, there can be no mitigation, on any large, nation-wide or world-wide scale, of the organized lovelessness of our economic and political relationships. War and preparation for war are standing temptations to make the present bad, God-eclipsing arrangements of society progressively worse as technology becomes progressively more efficient.
1.05 - Christ, A Symbol of the Self, #Aion, #Carl Jung, #Psychology
Christ, as the demiurgic Logos, created his mother's being, he "cast her out of
the Pleroma- that is, he cut her off from knowledge." For creation took place
1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology
means acceptance of vulnerability, and mortality. The creative capacity is divine Logos, which in the
256
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ordering principle, the organ of Logos, which brings harmony into the life of the soul, as Logos is the
creative and forming principle of the world. Greek metaphysical presuppositions are naturally
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Thabritius is the masculine, spiritual principle of light and Logos which, like the Gnostic Nous, sinks
into the embrace of physical nature.636
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have been activated, the regius filius spirit, Logos, Nous is swallowed up by Physis.... In the hero
myth this state is known as being swallowed up in the belly of the whale or dragon.
1.06 - MORTIFICATION, NON-ATTACHMENT, RIGHT LIVELIHOOD, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
The Christian simplicity, of which Grou and Fnelon write, is the same thing as the virtue so much admired by Lao Tzu and his successors. According to these Chinese sages, personal sins and social maladjustments are all due to the fact that men have separated themselves from their divine source and live according to their own will and notions, not according to Taowhich is the Great Way, the Logos, the Nature of Things, as it manifests itself on every plane from the physical, up through the animal and the mental, to the spiritual. Enlightenment comes when we give up self-will and make ourselves docile to the workings of Tao in the world around us and in our own bodies, minds and spirits. Sometimes the Taoist philosophers write as though they believed in Rousseaus Noble Savage, and (being Chinese and therefore much more concerned with the concrete and the practical than with the merely speculative) they are fond of prescribing methods by which rulers may reduce the complexity of civilization and so preserve their subjects from the corrupting influences of man-made and therefore Tao-eclipsing conventions of thought, feeling and action. But the rulers who are to perform this task for the masses must themselves be sages; and to become a sage, one must get rid of all the rigidities of unregenerate adulthood and become again as a little child. For only that which is soft and docile is truly alive; that which conquers and outlives everything is that which adapts itself to everything, that which always seeks the lowest placenot the hard rock, but the water that wears away the everlasting hills. The simplicity and spontaneity of the perfect sage are the fruits of mortificationmortification of the will and, by recollectedness and meditation, of the mind. Only the most highly disciplined artist can recapture, on a higher level, the spontaneity of the child with its first paint-box. Nothing is more difficult than to be simple.
May I ask, said Yen Hui, in what consists the fasting of the heart?
1.07 - The Mantra - OM - Word and Wisdom, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
In the universe, Brahm or Hiranyagarbha or the cosmic Mahat first manifested himself as name, and then as form, i.e. as this universe. All this expressed sensible universe is the form, behind which stands the eternal inexpressible Sphota, the manifester as Logos or Word. This eternal Sphota, the essential eternal material of all ideas or names is the power through which the Lord creates the universe, nay, the Lord first becomes conditioned as the Sphota, and then evolves Himself out as the yet more concrete sensible universe. This Sphota has one word as its only possible symbol, and this is the (Om). And as by no possible means of analysis can we separate the word from the idea this Om and the eternal Sphota are inseparable; and therefore, it is out of this holiest of all holy words, the mother of all names and forms, the eternal Om, that the whole universe may be supposed to have been created. But it may be said that, although thought and word are inseparable, yet as there may be various word-symbols for the same thought, it is not necessary that this particular word Om should be the word representative of the thought, out of which the universe has become manifested. To this objection we reply that this Om is the only possible symbol which covers the whole ground, and there is none other like it. The Sphota is the material of all words, yet it is not any definite word in its fully formed state.
That is to say, if all the peculiarities which distinguish one word from another be removed, then what remains will be the Sphota; therefore this Sphota is called the Nda-Brahma. the Sound-Brahman.
1.08 - RELIGION AND TEMPERAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
In the course of history it has often happened that one or other of the imperfect religions has been taken too seriously and regarded as good and true in itself, instead of as a means to the ultimate end of all religion. The effects of such mistakes are often disastrous. For example, many Protestant sects have insisted on the necessity, or at least the extreme desirability, of a violent conversion. But violent conversion, as Sheldon has pointed out, is a phenomenon confined almost exclusively to persons with a high degree of somatotonia. These persons are so intensely extraverted as to be quite unaware of what is happening in the lower levels of their minds. If for any reason their attention comes to be turned inwards, the resulting self-knowledge, because of its novelty and strangeness, presents itself with the force and quality of a revelation and their metanoia, or change of mind, is sudden and thrilling. This change may be to religion, or it may be to something else for example, to psycho-analysis. To insist upon the necessity of violent conversion as the only means to salvation is about as sensible as it would be to insist upon the necessity of having a large face, heavy bones and powerful muscles. To those naturally subject to this kind of emotional upheaval, the doctrine that makes salvation dependent on conversion gives a complacency that is quite fatal to spiritual growth, while those who are incapable of it are filled with a no less fatal despair. Other examples of inadequate theologies based upon psychological ignorance could easily be cited. One remembers, for instance, the sad case of Calvin, the cerebrotonic who took his own intellectual constructions so seriously that he lost all sense of reality, both human and spiritual. And then there is our liberal Protestantism, that predominantly viscerotonic heresy, which seems to have forgotten the very existence of the Father, Spirit and Logos and equates Christianity with an emotional attachment to Christs humanity or, (to use the currently popular phrase) the personality of Jesus, worshipped idolatrously as though there were no other God. Even within all-comprehensive Catholicism we constantly hear complaints of the ignorant and self-centred directors, who impose upon the souls under their charge a religious dharma wholly unsuited to their naturewith results which writers such as St. John of the Cross describe as wholly pernicious. We see, then, that it is natural for us to think of God as possessed of the qualities which our temperament tends to make us perceive in Him; but unless nature finds a way of transcending itself by means of itself, we are lost. In the last analysis Philo is quite right in saying that those who do not conceive God purely and simply as the One injure, not God of course, but themselves and, along with themselves, their fellows.
The way of knowledge comes most naturally to persons whose temperament is predominantly cerebrotonic. By this I do not mean that the following of this way is easy for the cerebrotonic. His specially besetting sins are just as difficult to overcome as are the sins which beset the power-loving somatotonic and the extreme viscerotonic with his gluttony for food and comfort and social approval. Rather I mean that the idea that such a way exists and can be followed (either by discrimination, or through non-attached work and one-pointed devotion) is one which spontaneously occurs to the cerebrotonic. At all levels of culture he is the natural monotheist; and this natural monotheist, as Dr. Radins examples of primitive theology clearly show, is often a monotheist of the tat tvam asi, inner-light school. Persons committed by their temperament to one or other of the two kinds of extraversion are natural polytheists. But natural polytheists can, without much difficulty, be convinced of the theoretical superiority of monotheism. The nature of human reason is such that there is an intrinsic plausibility about any hypothesis which seeks to explain the manifold in terms of unity, to reduce apparent multiplicity to essential identity. And from this theoretical monotheism the half-converted polytheist can, if he chooses, go on (through practices suitable to his own particular temperament) to the actual realization of the divine Ground of his own and all other beings. He can, I repeat, and sometimes he actually does. But very often he does not. There are many theoretical monotheists whose whole life and every action prove that in reality they are still what their temperament inclines them to bepoly theists, worshippers not of the one God they sometimes talk about, but of the many gods, nationalistic and technological, financial and familial, to whom in practice they pay all their allegiance.
1.10 - GRACE AND FREE WILL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Defined in psychological terms, grace is something other than our self-conscious personal self, by which we are helped. We have experience of three kinds of such helpsanimal grace, human grace and spiritual grace. Animal grace comes when we are living in full accord with our own nature on the biological levelnot abusing our bodies by excess, not interfering with the workings of our indwelling animal intelligence by conscious cravings and aversions, but living wholesomely and laying ourselves open to the virtue of the sun and the spirit of the air. The reward of being thus in harmony with Tao or the Logos in its physical and physiological aspects is a sense of well-being, an awareness of life as good, not for any reason, but just because it is life. There is no question, when we are in a condition of animal grace, of propter vitam vivendi perdere causas; for in this state there is no distinction between the reasons for living and life itself. Life, like virtue, is then its own reward. But, of course, the fulness of animal grace is reserved for animals. Mans nature is such that he must live a self-conscious life in time, not in a blissful sub-rational eternity on the hither side of good and evil. Consequently animal grace is something that he knows only spasmodically in an occasional holiday from self-consciousness, or as an accompaniment to other states, in which life is not its own reward but has to be lived for a reason outside itself.
Human grace comes to us either from persons, or from social groups, or from our own wishes, hopes and imaginings projected outside ourselves and persisting somehow in the psychic medium in a state of what may be called second-hand objectivity. We have all had experience of the different types of human grace. There is, for example, the grace which, during childhood, comes from mother, father, nurse or beloved teacher. At a later stage we experience the grace of friends; the grace of men and women morally better and wiser than ourselves; the grace of the guru, or spiritual director. Then there is the grace which comes to us because of our attachment to country, party, church or other social organizationa grace which has helped even the feeblest and most timid individuals to achieve what, without it, would have been the impossible. And finally there is the grace which we derive from our ideals, whether low or high, whether conceived of in abstract terms or bodied forth in imaginary personifications. To this last type, it would seem, belong many of the graces experienced by the pious adherents of the various religions. The help received by those who devotedly adore or pray to some personal saint, deity or Avatar is often, we may guess, not a genuinely spiritual grace, but a human grace, coming back to the worshipper from the vortex of psychic power set up by repeated acts (his own and other peoples) of faith, yearning and imagination.
--
Chinese verbs are tenseless. This statement as to a hypothetical event in history refers at the same time to the present and the future. It means simply this: that with the rise of self-consciousness, animal grace is no longer sufficient for the conduct of life, and must be supplemented by conscious and deliberate choices between right and wrongchoices which have to be made in the light of a clearly formulated ethical code. But, as the Taoist sages are never tired of repeating, codes of ethics and deliberate choices made by the surface will are only a second best. The individualized will and the superficial intelligence are to be used for the purpose of recapturing the old animal relation to Tao, but on a higher, spiritual level. The goal is perpetual inspiration from sources beyond the personal self; and the means are human kindness and morality, leading to the charity, which is unitive knowledge of Tao, as at once the Ground and Logos.
Lord, Thou has given me my being of such a nature that it can continually make itself more able to receive thy grace and goodness. And this power, which I have of Thee, wherein I have a living image of thine almighty power, is free will. By this I can either enlarge or restrict my capacity for Thy grace.
1.11 - GOOD AND EVIL, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Granted that the ground of the individual soul is akin to, or identical with, the divine Ground of all existence, and granted that this divine Ground is an ineffable Godhead that manifests itself as personal God or even as the incarnate Logos, what is the ultimate nature of good and evil, and what the true purpose and last end of human life?
The answers to these questions will be given to a great extent in the words of that most surprising product of the English eighteenth century, William Law. (How very odd our educational system is! Students of English literature are forced to read the graceful journalism of Steele and Addison, are expected to know all about the minor novels of Defoe and the tiny elegances of Matthew Prior. But they can pass all their examinations summa cum laude without having so much as looked into the writings of a man who was not only a master of English prose, but also one of the most interesting thinkers of his period and one of the most endearingly saintly figures in the whole history of Anglicanism.) Our current neglect of Law is yet another of the many indications that twentieth-century educators have ceased to be concerned with questions of ultimate truth or meaning and (apart from mere vocational training) are interested solely in the dissemination of a rootless and irrelevant culture, and the fostering of the solemn foolery of scholarship for scholarships sake.
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The nature of a mans being determines the nature of his actions; and the nature of his being comes to manifestation first of all in the mind. What he craves and thinks, what he believes and feelsthis is, so to speak, the Logos, by whose agency an individuals fundamental character performs its creative acts. These acts will be beautiful and morally good if the being is God-centred, bad and ugly if it is centred in the personal self. The stone, says Eckhart, performs its work without ceasing, day and night. For even when it is not actually falling the stone has weight. A mans being is his potential energy directed towards or away from God; and it is by this potential energy that he will be judged as good or evil for it is possible, in the language of the Gospel, to commit adultery and murder in the heart, even while remaining blameless in action.
Covetousness, envy, pride and wrath are the four elements of self, or nature, or hell, all of them inseparable from it. And the reason why it must be thus, and cannot be otherwise, is because the natural life of the creature is brought forth for the participation of some high supernatural good in the Creator. But it could have no fitness, no possible capacity to receive such good, unless it was in itself both an extremity of want and an extremity of desire for some high good. When therefore this natural life is deprived of or fallen from God, it can be nothing else in itself but an extremity of want continually desiring, and an extremity of desire continually wanting. And because it is that, its whole life can be nothing else but a plague and torment of covetousness, envy, pride and wrath, all which is precisely nature, self, or hell. Now covetousness, pride and envy are not three different things, but only three different names for the restless workings of one and the same will or desire. Wrath, which is a fourth birth from these three, can have no existence till one or all of these three are contradicted, or have something done to them that is contrary to their will. These four properties generate their own torment. They have no outward cause, nor any inward power of altering themselves. And therefore all self or nature must be in this state until some supernatural good comes into it, or gets a birth in it. Whilst man indeed lives among the vanities of time, his covetousness, envy, pride and wrath may be in a tolerable state, may hold him to a mixture of peace and trouble; they may have at times their gratifications as well as their torments. But when death has put an end to the vanity of all earthly cheats, the soul that is not born again of the supernatural Word and Spirit of God, must find itself unavoidably devoured or shut up in its own insatiable, unchangeable, self-tormenting covetousness, envy, pride and wrath.
1.1.2 - Commentary, #Kena and Other Upanishads, #Sri Aurobindo, #Integral Yoga
The Supermind using the Word is the creative Logos.
The Word has its seed-sounds - suggesting the eternal syllable of the Veda, A U M, and the seed-sounds of the Tantriks -
1.13 - Gnostic Symbols of the Self, #Aion, #Carl Jung, #Psychology
learning its proper place, hastens to the Logos, which comes
from above in the form of a slave . . . more [quickly] than iron
--
293 Here the magnetic attraction comes from the Logos. This
denotes a thought or idea that has been formulated and articu-
--
quently the Logos is very like the aqua doctrinae, but whereas
the Logos has the advantage of being an autonomous person-
ality, the latter is merely a passive object of human action. The
--
the visible doctrine, the aqua doctrinae or the Logos, commu-
nicated to others by word of mouth and by ritual.
--
lowest (devil) and the highest (son of God, Logos, Nous, Aga-
thodaimon). The snake's presence is frightening, one finds it in
--
3. The agent is the Logos, a philosophical idea and abstrac-
tion of the bodily and personal son of God on the one hand, and
--
not figurative water, that is used in ritual. The Logos was in the
beginning, and God was the Logos, long before the Incarnation.
The emphasis falls so much on the "serpent" that the Ophites
--
the hidden and mystical Logos," which, in the text that follows,
is likened to the phallus of Osiris- "and they say Osiris is water."
--
Hermes is the Logos, the interpreter and fashioner of what has
52 Elenchos, V, 6, 6: Qeov 5e ypuffts a.ir-r]pTi.op.v't\ reXdwais ("Knowledge of God is
--
3 J 4 The fact that not only the Gnostic Logos but Christ himself
was drawn into the orbit of sexual symbolism is corroborated by
--
67 This is consistent with his nature as the Logos and second Person of the
Trinity.
--
The Archanthropos is the Logos, whom the souls follow
"twittering," as the bats follow Hermes in the nekyia. He leads
--
of the moon, as the cosmogonic Logos (John 1 : iff.), and the
"life that was in him" (John 1 : 4) as a "generation of perfect
--
This Logos or quaternity is "the cup from which the king,
drinking, draws his omens," 10 or the beaker of Anacreon. The
1.14 - The Structure and Dynamics of the Self, #Aion, #Carl Jung, #Psychology
how justified is the equation Naas = Nous = Logos r= Christ
= Higher Adam. The medieval extension of this equation to-
--
of the soul from which the fourfold river of the Logos bubbles
forth. 43 We find the same symbol in the alchemist and mystic
--
as the Logos. In the Moses Quaternio, the wife of Moses plays
the double role of Zipporah and of the Ethiopian woman. If
--
opian woman), to the dual Euphrates (river and Logos), to the
fire 90 in the alchemical quaternio of elements, to Mercurius
1.15 - Index, #Aion, #Carl Jung, #Psychology
267; and Logos, 14, 16, 21; posi-
tive aspect of, 16; see also anima/
--
211; as Logos, 209; Sophia and,
197; see also Adam; Anthropos;
--
Word, the, 200; see also Logos
world situation, present, 70
1.24 - RITUAL, SYMBOL, SACRAMENT, #The Perennial Philosophy, #Aldous Huxley, #Philosophy
Because of this indwelling of the Logos, writes Mr. Kenneth Saunders in his valuable study of the Fourth Gospel, the Gita and the Lotus Sutra, all things have a reality. They are sacraments, not illusions like the phenomenal word of the Vedanta. That the Logos is in things, lives and conscious minds, and they in the Logos, was taught much more emphatically and explicitly by the Vedantists than by the author of the Fourth Gospel; and the same idea is, of course, basic in the theology of Taoism. But though all things in fact exist at the intersection between a divine manifestation and a ray of the unmanifest Godhead, it by no means follows that everyone always knows that this is so. On the contrary, the vast majority of human beings believe that their own selfness and the objects around them possess a reality in themselves, wholly independent of the Logos. This belief leads them to identify their being with their sensations, cravings and private notions and in its turn this self-identification with what they are not effectively walls them off from divine influence and the very possibility of deliverance. To most of us on most occasions things are not symbols and actions are not sacramental; and we have to teach ourselves, consciously and deliberately, to remember that they are.
The world is imprisoned in its own activity, except when actions are performed as worship of God. Therefore you must perform every action sacramentally (as if it were yajna, the sacrifice that, in its divine Logos-essence, is identical with the Godhead to whom it is offered), and be free from all attachment to results.
Bhagavad Gita
1.28 - Supermind, Mind and the Overmind Maya, #The Life Divine, #Sri Aurobindo, #Integral Yoga
10:Since the Consciousness-Force of the eternal Existence is the universal creatrix, the nature of a given world will depend on whatever self-formulation of that Consciousness expresses itself in that world. Equally, for each individual being, his seeing or representation to himself of the world he lives in will depend on the poise or make which that Consciousness has assumed in him. Our human mental consciousness sees the world in sections cut by the reason and sense and put together in a formation which is also sectional; the house it builds is planned to accommodate one or another generalised formulation of Truth, but excludes the rest or admits some only as guests or dependents in the house. Overmind Consciousness is global in its cognition and can hold any number of seemingly fundamental differences together in a reconciling vision. Thus the mental reason sees Person and the Impersonal as opposites: it conceives an impersonal Existence in which person and personality are fictions of the Ignorance or temporary constructions; or, on the contrary, it can see Person as the primary reality and the impersonal as a mental abstraction or only stuff or means of manifestation. To the Overmind intelligence these are separable Powers of the one Existence which can pursue their independent self-affirmation and can also unite together their different modes of action, creating both in their independence and in their union different states of consciousness and being which can be all of them valid and all capable of coexistence. A purely impersonal existence and consciousness is true and possible, but also an entirely personal consciousness and existence; the Impersonal Divine, Nirguna Brahman, and the Personal Divine, Saguna Brahman, are here equal and coexistent aspects of the Eternal. Impersonality can manifest with person subordinated to it as a mode of expression; but, equally, Person can be the reality with impersonality as a mode of its nature: both aspects of manifestation face each other in the infinite variety of conscious Existence. What to the mental reason are irreconcilable differences present themselves to the Overmind intelligence as coexistent correlatives; what to the mental reason are contraries are to the Overmind intelligence complementaries. Our mind sees that all things are born from Matter or material Energy, exist by it, go back into it; it concludes that Matter is the eternal factor, the primary and ultimate reality, Brahman. Or it sees all as born of Life-Force or Mind, existing by Life or by Mind, going back into the universal Life or Mind, and it concludes that this world is a creation of the cosmic Life-Force or of a cosmic Mind or Logos. Or again it sees the world and all things as born of, existing by and going back to the Real Idea or Knowledge-Will of the Spirit or to the Spirit itself and it concludes on an idealistic or spiritual view of the universe. It can fix on any of these ways of seeing, but to its normal separative vision each way excludes the others. Overmind consciousness perceives that each view is true of the action of the principle it erects; it can see that there is a material world-formula, a vital world-formula, a mental world-formula, a spiritual worldformula, and each can predominate in a world of its own and at the same time all can combine in one world as its constituent powers. The self-formulation of Conscious Force on which our world is based as an apparent Inconscience that conceals in itself a supreme Conscious-Existence and holds all the powers of Being together in its inconscient secrecy, a world of universal Matter realising in itself Life, Mind, Overmind, Supermind, Spirit, each of them in its turn taking up the others as means of its selfexpression, Matter proving in the spiritual vision to have been always itself a manifestation of the Spirit, is to the Overmind view a normal and easily realisable creation. In its power of origination and in the process of its executive dynamis Overmind is an organiser of many potentialities of Existence, each affirming its separate reality but all capable of linking themselves together in many different but simultaneous ways, a magician craftsman empowered to weave the multicoloured warp and woof of manifestation of a single entity in a complex universe.
11:In this simultaneous development of multitudinous independent or combined Powers or Potentials there is yet - or there is as yet - no chaos, no conflict, no fall from Truth or Knowledge. The Overmind is a creator of truths, not of illusions or falsehoods: what is worked out in any given overmental energism or movement is the truth of the Aspect, Power, Idea, Force, Delight which is liberated into independent action, the truth of the consequences of its reality in that independence. There is no exclusiveness asserting each as the sole truth of being or the others as inferior truths: each God knows all the Gods and their place in existence; each Idea admits all other ideas and their right to be; each Force concedes a place to all other forces and their truth and consequences; no delight of separate fulfilled existence or separate experience denies or condemns the delight of other existence or other experience. The Overmind is a principle of cosmic Truth and a vast and endless catholicity is its very spirit; its energy is an all-dynamism as well as a principle of separate dynamisms: it is a sort of inferior Supermind, - although it is concerned predominantly not with absolutes, but with what might be called the dynamic potentials or pragmatic truths of Reality, or with absolutes mainly for their power of generating pragmatic or creative values, although, too, its comprehension of things is more global than integral, since its totality is built up of global wholes or constituted by separate independent realities uniting or coalescing together, and although the essential unity is grasped by it and felt to be basic of things and pervasive in their manifestation, but no longer as in the Supermind their intimate and ever-present secret, their dominating continent, the overt constant builder of the harmonic whole of their activity and nature.
1.78 - Sore Spots, #Magick Without Tears, #Aleister Crowley, #Philosophy
For us, Sex is the first unconscious manifestation of Chiah, the Creative Energy; and although (like everything else) it is shown both on the spiritual and the physical planes, its most important forth-showing is on the "Magical" plane, because it actually produces phenomena which partake of all these. It is the True Will on the creative plane: "By Wisdom formed He the worlds." So soon as its thaumaturgy is accomplished, it is, through Binah, understood as the Logos. Thus in Sex we find every one of the primary Correspondences of Chokmah. Being thus ineffable and sacrosanct, it is (plainly enough) peculiarly liable to profanation. Being profaned, it is naturally more unspeakably nasty than any other of the "Mysteries." You will find a good deal on this subject implied in Artemis Iota, attached to another of my letters to you.
Before tackling "Sore Spots" seriously, there is after all, one point which should be made clear as to this Trinitarian simplification.
1955-04-06 - Freuds psychoanalysis, the subliminal being - The psychic and the subliminal - True psychology - Changing the lower nature - Faith in different parts of the being - Psychic contact established in all in the Ashram, #Questions And Answers 1955, #The Mother, #Integral Yoga
Psychology means What is the precise meaning of Logos? It is knowing, science; and psyche means soul. So it means the science of the soul or the science of the psychic, you see. This is the original sense. Now one has made of that the knowledge of all the inner movements, of all feelings, all the inner movements which are not purely physical movements, you see, all that concerns the feelings, thoughts, even the sensations in their subtlety. But true psychology is the knowledge of the soul, that is, the knowledge of the psychic being. And if one has the knowledge of the psychic being, one has at the same time the knowledge of all the true movements of the being, the inner laws of the being. This is true psychology but it is the etymological meaning of the word, not as it is used nowadays.
Why is it less easy for oneself to go down into the lower parts of nature than to bring down the light?
1.ac - Logos, #Crowley - Poems, #Aleister Crowley, #Philosophy
object:1.ac - Logos
author class:Aleister Crowley
1.jlb - Cosmogonia (& translation), #Borges - Poems, #Jorge Luis Borges, #Poetry
Heraclitus was a philosopher living in the region now known as Turkey, when it was part of the Persian Empire; he believed in Logos (a cosmic formula) and is credited with the phrase (panta rhei) "everything flows") ~ ~ ~
1.tm - Follow my ways and I will lead you, #unset, #Arthur C Clarke, #Fiction
Original Language English Follow my ways and I will lead you To golden-haired suns, Logos and music, blameless joys, Innocent of questions And beyond answers. For I, Solitude, am thine own Self: I, Nothingness, am thy All. I, Silence, am thy Amen. [1964.jpg] -- from A Thomas Merton Reader, by Thomas Merton / Edited by Thomas P. McDonnell <
2.04 - Positive Aspects of the Mother-Complex, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
sites. This is the paternal principle, the Logos, which eternally
struggles to extricate itself from the primal warmth and primal
--
sin, evil itself, for the Logos. Therefore its first creative act of
liberation is matricide, and the spirit that dared all heights and
2.05 - The Holy Oil, #Liber ABA, #Aleister Crowley, #Philosophy
4:This oil is compounded of four substances. The basis of all is the oil of the olive. The olive is, traditionally, the gift of Minerva, the Wisdom of God, the Logos. In this are dissolved three other oils; oil of myrrh, oil of cinnamon, oil of galangal. The Myrrh is attributed to Binah, the Great Mother who is both the understanding of the Magician and that sorrow and compassion which results from the contemplation of the Universe. The Cinnamon represents Tiphereth, the Sun-the Son, in whom Glory and Suffering are identical. The Galangal represents both Kether and Malkuth, the First and the Last, the One and the Many, since in this Oil they are One.
5:These oils taken together represent therefore the whole Tree of Life. The ten Sephiroth are blended into the perfect gold.
2.06 - The Wand, #Liber ABA, #Aleister Crowley, #Philosophy
15:The will being twofold is in Chokmah, who is the Logos, the word; hence some have said that the word is the will. Thoth the Lord of Magic {sic} is also the Lord of Speech; Hermes the messenger bears the Caduceus.
16:Word should express will: hence the Mystic Name of the Probationer is the expression of his highest Will.
3.02 - SOL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[124] The alchemical drama leads from below upwards, from the darkness of the earth to the winged, spiritual filius macrocosmi and to the lux moderna; the Christian drama, on the other hand, represents the descent of the Kingdom of Heaven to earth. One has the impression of a mirror-world, as if the God-man coming down from aboveas in the Gnostic legendwere reflected in the dark waters of Physis. The relation of the unconscious to the conscious mind is to a certain extent complementary, as elementary psychogenic symptoms and dreams caused by simple somatic stimuli prove.55 (Hence the strange idea, taught for instance by Rudolf Steiner, that the Hereafter possesses qualities complementary to those of this world.) Careful observation and analysis show, however, that not all dreams can be regarded mechanically as mere complementary devices but must be interpreted rather as attempts at compensation, though this does not prevent very many dreams from having, on a superficial view, a distinct complementary character. Similarly, we could regard the alchemical movement as a reflection of the Christian one.56 Koepgen makes a significant distinction between two aspects of Christ: the descending, incarnate God, and the ascending, Gnostic Christ who returns to the Father. We cannot regard the latter as the same as the alchemical filius regius, although Koepgens schema offers an exact parallel to the alchemical situation.57 The redeemer figure of alchemy is not commensurable with Christ. Whereas Christ is God and is begotten by the Father, the filius regius is the soul of nature, born of the world-creating Logos, of the Sapientia Dei sunk in matter. The filius regius is also a son of God, though of more distant descent and not begotten in the womb of the Virgin Mary but in the womb of Mother Nature: he is a third sonship in the Basilidian sense.58 No traditional influences should be invoked in considering the conceptual structure of this filius; he is more an autochthonous product deriving from an unconscious, logical development of trends which had already reached the field of consciousness in the early Christian era, impelled by the same unconscious necessity as produced the later development of ideas. For, as our modern experience has shown, the collective unconscious is a living process that follows its own inner laws and gushes up like a spring at the appointed time. That it did so in alchemy in such an obscure and complicated way was due essentially to the great psychological difficulties of antinomian thinking, which continually came up against the demand for the logical consistency of the metaphysical figures, and for their emotional absoluteness. The bonum superexcedens of God allows no integration of evil. Although Nicholas Cusanus ventured the bold thought of the coincidentia oppositorum, its logical consequence the relativity of the God-conceptproved disastrous for Angelus Silesius, and only the withered laurels of the poet lie on his grave. He had drunk with Jacob Boehme at the fount of Mater Alchimia. The alchemists, too, became choked in their own confusions.
[125] Once again, therefore, it is the medical investigators of nature who, equipped with new means of knowledge, have rescued these tangled problems from projection by making them the proper subject of psychology. This could never have happened before, for the simple reason that there was no psychology of the unconscious. But the medical investigator, thanks to his knowledge of archetypal processes, is in the fortunate position of being able to recognize in the abstruse and grotesque-looking symbolisms of alchemy the nearest relatives of those serial fantasies which underlie the delusions of paranoid schizophrenia as well as the healing processes at work in the psychogenic neuroses. The overweening contempt which other departments of science have for the apparently negligible psychic processes of pathological individuals should not deter the doctor in his task of helping and healing the sick. But he can help the sick psyche only when he meets it as the unique psyche of that particular individual, and when he knows its earthly and unearthly darknesses. He should also consider it just as important a task to defend the standpoint of consciousness, clarity, reason, and an acknowledged and proven good against the raging torrent that flows for all eternity in the darkness of the psychea
3.04 - LUNA, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[170] In interpreting the words your understanding increases in my sister, etc., it is well to remember that a philosophical interpretation of myths had already grown up among the Stoics, which today we should not hesitate to describe as psychological. This work of interpretation was not interrupted by the development of Christianity but continued to be assiduously practised in a rather different form, namely in the hermeneutics of the Church Fathers, which was to have a decided influence on alchemical symbolism. The Johannine interpretation of Christ as the pre-worldly Logos is an early attempt of this kind to put into other words the meaning of Christs essence. The later medievalists, and in particular the natural philosophers, made the Sapientia Dei the nucleus of their interpretation of nature and thus created a new nature-myth. In this they were very much influenced by the writings of the Arabs and of the Harranites, the last exponents of Greek philosophy and gnosis, whose chief representative was Tabit ibn Qurra in the tenth century. One of these writings, the Liber Platonis quartorum, is a dialogue in which Thebed (Tabit) speaks in person. In this treatise the intellect as a tool of natural philosophy plays a role that we do not meet again until the sixteenth century, in Gerhard Dorn. Pico della Mirandola appeals to the psychological interpretation of the ancients and mentions that the Greek Platonists described Sol as
251 and Luna as
--
]. For it leads not backward, but guides those who follow it forward to the straight way, being the tail of the Dog. For the Logos is a dog [
] who guards and protects the sheep against the wiles of the wolves, and chases the wild beasts from Creation and slays them, and begets all things. For Cyon [
--
But with the rising of the Dog-star, the living are distinguished by the Dog from the dead, for in truth everything withers that has not taken root. This Dog, they say, being a certain divine Logos, has been established judge of the quick and the dead, and as the Dog is seen to be the star of the plants, so is the Logos, they say, in respect of the heavenly plants, which are men. For this reason the Second Creation Cynosura stands in heaven as an image of the rational creature [
]. But between the two Creations stretches the Dragon, hindering anything of the Great Creation from entering the lesser, and watching over everything that exists [
--
[224] For purely psychological reasons I have, in other of my writings, tried to equate the masculine consciousness with the concept of Logos and the feminine with that of Eros. By Logos I meant discrimination, judgment, insight, and by Eros I meant the capacity to relate. I regarded both concepts as intuitive ideas which cannot be defined accurately or exhaustively. From the scientific point of view this is regrettable, but from a practical one it has its value, since the two concepts mark out a field of experience which it is equally difficult to define.
[225] As we can hardly ever make a psychological proposition without immediately having to reverse it, instances to the contrary leap to the eye at once: men who care nothing for discrimination, judgment, and insight, and women who display an almost excessively masculine proficiency in this respect. I would like to describe such cases as the regular exceptions. They demonstrate, to my mind, the common occurrence of a psychically predominant contrasexuality. Wherever this exists we find a forcible intrusion of the unconscious, a corresponding exclusion of the consciousness specific to either sex, predominance of the shadow and of contrasexuality, and to a certain extent even the presence of symptoms of possession (such as compulsions, phobias, obsessions, automatisms, exaggerated affects, etc.). This inversion of roles is probably the chief psychological source for the alchemical concept of the hermaphrodite. In a man it is the lunar anima, in a woman the solar animus, that influences consciousness in the highest degree. Even if a man is often unaware of his own anima-possession, he has, understandably enough, all the more vivid an impression of the animus-possession of his wife, and vice versa.
[226] Logos and Eros are intellectually formulated intuitive equivalents of the archetypal images of Sol and Luna. In my view the two luminaries are so descriptive and so superlatively graphic in their implications that I would prefer them to the more pedestrian terms Logos and Eros, although the latter do pin down certain psychological peculiarities more aptly than the rather indefinite Sol and Luna. The use of these images requires at any rate an alert and lively fantasy, and this is not an attri bute of those who are inclined by temperament to purely intellectual concepts. These offer us something finished and complete, whereas an archetypal image has nothing but its naked fullness, which seems inapprehensible by the intellect. Concepts are coined and negotiable values; images are life.
[227] If our formula regarding the lunar nature of feminine consciousness is correctand in view of the consensus omnium in this matter it is difficult to see how it should not bewe must conclude that this consciousness is of a darker, more nocturnal quality, and because of its lower luminosity can easily overlook differences which to a mans consciousness are self-evident stumbling-blocks. It needs a very moon-like consciousness indeed to hold a large family together regardless of all the differences, and to talk and act in such a way that the harmonious relation of the parts to the whole is not only not disturbed but is actually enhanced. And where the ditch is too deep, a ray of moonlight smoothes it over. A classic example of this is the conciliatory proposal of St. Catherine of Alexandria in Anatole Frances Penguin Island. The heavenly council had come to a deadlock over the question of baptism, since although the penguins were animals they had been baptized by St. Mal. Therefore she says: That is why, Lord, I entreat you to give old Mals penguins a human head and breast so that they can praise you worthily. And grant them also an immortal soul but only a little one!376
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[232] The dark sun of feminine psychology is connected with the father-imago, since the father is the first carrier of the animus-image. He endows this virtual image with substance and form, for on account of his Logos he is the source of spirit for the daughter. Unfortunately this source is often sullied just where we would expect clean water. For the spirit that benefits a woman is not mere intellect, it is far more: it is an attitude, the spirit by which a man lives.377 Even a so-called ideal spirit is not always the best if it does not understand how to deal adequately with nature, that is, with the animal man. This really would be ideal. Hence every father is given the opportunity to corrupt, in one way or another, his daughters nature, and the educator, husband, or psychiatrist then has to face the music. For what has been spoiled by the father378 can only be made good by a father, just as what has been spoiled by the mother can only be repaired by a mother. The disastrous repetition of the family pattern could be described as the psychological original sin, or as the curse of the Atrides running through the generations. But in judging these things one should not be too certain either of good or of evil. The two are about equally balanced. It should, however, have begun to dawn on our cultural optimists that the forces of good are not sufficient to produce either a rational world-order or the faultless ethical behaviour of the individual, whereas the forces of evil are so strong that they imperil any order at all and can imprison the individual in a devilish system that commits the most fearful crimes, so that even if he is ethical-minded he must finally forget his moral responsibility in order to go on living. The malignity of collective man has shown itself in more terrifying form today than ever before in history, and it is by this objective standard that the greater and the lesser sins should be measured. We need more casuistic subtlety, because it is no longer a question of extirpating evil but of the difficult art of putting a lesser evil in place of a greater one. The time for the sweeping statements so dear to the evangelizing moralist, which lighten his task in the most agreeable way, is long past. Nor can the conflict be escaped by a denial of moral values. The very idea of this is foreign to our instincts and contrary to nature. Every human group that is not actually sitting in prison will follow its accustomed paths according to the measure of its freedom. Whatever the intellectual definition and evaluation of good and evil may be, the conflict between them can never be eradicated, for no one can ever forget it. Even the Christian who feels himself delivered from evil will, when the first rapture is over, remember the thorn in the flesh, which even St. Paul could not pluck out.
[233] These hints may suffice to make clear what kind of spirit it is that the daughter needs. They are the truths which speak to the soul, which are not too loud and do not insist too much, but reach the individual in stillness the individual who constitutes the meaning of the world. It is this knowledge that the daughter needs, in order to pass it on to her son.
3.05 - SAL, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[250] As regards the origin and meaning of the avis Hermetis, I would like to mention the report of Aelian that the ibis is dear to Hermes, the father of words, since in its form it resembles the nature of the Logos; for its blackness and swift flight could be compared to the silent and introverted [
] Logos, but its whiteness to the Logos already uttered and heard, which is the servant and messenger of the inner word.448
[251] It is not easy for a modern mind to conceive salt, a cold-damp, lunar-terrestrial substance, as a bird and a spirit. Spirit, as the Chinese conceive it, is yang, the fiery and dry element, and this accords with the views of Heraclitus as well as with the Christian concept of the Holy Ghost as tongues of fire. Luna, we have seen, is unquestionably connected with mens, manas, mind, etc. But these connections are of a somewhat ambiguous nature. Although the earth can boast of an earth-spirit and other daemons, they are after all spirits and not spirit. The cold side of nature is not lacking in spirit, but it is a spirit of a special kind, which Christianity regarded as demonic and which therefore found no acclaim except in the realm of the magical arts and sciences. This spirit is the snake-like Nous or Agathodaimon, which in Hellenistic syncretism merges together with Hermes. Christian allegory and iconography also took possession of it on the basis of John 3 : 14: And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up. The mercurial serpent or spirit Mercurius is the personification and living continuation of the spirit who, in the prayer entitled the Secret Inscription in the Great Magic Papyrus of Paris, is invoked as follows:
3.05 - The Conjunction, #The Practice of Psycho therapy, #Carl Jung, #Psychology
man of light who is identical with the Logos in Gnostic and Christian
symbolism and who was there before the creation; we also meet him at the
3.07 - The Formula of the Holy Grail, #Liber ABA, #Aleister Crowley, #Philosophy
means of declaring his own personal work as the Logos of the on.
To understand it, we must make a preliminary consideration of the
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therefore, to the dual nature of the Logos as divine and human; the
interlacing of the upright and averse triangles in the hexagram. It is
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to be the Logos.
1. The Sun being 6, a square 6 6 contains 36 squares. We arrange the numbers
3.6.01 - Heraclitus, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
The Upanishad too describes the cosmos as a universal motion and becoming; it is all this that is mobile in the mobility, jagatyāṁ jagat,-the very word for universe, jagat, having the radical sense of motion, so that the whole universe, the macrocosm, is one vast principle of motion and therefore of change and instability, while each thing in the universe is in itself a microcosm of the same motion and instability Existences are "all becomings"; the Self-existent Atman, Swayambhu, has become all becomings, ātmā eva abhūt sarvāṇi bhūtāni. The relation between God and World is summed up in the phrase, "It is He that has moved out everywhere, sa paryagāt"; He is the Lord, the Seer and Thinker, who becoming everywhere-Heraclitus' Logos, his Zeus, his One out of which come all things-"has fixed all things rightly according to their nature from years sempiternal",-Heraclitus' "All things are fixed and determined." Substitute his Fire for the Vedantic Atman and there is nothing in the expressions of the Upanishad which the Greek thinker would not have accepted as another figure of his own thought. And do not the Upanishads use among other images this very symbol of the Fire? "As one Fire has entered into the world and taken shapes according to the various forms in the world," so the one Being has become all these names and forms and yet remains the One. Heraclitus tells us precisely the same thing; God is all contraries, "He takes various shapes just as fire, when it is mingled with spices, is named according to the savour of each." Each one names Him according to his pleasure, says the Greek seer, and He accepts all names and yet accepts none, not even the highest name of Zeus. "He consents and yet at the same time does not consent to be called by the name of Zeus." So too said Indian Dirghatamas of old in his long hymn of the divine Mysteries in the Rig Veda, "One existent the sages call by many names." Though He assumes all these forms, says the Upanishad, He has no form that the vision can seize, He whose name is a mighty splendour. We see again how close are the thoughts of the Greek and very often even his expressions and images to the sense and style of the Vedic and Vedantic sages.
We must put each of Heraclitus' apophthegms into its right place if we would understand his thought. "It is wise to admit that all things are one,"-not merely, be it noted, that they came from oneness and will go back to oneness, but that they are one, now and always,-all is, was and ever will be the ever-living Fire. All seems to our experience to be many, an eternal becoming of manifold existences; where is there in it any principle of eternal identity? True, says Heraclitus, so it seems; but wisdom looks beyond and does see the identity of all things; Night and Day, Life and Death, the good and the evil, all are one, the eternal, the identical; those who see only a difference in objects, do not know the truth of the objects they observe. "Hesiod did not know day and night; for it is the One,"-esti gar hen, asti hi ekam. Now, an eternal and identical which all things are, is precisely what we mean by Being; it is precisely what is denied by those who see only Becoming. The Nihilistic Buddhists1 insisted that there were only so many ideas, vijñānāni, and impermanent forms which were but the combination of parts and elements: no oneness, no identity anywhere; get beyond ideas and forms, you get to self-extinction, to the Void, to Nothing. Yet one must posit a principle of unity somewhere, if not at the base or in the secret being of things, yet in their action. The Buddhists had to posit their universal principle of Karma which, when you think of it, comes after all to a universal energy as the cause of the world, a creator and preserver of unchanging measures. Nietzsche denied Being, but had to speak of a universal Will-to-be; which again, when you come to think of it, seems to be no more than a translation of the Upanishadic tapo brahma, "Will-Energy is Brahman." The later Sankhya denied the unity of conscious existences, but asserted the unity of Nature, Prakriti, which is again at once the original principle and substance of things and the creative energy, the phusis of the Greeks. It is indeed wise to agree that all things are one; for vision drives at that, the soul and the heart reach out to that, thought comes circling round to it in the very act of denial.
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This is quite clear from all his sayings; day and night, good and evil are one, because they are the One in their essence and in the One the distinctions we make between them disappear. There is a Word, a Reason in all things, a Logos, and that Reason is one; only men by the relativeness of their mentality turn it each into his personal thought and way of looking at things and live according to this variable relativity. It follows that there is an absolute, a divine way of looking at things. "To God all things are good and just, but men hold some things to be good, others unjust." There is then an absolute good, an absolute beauty, an absolute justice of which all things are the relative expression. There is a divine order in the world; each thing fulfils its nature according to its place in the order and in its place and symmetry in the one Reason of things is good, just and beautiful precisely because it fulfils that Reason according to the eternal measures. To take an example, the world war may be regarded as an evil by some, a sheer horror of carnage, to others because of the new possibilities it opens to mankind, it may seem a good. It is at once good and evil. But that is the relative view; in its entirety, in its fulfilment in each and all of its circumstances of a divine purpose, a divine justice, a divine force executing itself in the large reason of things, it is from the absolute point of view good and just-to God, not to man.
Does it follow that the relative view-point has no validity at all? Not for a moment. On the contrary, it must be the expression, proper to each mentality according to the necessity of its nature and standpoint, of the divine Law. Heraclitus says that plainly; "Fed are all human laws by one, the divine." That sentence ought to be quite sufficient to protect Heraclitus against the charge of antinomianism. True, no human law is the absolute expression of the divine justice, but it draws its validity, its sanction from that and is valid for its purpose, in its place, in its proper time, has its relative necessity. Even though men's notions of good and justice vary in the mutations of the becoming, yet human good and justice persist in the stream of things, preserve a measure Heraclitus admits relative standards, but as a thinker he is obliged to go beyond them. All is at once one and many, an absolute and a relative, and all the relations of the many are relativities, yet are fed by, go back to, persist by that in them which is absolute.
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That is one sense in which we can understand the thought of Heraclitus. His idea of all things as born of war and existing by strife might, if it stood by itself, lead us to adopt, even if he himself did not clearly arrive at, that conclusion. For if all is a continual struggle of forces, its best aspect only a violent justice and the highest harmony only a tension of opposites without any hope of a divine reconciliation, its end a conviction and destruction by eternal Fire, all our ideal hopes and aspirations are out of place; they have no foundation in the truth of things. But there is another side to the thought of Heraclitus. He says indeed that all things come into being "according to strife", by the clash of forces, are governed by the determining justice of war. He says farther that all is utterly determined, fated. But what then determines? The justice of a clash of forces is not fate; forces in conflict determine indeed, but from moment to moment, according to a constantly changing balance always modifiable by the arising of new forces. If there is predetermination, an inevitable fate in things, then there must be some power behind the conflict which determines them, fixes their measures. What is that power? Heraclitus tells us; all indeed comes into being according to strife, but also all things come into being according to Reason, kat' erin but also kata ton logon. What is this Logos? It is not an inconscient reason in things, for his Fire is not merely an inconscient force, it is Zeus and eternity. Fire, Zeus is Force, but it is also an Intelligence; let us say then that it is an intelligent Force which is the origin and master of things. Nor can this Logos be identical in its nature with the human reason; for that is an individual and therefore relative and partial judgment and intelligence which can only seize on relative truth, not on the true truth of things, but the Logos is one and universal, an absolute reason therefore combining and managing all the relativities of the many. Was not then Philo justified in deducing from this idea of an intelligent Force originating and governing the world, Zeus and Fire, his interpretation of the Logos as "the divine dynamic, the energy and the self-revelation of God"? Heraclitus might not so have phrased it, might not have seen all that his thought contained, but it does contain this sense when his different sayings are fathomed and put together in their consequences.
We get very near the Indian conception of Brahman, the cause, origin and substance of all things, an absolute Existence whose nature is consciousness (Chit) manifesting itself as Force (Tapas, Shakti) and moving in the world of his own being as the Seer and Thinker, kavir manīṣī, an immanent Knowledge-Will in all, vijñānamaya puruṣa, who is the Lord or Godhead, īś, īśvara, deva, and has ordained all things according to their nature from years sempiternal,-Heraclitus' "measures" which the Sun is forced to observe, his "things are utterly determined." This Knowledge-Will is the Logos. The Stoics spoke of it as a seed Logos, spermatikos, reproduced in conscious beings as a number of seed Logoi; and this at once reminds us of the Vedantic prājña puruṣa, the supreme Intelligence who is the Lord and dwells in the sleep-state holding all things in a seed of dense consciousness which works out through the perceptions of the subtle Purusha, the mental Being. Vijnana is indeed a consciousness which sees things, not as the human reason sees them in parts and pieces, in separated and aggregated relations, but in the original reason of their existence and law of their existence, their primal and total truth; therefore it is the seed Logos, the originative and determinant conscious force working as supreme Intelligence and Will. The Vedic seers called it the Truth-consciousness and believed that men also could become truth-conscious, enter into the divine Reason and Will and by the Truth become immortals, anthrōpoi athanatoi.
Does the thought of Heraclitus admit of any such hope as the Vedic seers held and hymned with so triumphant a confidence? or does it even give ground for any aspiration to some kind of a divine supermanhood such as his disciples the Stoics so sternly laboured for or as that of which Nietzsche, the modern Heraclitus, drew a too crude and violent figure? His saying that man is kindled and extinguished as light disappears into night, is commonplace and discouraging enough. But this may after all be only true of the apparent man Is it possible for man. in his becoming to raise his present fixed measures? to elevate his mental, relative, individual reason into direct communion with or direct participation in the divine and absolute reason? to inspire and raise the values of his human force to the higher values of the divine force? to become aware like the gods of an absolute good and an absolute beauty? to lift this mortal to the nature of immortality? Against his melancholy image of human transiency we have that remarkable and cryptic sentence, "the gods are mortals, men immortals", which, taken literally, might mean that the gods are powers that perish and replace each other and the soul of man alone is immortal, but must at least mean that there is in man behind his outward transiency an immortal spirit. We have too his saying, "thou canst not find the limits of the soul", and we have the profoundest of all Heraclitus' utterances, "the kingdom is of the child." If man is in his real being an infinite and immortal spirit, there is surely no reason why he should not awaken to his immortality, arise towards the consciousness of the universal, one and absolute, live in a higher self-realisation. "I have sought for myself" says Heraclitus; and what was it that he found?
3.7.1.04 - Rebirth and Soul Evolution, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
The ideas that men currently form about life and things are for the most part pragmatic constructions. They are forms of a reason which is concerned with giving only such a serviceable account to itself of its surroundings as shall make a sufficient clue to our immediate business of the growth, action, satisfaction of the personality, something feasible, livable, effective for our journeying in Time, something viable in the twofold French sense of the word. Whether it corresponds to or is directly in touch with any real reality of things seems to be very much a matter of accident. It seems to be sufficient if we can persuade our facile and complaisant reason of its truth and find it serviceable and fruitful in consequences for thought, action and life-experience. It is true that there is another unpragmatic reason in us which labours to get rid of this demand of the intellectual and vital personality; it wants to look at the real truth of things without veils and without any object, to mirror the very image of Truth in the still waters of a dispassionate, clear and pure mentality. But the workings of this calmer greater reason are hampered by two tremendous difficulties. First, it seems next to impossible to disengage it entirely from the rest of ourselves, from the normal intellectuality, from the will to believe, from that instinct of the intelligence which helps the survival, by a sort of subtle principle of preference and selection, of the way of thinking that suits our personal bent or the accomplished frame of our nature. And again, what is the Truth that our reason mirrors? It is after all some indirect image of Truth, not her very self and body seen face to face; it is an image moulded from such data, symbol, process of Reality,if any real Reality there is,as we can gather from the very limited experience of self and existing things open to human mind. So that unless there be some means by which knowledge can burst through all veils to the experience of the very Reality itself, or unless there be some universal Logos, divine Mind or Supermind, which knows itself and all things and our consciousness can reflect or get into touch with that, a pursuing insufficiency and uncertainty must always keep its baffling grasp upon even the highest power and largest walk of our reason and beset all the labour of human knowledge.
Nowhere are these disabilities more embarrassing than in those fundamental questions of the nature of the world and of our own existence which yet most passionately interest thinking humanity because this is in the end the thing of utmost importance to us, since everything else, except some rough immediate practicality of the moment, depends on its solution. And even that, until this great question is settled, is only a stumbling forward upon a journey of which we know not the goal or the purpose, the meaning or the necessity. The religions profess to solve these grand problems with an inspired or revealed certainty; but the enormity of their differences shows that in them too there is a selection of ideas, separate aspects of the Truth,the sceptic would say, shows of imagination and falsehood, and a construction from a limited spiritual experience. In them too there is an element of chosen and willed believing and some high pragmatic aim and utility, whether that be the souls escape from the sorrow or unreality of existence or celestial bliss or a religio-ethical sanction and guidance. The philosophical systems are very obviously only feasible selective constructions of great reflective ideas. More often these are possibilities of the reason much rather than assured certainties or, if founded on spiritual experience, they are still selective constructions, a sort of great architectural approach to some gate into unknowable Divine or ineffable Infinite. The modern scientific mind professed to rid us of all mere intellectual constructions and put us face to face with truth and with assured truth only; it claimed the right to rid man of the fantastic encumbrance of religion and the nebulous futilities of metaphysical philosophy. But religion and philosophy have now turned upon science and convicted her, on her own statement of facts, of an equal liability to the two universal difficulties of human reason. The system of science seems to be itself only another feasible and fruitful construction of the reason giving a serviceable account to itself of the physical world and our relations to it, and it seems to be nothing more. And its knowledge is fatally bound by the limitation of its data and its outlook. Science too creates only a partial image of Truth stamped with a character of much uncertainty and still more clearly imprinted with the perverse hallmark of insufficiency.
3.7.2.03 - Mind Nature and Law of Karma, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
There is here something in the life forces obscure to us, considered by our partial feelings sinister because it crosses our desires, but obedient to some law and intention of the universal mind, the universal reason or Logos which the ancients perceived at work in the cosmos. Its presence, when felt by the cruder kind of religious mind, generates the idea of calamity as a punishment for sin,not observing that it has a punishment too for ignorance, for error, stupidity, weakness, defect of will and tapasya. This is really a resistance of the Infinite acting through life against the claim of the imperfect ego of man to enlarge itself, possess, enjoy and have, while remaining imperfect, a perfect and enduring happiness and complete felicity of its world-experience. The claim is, we may say, immoral, and the Force that resists it and returns, however uncertainly and late to our eyes, suffering and failure as a reply to our imperfections, may be considered a moral Force, an agent of a just Karma, though not solely in the narrowly ethical sense of Karma. The law it represents is that our imperfections shall have their passing or their fatal consequences, that a flaw in our output of energy may be mended or counterbalanced and reduced in consequence, but if persisted in shall react even in excess of its apparent merits, that an error may seem to destroy all the result of the Tapasya, because it springs from a radical unsoundness in the intention of the will, the heart, the ethical sense or the reason. This is the first line of the transitional law of Karma.
A second line of Karmic response of the cosmic forces to our action puts on also an appearance which tempts us to give it a moral character. For there can be distinguished in Nature a certain element of the law of the talion orperhaps a more appropriate figure, since this action seems rather mechanical than rational and deliberatea boomerang movement of energy returning upon its transmitter. The stone we throw is flung back by some hidden force in the world life upon ourselves, the action we put out upon others recoils, not always by a direct reaction, but often by devious and unconnected routes, on our own lives and sometimes, though that is by no means a common rule, in its own exact figure or measure. This is a phenomenon so striking to our imagination and impressive to our moral sense and vital feelings that it has received some kind of solemn form and utterance in the thought of all cultures,What thou hast done, thou must suffer, He that uses the sword shall perish by the sword; Thou hast sown the wind and thou shalt reap the whirlwind;and we are tempted to erect it into a universal rule and accept it as sufficient evidence of a moral order. But the careful thinker will pause long before he hastens to subscribe to any such conclusion, for there is much that militates against it and this kind of definite reaction is rather exceptional than an ordinary rule of human life. If it were a regular feature, men would soon learn the code of the draconic impersonal legislator and know what to avoid and the list of lifes prohibitions and vetoes. But there is no such clear penal legislation of Nature.
4.04 - THE REGENERATION OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
Here again the ecclesiastical language is noticeable: the tincture is identical with the aqua permanens, the wonderful water of transformation which corresponds to the Churchs water of grace. The water that should flow from the body may be analogous to the rivers from the belly of Christ, an idea that plays a great role not only in ecclesiastical metaphor but also in alchemy.71 With regard to the ecclesiastical language I would call attention to Hugo Rahners most instructive essay, Flumina de ventre Christi. Origen speaks of the river our saviour (salvator noster fluvius).72 The analogy of the pierced Redeemer with the rock from which Moses struck water was used in alchemy to denote the extraction of the aqua permanens or of the soul from the lapis; or again, the king was pierced by Mercurius.73 For Origen water meant the water of doctrine and the fount of science. It was also a fountain of water springing up in the believer. St. Ambrose speaks of the fountains of wisdom and knowledge.74 According to him paradise, with its fourfold river of the Logos, is the ground of the soul;75 he also calls this river the innermost soul, since it is the principle, the
(venter), and the
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[379] In Ripleys case there is the more immediate possibility that he modified for his own purpose the conception of the Ancient of Days and his youthful son the Logos, who in the visions of Valentinus the Gnostic and of Meister Eckhart was a small boy. These concepts are closely related to those of Dionysus, youngest of the gods, and of the Horus-child, Harpocrates, Aion, etc. All naturally imply the renewal of the ageing god. The step from the world of Christian ideas back into paganism is not a long one,87 and the naturalistic conclusion that the father dwindles when the son appears, or that he is rejuvenated in the son, is implicit in all these age-old conceptions, whose effect is all the stronger the more they are consciously denied. Such a combination of ideas is almost to be expected in a cleric like Ripley, even though, like all alchemists, he may not have been conscious of their full import.
[380] Verses 1112
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[397] The cauda pavonis announces the end of the work, just as Iris, its synonym, is the messenger of God. The exquisite display of colours in the peacocks fan heralds the imminent synthesis of all qualities and elements, which are united in the rotundity of the philosophical stone. For seventeen hundred years, as I have shown in Psychology and Alchemy, the lapis was brought into more or less clear connection with the ancient idea of the Anthropos. In later centuries this relationship extended to Christ, who from time immemorial was this same Anthropos or Son of Man, appearing in the gospel of St. John as the cosmogonie Logos that existed before the world was: In the beginning was the Word, and the Word was with God, and the Word was God . . . All things were made by him, and without him was not any thing made that was made. According to the teachings of the Basilidians, the God who is not cast down a certain seed which, like a grain of mustard-seed, contained the whole plant, or, like a peacocks egg, had in itself a varied multitude of colours.129 In this seed was a threefold sonship, consubstantial with the God who is not. In alchemy, the end of the work announced by the cauda pavonis was the birth of the filius regius. The display of colours in the Basilidian doctrine therefore occurred at the right place. Again one must ask: traditionor spontaneous generation?
[398] The peacock is an attribute of Juno, and one of the cognomens of Iris is Junonia. Just as the Queen Mother or the mother of the gods grants renewal, so the peacock annually renews his plumage, and therefore has a relation to all the changes in nature. De Gubernatis says:
4.05 - THE DARK SIDE OF THE KING, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[476] On this view the one day would be Easter Day. In alchemy the uniting of the soul with the body is the miracle of the coniunctio, by which the lapis becomes a living body. The phoenix signifies precisely this moment.306 The alchemical transformation was often compared to the rising of the sun. But apart from the fact that there is not the slightest ground for supposing that such speculations ever entered Khunraths head, the Easter morning hypothesis does not seem very satisfactory. The special element of the worm is missing, which Epiphanius stresses in connection with the one day. It seems as though this element should not be overlooked in explaining the filius unius diei. The one day probably refers to Genesis 1:5: And there was evening and there was morning, one day (RSV).307 This was after the separation of light from darkness (or the creation of light), and here it should be remembered that darkness precedes the light and is its mother.308 The son of this one day is the Light, the Logos (John 1:5), who is the Johannine Christ.309 So interpreted, the son of one day immediately becomes related to the Hermaphrodite of nature, 310 the Philosophic Man, and to Saturn, the tempter and oppressor,311 who, as Ialdabaoth and the highest archon, is correlated with the lion. All these figures are synonyms for Mercurius.
[477] There is a didactic poem, Sopra la composizione della pietra dei Philosophic by Fra Marcantonio Crasselame, which was published in a work significantly entitled La Lumire sortant par soi-mesme des Tnbres.312 As the title shows, this is not the light that was created by the Logos, but a spontaneous, self-begotten light. The poem begins with the creation of the world and declares that the Word created chaos:
At the Omnipotents first word, shadowy Chaos, formless mass, came from the void.
4.07 - THE RELATION OF THE KING-SYMBOL TO CONSCIOUSNESS, #Mysterium Coniunctionis, #Carl Jung, #Psychology
[507] The Cantilena shows us what that dominant was which is subjected to transformation not only in Ripley but in many other alchemists: it was the Christian view of the world in the Middle Ages. This problem is of such dimensions that one cannot expect a medieval man to have been even remotely conscious of it. It was bound to work itself out in projection, unconsciously. For this reason, too, it can hardly be grasped even todaywhich is why the psychological interpretation of the One, the filius regius, meets with the greatest difficulties. From the hymnlike manner in which the alchemists praised their son it is quite evident that they meant by this symbol either Christ himself or something that corresponded to him. Naturally they were not concerned with the historical personality of Jesus, which at that time was completely covered up by the dogmatic figure of the second Person of the Trinity. The latter symbol had slowly crystallized out in the course of the centuries, though it was clearly prefigured in the Logos of St. John. Nor was the conception of God as senex and puer peculiar to the alchemists, for many clerics who were not alchemists took it as a transformation of the wrathful and vindictive Yahweh of the Old Testament into the God of Love of the New. Thus the archetype of the kings renewal manifested itself not only among the philosophers but also in ecclesiastical circles.390
[508] There can be a psychological explanation of the filius regius only when this image has sloughed off its projected form and become a purely psychic experience. The Christ-lapis parallel shows clearly enough that the filius regius was more a psychic event than a physical one, since as a physical event it can demonstrably never occur and as a religious experience it is beyond question. There are many passages in the texts that can be interpretedstrange as this may soundas an experience of Christ in matter. Others, again, lay so much emphasis on the lapis that one cannot but see in it a renewal and completion of the dogmatic image. An unequivocal substitution of the filius regius for Christ does not, to my knowledge, occur in the literature, for which reason one must call alchemy Christian even though heretical. The Christ-lapis remains an ambiguous figure.
4.19 - The Nature of the supermind, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
It is here necessary in a matter so remote from the ordinary lines of our thought and experience to state first what is the universal gnosis or divine supermind, how it is represented in the actual movement of the universe and what are its relations to the present psychology of the human being. It will then be evident that though the supermind is suprarational to our intelligence and its workings occult to our apprehension, it is nothing irrationally mystic, but rather its existence and emergence is a logical necessity of the nature of existence, always provided we grant that not matter or mind alone but spirit is the fundamental reality and everywhere a universal presence. All things are a manifestation of the infinite spirit out of its own being, out of its own consciousness and by the self-realising, self-determining, self-fulfilling power of that consciousness. The Infinite, we may say, organises by the power of its self-knowledge the law of its own manifestation of being in the universe, not only the material universe present to our senses, but whatever lies behind it on whatever planes of existence. All is organised by it not under any inconscient compulsion, not according to a mental fantasy or caprice, but in its own infinite spiritual freedom according to the self-truth of its being, its infinite potentialities and its will of self-creation out of those potentialities, and the law of this self-truth is the necessity that compels created things to act and evolve each according to its own nature. The Intelligence -- to give it an inadequate name -- the Logos that thus organises its own manifestation is evidently something infinitely greater, more extended in knowledge, compelling in self-power, larger both in the delight of its self-existence and the delight of its active being and works than the mental intelligence which is to us the highest realised degree and expression of consciousness. It is to this intelligence infinite in itself but freely organising and self-determiningly organic in its self-creation and its works that we may give for our present purpose the name of the divine supermind or gnosis.
The fundamental nature of this supermind is that, all its knowledge is originally a knowledge by identity and oneness and even when it makes numberless apparent divisions and discriminating modifications in itself, still all the knowledge that operates in its workings even in these divisions, is founded upon and sustained and lit and guided by this perfect knowledge by identity and oneness. The Spirit is one everywhere and it knows all things as itself and in itself, so sees them always and therefore knows them intimately, completely, in their reality as well as their appearance, in their truth, their law, the entire spirit and sense and figure of their nature and their workings. When it sees anything as an object of knowledge, it yet sees it as itself and in itself, and not as a thing other than or divided from it about which therefore it would at first be ignorant of the nature, constitution and workings and have to learn about them, as the mind is at first ignorant of its object and has to learn about it because the mind is separated from its object and regards and senses and meets it as something other than itself and external to its own being. The mental awareness we have of our own subjective existence and its movements, though it may point to, is not the same thing as this identity and self-knowledge, because what it sees are mental figures of our being and not the inmost or the whole and it is only a partial, derivative and superficial action of our self that appears to us while the largest and most secretly determining parts of our own existence are occult to our mentality. The supramental Spirit has, unlike the mental being, the real because the inmost and total knowledge of itself and of all its universe and of all things that are its creations and self-figurings in the universe.
--
If the spirit is everywhere, even in matter- in fact matter itself is only an obscure form of the spirit-and if the supermind is the universal power of the spirit's omnipresent self-knowledge organising all the manifestation of the being, then in matter and everywhere there must be present a supramental action and, however concealed it may be by another, lower and obscurer kind of operation, yet when we look close we shall find that it is really the supermind which organises matter, life, mind and reason. And this actually is the knowledge towards which we are now moving. There is even a quite visible intimate action of the consciousness, persistent in life, matter and mind, which is clearly a supramental action subdued to the character and need of the lower medium and to which we now give the name of intuition from its most evident characteristics of direct vision and self-acting knowledge, really a vision born of some secret identity with the object of the knowledge. What we call the intuition is however only a partial indication of the presence of the supermind, and if we take this presence and power in its widest character, we shall see that it is a concealed supramental force with a self-conscient knowledge in it which informs the whole action of material energy. It is that which determines what we call law of nature, maintains the action of each thing according to its own nature and harmonises and evolves the whole, which would otherwise be a fortuitous creation apt at any moment to collapse into chaos. All the law of nature is a thing precise in its necessities of process, but is yet ill the cause of that necessity and of its constancy of rule, measure, combination, adaptation, result a thing inexplicable, meeting us at every step with a mystery and a miracle, and this must be either because it is irrational and accidental even in its regularities or because it is suprarational, because the truth of it belongs to a principle greater than that of our intelligence. That principle is the supramental; that is to say, the hidden secret of Nature is the organisation of something out of the infinite potentialities of the self-existent truth of the spirit the nature of which is wholly evident only to an original knowledge born of and proceeding by a fundamental identity, the spirit's constant self-perception. All the action of life too is of this character and all the action of mind and reason, -- reason which is the first to perceive everywhere the action of a greater reason and law of being and try to render it by its own conceptional structures, though it does not always perceive that it is something other than a mental Intelligence which is at work, other than an intellectual Logos. All these processes are actually spiritual and supramental in their secret government, but mental, vital and physical in their overt process.
The outward matter, life, mind do not possess this occult action of the supermind, even while possessed and compelled by the necessity it imposes on their workings. There is what we are sometimes moved to call an intelligence and will operating in the material force and the atom (although the words ring false because it is not actually the same thing as our own will and intelligence), --let us say, a covert intuition of self-existence at work, -- but the atom and force are not aware of it and are only the obscure body of matter and of power created by its first effort of self-manifestation. The presence of such an intuition becomes more evident to us in all the action of life because that is nearer to our own scale. And as life develops overt sense and mind, as in the animal creation, we can speak more confidently of a vital intuition which is behind its operations and which emerges in the animal mind in the clear form of instinct, -- instinct, an automatic knowledge implanted in the animal, sure, direct, self-existent, self-guided, which implies somewhere in its being an accurate knowing of purpose, relation and the thing or object. It acts in the life force and mind, but yet the surface life and mind do not possess it and cannot give an account of what it does or control or extend the power at its will and pleasure. Here we observe two things, first, that the overt intuition acts only for a limited necessity and purpose, and that in the rest of the operations of the nature there is a double action, one uncertain and ignorant of the surface consciousness and the other subliminal, implying a secret subconscient direction. The surface consciousness is full of a groping and seeking which increases rather than diminishes as life rises in its scale and widens in the scope of its conscious powers; but the secret self within assures in spite of the groping of the vital mind, the action of the nature and the result needed for the necessity, the purpose and the destiny of the being. This continues on a higher and higher scale up to the human reason and intelligence.
The being of man also is full of physical, vital, emotional, psychical and dynamic instincts and intuitions, but he does not rely on them as the animal does, --though they are capable in him of a far larger scope and greater action than in the animal and lower creation by reason of his greater actual evolutionary development and his yet greater potentiality of development of the being. He has suppressed them, discontinued their full and overt action by atrophy, -- not that these capacities are destroyed but rather held back or cast back into the subliminal consciousness, -and consequently this lower part of his being is much less sure of itself, much less confident of the directions of his nature, much more groping, errant and fallible in its larger scope than that of the animal in his lesser limits. This happens because man's real Dharma and law of being is to seek for a greater selfaware existence, a self-manifestation no longer obscure and governed by an ununderstood necessity, but illumined, conscious of that which is expressing itself and able to give it a fuller and more perfect expression. And finally his culmination must be to identify himself with his greatest and real self and act or rather let it act (his natural existence being an instrumental form of the expression of the spirit) in its spontaneous perfect will and knowledge. His first instrument for this transition is the reason and the will of the rational intelligence and he is moved to depend upon that to the extent of its development for his knowledge and guidance and give it the control of the rest of his being. And if the reason were the highest thing and the greatest all-sufficient means of the self and spirit, he could by it know perfectly and guide perfectly all the movements of his nature. This he cannot do entirely because his self is a larger thing than his reason and if he limits himself by the rational will and intelligence, he imposes an arbitrary restriction both in extent and in kind on his self-development, self-expression, knowledge, action, Ananda. The other parts of his being demand too a complete expression in the largeness and perfection of the self and cannot have it if their expression is changed in kind and carved, cut down and arbitrarily shaped and mechanised in action by the inflexible machinery of the rational intelligence. The godhead of the reason, the intellectual Logos, is only a partial representative and substitute for the greater supramental Logos, and its function is to impose a preliminary partial knowledge and order upon the life of the creature, but the real, final and integral order can only be founded by the spiritual supermind in its emergence.
The supermind in the lower nature is present most strongly as intuition and it is therefore by a development of an intuitive mind that we can make the first step towards the self-existent spontaneous and direct supramental knowledge. All the physical, vital, emotional, psychic, dynamic nature of man is a surface seizing of suggestions which rise out of a subliminal intuitive self-being of these parts, and an attempt usually groping and often circuitous to work them out in the action of a superficial embodiment and power of the nature which is not overtly enlightened by the inner power and knowledge. An increasingly intuitive mind has the best chance of discovering what they are seeking for and leading them to the desired perfection of their self-expression. The reason itself is only a special kind of application, made by a surface regulating intelligence, of suggestions which actually come from a concealed, but sometimes partially overt and active power of the intuitive spirit. In all its action there is at the covered or half-covered point of origination something which is not the creation of the reason, but given to it either directly by the intuition or indirectly through some other part of the mind for it to shape into intellectual form and process. The rational judgment in its decisions and the mechanical process of the logical intelligence, whether in its more summary or in its more developed operations, conceals while it develops the true origin and native substance of our will and thinking. The greatest minds are those in which this veil wears thin and there is the largest part of intuitive thinking, which often no doubt but not always brings with it a great accompanying display of intellectual action. The intuitive intelligence is however never quite pure and complete in the present mind of man, because it works in the medium of mind and is at once seized on and coated over with a mixed stuff of mentality. It is as yet not brought out, not developed and perfected so as to be sufficient for all the operations now performed by the other mental instruments, not trained to take them up and change them into or replace them by its own fullest, most direct, assured and sufficient workings. This can indeed only be done if we make the intuitive mind a transitional means for bringing out the secret supermind itself of which it is a mental figure and forming in our frontal consciousness a body and instrument of supermind which will make it possible for the self and spirit to display itself in its own largeness and splendour.
4.23 - The supramental Instruments -- Thought-process, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
The supermind, as we have seen, lifts up the action of the mental consciousness towards and into the intuition, creates an intermediate intuitive mentality insufficient in itself but greater in power than the logical intelligence, and then lifts up and transforms that too into the true supramental action. The first well-organised action of the supermind in the ascending order is the supramental reason, not a higher logical intellect, but a directly luminous organisation of intimately subjective and intimately objective knowledge, the higher buddhi, the logical or rather the Logos, Vijnana. The supramental reason does all the work of the reasoning intelligence and does much more, but with a greater power and in a different fashion. It is then itself taken up into a higher range of the power of knowledge and in that too nothing is lost, but all farther heightened, enlarged in scope, transformed in power of action.
The ordinary language of the intellect is not sufficient to describe this action, for the same words have to be used, indicating a certain correspondence, but actually to connote inadequately a different thing. Thus the supermind uses a certain sense action, employing but not limited by the physical organs, a thing which is in its nature a form consciousness and a contact consciousness, but the mental idea and experience of sense can give no conception of the essential and characteristic action of this supramentalised sense consciousness. Thought too in the supramental action is a different thing from the thought of the mental intelligence. The supramental thinking is felt at its basis as a conscious contact or union or identity of the substance of being of the knower with the substance of being of the thing known and its figure of thought as the power of awareness of the self revealing through the meeting or the oneness, because carrying in itself, a certain knowledge form of the object's content, action, significance. Therefore observation, memory, judgment too mean each a different thing in the supermind from what it is in the process of the mental intelligence.
6.0 - Conscious, Unconscious, and Individuation, #The Archetypes and the Collective Unconscious, #Carl Jung, #Psychology
277; and the Logos, 96; man's
worst sin, 253; original psychic dis-
APPENDIX I - Curriculum of A. A., #Liber ABA, #Aleister Crowley, #Philosophy
Liber DCLXVI. (666) [] - The Beast ::: An account of the Magical Personality who is the Logos of the present Aeon. Unpublished.
Liber DCLXXI (671) [D] - Liber DCLXXI vel Pyramidos ::: A ritual of self Initiation based on the Neophyte ritual.
BOOK II. -- PART I. ANTHROPOGENESIS., #The Secret Doctrine, #H P Blavatsky, #Theosophy
identical with the "Self-born," the Logos (the Hindu Aja). He was the second person of the Trinity, the
SON, with the Christian Gnostics called the Naasenians, or Serpent-Worshippers. His symbol was the
--
Amshaspends (or Amesha-Spenta -- "Immortal Benefactors"),* the "Word," however, or the Logos and
its six highest aspects in Mazdyanism. These "Immortal Benefactors" are described in Zamyad yasht as
--
the Logos (under whatever name known to us), i.e., an essential incarnation of one of "the seven," of
the "divine Spirit who is sevenfold"; and (b) who had not appeared before, during the
--
appeared on earth as one of the seven powers of the Logos, individualized as a God or "Angel"
(messenger); then, mixed with matter, they had re-appeared in turn as great sages and instructors who
--
[[Footnote continued]]--------------------------------* The Amshaspends are six -- if Ormazd, their chief and Logos, is excluded. But in the secret doctrine
he is the seventh and highest, just as Phtah is the seventh Kabir among the Kabiri.
--
It was god, the Logos (the synthesis of the Host) who thus presiding over the genii, became the first
shepherd and leader of men.* When the world had ceased to be so governed and the gods retired,
--
in its highest aspect, Akasa, the Mother-Father of the primitive Seven, and of Sound or Logos. Fohat
is the light of the latter. See Book I.
--
personified symbol of the collective Logos, the "Host," and of the "Lords of Wisdom" or the
HEAVENLY MAN, who incarnated in Humanity. Moreover, as his name Pro-me-theus, meaning "he
--
by the anthropomorphised Logos, the unity of spiritual and physical Powers, will have begotten in
Time (Kronos) a progeny -- Dionysos-Bacchus or the "dark Epaphos," the "mighty one" -- the race that
--
Cupid, but, at the same time, that of the Logos whose symbol became with the Egyptians and the
Indians -- the bull -- as testified to by Apis and the Hindu bulls in the most ancient temples. In esoteric
BOOK II. -- PART III. ADDENDA. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
evolution as intelligently guided by the UNCONSCIOUS (the Cosmic Logos of Occultism). But the
latter acts only mediately through FOHAT, or Dhyan-Chohanic energy, and not quite in the direct
--
The manifestation of the Logos as individual consciousness in the animal and human creation is not
accepted
--
as a manifestation of the Unconscious (the Western presentation of the Logos or Primeval Divine
Thought). They say the evolution of the physical man is from the animal, but that mind in its various
--
* This relates to the Logos of every Cosmogony. The unknown Light -- with which he is said to be coeternal and coeval -- is reflected in the "First-Born," the Protogonos; [[Footnote continued on next
page]]
BOOK II. -- PART II. THE ARCHAIC SYMBOLISM OF THE WORLD-RELIGIONS, #The Secret Doctrine, #H P Blavatsky, #Theosophy
Satan and his Angels, along with the Logos and his staff, entirely out of the dramatis personae of the
old hea then Pantheons. They would have been
--
antiquity, it is the Logos Demiurge (the second Logos), or the first emanation from the mind (Mahat),
who is made to strike, so to say, the key-note of that which may be called the correlation of
individuality and personality in the subsequent scheme of evolution. The Logos it is, who is shown in
the mystic symbolism of cosmogony, theogony, and anthropogony, playing two parts in the drama of
--
Thus it is pretty well established that Christ, the Logos, or the God in Space and the Saviour on Earth,
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--
chief of all), the primitive Spiritual Angels and Men are collectively his Logos. The Zoroastrian
Amshaspends create the world in six days or periods also, and rest on the Seventh; whereas that
--
WISDOM, sometimes the SON, very often God, Angel, Lord, and Logos.* The latter is sometimes
applied to the very first emanation, but in several systems it proceeds from the first androgyne or
--
The Zohar gives it very suggestively. When the "Holy One" (the Logos) desired to create man, he
called the highest host of Angels and said to them what he wanted, but they doubted the wisdom of
--
[[Vol. 2, Page]] 515 THE Logos AND SATAN ARE ONE.
Thus, esoteric philosophy shows that man is truly the manifested deity in both its aspects -- good and
--
and the Logos in their personalities, the admission that the downfall of the disobedient Spirits meant
simply their fall into generation and matter, would be equivalent to saying that God and Satan were
identical. For since the Logos (or God) is the aggregate of that once divine Host accused of having
fallen, it would follow that the Logos and Satan are one.
Yet such was the real philosophical view of the now disfigured tenet in antiquity. The Verbum, or the
--
Devaki, the mother of Krishna, or the incarnated Logos; and if the symbol, owing to the gradual and
irrepressible spread of exoteric religions, may already be regarded as having a sexual significance, this
--
"nurse of the world"), the seventh (Krishna, the Logos,) being transferred to that Rohini. Mary, the
mother of Jesus, is the mother of seven children, of five sons and two daughters, (a later
--
among other things, the "Interpreter" -- the "Word" by mouth; the Logos, or VERBUM. Now,
Mercury, besides being born on Mount Cyllene among shepherds, is the patron of the
--
of which is called the "Sephiroth," the "Heavenly Man," and Adam Kadmon, the second Logos of the
Platonists.
--
phraseology into still plainer language this would read: "The Sevenfold Logos having differentiated
into seven Logoi, or creative potencies (vowels) these (the second Logos, or "Sound") created all on
Earth.
--
Ampsiu-Ouraan (or sempiternal Depth and Silence), the second Logos. In the esoteric emanation there
are seven chief "pairs of opposites"; and so also in the Valentinian system there were fourteen, or
--
self-existent), and Aja is the Logos in the Rig-Veda, as he is shown therein to be the first
manifestation of the ONE: "Desire first arose in IT, which was the primal
--
that upon which no mortal men should dare to speculate. "The Logos of God is the revealer of man,
and the Logos (the verb) of man is the revealer of God," says Eliphas Levi in one of his paradoxes. To
this, the Eastern Occultist would reply: -- "On this condition, however, that man should be dumb on
the CAUSE that produced both God and its Logos. Otherwise, he becomes invariably the reviler, not
the 'revealers' of the incognizable Deity."
--
only four Upadhis (bases) including the Ego -- the reflected image of the Logos in the "Karana Sarira" - and even "strictly speaking . . . . only three Upadhis." For purely theoretical metaphysical philosophy,
or purposes of meditation, these three may be sufficient, as shown by the Taraka Yoga system; but for
--
symbol, the UNBORN for the Element-born, or the one Logos for the Heavenly man.
Tetragrammaton, or the Tetractys of the Greeks, is the Second Logos, the Demiurgos. The Tetrad, as
Thomas Taylor thought (vide the "Pythagorean Triangle"), "is the animal itself of Plato, who, as
--
because it is unborn" (like the Logos or the "Aja" of the Vedantins); "without a father or a mother, but
proceeding directly from the Monad, which is the origin and crown of all things." (Pythag. Triangle, p.
--
TWO [male and female]; AND THREE [add the Son or Logos]; AND THE SACRED FOUR
["tetractis," or the "Tetragrammaton."]
--
begins the division of mankind and its races from the Heavenly man, "the Logos" (the manifested),
who is Brahma Prajapati. Says (V. 70 in) the "Ha Idra Rabba Qadisha" (the Greater Holy Assembly)
--
"Heavenly man," the manifested Logos, he is the triangle in the square -- the sevenfold cube not the
fourfold, or the plane Square. For it is written in the same "Greater Holy Assembly" -- (83): "And
--
the Brahminical Logos than with the Buddhist Logos. In order to make my meaning clear I may point
out here that the Logos has seven forms. In other words, there are seven kinds of Logoi in the
Cosmos. Each of these has become the central figure of one of the seven main branches of the ancient
--
connection with the Brahminical Logos than with the Buddhist Logos," since both are identical,
whether the one " Logos" is called Eswara or Avalokiteswara, Brahma or Padmapani. These are,
BOOK I. -- PART I. COSMIC EVOLUTION, #The Secret Doctrine, #H P Blavatsky, #Theosophy
The Logos ... 136
Mystery of the Female Logos ... 137
[[Vol. 1, Page]] xi CONTENTS.
--
The Logos or Verbum ... 429
The Factors of Creation ... 432
--
Man, the Third Logos ... 25
The Celestial Governors of Humanity ... 29
--
The Logos and Satan are One ... 515
[[Vol. 2, Page]] xii CONTENTS.
--
and Brahma, the manifested, is the Logos, made male-female* in the symbolical orthodox dogmas.
The God of the Apostle-Initiate and of the Rishi being both the Unseen and the Visible SPACE. Space
--
Bhagavad Gita, says, in speaking of Mulaprakriti: "From its (the Logos') objective standpoint,
Parabrahmam appears to it as Mulaprakriti. . . . Of course this Mulaprakriti is material to it, as any
--
the "First Cause" to the Logos, in the sense that Plato gives to this term.
* See Mr. Subba Row's four able lectures on the Bhagavad Gita, "Theosophist," February, 1887.
--
(2.) The first manifestation, the impersonal, and, in philosophy, unmanifested Logos, the precursor of
the "manifested." This is the "First Cause," the "Unconscious" of European Pantheists.
(3.) Spirit-matter, LIFE; the "Spirit of the Universe," the Purusha and Prakriti, or the second Logos.
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--
and it becomes receptive of the Fohatic impress of the Divine Thought (the Logos, or the male aspect
of the Anima Mundi, Alaya) -- its heart opens. It differentiates, and the THREE (Father, Mother, Son)
--
wisdom or the Logos -- is a phantasm reflected from the Absolute NIRGUNA (Parabrahm, the one
reality, "devoid of attri butes and qualities"; see Upanishads); while with some Vedantins Mahat is a
--
* Number, truly; but never MOTION. It is Motion which begets the Logos, the Word, in occultism.
** The "Fourteen precious things." The narrative or allegory is found in the Satapatha Brahmana and
--
because, firstly, he is that which the Greek philosophers called the Logos, the Verbum of the Thought
Divine; and secondly, because in Esoteric philosophy this first manifestation, being the synthesis or the
--
first and the second Logos.
** No religious symbol can escape profanation and even derision in our days of politics and Science.
--
later invention. The earliest manifested Logos was female everywhere -- the mother of the seven
planetary powers.
--
Unmanifested Logos, the Second manifested, the triangle concreting into the Quaternary or
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--
symbol of the Logos with the Egyptians, as with the Gnostics. In the "Book of Hermes," Pymander, the
oldest and the most spiritual of the Logoi of the Western Continent, appears to Hermes in the shape of
--
the Logos of the Greeks and the Avalokiteswara of the esoteric Buddhists.
[[Vol. 1, Page]] 75 NOUMENAL AND PHENOMENAL LIGHT.
--
Sara (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
--
Great UNIT (the Logos), which is Itself the Seven-vowelled sign, the Breath crystallized into the
WORD.* He who believes in all this, has also to believe in the multiple combination of the seven
--
subsequently for the issue, of that one ray (the Logos), which contains in itself the other seven
procreative rays or powers (the logoi or builders). Hence the choice by the Rosecroix of the aquatic
--
a Line, thus becomes a diameter which stands for the androgynous Logos, then the figures become
31415, or a triangle, a line, a cube, the second line, and a pentacle. "When the Son separates from the
--
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
--
the nine figures precedes it, and thus manifests its value and potency, the Word or Logos in union with
VOICE and Spirit* (the expression and source of Consciousness) standing for the nine figures and
--
manifestation thereof, the effect of the Cause. Adam Kadmon or Tetragrammaton is the Logos in the
Kabala; therefore this triad answers in the latter to the highest triangle of Kether, Chochmah and
--
was the first Buddha (the Logos), so Amitabha is the inner "God" of Gautama, who, in China, is called
Amita(-Buddha). They are, as Mr. Rhys Davids
--
Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in
time law. But in the unmanifested Universe, Fohat is no more this, than Eros is the later brilliant
--
which, separated from its Fountain-Source, is the Demiurgos or the creative Logos of the Western
Kabalists, and the four-faced Brahma of the Hindu religion. In its totality, viewed from the standpoint
--
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
--
* Mr. Subba Row seems to identify him with, and to call him, the Logos. (See his four lectures on
the "Bhagavadgita" in the Theosophist.)
--
descent of Spirit into matter, of the Logos falling as a ray into the Spirit, then into the Soul, and finally
into the human physical form of man, in which it becomes LIFE.
** Ormazd is the Logos, the "First Born" and the Sun.
[[Vol. 1, Page]] 114 THE SECRET DOCTRINE.
--
(The Logos in His manifestation and the Universe.) "That which produces a limit is analogous to
motion. (See first Stanza, supra.) The limit produced is a point, the Essence of which is Motion; but
--
speak, the reflection of the first One (for it is the Logos, or Iswara, in the Universe of Illusion), can do
all this.** It emanates from itself -- as the upper Sephirothal Triad emanates the lower seven Sephiroth - the seven Rays or Dhyan Chohans; in other words, the Homogeneous becomes the Heterogeneous,
--
lectures: "Mulaprakriti (the veil of Parabrahmam) acts as the one energy through the Logos (or
'Eswara'). Now Parabrahmam, is the one essence from which starts into existence a centre of energy,
which I shall for the present call the Logos. . . . It is called the Verbum . . . by the Christians, and it is
the divine Christos who is eternal in the bosom of his father. It is called Avalokiteshwara by the
--
stands for the Logos (or Christos, or Horus) as central Essence synthetically, and as a diffused essence
of radiated Entities, different in substance, but not in essence. As expressed by the Bhagavadgita
lecturer, "it must not be supposed that the Logos is but a single centre of energy manifested from
Parabrahmam; there are innumerable other centres . . . and their number is almost infinite in the bosom
--
correlations, metaphysical and cosmical, she is the "Mother, the Wife and the Daughter" of the Logos,
just as in the later theological translations she became "the Father, Son and (the female) Holy Ghost" -the Sakti or Energy -- the Essence of the three. Thus in the Esotericism of the Vedantins, Daiviprakriti,
the Light manifested through Eswara, the Logos,** is at one and the same time the Mother and also the
Daughter of the Logos or Verbum of Parabrahmam; while in that of the trans-Himalayan teachings it is
-- in the hierarchy of allegorical and metaphysical theogony -- "the MOTHER" or abstract, ideal
matter, Mulaprakriti, the Root of Nature; -- from the metaphysical standpoint, a correlation of AdiBhuta, manifested in the Logos, Avalokiteshwara; -- and from the purely occult and
[[Footnote(s)]] -------------------------------------------------
--
[[Vol. 1, Page]] 137 THE MYSTERY OF THE FEMALE Logos.
Cosmical, Fohat,* the "Son of the Son," the androgynous energy resulting from this "Light of the
--
"daughter of the Divine Voice," or Verbum, or the male and female Logos, the "Heavenly Man" or
Adam Kadmon, who is at the same time Sephira. The latter was surely anticipated by the Hindu Vach,
--
wife and sister of Osiris) and other goddesses, the female Logos, so to speak, the goddess of the active
forces in Nature, the Word, Voice or Sound, and Speech. If Kwan-Yin is the "melodious Voice," so is
--
Thus in Manu Brahma (the Logos also) is shown dividing his body into two parts, male and female,
and creating in the latter, who is Vach, Viraj, who is himself, or Brahma again -- it is in this way a
--
called Verbum or Logos; why in fact it is called Sabda Brahmam: -[[Footnote(s)]] -------------------------------------------------
* Says the lecturer on p. 306: "Evolution is commenced by the intellectual energy of the Logos, not
merely on account of the potentialities locked up in Mulaprakriti. This light of the Logos is the link . . .
between objective matter and the subjective thought of Eswara (or Logos). It is called in several
Buddhist books Fohat. It is the one instrument with which the Logos works."
[[Vol. 1, Page]] 138 THE SECRET DOCTRINE.
--
objective form is Vaikhari-Vach, the light of the Logos is the Madhyama form, and the Logos itself the
Pasyanti form, and Parabrahm the Para form or aspect of that Vach. It is by the light of this
--
as Adam-Kadmon, the Kabalistic Logos, does to En-Soph, or Mulaprakriti to Parabrahm.
A few words more of the Moon.
--
of attri butes; nor do they explain that in reality it is the First Cause (Plato's Logos) the original and
eternal IDEA, that manifests through Adam Kadmon, the Second Logos, so to speak. In the "Book of
Numbers" it is explained that EN (or Ain, Aior) is the only self-existent, whereas its "Depth" (Bythos
--
unmanifested Logos or the abstract Idea, and not Ain-Soph, whose ray uses Adam-Kadmon or the
manifested Logos (the objective Universe) "male and female" -- as a chariot through which to
manifest. But in the Zohar we read the following incongruity: "Senior
--
eternal Logos "one with the Father," -- has been finally brought, by centuries of incessant efforts, of
sophistry and paradoxes, to be considered as one with Jehovah, or the ONE living God (!), whereas
--
** The Microprosopus is, as just said, the Logos manifested, and of such there are many.
*** Sephira is the Crown, KETHER, in the abstract principle only, as a mathematical x (the unknown
--
Sephira-Adam-Kadmon. In its Unity, primordial light is the seventh, or highest, principle, Daiviprakriti, the light of the unmanifested Logos. But in its differentiation it becomes Fohat, or the "Seven
Sons." The former is symbolised by the Central point in the double-Triangle; the latter by the hexagon
--
translated they stand in this order: -(1.) The "Invisible Celibate," which is the creative Logos of the noncreating "father," or the creative
potentiality of the latter made manifest.
--
shown as the Bride of Tetragrammaton or Microprosopus (the 2nd Logos) the Heavenly Man. When
free from all impurity she will become united with the Spiritual Logos, i.e., in the 7th Race of the 7th
Round -- after the regeneration, on the day of "SABBATH." For the "seventh day" has again an occult
--
lands nowhere.* Had it begun as it ought, one would have found in it, first, the celestial Logos, the
"Heavenly Man," which evolves as a Compound Unit of Logoi, out of whom after their pralayic sleep -a sleep that gathers the cyphers scattered on the Mayavic plane into One, as the separate globules of
--
"Idra Suta," Book iii., p. 292, b. The Supreme consulting with the Architect of the world -- his Logos -about creation. ("Isis Unveiled," vol. ii., p. 421.)
[[Vol. 1, Page]] 247 SPIRIT ALONE IS HELPLESS ON EARTH.
--
Word or the Logos. This is easy to demonstrate; for it is shown in the following sentences in Vishnu
Purana: "In the beginning there was neither day nor night, nor sky, nor earth, nor darkness, nor light. . .
--
on the lower manifested plane. For MAHAT is the first product of Pradhana, or Akasa, and Mahat -Universal intelligence "whose characteristic property is Buddhi" -- is no other than the Logos, for he is
called "Eswara" Brahma, Bhava, etc. (See Linga Purana, sec. lxx. 12 et seq.; and Vayu Purana, but
--
manifested, even in the conception of the One Logos, its first manifestation, to which, as the able
lecturer in the "Notes on the Bhagavadgita" shows, IT appears from the objective standpoint of
--
the One Logos as Mulaprakriti and not as Parabrahmam; as its veil and not the one REALITY hidden
behind, which is unconditioned and absolute.
--
whose collective aggregate forms the manifested verbum of the unmanifested Logos, and constitutes
at one and the same time the MIND of the Universe and its immutable LAW.
--
(2) It admits a Logos or a collective "Creator" of the Universe; a Demi-urgos -- in the sense implied
when one speaks of an "Architect" as the "Creator" of an edifice, whereas that Architect has never
--
the "Daiviprakriti" (the Seventh, the light of the Logos).
The above is quoted to show the real Hindu ideas on the same. It is all esoteric, though not covering
BOOK I. -- PART III. SCIENCE AND THE SECRET DOCTRINE CONTRASTED, #The Secret Doctrine, #H P Blavatsky, #Theosophy
Deity, and "Sound" is synonymous with Logos (Verbum, or the Son). Whether consciously or
otherwise, it must be the latter; and Dr. Richardson, while preaching an Occult doctrine -- chooses the
--
with SOUND (or the Logos) at the upper end and the Vidyadharas* (the inferior Pitris) at the lower.
[[Footnote(s)]] -------------------------------------------------
--
This is the Logos (the first), or Vajradhara, the Supreme Buddha (also called Dorjechang). As the Lord
of all Mysteries he cannot manifest, but sends into the world of manifestation his heart -- the "diamond
heart," Vajrasattva (Dorjesempa). This is the second Logos of creation, from whom emanate the seven
(in the exoteric blind the five) Dhyani Buddhas, called the Anupadaka, "the parentless." These
--
highest anima mundi or the Logos. This descends "like a flame spreading from the eternal Fire,
immoveable, without increase or decrease, ever the same to the end" of the cycle of existence, and
--
emanations or rays of the Logos.
[[Vol. 1, Page]] 573 THE CREST-JEWEL OF WISDOM.
--
The Logos, or both the unmanifested and the manifested WORD, is called by the Hindus, Iswara, "the
Lord," though the Occultists give it another name. Iswara, say the Vedantins, is the highest
--
in the world of the manifested Logos -- or on the plane of illusion; for it is the sum total of DhyanChohanic consciousnesses." "Oh, wise man, remove the conception that not-Spirit is Spirit," says
Sankaracharya. Atma is not-Spirit in its final Parabrahmic state, Iswara or Logos is Spirit; or, as
Occultism explains, it is a compound unity of manifested living Spirits, the parent-source and nursery
--
into, the Logos, each in the culmination of its time. There are seven chief groups of such Dhyan
Chohans, which groups will be found and recognised in every religion, for they are the primeval
--
bringing oneself within the influence of the Spiritual light which radiates from one's own Logos. I may
further point out here . . . . that such communion is only possible between persons whose souls derive
--
emanation of the Universal Mind -- the Daiviprakriti (the divine light emanating from the Logos*) -which formed the nuclei of all the "self-moving" orbs in Kosmos. It is the informing, ever-present
moving-power and life-principle, the vital soul of the suns, moons, planets, and even of our Earth. The
--
differentiated Substance, or the con-substantiality of the (manifested) Spirit, matter and the Universe -their "Son," who proceeds from the Point (the real, esoteric Logos) or the Pythagorean MONAD.
For the Greek Monas signifies "Unity" in its primary sense. Those unable to seize the difference
--
the ever-hidden and the revealed Logos or the Word, ought never to meddle in philosophy, let alone
the Esoteric Sciences. It is needless to remind the educated reader of Kant's Thesis to demonstrate his
--
is the Logos, and the "Lord God" of the 2nd chapter the Creative Elohim -- the lower powers.
* Thus saith Pymander -- "This is the mystery that to this day was hidden. Nature being mingled with
BOOK I. -- PART II. THE EVOLUTION OF SYMBOLISM IN ITS APPROXIMATE ORDER, #The Secret Doctrine, #H P Blavatsky, #Theosophy
representative of the Secret Wisdom. He is the manifested Logos of its light side, the concealed deity or
"Dark Wisdom" when he is supposed to retire to the opposite hemisphere. Speaking of her power, the
--
branches below (ch. xv.). The roots represent the Supreme Being, or First Cause, the Logos; but one
has to go beyond those roots to unite oneself with Krishna, who, says Arjuna (XI.), is "greater than
--
Eternity -- the heaven-born Logos -- was finally degraded. In days of old -- of the divine Dynasties
on Earth -- the now dreaded Reptile was regarded as the first beam of light that radiated from the abyss
--
Sefekh, whose name signifies number 7, is the feminine word, or Logos in place of the
mother of Time, who was the earlier Word, as goddess of the Seven Stars" ("Typology
--
early Christians -- besides the Ophite Gnostics -- had their dual Logos: the Good and the Bad Serpent,
the Agathodaemon and the Kakodaemon. This is demonstrated by the writings of Marcus, Valentinus,
--
reflections of the one and first manifested Light -- the universal Logos.
-------------[[This page continued in next section]]
--
a point within a circle or equilateral triangle, the point being the Logos. Thus, in the Rig Veda,
wherein Brahma is not even named, Cosmogony is preluded with the Hiranyagharha, "the Golden
--
. . ." which he calls Logos.
This Logos is the Sabda Brahmam of the Hindus, which he will not even call Eswara (the "lord" God),
lest the term should create confusion in the people's minds. But it is the Avalokiteswara of the Hindus,
--
supposed, that even the Logos is the Creator, or that it is but a single centre of energy . . .
. . . their number is almost infinite." "This Ego," he adds, "is the first that appears in
--
Mulaprakriti is material to it (the Logos), as any material object is material to us. This
Mulaprakriti is no more Parabrahmam than the bundle of attri butes of a pillar is the
--
as Mulaprakriti, acts as the one energy through the Logos."
And the lecturer explains what he means by this acting of something which is nothing, though it is the
ALL, by a fine simile. He compares the Logos to the sun through which light and heat radiate, but
whose energy, light and heat, exist in some unknown condition in Space and are diffused in Space only
--
quaternary is made up by the energizing light shed by the Logos.
The Hebrew Kabalists give it in a shape which esoterically is
--
Avalokiteswara, the Logos or Verbum of which Mr. Subba Row speaks. But this circle or manifested
God is as unknown to us, except through its manifested universe, as the ONE, though easier, or rather
more possible to our highest conceptions. This Logos which sleeps in the bosom of Parabrahmam
during Pralaya, as our "Ego is latent (in us) at the time of sushupti, sleep"; which cannot cognize
--
energy and wisdom of Parabrahmam, unknown to the Logos, as it is to ourselves. Moreover, as the
Logos is as unknown to us as Parabrahmam is unknown in reality to the Logos, both Eastern
Esotericism and the Kabala -- in order to bring the Logos within the range of our conceptions -- have
resolved the abstract synthesis into concrete images; viz., into the reflections or multiplied aspects of
that Logos or Avalokiteswara, Brahma, Ormazd, Osiris, Adam-Kadmon, call it by any of these names -which aspects or Manvantaric emanations are the Dhyan Chohans, the Elohim, the Devas, the
Amshaspends, &c., &c. Metaphysicians explain the root and germ of the latter, according to Mr.
--
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
--
light of the Logos, but show by means of other yet undiscovered keys that, with regard to Humanity,
these "Seven Sons" and their numberless emanations, centres of energy personified, are an absolute
--
the Vedas. In its third aspect it becomes Vach,*** the daughter and the mother of the Logos, as Isis is
the daughter and the mother of Osiris, who is Horus; and Mout, the daughter, wife, and mother of
--
identical with him, just as Vach is identical with Brahma, and is called the female Logos. In the RigVeda, Vach is "mystic speech," by whom Occult Knowledge and Wisdom are communicated to man,
and thus Vach is said to have "entered the Rishis." She is "generated by the gods;" she is the divine
--
Logos of Creation. "Connecting himself through his mind with Vach, Brahma (the Logos) created
the primordial waters." In the Kathaka Upanishad it is stated still more clearly: "Prajapati was this
--
As already stated, Aditi-Vach is the female Logos, or the "word," Verbum; and Sephira in the Kabala
http://www.theosociety.org/pasadena/sd/sd1-2-12.htm (7 von 20) [06.05.2003 03:32:46]
--
Kosmos in its objective form is Vaikhari Vach; the light of the Logos is the madhyama
form; and the Logos itself the pasyanti form; while Parabrahmam is the para (beyond
the noumenon of all Noumena) aspect of that Vach." (Notes on the Bhagavad-Gita).
--
into the ideation of the Logos, or its latent light, it is called pasyanti, and when it becomes that light
expressed, it is madhyama.
--
incognisable DEITY in One).* "When the Heavenly man (or Logos) first assumed the form of the
Crown** (Kether) and identified himself with Sephira, he caused seven splendid lights to emanate
--
This will help the student to understand why Pythagoras esteemed the Deity (the Logos) to be the
centre of unity and "Source of Harmony." We say this Deity was the Logos, not the MONAD that
dwelleth in Solitude and Silence, because Pythagoras taught that UNITY being indivisible is no
--
as the Infinite in exotericism) -- that from the Parabrahm issued Mulaprakriti, Purusha (the Logos), and
Prakriti: the four forms (with itself, the synthesis) of Vach. And in the Kabala -- Ain-Soph, Shekinah,
--
any rate, she is the "Mother of the gods," and it is from Brahma (Iswara, or the Logos) and Vach, as
from Adam Kadmon and Sephira, that the real manifested theogony has to start. Beyond, all is
--
was the unifying Circle or Logos, separated and made distinct from its host, in exoteric dogma, just
as the three divine hypostases of the ancient Greeks are now considered in the Churches as three
--
* 31415, or [[pi]]. The synthesis, or the Host unified in the Logos and the Point called in Roman
Catholicism the "Angel of the Face," and in Hebrew
--
hebdomad. This name (Ar(r)hetos) is one to indicate the Sevenfold nature of the One (the Logos). "The
goddess Rhea," says Proclus in Timaeus (p. 121), "is a Monad, Duad, and Heptad," comprehending in
--
This "first begotten Ogdoad" was (a) in theogony the second Logos (the manifested) because he was
born of the Seven-fold first Logos, hence he is the eighth on this manifested plane; and (b) in
astrolatry, it was the Sun, Marttanda -- the eighth son of Aditi, whom she rejects while preserving her
--
the First), one of these being the Solar Logos. And, again, who was that "Anthropos" himself, so much
http://www.theosociety.org/pasadena/sd/sd1-2-13.htm (4 von 15) [06.05.2003 03:32:54]
--
Stanza III. -- is the primordial Logos, or Brahma, the first manifested creative Power; and the DhyaniEnergies are the Manus, or Manu-Swayambhuva collectively. The direct connection, moreover,
between the "Manus" and "Mahat" is easy to see. Manu is from the root man, "to think"; and thinking
--
Avalokiteshwara = Kwan-Shi-Yin, referred to as the seventh Universal principle, is the Logos
[[Vol. 1, Page]] 472 THE SECRET DOCTRINE.
--
Kwan-shi-yin, then, is "the Son identical with his Father" mystically, or the Logos -- the word. He is
called the "Dragon of Wisdom" in Stanza III., as all the Logoi of all the ancient religious systems are
--
mystic Gnostics -- the Logos and its Sakti. In their longing for the expression of some mysteries never
to be wholly comprehended by the profane, the Ancients, knowing that nothing could be preserved in
BS 1 - Introduction to the Idea of God, #unset, #Arthur C Clarke, #Fiction
Ok, to understand the first part of Genesis Im going to turn, strangely enough, to something thats actually part of the New Testament. This is a central element of Christianity. Its a very strange idea thats gonna take a very long time to unpack. This is what John said about Christ. He said, "in the beginning was the word." That relates back to Genesis 1. "In the beginning was the word, and word was with God, and the word was God." Three sentences like that take a lot of unpacking because, well, none of that seems to make any sense whatsoever. "In the beginning was the word, and the word was both with God and the word was God." So the first question might be, what in the world does that mean? "In the beginning was the word." Thats the Logos, and the Logos is embodied in the figure of Christ. Theres this idea in John that whatever Christ isa son of Godis not only instantiateda particular time and place, as a carpenter in some backwoods part of the world but is also something eternal that exists up outside of time and space, that was there right at the beginning.
As far as I can tell, what that Logos represents is something like what modern people refer to when they talk about consciousness. Its something like thatits more than that. Its like consciousness and its capacity to be aware and to communicate. Theres an idea underneath that which is that Beingespecially from a phenomenological perspective, so the Being that is experiencecannot exist without consciousness. Its like consciousness shines a light on things to bring it into Being. Without consciousness, what is there? No one experiences anything. Is there anything, when no one experiences anything? Thats the question, and the answer this book is presenting is that no, you have to think about consciousness as a constituent element of reality. Its something thats necessary for reality itself to exist.
Of course, it opens up what you mean by reality, but the reality that's being referred to here Ive told you alreadyis this strange amalgam of the subjective experience and the world. But the question is deeper than that, too, because it is by no means obvious what there is, if theres no one to experience it. The whole notion of time itself seems to collapse, at least in terms of something like felt duration. The notion of size disappears; theres nothing to scale it. Causality seems to vanish. We dont understand consciousness, not in the least. We dont understand what it is that is in us that gives illumination to Being.
--
Well, what does that mean? Partly it means that theres something about you thats conscious and capable of communicating, like youre a whole world unto yourself. You have that to contri bute to everyone else, and thats valuable. You can learn new things, transform the structure of society, and invent a new way of dealing with the world. Youre capable of all that. Its an intrinsic part of you, and thats associated with the idea that theres something about the Logos that is necessary for the absolute chaos of the reality beyond experience to manifest itself as reality. Thats an amazing idea because it gives consciousness a constitutive role in the cosmos. You can debate that, but you cant just bloody well brush it off. First of all, we are the most complicated things there are, that we know of, by a massive amount. Were so complicated that its unbelievable. So theres a lot of cosmos out there, but theres a lot of cosmos in here, too, and which one is greater is by no means obvious, unless you use something trivial, like relative size, which really isnt a very sophisticated approach.
Whatever it is that is you has this capacity to experience reality and to transform it, which is a very strange thing. You can conceptualize the future in your imagination, and then you can work and make that manifestparticipate in the process of creation. Thats one way of thinking about it. Thats why I think Genesis 1 relates the idea that human beings are made in the image of the divinemen and women, which is interesting, because feminists are always criticizing Christianity as being inexorably patriarchal. Of course, they criticize everything like that, so its hardly a stroke of bloody brilliance. But I think its an absolute miracle that right at the beginning of the document it says straightforwardly, with no hesitation whatsoever, that the divine spark which were associating with the word, that brings forth Being, is manifest in men and women equally. Thats a very cool thing. You got to think, like I said, do you actually take that seriously? Well, what you got to ask is what happens if you dont take it seriously, right? Read Dostoevskys Crime and Punishment. Thats the best investigation into that tactic thats ever been produced.
--
It responds to sacrifice. It answers prayers. Im not saying that any of this is true, by the way. Im just saying what the cloud of ideas represents. It punishes and rewards. It judges and forgives. Its not nature. One of the things weird about the Judeo-Christian tradition is that God and nature are not the same thing, at all. Whatever God is, partially manifest in this Logos, is something that stands outside of nature. I think thats something like consciousness as abstracted from the natural world. It built Eden for mankind and then banished us for disobedience. Its too powerful to be touched. It granted free will. Distance from it is hell. Distance from it is death. It reveals itself in dogma and in mystical experience, and its the law. Thats sort of like the fatherly aspect.
The son-like aspect. It speaks chaos into order. It slays dragons and feeds people with the remains. It finds gold. It rescues virgins. It is the body and blood of Christ. It is a tragic victim, scapegoat, and eternally triumphant redeemer simultaneously. It cares for the outcast. It dies and is reborn. It is the king of kings and hero of heroes. Its not the state, but is both the fulfillment and critic of the state. It dwells in the perfect house. It is aiming at paradise or heaven. It can rescue from hell. It cares for the outcast. It is the foundation and the cornerstone that was rejected. It is the spirit of the law.
--
"In the beginning, God created the heavens and earth." We know its associated with the Logos in this sequence of stories. We know its associated with the word, and with consciousness; and we know that its associated with whatever God is. And then I laid out the metaphorical landscape that, at least in part, describes God. Now we have some sense of the being that creates the heavens and the earth.
"The earth was without form and void"thats that chaotic state of intermingled confusion"and darkness was over the face of the deep. And the spirit of God was hovering over the face of the waters. And God said, let there be light, and there was light.
ENNEAD 02.03 - Whether Astrology is of any Value., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
12. The influences proceeding from the stars commingle; and this mixture modifies all generated things, determining their nature and qualities.238 It is not the celestial influence which produces the horse, it is limited to exercising an influence upon him; for,239 the horse is begotten from horse, man from man; the sun can only contri bute to their formation. Man is born from the (seminal Logos), or reason of man; but the circumstances may be favorable or unfavorable to him. In fact, a son resembles the father, though he may be formed better or worse; but never does he entirely detach himself from matter. Sometimes, however, the matter so prevails over nature that the being is imperfect because the form does not dominate.240
DISTINCTION BETWEEN WHAT IS AND WHAT IS NOT PRODUCED BY THE STARS.
ENNEAD 02.09 - Against the Gnostics; or, That the Creator and the World are Not Evil., #Plotinus - Complete Works Vol 02, #Plotinus, #Christianity
AN INTERMEDIARY Logos (OR AEON JESUS), ALSO UNACCOUNTABLE.
Reason ( Logos) which descends from Intelligence into the Soul, and intellectualizes her, does not constitute a nature distinct from the Soul and Intelligence, and intermediary between them.
--
282 Nous, and Logos or Achamoth; see ii. 9.6.
283 The prophoric Logos, see i. 2.3; and Philo. de Mosis Vita 3.
284 See v. 3.4.
ENNEAD 03.02 - Of Providence., #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
It does not suffice here to answer:63 "Everything is for the best possible. Matter is the cause that things are in a state of inferiority; evils could not be destroyed." It is true enough, indeed, that things had to be what they are, for they are good. It is not matter which has come to dominate the universe; it has been introduced in it so that the universe might be what it is, or rather, it is caused by reason (?). The principle of things is, therefore, the Logos, or Reason64 (of the universe), which is everything. By it were things begotten, by it were they co-ordinated in generation.
NECESSITY OF INTERNECINE WARFARE.
--
FOUNDED ON THE PUN ON Logos, AS CHARACTER, ROLE AND REASON, THE EVILS ARE SHOWN TO PLAY THEIR PART BADLY IN THE DRAMA OF LIFE.
Besides, if this world contain both bad and good people, and if the latter play the greater part in the world, there will take place that which is seen in dramas where the poet, at times, imposes his ideas on the actors, and again at others relies on their ingenuity. The obtaining of the first, second or third rank by an actor does not depend on the poet. The poet only assigns to each the part he is capable of filling, and assigns to him a suitable place. Likewise (in the world), each one occupies his assigned place, and the bad man, as well as the good one, has the place that suits him. Each one, according to his nature and character, comes to occupy the place that suits him, and that he had chosen, and then speaks and acts with piety if he be good, and impiously, if he be evil. Before the beginning of the drama, the actors already had their proper characters; they only developed it. In dramas composed by men, it is the poet who assigns their parts to the actors; and the latter are responsible only for the efficiency or inefficiency of their acting; for they have nothing to do but repeat the words of the poet. But in this drama (of life), of which men imitate certain parts when their nature is poetic, it is the soul that is the actor. This actor receives his part from the creator, as stage-actors receive from the poet their masks, garments, their purple robe, or their rags. Thus in the drama of the world it is not from chance that the soul receives her part.
ENNEAD 06.05 - The One and Identical Being is Everywhere Present In Its Entirety.345, #Plotinus - Complete Works Vol 04, #Plotinus, #Christianity
Then we find the pilot-simile as illustration for the relation of soul to body,459 although in Numenius it appears of the Logos and the world.
We find the animal divided in two souls, the irrational and the rational,460 which reminds us of Numenius's division into two souls.461
--
Plotinos says that it would be a poor artist who would conceive of an animal as all covered with eyes. There is hardly such a reference outside of Revelations,531 to which we must also look for a new heaven and a new earth.532 Then we have practically a quotation1310 of the Johannine prologue "In the beginning was the Logos," and by him were all things made.533 Light was in the beginning.534 We are told not to leave the world, but not to be of it.535 The divinity prepares mansions in heaven for good souls.536
Pauline references seem to be that sin exists because of the law.537 God is above all height or depth.538 The vulgar who attend mystery-banquets only to gorge are condemned.539 There are several heavens.540 The beggarly principles and elements towards which some turn, are mentioned.541 The genealogies of the Gnostics are held up to ridicule.542 General references are numerous. Diseases are caused by evil spirits.543 We must cut off any offending member.544 Thus we are saved.545 In him we brea the and move and have our being.546 The higher divinity begets a Son, one among many brethren.547 As the father of intelligence, God is the father of lights.548
--
This going forth of the soul from God, when considered cosmically, becomes the "procession of the soul."557 This is the "eternal generation,"558 whereby the Son is begotten from eternity,559 so that there could be no (Arian) "n hote ouk n," or, "time when he was not."560 This is expressed as "light of light,"561 and explained by the Athanasian light and ray simile.562 We find even the Johannine and Philonic distinction between God and the Good.563 The world is the first-begotten,564 and the Intelligence is the Logos of the first God,565 as the hypostasis of wisdom is "ousia," or "being,"566 and it is the "universal reason."567
As to the trinity, Plotinos is the first and chief rationalizer of the cosmic trinity, which he continuously and at length discusses.568 God is father and son,569 and they are "homoousian," or "consubstantial."570 The human soul (as image of the cosmic divinity), is one nature in three powers.571 Elsewhere we have discussed the history of the term "persons," but we may understand the result of that process best by Plotinos's simile of the trinity as one head with three faces,572 in which the "persons" bear out their original meaning of masks, "personare." Henceforward the trinity was an objective idea.
--
This comparison of philosophy would have been much stronger had we added thereto the following points in which we find similar terms and ideas, but which are applied differently. The soul is indissolubly united to intelligence according to Plotinos, but to its source with Numenius.658 Plotinos makes discord the result of their fall, while with Numenius it is its cause.659 Guilt is the cause of the fall of souls, with Plotinos,660 but with Numenius it is impulsive passion. The great evolution or world-process is by Plotinos called the "eternal procession," while with Numenius it is progress.661 The simile of the pilot is by Plotinos applied to the soul within the body; while with Numenius, it refers to the Logos, or creator in the universe,662 while1320 in both cases the cause,of creation for the creator,663 and incarnation for the soul664is forgetfulness. There is practically no difference here, however. Doubleness is, by Plotinos, predicated of the sun and stars, but by Numenius, of the demiurge himself,665 which Plotinos opposes as a Gnostic teaching.666 The Philonic term "legislator" is, by Plotinos, applied to intelligence, while Numenius applies it to the third divinity, and not the second.667 Plotinos extends immortality to animals, but Numenius even to the inorganic realm, including everything.668 While Numenius seems to believe in the Serapistic and Gnostic demons,669 Plotinos opposes them,670 although in his biography671 he is represented as taking part in the evocation of his guardian spirit in a temple of Isis.
We thus find a tolerably complete body of philosophy shared by Plotinos and Numenius, out of the few fragments of the latter that have come down to us. It would therefore be reasonable to suppose that if Numenius's complete works had survived we could make out a still far stronger case for Plotinos's dependence on Numenius. At any rate, the Dominican scribe at the Escoreal who inserted the name of Numenius in the place of that of Plotinos in the heading of672 the fragment about matter, must have felt a strong confusion between the two authors.
--
Other less important points of contact are: the Egyptian ship of souls;734 the Philonic distinction between1325 "the" God as supreme, and "god" as subordinate;735 the hoary equivocation on "kosmos;"736 and the illustration of the divine Logos as the pilot of the world.737
1327
--
261 Plotinos is here harking back to his very earliest writing, 1.6, where, before his monistic adventure with Porphyry, he had, under the Numenian influence of Amelius, constructed his system out of a combination of the doctrines of Plato (about the ideas), Aristotle (the distinctions of form and matter and of potentiality and actualization), and the Stoic (the "reasons," "seminal reasons," action and passions, and "hexis," or "habit," the inorganic informing principle). Of these, Numenius seems to have lacked the Aristotelian doctrines, although he left Plato's single triple-functioned soul for Aristotle's combination of souls of various degrees (fr. 53). Plotinos, therefore, seems to have distinguished in every object two elements, matter and form (ii. 4.1; ii. 5.2). Matter inheres potentially in all beings (ii. 5.3, 4) and therefore is non-being, ugliness, and evil (i. 6.6). Form is the actualization (K. Steinhart's Melemata Plotiniana, p. 31; ii. 5.2); that is, the essence and power (vi. 4.9), which are inseparable. Form alone possesses real existence, beauty and goodness. Form has four degrees: idea, reason, nature and habit; which degrees are the same as those of thought and life (Porphyry, Principles 12, 13, 14). The idea is distinguished into "idea" or intelligible Form, or "eidos," principle of human intellectual life. Reason is 1, divine (theios Logos, i. 6, 2; the reason that comes from the universal Soul, iv. 3.10), 2, human (principle of the rational life, see Ficinus on ii. 6.2); 3, the seminal or generative reason (principle of the life of sensation, which imparts to the body the sense-form, "morph," 3.12-end; Bouillet, i. 365). Now reasons reside in the soul (ii. 4.12), and are simultaneously essences and powers (vi. 4.9), and as powers produce the nature, and as essences, the habits. Now nature ("physis") is the principle of the vegetative life, and habit, "hexis," Numenius, fr. 55, see ii. 4.16, is the principle of unity of inorganic things.
262 As thought Aristotle, Met. xii, 3.
Liber 111 - The Book of Wisdom - LIBER ALEPH VEL CXI, #unset, #Arthur C Clarke, #Fiction
ON THE GREAT BEAST HIMSELF, THE Logos OF AEON, WHOSE WORD IS
THELEMA
--
the Logos, or Logos Aionos, that is to say, he Word of the Aeon or Age,
because he is verily that Word. And thus may He be known, because He
--
therefore was He Logos of His Aeon, and His true Name or Word was
TAO.
--
(On the Great Beast Himself, the Logos of the Aeon, whose word is
Thelema)
--
Mystery of the Aeon, that I, being the Logos appointed thereunto, did
create an Image of my little Universe in the Mind of the Woman of
--
Stars, and amongst them that Logos of the Aeon of Horus whom thou
callest and thy Father. And this is by-come through
Liber 46 - The Key of the Mysteries, #unset, #Arthur C Clarke, #Fiction
The Logos, or the word, being according to the initiates of that
science the complete revelation, the principles of the holy Qabalah
--
zodiac; but he did not see in the sun the image of the Logos of Plato,
in the seven planets the seven notes of the celestial gamut, and in the
Liber 71 - The Voice of the Silence - The Two Paths - The Seven Portals, #unset, #Arthur C Clarke, #Fiction
character as Logos, or the Ineffable Name.
12. For then the soul will hear and will remember.
--
Beast-666-the Logos of the on-whose Word is "Do what thou wilt shall
be the whole of the Law."
Liber, #Liber Null, #Peter J Carroll, #Occultism
Liber DCLXVI. (666) [] - The Beast ::: An account of the Magical Personality who is the Logos of the present Aeon. Unpublished.
Liber DCLXXI (671) [D] - Liber DCLXXI vel Pyramidos ::: A ritual of self Initiation based on the Neophyte ritual.
r1920 02 29, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Today the whole vijnana has lifted to different levels of the revelatory vijnana. Even the highest drashta Logos has manifested as well as the highest interpretative ideality. The basis of the luminous reason has been perfectly founded and what is now left is to perfect and make it universal in its embrace.
The first necessity is to get rid of the lower stratum of intuitive mentality, then to exclude the circumvironing mentality.
r1920 10 19, #Record of Yoga, #Sri Aurobindo, #Integral Yoga
Great extension and power of the Logos vijnana in its highest actionthought, T, lipi. It is only beginning to convert largely the thought-speech into the mould of the Logos.
The other forms survive as insistent remnants.
--
Three levels of the Logos vijnana
1) Logistisintuitive ideality of all kinds.
2) Logos reason. The lower representative idea, turned
(a) downwards to the logistis
(b) upwards to the Logos vijnana.
N.B. The same downward and upward direction is possible for the logistis.
3) Logos vijnana.
The latter has to deal with three movements.
The Act of Creation text, #The Act of Creation, #Arthur Koestler, #Psychology
which mental evolution could build. 'Logic' derives from Logos, which
originally meant 'language', 'thought', and 'reason*, all in one. Think-
--
universal Logos, the ultimate spring of aesthetic experience is the
archetypos. The literal meaning of the word is 'implanted' [typos=z
--
The meeting may have the majesty of an incarnation where the Logos
becomes flesh; or the charm of Krishna's descent to dally with the
Theaetetus, #unset, #Arthur C Clarke, #Fiction
Yet we feel a difficulty in following this new hypothesis. For must not opinion be equally expressed in a proposition? The difference between true and false opinion is not the difference between the particular and the universal, but between the true universal and the false. Thought may be as much at fault as sight. When we place individuals under a class, or assign to them attri butes, this is not knowledge, but a very rudimentary process of thought; the first generalization of all, without which language would be impossible. And has Plato kept altogether clear of a confusion, which the analogous word Logos tends to create, of a proposition and a definition? And is not the confusion increased by the use of the analogous term 'elements,' or 'letters'? For there is no real resemblance between the relation of letters to a syllable, and of the terms to a proposition.
Plato, in the spirit of the Megarian philosophy, soon discovers a flaw in the explanation. For how can we know a compound of which the simple elements are unknown to us? Can two unknowns make a known? Can a whole be something different from the parts? The answer of experience is that they can; for we may know a compound, which we are unable to analyze into its elements; and all the parts, when united, may be more than all the parts separated: e.g. the number four, or any other number, is more than the units which are contained in it; any chemical compound is more than and different from the simple elements. But ancient philosophy in this, as in many other instances, proceeding by the path of mental analysis, was perplexed by doubts which warred against the plainest facts.
Three attempts to explain the new definition of knowledge still remain to be considered. They all of them turn on the explanation of Logos. The first account of the meaning of the word is the reflection of thought in speecha sort of nominalism 'La science est une langue bien faite.' But anybody who is not dumb can say what he thinks; therefore mere speech cannot be knowledge. And yet we may observe, that there is in this explanation an element of truth which is not recognized by Plato; viz. that truth and thought are inseparable from language, although mere expression in words is not truth. The second explanation of Logos is the enumeration of the elementary parts of the complex whole. But this is only definition accompanied with right opinion, and does not yet attain to the certainty of knowledge. Plato does not mention the greater objection, which is, that the enumeration of particulars is endless; such a definition would be based on no principle, and would not help us at all in gaining a common idea. The third is the best explanation,the possession of a characteristic mark, which seems to answer to the logical definition by genus and difference. But this, again, is equally necessary for right opinion; and we have already determined, although not on very satisfactory grounds, that knowledge must be distinguished from opinion. A better distinction is drawn between them in the Timaeus. They might be opposed as philosophy and rhetoric, and as conversant respectively with necessary and contingent matter. But no true idea of the nature of either of them, or of their relation to one another, could be framed until science obtained a content. The ancient philosophers in the age of Plato thought of science only as pure abstraction, and to this opinion stood in no relation.
Like Theaetetus, we have attained to no definite result. But an interesting phase of ancient philosophy has passed before us. And the negative result is not to be despised. For on certain subjects, and in certain states of knowledge, the work of negation or clearing the ground must go on, perhaps for a generation, before the new structure can begin to rise. Plato saw the necessity of combating the illogical logic of the Megarians and Eristics. For the completion of the edifice, he makes preparation in the Theaetetus, and crowns the work in the Sophist.
The Divine Names Text (Dionysis), #The Divine Names, #unset, #Zen
But Almighty God is celebrated in the holy Oracles as " Logos"; not only because He is provider of reason and mind and wisdom, but because He anticipated the causes of all, solitarily in Himself, and because He passes through all, as the Oracles say, even to the end of all things; and even more than these, because the Divine Word surpasses every simplicity, and is set free from all, as the Superessential. This " Logos "is the simple and really existing truth, around which, as a pure and unerring knowledge of the whole, the Divine Faith is----the enduring foundation of the believers----which establishes them in the truth, and the truth in them, by an unchangeable identity, they having the pure knowledge of the truth of the things believed. For, if knowledge unites the knowing and the known, but ignorance is ever a cause to the ignorant person of |93 change, and of separation from himself, nothing will move one who has believed in the truth, according to the sacred Logos, from true Faith's Sanctuary upon which he will have the steadfastness of his unmoved, unchangeable identity. For, well does he know, who has been united to the Truth, that it is well with him although the multitude may admonish him as "wandering." For it probably escapes them, that he is wandering from error to the truth, through the veritable faith. But, he truly knows himself, not, as they say, mad, but as liberated from the unstable and variable course around the manifold variety of error, through the simple, and ever the same, and similar truth. Thus then the early leaders 39 of our Divine Theosophy are dying every day, on behalf of truth, testifying as is natural, both by every word and deed, to the one knowledge of the truth of the Christians, that it is of all, both more simple and more Divine, yea rather, that it is the sole true and one and simple knowledge of God.
CAPUT VIII.
The Dwellings of the Philosophers, #unset, #Arthur C Clarke, #Fiction
the divine Logos, grow and multiply does not apply uniquely and only to man. It is meant for
the entirety of living beings spread throughout nature.
--
which has for center the unique living fragment, emanating from the creative Logos.
And so, after having strayed from the correct path, modem science seeks to rejoin it,
The Gospel According to John, #The Bible, #Anonymous, #Various
The Gospel of John emphasizes the Incarnation and Divinity of Jesus Christ. The Prologue of John is a sublime piece of world literature! In the Prologue, John identifies Jesus as the Logos - , the Word or reason, the philosophical concept of God's unifying principle for all of creation.
The Gospel of John calls Jesus the Messiah - - which means Christ or Anointed One in 1:41 and 4:25. The Gospel is noteworthy for "I am" - - sayings of Jesus that reveal his identity. In Exodus 3:14, God refers to himself as "I am who am." In the Gospel of John, Jesus identifies himself with God the Father: "Before Abraham came into being, I am" (8:58). The Gospel also relates seven "I am" sayings of Jesus associated with an image: 'I am the Bread of Life' (6:35), the 'Light of the World' (8:12), 'the Gate for the sheep' (10:7), the 'Good Shepherd' (10:11), the 'Resurrection and the Life' (11:25), the 'Way, the Truth, and the Life' (14:6), and the 'True Vine' (15:1).
--- Overview of noun logos
The noun logos has 1 sense (no senses from tagged texts)
1. Son, Word, Logos ::: (the divine word of God; the second person in the Trinity (incarnate in Jesus))
--- Overview of noun logo
The noun logo has 1 sense (no senses from tagged texts)
1. logo, logotype ::: (a company emblem or device)
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun logos
1 sense of logos
Sense 1
Son, Word, Logos
INSTANCE OF=> hypostasis, hypostasis of Christ
=> Godhead, Lord, Creator, Maker, Divine, God Almighty, Almighty, Jehovah
INSTANCE OF=> God, Supreme Being
INSTANCE OF=> spiritual being, supernatural being
=> belief
=> content, cognitive content, mental object
=> cognition, knowledge, noesis
=> psychological feature
=> abstraction, abstract entity
=> entity
Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun logo
1 sense of logo
Sense 1
logo, logotype
=> trademark
=> marker, marking, mark
=> symbol
=> signal, signaling, sign
=> communication
=> abstraction, abstract entity
=> entity
--- Hyponyms of noun logos
1 sense of logos
Sense 1
Son, Word, Logos
HAS INSTANCE=> Messiah
HAS INSTANCE=> Jesus, Jesus of Nazareth, the Nazarene, Jesus Christ, Christ, Savior, Saviour, Good Shepherd, Redeemer, Deliverer
Hyponyms of noun logo
--- Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun logos
1 sense of logos
Sense 1
Son, Word, Logos
INSTANCE OF=> hypostasis, hypostasis of Christ
Synonyms/Hypernyms (Ordered by Estimated Frequency) of noun logo
1 sense of logo
Sense 1
logo, logotype
=> trademark
--- Coordinate Terms (sisters) of noun logos
1 sense of logos
Sense 1
Son, Word, Logos
-> hypostasis, hypostasis of Christ
HAS INSTANCE=> Father, Father-God, Fatherhood
HAS INSTANCE=> Son, Word, Logos
HAS INSTANCE=> Holy Ghost, Holy Spirit, Paraclete
Coordinate Terms (sisters) of noun logo
1 sense of logo
Sense 1
logo, logotype
-> trademark
=> Sharpie
=> logo, logotype
--- Grep of noun logos
logos
Grep of noun logo
logo
logogram
logograph
logomach
logomachist
logomachy
logomania
logorrhea
logos
logotype
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https://www.goodreads.com/book/show/27398047-il-dialogo
https://www.goodreads.com/book/show/29438559-mythos-logos
https://www.goodreads.com/book/show/29516237.Incognito_Mythos__Logos___an_Enigma_called_Love
https://www.goodreads.com/book/show/3059719-the-cosmic-logos
https://www.goodreads.com/book/show/3171932-apple-logo
https://www.goodreads.com/book/show/33124294-el-di-logo-de-la-salud
https://www.goodreads.com/book/show/33774518-the-logos-life
https://www.goodreads.com/book/show/3395888-o-imbecil-coletivo-ii---a-longa-marcha-da-vaca-para-o-brejo-e-logo-atr
https://www.goodreads.com/book/show/35832467-di-logo-de-culturas
https://www.goodreads.com/book/show/40667264-logo-girl
https://www.goodreads.com/book/show/449934.The_Logophile_s_Orgy
https://www.goodreads.com/book/show/49565.Tres_Logos
https://www.goodreads.com/book/show/502875.Remedios_Varo_Cat_logo_Razonado
https://www.goodreads.com/book/show/5110946-logos-i-eros-cre-tinul-n-lumea-modern-dou-tipuri-de-filosofie-me
https://www.goodreads.com/book/show/5739114-remedios-varo-catalogo-razonado-4th-edition
https://www.goodreads.com/book/show/5872789-scar-espele-logo
https://www.goodreads.com/book/show/6110222-the-logomachy-of-zos
https://www.goodreads.com/book/show/61266.Novecento_Un_monologo
https://www.goodreads.com/book/show/621514.Logotypes_Stationary_Systems_Visual_Identity
https://www.goodreads.com/book/show/6225522-logokons
https://www.goodreads.com/book/show/647.No_Logo
https://www.goodreads.com/book/show/648.Dos_Logos
https://www.goodreads.com/book/show/649.Logo_Design_Workbook
https://www.goodreads.com/book/show/6728983-logo-design-love
https://www.goodreads.com/book/show/6841125-iamblichi-chalcidensis-in-platonis-dialogos-commentariorum-fragmenta
https://www.goodreads.com/book/show/777413.LOGO_for_the_Macintosh
https://www.goodreads.com/book/show/8351252-logo-design-love
https://www.goodreads.com/book/show/9185983-logos
https://www.goodreads.com/book/show/925808.Logorrhea
https://www.goodreads.com/book/show/925809.Logorrhea
https://www.goodreads.com/book/show/9354217-melampaui-mitos-logos
https://www.goodreads.com/book/show/9371940-di-logo-de-vultos
https://www.goodreads.com/book/show/9671424-apologo-del-giudice-bandito
https://www.goodreads.com/book/show/9671607-dialogo-dei-massimi-sistemi
https://www.goodreads.com/book/show/9868469-il-dialogo-della-salute-e-altri-dialoghi
https://www.goodreads.com/author/show/17164403.Logos_Peregrin
https://www.goodreads.com/author/show/18903017.Logo_Daedalus
https://www.goodreads.com/author/show/204078.Beverly_Gologorsky
https://www.goodreads.com/author/show/3071743.Logospilgrim
https://www.goodreads.com/author/show/5088632.Leon_Logothetis
https://www.goodreads.com/author/show/8034915.Leon_Logothesis
Goodreads author - Logospilgrim
http://klingon.wiki/pub/Main/Images/klingonwikialogo40x34.png
http://logos.wikia.com
http://logos.wikia.com/
http://logos.wikia.com/index.php
http://s3.amazonaws.com/wikia_xml_dumps/l/lo/logopedia_pages_current.xml.7z
http://s3.amazonaws.com/wikia_xml_dumps/l/lo/logopedia_pages_full.xml.7z
https://familypedia.wikia.org/wiki/File:Greater_London_Authority_logo.svg
https://familypedia.wikia.org/wiki/Forum:Logo_has_a_G-_change
https://greekmythology.wikia.org/wiki/File:ApolloGod600.jpg
https://greekmythology.wikia.org/wiki/Hedylogos
https://military.wikia.org/wiki/File:British_Tri_Services_Logo.svg.png
https://religion.wikia.org/wiki/Category:Logos
https://religion.wikia.org/wiki/File:1way_fm_logo.png
https://religion.wikia.org/wiki/File:Ascensionism_logo.png
https://religion.wikia.org/wiki/File:Ilc_logo.png
https://religion.wikia.org/wiki/File:Joy_of_Satan_Logo.gif
https://religion.wikia.org/wiki/File:LCMS_Logo_Cross.JPG
https://religion.wikia.org/wiki/File:Ldschurch2020logo.jpg
https://religion.wikia.org/wiki/File:Logo-film.jpg
https://religion.wikia.org/wiki/File:Logo-newsletter.jpg
https://religion.wikia.org/wiki/File:Logosm.png
https://religion.wikia.org/wiki/File:Logo=tfw-magazine.jpg
https://religion.wikia.org/wiki/File:Lutheran_World_Federation_logo.png
https://religion.wikia.org/wiki/File:MediaWiki_logo.png
https://religion.wikia.org/wiki/File:O9A_Order_of_the_Nine_Angles_logo.png
https://religion.wikia.org/wiki/File:Panendeism_Alternate_Logo.png
https://religion.wikia.org/wiki/File:Umclogo.png
https://religion.wikia.org/wiki/File:Wisconsin_Evangelical_Lutheran_Synod_logo.png
https://religion.wikia.org/wiki/Jesus#Logos
https://religion.wikia.org/wiki/Logos
https://religion.wikia.org/wiki/Logos#Use_in_Christianity
https://religion.wikia.org/wiki/Neoplatonism#Logos
https://religion.wikia.org/wiki/Religion-wiki:About#Religion_Wiki_Logo
https://religion.wikia.org/wiki/Theology#Analogous_discourses
https://web.archive.org/web/20140728132544/http://community.wikia.com/wiki/File:Wikia_logo_large.jpg
Integral World - Integral Religion: Uniting Eros and Logos, Daniel Araya
Integral World - Boomeritis, Prologo, Ken Wilber
selforum - ascent or eros and descent or logos
https://thoughtsandvisions-searle88.blogspot.com/2012/10/psi-and-psychiatry.html#logo-imagemap
dedroidify.blogspot - subliminal-exposure-to-corporate-logos
dedroidify.blogspot - olympic-logo-3-l-swastika-zion-2012
dedroidify.blogspot - obamas-logo-winged-disc-of-ra
dedroidify.blogspot - logo-legislators-and-after-that
Dharmapedia - File:KMC_logo.jpg
Psychology Wiki - Logos
https://tvtropes.org/pmwiki/pmwiki.php/Anime/AquarionLogos
https://tvtropes.org/pmwiki/pmwiki.php/Creator/LOGO
https://tvtropes.org/pmwiki/pmwiki.php/Es/CatalogoDePersonajes
https://tvtropes.org/pmwiki/pmwiki.php/Es/Catalogos
https://tvtropes.org/pmwiki/pmwiki.php/Es/Dialogo
https://tvtropes.org/pmwiki/pmwiki.php/Es/TiendaDeCatalogos
https://tvtropes.org/pmwiki/pmwiki.php/Film/HardCoreLogo
https://tvtropes.org/pmwiki/pmwiki.php/Main/Blogosphere
https://tvtropes.org/pmwiki/pmwiki.php/Main/CharacterInTheLogo
https://tvtropes.org/pmwiki/pmwiki.php/Main/IconicLogo
https://tvtropes.org/pmwiki/pmwiki.php/Main/LogoJoke
https://tvtropes.org/pmwiki/pmwiki.php/Main/SequelLogoInRuins
https://tvtropes.org/pmwiki/pmwiki.php/Music/Hellogoodbye
https://tvtropes.org/pmwiki/pmwiki.php/Recap/DoctorWhoS18E7Logopolis
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/DecayOfLogos
https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/TheLogomancer
https://tvtropes.org/pmwiki/pmwiki.php/Videogame/TheLogomancer
https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/Logorama
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Logograph
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/LogoP
http://tvtropes.org/pmwiki/pmwiki.php/Tropers/Logopolis
https://en.wikiquote.org/wiki/File:BBC_logo_(50s-60s).svg
https://en.wikiquote.org/wiki/File:Breaking_Bad_logo.svg
https://en.wikiquote.org/wiki/File:Christian_communism_logo.svg
https://en.wikiquote.org/wiki/File:Commons-logo.svg
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https://en.wikiquote.org/wiki/File:Cranberries_logo.png
https://en.wikiquote.org/wiki/File:Dailyshow_logo.svg
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https://en.wikiquote.org/wiki/File:Democratic_Party_Logo.png
https://en.wikiquote.org/wiki/File:Eternal-Sunshine-of-the-Spotless-Mind-logo-movie.svg
https://en.wikiquote.org/wiki/File:Facebook_f_logo_(2019).svg
https://en.wikiquote.org/wiki/File:FAO_logo.svg
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https://en.wikiquote.org/wiki/File:INGSOC_logo.png
https://en.wikiquote.org/wiki/File:Logo_Borg.svg
https://en.wikiquote.org/wiki/File:Logo_collage.png
https://en.wikiquote.org/wiki/File:Logo_Ferderation.svg
https://en.wikiquote.org/wiki/File:Logo_Ferengi.svg
https://en.wikiquote.org/wiki/File:Logo_sociology.svg
https://en.wikiquote.org/wiki/File:MUTE_logo.png
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https://en.wikiquote.org/wiki/File:Wiktionary-logo.svg
https://en.wikiquote.org/wiki/File:Wv-logo--2.svg
https://en.wikiquote.org/wiki/Logos
https://en.wikiquote.org/wiki/Special:GlobalUsage/Breaking_Bad_logo.svg
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NASCAR on NBC (1979 - Current) - NASCAR on NBC (visually branded as NBC NASCAR in logos shown within on-air graphics and network promotions) is the branding used for broadcasts of NASCAR races that are produced by NBC Sports, and televised on several NBCUniversal-owned television networks, including the NBC broadcast network in the...
The Rolling Girls (2015 - Current) - a 2015 Japanese anime television series produced by Wit Studio. The logo of this title contains the text, "Rolling, Falling, Scrambling Girls. For others. For themselves. Even if they're destined to be a 'mob'".Ten years after the end of the "Great Tokyo War" that rocked Japan, most of the country's...
The Rocky Horror Picture Show(1975) - The movie starts with a 20th Century FOX logo (like Star Wars). When a young couple's (Barry Bostwick, Susan Sarandon) car breaks down, they walk to a freaky castle to get assistance. But the castle is run by a bunch of oddballs from a distant galaxy, and things go from bad, to much muc
The Matrix Reloaded(2003) - Six months after the events of the first movie, Neo and Trinity are now lovers. Morpheus receives a message from Captain Niobe of the Logos calling an emergency meeting of all of Zion's ships. Zion has confirmed the last transmission of the Osiris: an army of Sentinels is tunneling towards Zion and...
https://myanimelist.net/anime/30382/Aquarion_Logos -- Action, Comedy, Drama, Fantasy, Mecha, Romance, Sci-Fi
https://myanimelist.net/anime/36868/Toho_Cinemas___I_Love_Snoopy__The_Peanuts_Movie_Collab_Logo_Eizou -- Comedy
Inner Worlds, Outer Worlds (2012) ::: 8.5/10 -- Not Rated | 2h 2min | Documentary, History | 19 December 2012 (USA) -- There is one vibratory field that connects all things. It has been called Akasha, Logos, the primordial OM, the music of the spheres, the Higgs field, dark energy, and a thousand other names throughout history. Director: Daniel Schmidt Writer:
https://closinglogogroup.fandom.com
https://closinglogogroup.fandom.com/wiki/Viacom
https://dreamlogos.fandom.com
https://imagine-logos.fandom.com
https://logosfake.fandom.com
https://logos.fandom.com
https://logos.fandom.com/wiki/100KPJ.com
https://logos.fandom.com/wiki/1UP.com
https://logos.fandom.com/wiki/AGame.com
https://logos.fandom.com/wiki/Amazon.com
https://logos.fandom.com/wiki/Andorra_Telecom
https://logos.fandom.com/wiki/Ao.com
https://logos.fandom.com/wiki/Ask.com
https://logos.fandom.com/wiki/BBC.com
https://logos.fandom.com/wiki/Blanja.com
https://logos.fandom.com/wiki/Bouygues_Telecom
https://logos.fandom.com/wiki/Broadcom
https://logos.fandom.com/wiki/Bwin.com
https://logos.fandom.com/wiki/Capcom
https://logos.fandom.com/wiki/Care.com
https://logos.fandom.com/wiki/CartoonNetwork.com
https://logos.fandom.com/wiki/CBSSports.com
https://logos.fandom.com/wiki/Celcom
https://logos.fandom.com/wiki/ChristianMingle.com
https://logos.fandom.com/wiki/Com
https://logos.fandom.com/wiki/.com
https://logos.fandom.com/wiki/Confused.com
https://logos.fandom.com/wiki/Curiosity.com
https://logos.fandom.com/wiki/Dictionary.com
https://logos.fandom.com/wiki/Esmas.com
https://logos.fandom.com/wiki/ESPN.com
https://logos.fandom.com/wiki/Eurosport.com
https://logos.fandom.com/wiki/Famicom
https://logos.fandom.com/wiki/Food2.com
https://logos.fandom.com/wiki/Food.com
https://logos.fandom.com/wiki/Gamescom
https://logos.fandom.com/wiki/GameStop.com
https://logos.fandom.com/wiki/GittiGidiyor.com
https://logos.fandom.com/wiki/Globe_Telecom
https://logos.fandom.com/wiki/Globo.com
https://logos.fandom.com/wiki/Globoesporte.com
https://logos.fandom.com/wiki/Go.com
https://logos.fandom.com/wiki/Half.com
https://logos.fandom.com/wiki/Hasbro.com
https://logos.fandom.com/wiki/HasbroToyShop.com
https://logos.fandom.com/wiki/Hotwire.com
https://logos.fandom.com/wiki/ITV.com
https://logos.fandom.com/wiki/IWork.com
https://logos.fandom.com/wiki/Izzi_Telecom
https://logos.fandom.com/wiki/KCOM
https://logos.fandom.com/wiki/Liputan6.com
https://logos.fandom.com/wiki/Maroc_Telecom
https://logos.fandom.com/wiki/Marvel.com
https://logos.fandom.com/wiki/Match.com
https://logos.fandom.com/wiki/MetroTVNews.com
https://logos.fandom.com/wiki/Microsoft.com
https://logos.fandom.com/wiki/Microsoft_Docs.com
https://logos.fandom.com/wiki/Movies.com
https://logos.fandom.com/wiki/Natcom
https://logos.fandom.com/wiki/NBCNews.com
https://logos.fandom.com/wiki/NFL.com
https://logos.fandom.com/wiki/NHL.com
https://logos.fandom.com/wiki/NickJr.com
https://logos.fandom.com/wiki/Novocom
https://logos.fandom.com/wiki/Outlook.com
https://logos.fandom.com/wiki/Pogo.com
https://logos.fandom.com/wiki/Primacom
https://logos.fandom.com/wiki/ProFootballTalk.com
https://logos.fandom.com/wiki/Racing.com
https://logos.fandom.com/wiki/Radio.com
https://logos.fandom.com/wiki/Reference.com
https://logos.fandom.com/wiki/Rostelecom
https://logos.fandom.com/wiki/RTV_BK_Telecom
https://logos.fandom.com/wiki/Safaricom
https://logos.fandom.com/wiki/Salesforce.com
https://logos.fandom.com/wiki/Scout.com
https://logos.fandom.com/wiki/SIC_Com
https://logos.fandom.com/wiki/Special_Delivery_from_Viacom
https://logos.fandom.com/wiki/SportsDirect.com
https://logos.fandom.com/wiki/Takeaway.com
https://logos.fandom.com/wiki/Thesaurus.com
https://logos.fandom.com/wiki/Tiket.com
https://logos.fandom.com/wiki/TMZ.com
https://logos.fandom.com/wiki/Tunisie_Telecom
https://logos.fandom.com/wiki/TVCOM
https://logos.fandom.com/wiki/TV.com
https://logos.fandom.com/wiki/Viacom
https://logos.fandom.com/wiki/Vivacom
https://logos.fandom.com/wiki/WatchMojo.com
https://logos.fandom.com/wiki/Womantalk.com
https://logos.fandom.com/wiki/Wonga.com
https://dreamlogos.fandom.com/
https://logos.fandom.com/
https://adamsclosinglogosdreamlogos.fandom.com/wiki/
https://adamsclosinglogosdreamlogos.fandom.com/wiki/Amorim_Nazario
https://adamsclosinglogosdreamlogos.fandom.com/wiki/El_TV_Kadsre_Television
https://akb48.fandom.com/wiki/Madelaine_Epilogo
https://aliens.fandom.com/wiki/Logopolitan
https://althistory.fandom.coki/Logopedia:User_Reports
https://anarchyonline.fandom.com/wiki/AO_Logo
https://anarchyonline.fandom.com/wiki/Logos
https://andalu.fandom.com/wiki/Archivo:Wikilogo.png
https://annex.fandom.com/wiki/United_States_Broadcast_Network_Logos
https://annex.fandom.com/wiki/United_States_Broadcast_Network_Logos?
https://anylogosyouwant.fandom.com/wiki/The_Anything_Logos_Wiki
https://apicultura.fandom.com/wiki/Archivo:Nomisys-logo-navdddd-vert.jpg
https://bigspincoasters.fandom.com/wiki/Corporation_for_Public_Broadcasting_logo_gallery
https://bigspincoasters.fandom.com/wiki/Justice_&_Brothers_logo_gallery
https://bostonredsox.fandom.com/wiki/Boston_Red_Sox_Logos
https://ceramica.fandom.com/wiki/RSS_Logopress
https://christianity.fandom.com/wiki/Logos
https://closinglogogroup.fandom.com/wiki/
https://closinglogogroup.fandom.com/wiki/20th_Century_Fox_Film_Corporation
https://closinglogogroup.fandom.com/wiki/20th_Century_Studios/Other
https://closinglogogroup.fandom.com/wiki/Blog:Recent_posts
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Cinema_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Family_and_Animation_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Miscellaneous_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Movie_and_Home_Entertainment_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Music_Entertainment_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Technology_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Television_Section
https://closinglogogroup.fandom.com/wiki/CLG_Wikia_Video_Games_Section
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:About
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Administrators
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Community_Portal
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Copyrights
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Criteria_for_deletion
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Editing_guidelines
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Good_articles
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:_Logos_to_be_Described
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:_News
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Notability
https://closinglogogroup.fandom.com/wiki/Closing_Logo_Group:Page_Creation_Requests
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