The Three Logoi

Q. I have read the article titled Understanding the Logos and feel that I now have a much clearer understanding of what the Logos actually is, according to the teachings of H. P. Blavatsky and the Masters and indeed the world’s Ancient Wisdom itself. But I see that HPB quite often refers to the First Logos, Second Logos, and Third Logos. What is meant by these terms? I thought that the Logos was only one – the One All-Ensouling Light and Life of the Universe.

A. It is true that there is really only one Logos. This is the Universal Logos, that Life Principle and Evolutionary Energy which radiates forth from the Absolute (whether you call the Absolute Brahman, Parabrahm, Parabrahman, Adi-Buddhi, Ein-Sof, Absolute Abstract Space, or whatever else) at the beginning of every Great Cycle (Maha-Manvantara or Maha-Kalpa) and proceeds to become the Living Universe itself.

As we said in the other article, HPB and the Masters never once used the term “Planetary Logos” and only once did they speak of the “Solar Logos,” albeit in a completely different way from how many Theosophists today use that term. Genuine Theosophy deals first and foremost with the Universal Logos, which is the “First Cause” whilst the Absolute is the “Causeless Cause” and the “Rootless Root” of all. This Universal Logos is what is also known as the Central Spiritual Sun or Great Central Sun.

Now, the issue of the three Logoi perhaps becomes clearer when we notice how they were defined by HPB in “Transactions of the Blavatsky Lodge,” which, by the way, is an excellent and indispensable source of information and teaching and which clarifies many things from “The Secret Doctrine” including the Logoi, the Seven Rays, the Planetary Spirits, the nature of the Absolute Divine Principle, the Stanzas of Dzyan, time and eternity, etc., as well as having an illuminating section about dreams.

In that book she speaks of the three Logoi as being “the personified symbols of the three spiritual stages of Evolution.” (p. 38)

So really they are but symbols, intended to present key concepts to our minds and understanding. Let us note a few things that are said about these three Logoi:

THE FIRST LOGOS is always referred to as the Unmanifested Logos. It is symbolised as the point in the centre of the circle, the circle representing the boundless infinite Absoluteness of Parabrahm and the point marking the very beginning – or rather the re-beginning – of differentiated existence after the Great Night of the Universe (Maha-Pralaya) in which there was nothing – “neither sound nor silence” – but the undifferentiated, unconditioned, infinite, absolute Parabrahm Itself.

The First, Unmanifested, Logos is also called the highest Logos. It is said that it is out of space and time and is “latent potentiality” only. (p. 95) The First Logos is the “potentiality” of the Universe, whilst the Second Logos is the “potency” of the Universe. The Second emanates from the First. Being only latent, potential, and unmanifested, the First Logos is very close to the Absolute and indeed is Its direct radiation. It is not really possible to say any more about it than this.

But in the teachings of Theosophy we notice that Atman, the highest Principle of the human constitution, is sometimes spoken of as corresponding to the Unmanifested Logos, whilst most of the time it is equated with the Absolute. This is not a contradiction, as may appear on the surface, but is actually a clear indication of something. In one sense it is barely possible to make any distinction – although there obviously is one – between the Absolute and the Unmanifested Logos, and it is due to the existence of that First Logos that Atma or Atman (which “is really Brahman, the ABSOLUTE, and indistinguishable from it,” according to H. P. Blavatsky in “The Key to Theosophy” p. 174, as also in the Upanishads) is capable of being the One Higher Self of all beings in the manifested Universe.

In her “Notes on The Gospel according to John,” HPB stated: “The First or Unmanifested Logos is essentially the same as Parabrahman.”

“Transactions of the Blavatsky Lodge” makes the point that “Like the Pythagorean Monas, the first Logos, having emanated the first triad [i.e. the three highest planes of the Universe, according to that page 23], disappears into silence and darkness” or retires back into its native Absoluteness, as it has already done enough to set the whole Universe in motion and has projected a differentiation of itself which will become the Manifested Logos.

This point is made numerous times by HPB, such as: “With Pythagoras, the MONAD returns into silence and Darkness as soon as it has evolved the triad, from which emanate the remaining seven numbers of the 10 (ten) numbers which are at the base of the manifested universe.” (“The Secret Doctrine” Vol. 1, p. 427) But the Monad just spoken of should not be confused with the human Monad. It is referring to the Universal Monad, another term for the First Logos, and from which all other monads come forth. For more on this admittedly complex subject, please see What Exactly Is The Monad?

THE SECOND LOGOS is the Manifested Logos. In and of itself it is actually only “the semi-manifested” for it manifests through and as the Third Logos.

Whilst the First Logos is described as “latent potentiality,” the Second is described as “differentiated consciousness.” We are told that space and time commences with the emanation of the Second Logos from the First Logos. The Unmanifested is the potentiality; the Manifested is the potency.

Very little is said about the Second Logos specifically, perhaps because it partakes “of both the essences or natures of the first and the last [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.” (“Transactions” p. 94)

THE THIRD LOGOS is referred to in this way: “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, some of whom incarnated ages ago into the forms of early man and became the individual souls or Higher Mind-Entities of humanity, our respective Higher Egos] on the subjective.” (p. 95-96)

Mahat (literally “The Great”) is probably the synonym most frequently used in Theosophy for the Third or fully Manifested Logos. It is called “the Universal Mind, the synthesis of the “Seven,” (p. 50) and “Mahat, in the Esoteric interpretations, is in reality the Third Logos or the Synthesis of the Seven creative rays, the Seven Logoi. . . . Mahat is the third, for it is the Universal and Intelligent Soul, Divine Ideation, combining the ideal plans and prototypes of all things in the manifested objective as well as subjective world.” (p. 15)

The Seven Rays, the Seven Creative Powers, or the Seven Logoi, are all synonymous. The Second Logos contains in itself the Third Logos and manifests through and as this Third Logos, as was mentioned a moment ago. If we call the First Logos latent potentiality and the Second differentiated consciousness, we can refer to the Third as the ultimate differentiation of the Second, in the form of individualised cosmic forces. From them “will proceed the innumerable series of Hierarchies.” (p. 84)

It is this Third Logos which is the Universal Mind, sometimes also called the Divine Mind and Cosmic Mind. At the start of “Transactions of the Blavatsky Lodge,” the point is made that technically it ought to be called “Cosmic Mind” only and the terms “Divine Mind” and “Universal Mind” applied only to “Absolute Mind,” i.e. dormant, latent mind in the Absolute. But this distinction is rarely, if ever, made outside of those few pages and is in fact even repeatedly contradicted later in the same book. The Hindu allegories show that the manifested Cosmic Mind or Universal Mind produces “seven mind-born sons” which go on to play major and important roles throughout the Universe. The synthesising source of these seven – which are actually seven rays, seven powers, or seven forces – is what Theosophy calls the Third Logos.

These “Seven” are really the seven occult forces of the Universe and which result, amongst other things, in the actualisation and objective manifestation of that which lies latent, subjective, and archetypal within the Universal Mind. In other words, they see to the fulfillment of the Plan for the construction and building of the Universe.

Q. I think I grasp the essence of this explanation. But doesn’t it seem rather abstract, metaphysical, and philosophical?

A. It does and to a large extent it is. But how can we speak of anything as truly metaphysical and majestically magnificent as the birth and evolution of the Universe in any other type of terms? To attempt to simplify or personalise or anthropomorphise it would be to obscure and desecrate it. Our great need is to begin to THINK and CONTEMPLATE in a metaphysical, abstract, and philosophical way which eventually results in the raising and elevating of our consciousness to a far higher and more truly spiritual level in everyday life. The Masters know that this is what we need and this is why they saw to it that “The Secret Doctrine” was largely written in such a way. Spirituality divorced from philosophy is often little more than idiocy and the Masters stated in their letters that this is the “dawn of a more spiritually intellectual cycle.” It is time for us to grow up and start making some real effort in our thinking, rather than just remaining in our present run-of-the-mill state.

Q. You mentioned what HPB said about the three Logoi actually being “the personified symbols of the three spiritual stages of Evolution.” In light of everything you’ve been saying, would it therefore be correct to say that there are not actually three distinct Logoi but rather the One Logos bringing about the evolution of the Universe through three distinct stages?

A. This is definitely correct, providing we always remember that “the One Logos bringing about the evolution of the Universe” is not any type of anthropomorphic Being, Entity, or Divine Person but rather the Energy of Universal Life itself and that it acts in accordance with the inherent impulse of immutable Law. Also, those “three distinct stages” are perhaps not as distinct, separate, and clearcut as our finite minds and intellects would like them to be. We often tend to like to be able to fit things into neat boxes and definite compartments but it doesn’t take much thought or consideration to realise that many things in Nature are not like this. HPB herself 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.”

Q. What are the names of the three Logoi? I’m sure the Logos can have no name in reality but what are the best names to use for purposes of illustration?

A. You’re right, 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. But if we want to use names then we should use some of the various names given to the Logos in the different religions and philosophies of the world. As was said in the other article that you read –

“Many different names used in many different spiritual traditions may end up becoming confusing unless we keep in mind that they are almost always merely illustrative names applied to this same Logos. Just as it is Brahmā which comes forth as the Logos from the Absolute Brahman in the philosophy of the Upanishads, so it is Adam Kadmon (“Heavenly Man”) which comes forth as the Logos from Ein-Soph in the Kabbalah, and Avalokiteshvara which comes forth from Adi-Buddhi in the esotericism of Tibetan Buddhism. Some Hindus will use the names Shiva, Vishnu, Narayana, or Ishwara for the Logos. Others may speak of the Shakti or Universal Divine Mother as the Logos. In actuality, Theosophical esotericism indicates that the Logos is inseparable from what is called “The Light of the Logos” or Daiviprakriti in Sanskrit, and together they (the two-in-one) are, in Hindu terms, Ishwara (“The Lord”) and the Shakti (“Force, Energy”) of Ishwara, the cosmic masculine and the cosmic feminine, the latter being the transmitter of the light, life, energy, force, and power of the former. This was particularly brought to light in “The Doctrine of The Bhagavad Gita” by Bhavani Shankar and in the earlier “Notes on The Bhagavad Gita” by T. Subba Row. It forms the main subject of an in depth article titled The Secret of Daiviprakriti – The Light of the Logos.

“What is important to remember is that these are not a collection of different beings or entities but simply names and descriptive terms for the one Logoic Principle which ensouls and animates this entire Universe. “In Esoteric philosophy, the Logos is simply an abstract term,” writes HPB in her master work “The Secret Doctrine,” adding that the Logos “is no personality but the universal principle.”

In Theosophy, the Unmanifested Logos is occasionally referred to as Narayana. Narayana is another name for Vishnu in Hinduism and it can be translated as “the Spirit of Divine Ideation moving on the waters.” Do you remember in the opening of the Book of Genesis in the Bible where it talks about the “Spirit of God” moving over “the waters of the deep” before the world came into being? In the far older Hindu scriptures, we read that Narayana began to move over the infinite waters of abstract Space and that this was “the first flutter of manifestation” which resulted in the cyclic reappearance of the Universe after the Maha-Pralaya.

HPB sometimes spoke of the First Logos as Brahmā, however, 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.

The Seven Rays which are referred to as the Third Logos are the Seven Kumaras in Hinduism – which are the seven “mind-born Sons of Brahmā” or Sons of the Universal Mind – whilst in Buddhism they are the Seven Dhyani Buddhas, in Christianity the Seven Archangels, in Judaism the Seven Elohim, and the seven lower Sephiroth of the Kabbalah. All different names for one and the same “thing.” As the most ancient scripture known to man (the Rig Veda of Hinduism) says, “Truth is ONE, though the sages call it by many names.”

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To briefly sum everything up, the three Logoi – “the personified symbols of the three spiritual stages of Evolution” – have quite a clear analogy in the three physical stages of the evolution of every human being. First of all there is the conception and the mysterious unseen process which eventually results in the first stages of formation (Unmanifested), then the gestation period where the foetus begins to take form and grow within the womb but always remaining unseen and within that womb (Semi-Manifested) and finally, thanks to the two prior stages of the process, the human being – the microcosm of the macrocosm – is born into objective manifestation (Manifested).

One very brief summary is also provided at the end of the first of the Three Fundamental Propositions in Vol. 1 (“Cosmogenesis”) of “The Secret Doctrine” (p. 16):

“The following summary will afford a clearer idea to the reader.

“(1.) The ABSOLUTE; the Parabrahm of the Vedantins or the one Reality, SAT, which is, as Hegel says, both Absolute Being and Non-Being.

“(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.

“(4.) Cosmic Ideation, MAHAT or Intelligence, the Universal World-Soul, the Cosmic Noumenon of Matter, the basis of the intelligent operations in and of Nature, also called MAHA-BUDDHI. [i.e. the third Logos]

“The ONE REALITY; its dual aspects in the conditioned Universe.”

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 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,” 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.

The concept of the Universal Logos is very ancient and certainly does not originate with the teachings of H. P. Blavatsky. But a study and comparison of ancient philosophies will show that HPB’s teachings about the Logos are a clear and accurate re-presentation of that timeless Truth, albeit vastly expanded and explained in a way never done in public print in any previous recorded history. But this, as she always repeated, was simply her stating a portion of what had been taught and demonstrated to her by those “living, human Mahatmas” who she called her Teachers.

To comprehend and explore it more fully and deeply, however, it is necessary to read and study “The Secret Doctrine” and especially those chapters and pages which deal with the Logos in the sections on the universal language of mystical symbolism.