The Secret Doctrine, Vol. 1 of 4 The Synthesis of...

To thoroughly comprehend the idea underlying every ancient Cosmology necessitates the study and comparative analysis of all the great religions of antiquity; for it is only by this method that the root-idea can be made plain. Exact Science, could it soar so high, in tracing the operations of Nature to their ultimate and original sources, would call this idea the Hierarchy of Forces. The original, transcendental and philosophical conception was one. But as systems began to reflect more and more with every age the idiosyncrasies of nations, and as the latter, after separating, settled into distinct groups, each evolving along its own national or tribal groove, the main idea gradually became veiled by the overgrowth of human fancy. While in some countries the Forces, or rather the intelligent Powers of Nature, received divine honours to which they were hardly entitled, in others—as now in Europe and the other civilized lands—the very thought of such Forces being endowed with intelligence seems absurd, and is proclaimed unscientific. Therefore one finds relief in such statements as are found in the Introduction to Asgard and the Gods; “Tales and Traditions of our Northern Ancestors,” edited by W. S. W. Anson, who says:

Although in Central Asia, or on the banks of the Indus, in the Land of the Pyramids, and in the Greek and Italian peninsulas, and even in the North, whither Kelts, Teutons and Slavs wandered, the religious conceptions of the people have taken different forms,yet their common originis still perceptible. We point out this connection between the stories of the Gods, and the deep thought contained in them, and their importance, in order that the reader may see thatit is not a magic world of erratic fancywhich opens out before him, but that ...Life and Natureformed the basis of the existence and action of these divinities.683

And though it is impossible for any Occultist or student of Eastern Esotericism to concur in the strange idea that, “the religious conceptions of the most famous nations of antiquity are connected with the beginnings of civilization amongst the Germanic races,”684 he is yet glad to find such truths expressed as that: “These fairy tales are not senseless stories written for the amusement of the idle; they embody the profound religion of our forefathers.”685

Precisely so. Not only their Religion, but likewise their History. For a myth, in Greek μῦθος, means oral tradition, passed from mouth to mouth from one generation to the other; and even in the modern etymology the term stands for a fabulous statement conveying some important truth; a tale of some extraordinary personage whose biography has become overgrown, owing to the veneration of successive generations, with rich popular fancy, but which is no wholesale fable. Like our ancestors, the primitive Âryans, we believe firmly in the personality and intelligence of more than one phenomenon-producing Force in Nature.

As time rolled on, the archaic teaching grew dimmer; and the nations more or less lost sight of the Highest and One Principle of all things, and began to transfer the abstract attributes of the Causeless Cause to the caused effects, which became in their turn causative, the Creative Powers of the Universe; the great nations thus acted from fear of profaning the Idea; the smaller, because they either failed to grasp it, or lacked the power of philosophic conception needed to preserve it in all its immaculate purity. But one and all, with the exception of the latest Âryans, now become Europeans and Christians, show this veneration in their Cosmogonies. As Thomas Taylor,686 the most intuitional of all the translators of the Greek Fragments, shows, no nation has ever conceived the One Principle as the immediate creator of the visible Universe, for no sane man would credit a planner and architect with having built with his own hands the edifice he admires. On the testimony of Damascius in his work, On First Principles (Περὶ Πρώτων Ἀρχῶν), they referred to it as the “Unknown Darkness.” The Babylonians passed over this principle in silence. “To that God,” says Porphyry, in his On Abstinence (Περί ἀποχῆς τῶν ἐμψύχων), “who is above all things, neither external speech ought to be addressed, nor yet that which is inward.” Hesiod begins his [pg 459] Theogony with the words, “Chaos of all things was the first produced,”687 thus allowing the inference that its Cause or Producer must be passed over in reverential silence.

Homer in his poems ascends no higher than Night, which he represents Zeus as reverencing. According to all the ancient theologists, and the doctrines of Pythagoras and Plato, Zeus, or the immediate Artificer of the Universe, is not the highest God; any more than Sir Christopher Wren in his physical, human aspect is the Mind in him which produced his great works of art. Homer, therefore, is not only silent with respect to the First Principle, but likewise with respect to those two Principles immediately posterior to the First, the Æther and Chaos of Orpheus and Hesiod, and the Bound and Infinity of Pythagoras and Plato.688 Proclus says of this Highest Principle that it is “the Unity of Unities, and beyond the first Adyta ... more ineffable than all Silence, and more occult than all Essence ... concealed amidst the intelligible Gods.”689

To what was written by Thomas Taylor in 1797—namely, that the “Jews appear to have ascended no higher ... than the immediate Artificer of the Universe,” as “Moses introduces a darkness on the face of the deep, without even insinuating that there was any cause of its existence,”690 one might add something more. Never have the Jews in their Bible—a purely esoteric, symbolical work—so profoundly degraded their metaphorical deity as have the Christians, by accepting Jehovah as their one living yet personal God.

This First, or rather One, Principle was called the “Circle of Heaven,” symbolized by the hierogram of a Point within a Circle or Equilateral Triangle, the Point being the Logos. Thus, in the Rig Veda, wherein Brahmâ is not even named. Cosmogony is preluded with the Hiranyagarbha, the “Golden Egg,” and Prajâpati (later on Brahmâ), from whom emanate all the Hierarchies of “Creators.” The Monad, or Point, is the original and is the Unit from which follows the entire numeral system. This Point is the First Cause, but That from which it emanates, or of which, rather, it is the expression, the Logos, is passed over in silence. In its turn, the universal symbol, the Point[pg 460]within the Circle, was not yet the Architect, but the Cause of that Architect; and the latter stood to it in precisely the same relation as the Point itself stood to the Circumference of the Circle, which cannot be defined, according to Hermes Trismegistus. Porphyry shows that the Monad and the Duad of Pythagoras are identical with Plato's Infinite and Finite, in Philebus, or what Plato calls the ἄπειρον and πέρας. It is the latter only, the Mother, which is substantial, the former being the “Cause of all Unity and measure of all things”;691 the Duad, Mûlaprakriti, the Veil of Parabrahman, being thus shown to be the Mother of the Logos and, at the same time, his Daughter—that is to say, the object of his perception—the produced producer and the secondary cause of it.

In the beginning was a great Abyss (Chaos), neither Day nor Night existed; the Abyss was Ginnungagap, the yawning gulf, without beginning, without end. All-Father, the Uncreated, the Unseen, dwelt in the Depth of the Abyss (Space) andwilled, and what was willed came into being.692

As in the Hindû Cosmogony, the evolution of the Universe is divided into two acts, which are called in India the Prâkrita and Pâdma Creations. Before the warm rays pouring from the Home of Brightness awaken life in the Great Waters of Space, the Elements of the First Creation come into view, and from them is formed the Giant Ymir, or Örgelmir (literally, Seething Clay), Primordial Matter differentiated from Chaos. Then comes the Cow Audumla, the Nourisher,693 from whom is born Buri, the Producer, whose son Bör (Born), by Bestla, the daughter of the Frost-Giants, the sons of Ymir, had three sons, Odin, Willi and We, or Spirit, Will, and Holiness. This was when Darkness still reigned throughout Space, when the Ases, the Creative Powers, or Dhyân Chohans, were not yet evolved, and the Yggdrasil, the Tree of the Universe of Time and of Life, had not yet grown, and there was, as yet, no Walhalla, or Hall of Heroes. The Scandinavian legends of Creation, of our Earth and World, begin with Time and human Life. All that precedes it is for them Darkness, [pg 461] wherein All-Father, the Cause of all, dwells. As observed by the editor of Asgard and the Gods, though these legends have in them the idea of that All-Father, the original cause of all, “he is scarcely more than mentioned in the poems,” not, as he thinks, because before the preaching of the Gospel, the idea “could not rise to distinct conceptions of the Eternal,” but on account of its deep esoteric character. Therefore, all the Creative Gods, or Personal Deities, begin at the secondary stage of Cosmic Evolution.

Zeus is born in, and out of Cronus—Time. So is Brahmâ the production and emanation of Kâla, “Eternity and Time,” Kâla being one of the names of Vishnu. Hence we find Odin, the Father of the Gods and of the Ases, as Brahmâ is the Father of the Gods and of the Asuras; and hence also the androgyne character of all the chief Creative Gods, from the second Monad of the Greeks down to the Sephira Adam Kadmon, the Brahmâ or Prajâpati-Vâch of the Vedas, and the androgyne of Plato, which is but another version of the Indian symbol.

Is not Ego, it is not Non-Ego, nor is it consciousness ... it is not even Âtmâ ... but though not itself an object of knowledge, it is yet capable of supporting and giving rise to every kind of object and every kind of existence which becomes an object of knowledge.... [It is] the one essence from which starts into existence a centre of energy ... [which he calls the Logos].694

This Logos is the Shabda Brahman of the Hindûs, which he will not even call Îshvara (the “Lord” God), lest the term should create confusion in the people's minds. It is the Avalokiteshvara of the Buddhists, the Verbum of the Christians in its real esoteric meaning, not in its theological disfigurement.

It is, the first Jñâta, or the Ego in the Kosmos, and every other Ego ... is but its reflection and manifestation.... It exists in a latent condition in the bosom of Parabrahman, at the time of Pralaya.... [During Manvantara] it has a consciousness and an individuality of its own.... [It is a centre of energy, but] such centres of energy are almost innumerable in the bosom of Parabrahman. It must not be supposed, that [even] this Logos is [theCreator, or that it is] but a single centre of energy.... Their number is almost infinite.... [This] is the first Ego that appears in Kosmos, and is the end of all evolution. [It is the abstract Ego].... This is thefirstmanifestation [or[pg 462]aspect] of Parabrahman.... When once it starts into existence as a conscious being, ... from its objective standpoint, Parabrahman appears to it as Mûlaprakriti. Please bear this in mind ... for here is the root of the whole difficulty about Purusha and Prakriti felt by the various writers on Vedântic philosophy.... This Mûlaprakriti is material to it [the Logos], as any material object is material to us. This Mûlaprakriti is no more Parabrahman than the bundle of attributes of a pillar is the pillar itself; Parabrahman is an unconditioned and absolute reality, and Mûlaprakriti is a sort of veil thrown over it. Parabrahman 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....

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 as visible light and heat, the Sun being only the agent thereof. This is the first triadic hypostasis. The quaternary is made up by the energizing light shed by the Logos.

The Hebrew Kabalists stated it in a manner which is esoterically identical with the Vedântic. Ain Suph, they taught, could not be comprehended, could not be located, nor named, though the Causeless Cause of all. Hence its name, Ain Suph, is a term of negation, “the Inscrutable, the Incognizable, and the Unnameable.” They made of it, therefore, a Boundless Circle, a Sphere, of which human intellect, with the utmost stretch, could only perceive the vault. In the words of one who has unriddled much in the Kabalistical system most thoroughly, in one of its meanings, in its numerical and geometrical esotericism:

Close your eyes, and from your own consciousness of perception try and think outward to the extremest limits in every direction. You will find that equal lines or rays of perception extend out evenly in all directions, so that the utmost effort of perception will terminate in thevault of a sphere. The limitation of this sphere will, of necessity, be a great Circle, and the direct rays of thought in any and every direction must be right line radii of the circle. This, then,mustbe, humanly speaking, the extremest all-embracing conception of the Ain Suphmanifest, which formulates itself as a geometrical figure, viz., of a circle, with its elements of curved circumference and right line diameter divided into radii. Hence, a geometrical shape is the first recognizable means of connection between the Ain Suph and the intelligence of man.696

This Great Circle, which Eastern Esotericism reduces to the Point within the Boundless Circle, is the Avalokiteshvara, the Logos, or Verbum, of which T. Subba Row speaks. But this Circle or manifested God is as unknown to us, except through its manifested Universe, as is the One, though easier, or rather more possible to our highest conceptions. This Logos which sleeps in the bosom of Parabrahman, during Pralaya, as our “Ego is latent [in us] at the time of Sushupti,” or sleep, which cannot cognize Parabrahman otherwise than as Mûlaprakriti—the latter being a Cosmic Veil which is “the mighty expanse of Cosmic Matter”—is thus only an organ in Cosmic Creation, through which radiate the Energy and Wisdom of Parabrahman, unknown to the Logos, as it is to ourselves. Moreover, as the Logos is as unknown to us as Parabrahman is unknown in reality to the Logos, both Eastern Esotericism and the Kabalah, 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 Avalokiteshvara, Brahmâ Ormazd, Osiris, Adam Kadmon, call it by any of such names you will; which aspects, or manvantaric emanations, are the Dhyân Chohans, the Elohim, the Devas, the Amshaspends, etc. Metaphysicians explain the root and germ of the latter, according to T.

Subba Row, as the first manifestation of Parabrahman, “the highest trinity that we are capable of understanding,” which is Mûlaprakriti, the Veil, the Logos, and the Conscious Energy of the latter, or its Power and Light, called in the Bhagavad Gîtâ, Daiviprakriti; or “Matter, Force and the Ego, or the one root of Self, of which every other kind of self is but a manifestation or a reflection.” It is then only in this Light of consciousness, of mental and physical perception, that practical Occultism can throw the Logos into visibility by geometrical figures, which, when closely studied, will yield not only a scientific explanation of the real, objective, existence697 of the “Seven Sons of the Divine Sophia,” which is this Light of the Logos, but will 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 necessity. Make away with them, and the Mystery of Being and Mankind will never be unriddled, nor even closely approached.

It is through this Light that everything is created. This Root of mental Self is also the root of physical Self, for this Light is the permutation, [pg 464] in our manifested world, of Mûlaprakriti, called Aditi in the Vedas. In its third aspect it becomes Vâch,698 the Daughter and the Mother of the Logos, as Isis is the Daughter and the Mother of Osiris, who is Horns, and Moot, the Daughter, Wife, and Mother, of Ammon, in the Egyptian Moon-glyph. In the Kabalah, Sephira is the same as Shekinah, and is, in another synthesis, the Wife, Daughter, and Mother of the Heavenly Man, Adam Kadmon, and is even identical with him, just as Vâch is identical with Brahmâ, and is called the female Logos. In the Rig Veda, Vâch is “Mystic Speech,” by whom Occult Knowledge and Wisdom are communicated to man, and thus Vâch is said to have “entered the Rishis.” She is “generated by the Gods”; she is the Divine Vâch, the “Queen of Gods”; and she is associated, like Sephira with the Sephiroth, with the Prajâpatis in their work of creation. Moreover, she is called the “Mother of the Vedas,” “since it is through her powers, [as Mystic Speech] that Brahmâ revealed them, and also owing to her power that he produced the Universe”; that is to say, through Speech, and words, synthesized by the “Word” and numbers.699

But there are two distinct aspects in universal Esotericism, Eastern and Western, in all these personations of the female Power in Nature, or Nature the noumenal and the phenomenal. One is its purely metaphysical aspect, as described by the learned lecturer in his “Notes on the Bhagavad Gîtâ”; 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 Incognizable and the Logos of Creation. “Connecting himself through his mind with Vâch, Brahmâ [the Logos] created the Primordial Waters.” In the Katha Upanishad it is stated still more clearly:

This connects Vâch and Sephira with the Goddess Kwan-Yin, the “Merciful Mother,” the Divine Voice of the Soul, even in exoteric Buddhism, and with the female aspect of Kwan-Shai-Yin, the Logos, the Verbum of Creation, and at the same time with the Voice that speaks audibly to the Initiate, according to Esoteric Budhism. 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 is—a result.

And here we may incidentally point out one of the many unjust slurs thrown by the “good and pious” missionaries in India on the religion of the land. The allegory, in the Shatapatha Brâhmana, that Brahmâ, as the Father of men, performed the work of procreation by incestuous intercourse with his own daughter Vâch, also called Sandhyâ, Twilight, and Shatarûpâ, of a hundred forms, is incessantly thrown in the teeth of the Brâhmans, as condemning their “detestable, false religion.” Besides the fact, conveniently forgotten by the Europeans, that the Patriarch Lot is shown guilty of the same crime under the human form, whereas it was under the form of a buck that Brahmâ, or rather Prajâpati, accomplished the incest with his daughter, who had that of a hind (rohit), the esoteric reading of the third chapter of Genesis shows the same. Moreover, there is certainly a cosmic, and not a physiological, meaning attached to the Indian allegory, since Vâch is a permutation of Aditi and Mûlaprakriti, or Chaos, and Brahmâ a permutation of Nârâyana, the Spirit of God entering into, and fructifying Nature; and, therefore, there is nothing phallic in the conception at all.

As already stated, Aditi-Vâch is the female Logos, or Verbum, the Word; and Sephira in the Kabalah is the same. These feminine Logoi are all correlations, in their noumenal aspect, of Light, and Sound, and Æther, showing how well-informed were the Ancients both in Physical Science, as now known to the moderns, and also as to the birth of that Science in the Spiritual and Astral spheres.

Every kind of Vaikharî Vâch exists in its Madhyamâ ... Pashyantî and[pg 466]ultimately in its Parâ form.... The reason why this Pranava700is called Vâch is this, that these four principles of the great Kosmos correspond to these four forms of Vâch.... The whole Kosmos in its objective form is Vaikharî Vâch; the Light of the Logos is the Madhyamâ form; and the Logos itself the Pasyantî form; while Parabrahman is the Parâ [beyond the Noumenon of all Noumena] aspect of that Vâch.701

Thus Vâch, Shekinah, or the “Music of the Spheres” of Pythagoras, are one, if we take for our example instances in the three most (apparently) dissimilar religious philosophies in the world, the Hindû, the Greek and the Chaldean Hebrew. These personations and allegories may be viewed under four chief and three lesser aspects, or seven in all, as in Esotericism. The Parâ form is the ever subjective and latent Light and Sound, which exist eternally in the bosom of the Incognizable; when transferred into the ideation of the Logos, or its latent Light, it is called Pasyantî, and when it becomes that Light expressed, it is Madhyamâ.

The ten Sephiroth, the Three and the Seven, are called in the Kabalah the Ten Words, dbrim (Dabarim), the Numbers and the Emanations of the Heavenly Light, which is both Adam Kadmon and Sephira, Prajâpati-Vâch, or Brahmâ. Light, Sound, Number, are the three factors of creation in the Kabalah. Parabrahman cannot be known except through the luminous Point, the Logos, which knows not Parabrahman but only Mûlaprakriti. Similarly Adam Kadmon knew only Shekinah, though he was the Vehicle of Ain Suph. And, as Adam Kadmon, he is, in the Esoteric interpretation, the total of the Number Ten, the Sephiroth, himself being a Trinity, or the three attributes of the Incognizable Deity in One.702 “When the Heavenly [pg 467] Man (or Logos) first assumed the form of the Crown703 [Kether] and identified himself with Sephira, he caused Seven splendid Lights to emanate from it [the Crown],” which made in their totality Ten; so Brahmâ-Prajâpati, once he became separated from, yet identical with Vâch, caused the seven Rishis, the seven Manus or Prajâpatis, to issue from that Crown. In exotericism one will always find 10 and 7, of either Sephira or Prajâpati; in esoteric rendering always 3 and 7, which yield also 10. Only when divided, in the manifested sphere, into 3 and 7, they form [circle with vertical line], the androgyne, and [circle containing an X], or the figure X manifested and differentiated.

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 number. And this is also why it was required of the candidate, who applied for admittance into his school, that he should have already studied as a preliminary step, the sciences of Arithmetic, Astronomy, Geometry and Music, which were held to be the four divisions of Mathematics.704 Again, this explains why the Pythagoreans asserted that the doctrine of Numbers, the chief of all in Esotericism, had been revealed to man by the Celestial Deities; that the World had been called forth out of Chaos by Sound, or Harmony, and constructed according to the principles of musical proportion; that the seven planets which rule the destiny of mortals have a harmonious motion and, as Censorinus says:

Intervals corresponding to musical diastemes, rendering various sounds, so perfectly consonant, that they produce the sweetest melody, which is inaudible to us, only by reason of the greatness of the sound, which our ears are incapable of receiving.