One of the most frequently occurring terms and concepts in the teachings of Theosophy is that of the Logos.

Throughout the millennia, every spiritual philosophy – both East and West – has clearly taught the existence and necessity of the Logos, although naturally they did not always call it that.

The key to the understanding of this concept is found in the word “Logos” itself, which is a Greek word equating to “Speech,” “Word,” “Verbum,” and “Voice.”

In ancient Greece, Plato, Heraclitus, and the Stoics were the main originators of the philosophical sense of the term, although the concept itself pre-dates them by long ages. The whole idea behind the literal meaning of the word “Logos” is that It is the EXPRESSION in manifestation of the subjective, silent, and ever concealed Absolute.

The Logos is the objective expression of the subjective and abstract Absolute, or the Word coming forth out of the Silence.

And this has to happen in order to bring the Universe into being, since the Absolute – due to the very fact of Its absoluteness – cannot bring anything into being by Itself. In fact, It is said to be entirely unconcerned with there even being a Universe, but it is taught by the Mahatmas that the periodical and cyclic appearance and evolution of the Universe is due to an inherent and automatically operative Law. They explain that it is as if there is a great divine clock, or what we may call with some liberty a “cosmic computer,” which is eternally wound up and which propels the Universe into manifestation and back out of manifestation over and over again, always at the right time.

“It is an eternal and periodical law which causes an active and creative force (the logos) to emanate from the ever-concealed and incomprehensible one principle at the beginning of every maha-manvantara, or new cycle of life.” (H. P. Blavatsky, “The Key to Theosophy” p. 62)

The famous opening verses of St. John’s Gospel in the Christian New Testament express this concept of the distinction yet extremely close identity between the Absolute and the Logos quite clearly:

“In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not.” (1:1-5)

These words were originally written in Greek and it is the term “Logos” that has been translated there as “the Word.” It is clearly not referring to any sort of written word. John uses the Greek philosophical term “Logos” in a way that bears all the hallmarks of Platonism but those sentences have been purposely distorted and given new meanings by Christian theology, as have all the texts of the original New Testament.

Let us see how T. Subba Row, an esoteric Hindu and respected Indian colleague of H. P. Blavatsky, expressed it:

“Now this Parabrahmam [i.e. the Absolute Divine Principle] which exists before all things in the cosmos is the one essence from which starts into existence a centre of energy . . . the Logos. This 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, . . . It is called Avalokiteswara by the Buddhists; at any rate, Avalokiteswara in one sense is the Logos in general, though no doubt in the Chinese doctrine there are also other ideas with which it is associated. 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. . . . 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. . . . It is not material or physical in its constitution . . . ; it is not different in substance, as it were, or in essence, from Parabrahmam, and yet at the same time it is different from it in having an individualized existence. . . . It is the one source of all energy in the cosmos, and the basis of all branches of knowledge, and what is more, it is, as it were, the tree of life, because the chaitanyam [i.e. consciousness] which animates the whole cosmos springs from it.  . . . the one source of energy and power existing in the cosmos, which we have named the Logos, and which is the one existing representative of the power and wisdom of Parabrahmam.” (T. Subba Row, “Notes on the Bhagavad Gita”)

We find HPB repeatedly making such points as these regarding the Logos:

“The Logos, being no personality but the universal principle . . .” (“The Secret Doctrine” Vol. 2, p. 318)

“In Esoteric philosophy the . . . Logos . . . is simply an abstract term, an idea . . .” (“The Secret Doctrine” Vol. 1, p. 380)

“. . . all the three logoi – the personified symbols of the three spiritual stages of Evolution.” (“Transactions of the Blavatsky Lodge” p. 38)

Theosophy often speaks of the Three Logoi and uses terms such as First Logos, Second Logos, and Third Logos. The meanings and definitions of these were altered quite dramatically in “The Theosophical Society – Adyar” by such figures as C. W. Leadbeater and Annie Besant after the passing of H. P. Blavatsky, and in a way entirely inconsistent with how she had transmitted her Adept-Teachers’ explanations on the subject. Later, Alice Bailey would repeat the Leadbeater–Besant teachings on the Logos but alter and expand them in her own way.

In the original teachings of Theosophy, “Three Logoi” simply means the three successive stages through which the One Logos comes fully into manifestation in order to make either the Universe or the solar system possible.

HPB uses that term “the One Logos” at some points in “The Secret Doctrine” (Vol. 1, p. 273-274) and in her article “The Esoteric Character of the Gospels” she speaks of “the one LOGOS, the direct manifested emanation from the One ever-concealed Infinite and Unknown.” So the Logos is ONE but It comes into being gradually, in three stages, stages which are perhaps not as distinct, separate, and clearcut as our finite minds and intellects would like them to be.

First there is the Unmanifested Logos, symbolised by the point in the circle and by the point at the apex of the Pythagorean Tetraktys. From there, the Logos becomes the Semi-Manifested Logos, and finally the fully Manifested Logos or Third Logos.

“There is no differentiation with the First Logos; differentiation only begins in latent World-Thought, with the Second Logos, and receives its full expression, i.e., becomes the “Word” made flesh – with the Third.” (HPB, “Transactions of The Blavatsky Lodge” p. 94)

Some Theosophists argue about which Hindu name applies to which Logos, seemingly forgetting that in reality the Logos can have no name, just as the Absolute is necessarily nameless too. It is not actually essential to use any specific names at all. The terms “First Logos,” “Second Logos,” and “Third Logos” will suffice and will often enable newcomers to Theosophy or to a Theosophical meeting to understand the subject clearer and quicker. Various names have been given to the Logos in the various different religions and philosophies of the world and although we should gain familiarity with them, they can sometimes confuse rather than clarify. HPB sometimes spoke of the First Logos as Brahmā, and sometimes applied the name Brahmā to the Second Logos also, but most frequently to the Third. So we would do well to follow her example in not attaching too much importance to names but focusing instead on the idea and concept which lies behind those names and terms. One might memorise all the names but that does not equate to understanding the principle.

A diagram or table in “The Secret Doctrine” Vol. 2, p. 596, shows that the Three Logoi can also be termed (1) The Unmanifested Logos, (2) Universal (latent) Ideation, (3) Universal (or Cosmic) active Intelligence. These are there shown as corresponding to the three highest components or Principles of the sevenfold human being, the Upper Triad, Higher Triad, or Spiritual Triad, of Atma, Buddhi, and Manas. The same point is made on p. 23 of “Transactions of The Blavatsky Lodge” which says “the three Logoi emanated from the primordial Radiation in Macrocosm correspond to Atma, Buddhi, and Manas, in the Microcosm . . . they correspond, but must not be confounded with them.” In other words, our three higher Principles are not themselves the Three Logoi but they are reflections of that Trinity.

In light of such quotations and explanations as we have shared so far, it is understandable why most students of the Theosophy of H. P. Blavatsky view the Logos solely in terms of a great supreme divine Energy, Force, or Power, entirely abstract and impersonal. They may also speak of it as the Universal Soul, Universal Spirit, or Universal Consciousness. Many HPB students, if hearing the Logos spoken of as a Being or Entity, will firmly insist that It is definitely not a Being. Some will add that the Logos is also not a collectivity of Beings but only an impersonal principle.

But this is only partly true, even from the perspective of HPB’s own writings. In many cases it is an understandable, albeit unhelpful, reaction to the sometimes gross and unphilosophical anthropomorphisation of the Logos that occurred in the Leadbeater–Besant–Bailey version of “Theosophy.”

At the start of another article we made a similar point but about a slightly different subject:

“The subject of the Four Maharajahs (literally “Great Kings” or “Great Rulers”) and the Lipika (literally “Scribes,” “Writers,” “Recorders”), which is found numerous times throughout “The Secret Doctrine” by H. P. Blavatsky, has resulted in two rather opposing views among students of Theosophy. In “The Theosophical Society – Adyar,” the later version of “Theosophy” that developed some years after the time of HPB tends to greatly anthropomorphise and personalise them in a way that is not consonant with the Theosophy of HPB and her Adept-Teachers, the Masters of Wisdom. But on the other hand – and perhaps as a reaction against this – some in the United Lodge of Theosophists (established in 1909 “to spread broadcast the Teachings of Theosophy as recorded in the Writings of H. P. Blavatsky and William Q. Judge”) have tended to overlook the fact that “The Secret Doctrine” repeatedly refers to the Four Maharajahs as “BEINGS,” “Divine Beings,” “celestial beings” etc., and imply that they are merely absolutely impersonal “forces” and “energies.” If they were only forces and energies, HPB surely would have stated that and made it clear but she did not. Perhaps the correct understanding of this subject lies somewhere in the middle of these two perspectives.”

We can say much the same thing about the Logos. The “purely impersonal Force/Energy” approach is just as erroneous in its own way as the “purely personal Being called God, with pronouns of “He” and “Him,”” of “Neo-Theosophy.”

“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 consciousness in nature. “This highest consciousness,” answer the Occultists, “is only a synthetic unit in the world of the manifested Logos – or on the plane of illusion; for it is the sum total of Dhyan-Chohanic consciousnesses.” . . . 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 of all the mundane and terrestrial monads, plus their divine reflection, which emanate from, and return 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 SEVEN Rays. Humanity, occultism teaches us, is divided into seven distinct groups and their sub-divisions, mental, spiritual, and physical.” (HPB, “The Secret Doctrine” Vol. 1, p. 573)

“Iswara is the collective consciousness of the manifested deity, Brahmā, i.e., the collective consciousness of the Host of Dhyan Chohans . . .” (HPB, “The Key to Theosophy” p. 158-159)

“In the other sense Avalokitesvara implies the seventh Universal Principle, as the object perceived by the Universal Buddhi “Mind” or Intelligence which is the synthetic aggregation of all the Dhyan Chohans, as of all other intelligences whether great or small, that ever were, are, or will be.” (Master K.H., “The Mahatma Letters” p. 343-344)

“. . . that Logos or UNIVERSAL MONAD (collective Elohim) . . . 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.” (HPB, “The Secret Doctrine” Vol. 2, p. 311)

“Now the collective Mind – the Universal – composed of various and numberless Hosts of Creative Powers, however infinite in manifested Time, is still finite when contrasted with the unborn and undecaying Space in its supreme essential aspect.” (HPB, “The Secret Doctrine” Vol. 2, p. 487)

“. . . High Planetary Spirits, (Dhyan Chohans), 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.” (HPB, “The Secret Doctrine” Vol. 1, p. 278)

“Anaxagoras taught that, having differentiated, the subsequent commixture of heterogeneous substances remained motionless and unorganized, until finally “the Mind” – the collective body of Dhyan Chohans, we say – began to work upon and communicated to it motion and order (Aristotle’s “Physica,” viii, I.)” (HPB, “The Secret Doctrine” Vol. 1, p. 595)

“[The Logos thinks] because the Logos is manifested; but the ever-concealed Deity does not, since It is ABSOLUTE THOUGHT and cannot be spoken of as we would of an individual personal Thinker. But then the Logos in the East is the synthesis, the collective aggregate of all the Gods or Powers in the manifested Universe.” (HPB, “Miscellaneous Notes,” “Lucifer” August 1888)

“When the hour strikes for the Third Logos to appear, then from the latent potentiality there radiates a lower field of differentiated consciousness, which is Mahat, or the entire collectivity of those Dhyan-Chohans of sentient life of which Fohat [i.e. cosmic electricity, sometimes called cosmic energy] is the representative on the objective plane and the Manasaputras [i.e. the Rays or Sons of Universal Mind] on the subjective. . . . the Universal Mind, the synthesis of the “Seven,” . . . Mahat, in the Esoteric interpretations, is in reality the Third Logos or the Synthesis of the Seven creative rays, the Seven Logoi.” (HPB, “Transactions of The Blavatsky Lodge” p. 95-96, 50, 15)

There are many more statements in the original teachings expressing exactly the same point.

What then is the Logos other than the collectivity or aggregate or synthesis of BEINGS? Specifically, of the seven highest Beings, plus all those who belong to and are derived from the essence of one or another of those Seven – just as we all are.

We are sometimes prone to imagining or thinking that such terms as “Universal Mind,” “Cosmic Mind,” or “Universal Intelligence,” etc. mean some sort of purely abstract, disembodied hub or vortex of impersonal “thought-energy.”

But HPB makes clear over and over again that the Universal or Cosmic Mind – Mahat, to use one of her preferred Hindu synonyms for it, or the Third Logos – does not have any existence or manifestation except as the entire collectivity of “High Planetary Spirits (Dhyan Chohans)” who exist in “seven chief groups” known as the Seven Rays (not to be confused with the Leadbeater–Besant–Bailey definitions, explanations, and names and details for the Seven Rays). “The Logos” means a whole host of Beings and Entities.

Some may point out that “The Secret Doctrine” makes clear that the Hierarchies of Dhyan Chohans or celestial beings function as an entirely impersonal collectivity and that “as a fact insisted upon by generations of Seers, none of these Beings, high or low, have either individuality or personality as separate Entities, i.e., they have no individuality in the sense in which a man says, “I am myself and no one else;” in other words, they are conscious of no such distinct separateness as men and things have on earth. Individuality is the characteristic of their respective hierarchies, not of their units.” (Vol. 1, p. 275)

But less than 20 pages further on, we read of “the six Hierarchies of Dhyan Chohans synthesized by their Primary, the seventh, who personify the Fifth Principle of Cosmic Nature, or of the “Mother” in its Mystical Sense” that “Each of these Forces has a living Conscious Entity at its head, of which entity it is an emanation.” (Vol. 1, p. 293) “A” and “Entity” are both singular words; not plural and not collective. Each “has a living Conscious Entity at its head.” And those are the seven highest Beings in the Cosmos, one of which is the “Primary” or highest of all.

“The world of Being begins with the Spiritual Fire (or Sun) [i.e. in this context, it is not the physical, visible sun we see in the sky which is meant but rather the “Spiritual Sun” or “Central Spiritual Sun” of which our sun is a material reflection] and its seven “Flames” or Rays. These “Sons of Light,” [are] called the “multiple” because, allegorically speaking they belong to, and lead a simultaneous existence in heaven and on earth, . . .”

“. . . these archangels [i.e. HPB had just listed the names typically applied in Judaism and Christianity for the seven archangels] may be identified . . . with the Chaldean great gods and even with the Seven Manus and the Seven Rishis of India.”

“. . . the visible planet is the physical body of the sidereal being the Atma or Spirit of which is the Angel, or Rishi, or Dhyan-Chohan, or Deva, or whatever we call it. This belief . . . is thoroughly occult. It is a tenet of the Secret Doctrine . . . pure and simple.” (HPB, “Star-Angel-Worship in The Roman Catholic Church”)

“Archangels or Logoi” are synonymous terms (HPB, “The Theosophical Glossary” p. 263) although one should not take the descriptions and portrayals of the seven Archangels and their equivalents in all religions – such as the Elohim, Kumaras, Jinas or Dhyani Buddhas, Amshaspands or Amesha Spenta, etc. – for anything other than exoteric and often disfigured versions of the true esoteric reality.

“The logos is seven-fold, i.e., throughout Kosmos it appears as seven logoi under seven different forms, or, as taught by learned Brahmins, “each of these is the central figure of one of the seven main branches of the ancient wisdom religion;” . . .” (HPB, “The Secret Doctrine” Vol. 2, p. 29)

It is not only “allegorically speaking” that the highest Beings in the Cosmos are also present on Earth:

“From Manu, Thot-Hermes, Oannes-Dagon, and Edris-Enoch, down to Plato and Panadores, all tell us of seven divine Dynasties, of seven Lemurian, and seven Atlantean divisions of the Earth; of the seven primitive and dual gods who descend from their celestial abode and reign on Earth, teaching mankind Astronomy, Architecture, and all the other sciences that have come down to us. These Beings appear first as “gods” and Creators; then they merge in nascent man, to finally emerge as “divine-Kings and Rulers.”” (“The Secret Doctrine” Vol. 2, p. 366)

“The Creators are the Rishis; most of whom are credited with the authorship of the mantras or Hymns of the Rig Veda. They are sometimes seven, sometimes ten, . . . answering to the seven Æons, when at the end of the first stage of Evolution they are transformed into the seven stellar [i.e. star or cosmic] Rishis, the Saptarishis; while their human doubles appear as heroes, Kings and Sages on this earth.” (“The Secret Doctrine” Vol. 1, p. 442)

“They are the logoi, the seven emanations or rays of the logos. . . . the five, or rather seven, Dhyani Buddhas, [are] also called “Elements” of Mankind . . . as primordial, intelligent “Elements,” [they] become the creators or the emanators of the monads destined to become human in that cycle [i.e. the monads of ourselves are emanated from or produced by one or another of these seven highest Beings]; after which they evolve themselves, or, so to say, expand into their own selves as Bodhisattvas or Brahmanas, in heaven and earth, to become at last simple men – “the creators of the world are born here, on earth again and again” – truly. . . . There are seven chief groups of such Dhyan Chohans, which groups will be found and recognised in every religion, for they are the primeval SEVEN Rays.” (“The Secret Doctrine” Vol. 1, p. 572-573)

“The seven primeval gods had all a dual state, one essential, the other accidental. In their essential state they were all the “Builders” or Fashioners, the Preservers and the rulers of this world, and in the accidental state, clothing themselves in visible corporeality, they descended on the earth and reigned on it as Kings and Instructors of the lower Hosts, who had incarnated once more upon it as men [i.e. another reference to ourselves].” (“The Secret Doctrine” Vol. 2, p. 514)

The following is from our article Jesus, Christos or The Christ Principle, and Christianity:

“The following excerpts from “The Secret Doctrine” make plain, among other things, that Buddha, Jesus, Krishna, Zoroaster, and “many others,” were already Gods or Angels or Logoic from the moment they arrived on our Earth. And they arrived here as not “merely” Masters but as direct incarnations of one or another of the Seven Rays of the Logos. This makes them synonymous with the Seven Kumaras or Sons of Will and Yoga often referred to in “The Secret Doctrine.” The Maha-Guru or Great Sacrifice or Solitary Watcher or Wondrous Being (the Lord of Shambhala) is said to have taken up incarnation on our globe during the third or Lemurian Root Race, along with “those in whom are said to have incarnated the highest Dhyanis, “Munis and Rishis from previous Manvantaras” – to form the nursery for future human adepts, on this earth and during the present cycle.” (HPB, “The Secret Doctrine” Vol. 1, p. 207) In other words, the highest Beings in the Cosmos are also, at the same time, incarnated here on Earth; a truly wondrous and sacred thing to ponder! But since over the course of Their repeated incarnations here They become “mixed with matter” and “become truly only “the parts of a part” on earth” of what They fully and really are, it is not unthinkable that They do have to work Their way back up to consciously regaining and embodying as much as possible Their true divine nature.

““. . . there never yet was a great World-reformer, whose name has passed into our generation, who (a) was not a direct emanation of 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 past Cycles.  . . . Zoroaster, . . . the Rishis and Manus . . . Krishna and Buddha . . . Osiris . . . Thoth-Hermes, . . . Jesus (in Hebrew, Joshua) of Nazareth . . .  The esoteric doctrine explains . . . that each of these (as many others) had first 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 “taught the Fifth Race,” [i.e. the “Aryan” or Indo-Caucasian] after having instructed the two preceding races [i.e. the Atlantean and, before that, Lemurian], had ruled during the Divine Dynasties, and had finally sacrificed themselves, to be reborn under various circumstances for the good of mankind, and for its salvation at certain critical periods; until in their last incarnations they had become truly only “the parts of a part” on earth, though de facto the One Supreme in Nature. This is the metaphysics of Theogony. And . . . every “Power” among the SEVEN has (once individualized) in his charge one of the elements of creation, and rules over it, . . .” (HPB, “The Secret Doctrine” Vol. 2, p. 358-359)”

Having taken in as much as one can of that truly awe-inspiring and highly sacred reality, one might nonetheless say, “Yes, but all this applies only to the Third Logos, the Manifested Logos. We cannot say that the very term “The Logos” in itself means a whole host of Beings and Entities.”

But one might picture it as something akin to Matryoshka dolls, i.e. the Russian dolls of decreasing size that are placed one inside the other. Where does the Manifested Logos come from if not from the Unmanifested Logos? Although it would indeed be incorrect Theosophically to imagine that the First Logos or Unmanifested Logos is some sort of individual Being, it can hardly be denied that that Unmanifested Logos is nevertheless the “potential energy” of all those seven highest Beings, along with all the other beings and forms of life that will later come forth from them, and that this “potential energy” eventually transforms into the “active energy” which makes all manifested existence, experience, and evolution possible. The Unmanifested is within, right at the core, unseen and perhaps unsuspected, but the Manifested has exactly the same Image, albeit externalised, visible, and larger.

And the Unmanifested Logos has one purpose and one purpose only: to make the Manifested Logos possible.

We hope no-one will take this article as being an authoritative “last word” on the subject. It is only intended to be a brief and thought-provoking clarification – and hopefully simplification, in so far as such a subject can ever be made truly simple – of some basic and fundamental points, which we hope will lead many to explore the mysterious yet highly important subject further for themselves in the Theosophical literature . . . and not only to read about and study it but to meditatively reflect and contemplate on it. Theoretical and intellectual knowledge must be turned into deep, practical, experiential wisdom and direct understanding. That admittedly is the task of multiple lifetimes but one has to start the journey sometime.

We close with a few more quotes from H. P. Blavatsky, relating to some of the points we have covered and which may provide further food for thought:

““Every Universe (world or planet) has its own Logos,” says the doctrine.” (“The Secret Doctrine” Vol. 2, p. 25)

“Like all the other planets of our system [Note: By “our System,” HPB usually means our solar system], the Earth has seven Logoi – the emanating rays of the one “Father-Ray” – the PROTOGONOS, or the manifested “Logos” – he who sacrifices his Esse (or flesh, the Universe) that the world may live and every creature therein have conscious being.” (“The Secret Doctrine” Vol. 2, p. 592)

“For which his mother [i.e. Sophia or Wisdom, the mother of Ildabaoth or Yaldabaoth in Gnosticism] coolly puts him down by saying, “Do not lie, Ildabaoth, for the father of all, the first man (Anthropos) is above thee, and so is Anthropos, the Son of Anthropos” (Irenæus, b. I, ch. xxx., 6). This is a good proof that there were three Logoi (besides the Seven born of the First), one of these being the Solar Logos. And, again, who was that “Anthropos” himself, so much higher than Ildabaoth?” (“The Secret Doctrine” Vol. 1, p. 449)

“Sophia (Gr.). Wisdom. The female Logos of the Gnostics; the Universal Mind; and the female Holy Ghost with others.” (“The Theosophical Glossary” p. 305)

“Kwan-Yin-Tien means the “melodious heaven of Sound,” the abode of Kwan-Yin, or the “Divine Voice” literally. This “Voice” is a synonym of the Verbum or the Word: “Speech,” as the expression of thought. Thus may be traced the connection with, and even the origin of the Hebrew Bath-Kol, 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 Vâch, the goddess of Speech, or of the Word. For Vâch – the daughter and the female portion, as is stated, of Brahmâ, one “generated by the gods” – is, in company with Kwan-Yin, with Isis (also the daughter, 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.” (“The Secret Doctrine” Vol. 1, p. 137) 

“We must bravely face Science and declare, in the teeth of materialistic learning, of Idealism, Hylo-Idealism, Positivism and all-denying modern Psychology, that the true Occultist believes in “Lords of Light;” that he believes in a Sun, which, . . . is, like milliards of other Suns, the dwelling or the vehicle of a god, and a host of gods. . . . The Sun is matter, and the Sun is Spirit. Our ancestors – the “heathen,” – along with their modern successors, the Parsis – were, and are, wise enough in their generation to see in it the symbol of Divinity, and at the same time to sense within, concealed by the physical Symbol, the bright God of Spiritual and terrestrial Light.” (“The Secret Doctrine” Vol. 1, p. 479)

“The “triads” [i.e. the individual Monad-Egos of human beings, the triune higher principles or components of our immortal nature: Atman, Buddhi, and the Higher Manas] born under the same Parent-planet, or rather the radiations of one and the same Planetary Spirit (Dhyani Buddha) are, in all their after lives and rebirths, sister, or “twin-souls,” on this Earth.” (“The Secret Doctrine” Vol. 1, p. 574)

“Every Buddha meets at his last initiation all the great adepts who reached Buddhahood during the preceding ages . . . every class of adepts has its own bond of spiritual communion which knits them together. . . . . The only possible and effectual way of entering into such brotherhood . . . . is by 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 their life and sustenance from the same divine RAY, and that, as seven distinct rays radiate from the ‘Central Spiritual Sun,’ all adepts and Dhyan Chohans are divisible into seven classes, each of which is guided, controlled, and overshadowed by one of the seven forms or manifestations of the divine Wisdom.” (T. Subba Row, quoted by HPB in “The Secret Doctrine” Vol. 1, p. 574)

“On the other hand, regarded in the light of the LOGOS, the Christian Saviour, like Krishna, whether as man or logos, may be said to have saved those who believed in the secret teachings from “eternal death,” to have conquered the Kingdom of Darkness, or Hell, as every Initiate does. This in the human, terrestrial form of the Initiates, and also because the logos is Christos, that principle of our inner nature which develops in us into the Spiritual Ego – the Higher-Self – being formed of the indissoluble union of Buddhi (the sixth) and the spiritual efflorescence of Manas, the fifth principle. “The Logos is passive Wisdom in Heaven and Conscious, Self-Active Wisdom on Earth,” we are taught.” (“The Secret Doctrine” Vol. 2, p. 230-231)

“When the term Logos, Verbum, Vach, the mystic divine voice of every nation and philosophy comes to be better understood, then only will come the first glimmering of the Dawn of one Universal Religion.” (“The God-Idea,” also in “Theosophical Articles and Notes” p. 89)

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