Logos - Revision history

Pablo Sender: /* Online resources */

2025-12-04T22:36:38Z

Online resources

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	* [https://www.theosophy.world/encyclopedia/logos Logos] in Theosophy World		* [https://www.theosophy.world/encyclopedia/logos Logos] in Theosophy World
	* [https://www.theosophy.world/encyclopedia/adi-sanat Adi-Sanat] in Theosophy World		* [https://www.theosophy.world/encyclopedia/adi-sanat Adi-Sanat] in Theosophy World
	* [~~https~~://~~www~~.~~google.com~~/~~url~~?~~sa=t&rct=j&q=&esrc=~~s~~&source=web&cd=1&ved~~=~~0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-~~three-logoi~~-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg~~# The Three Logoi] by Ingmar de Boer		* [http://prajnaquest.fr/blog/?s=the+three+logoi# The Three Logoi] by Ingmar de Boer

	=== Audios ===		=== Audios ===

Pablo Sender: /* Online resources */

2023-12-30T00:30:43Z

Online resources

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	* [https://www.theosophy.world/encyclopedia/adi-sanat Adi-Sanat] in Theosophy World		* [https://www.theosophy.world/encyclopedia/adi-sanat Adi-Sanat] in Theosophy World
	* [https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-three-logoi-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg# The Three Logoi] by Ingmar de Boer		* [https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-three-logoi-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg# The Three Logoi] by Ingmar de Boer

			=== Audios ===
			*[https://theosophy.world/sites/default/files/audio/Hodson,%20G/308%20Hodson,%20G%20The%20Supreme%20Deity%20of%20the%20Universe.mp3# The Supreme Deity of the Universe] by Geoffrey Hodson

	== Notes ==		== Notes ==

SysopJ: /* Articles */

2023-11-26T21:49:08Z

Articles

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	==Online resources==		==Online resources==
	===Articles===		=== Articles ===
	*[https://www.theosophy.world/encyclopedia/logos Logos] in Theosophy World		* [https://www.theosophy.world/encyclopedia/logos Logos] in Theosophy World
	*[https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-three-logoi-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg# The Three Logoi] by Ingmar de Boer		* [https://www.theosophy.world/encyclopedia/adi-sanat Adi-Sanat] in Theosophy World
			* [https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-three-logoi-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg# The Three Logoi] by Ingmar de Boer

	== Notes ==		== Notes ==

SysopJ: /* Articles */

2023-11-23T04:36:41Z

Articles

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	==Online resources==		==Online resources==
	===Articles===		===Articles===
	*[~~http~~://www.theosophy.ph/~~encyclo~~/~~index.php?title=Logos#~~ Logos] ~~at Theosopedia~~		*[https://www.theosophy.world/encyclopedia/logos Logos] in Theosophy World
	*[https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-three-logoi-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg# The Three Logoi] by Ingmar de Boer		*[https://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&ved=0CCoQFjAA&url=http%3A%2F%2Fprajnaquest.fr%2Fblog%2Fthe-three-logoi-3%2Fthe-three-logoi-4%2F%3Faid%3D349%26sa%3D1&ei=epynUcqmEoSwyQGHpoFw&usg=AFQjCNENQsQLtWLE3L0Zrw2BfkEAUWT3Mg# The Three Logoi] by Ingmar de Boer

Pablo Sender at 22:42, 29 August 2023

2023-08-29T22:42:07Z

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	== General description ==		== General description ==

	[[H. P. Blavatsky]] talks about three Logoi: "the unmanifested '[[Father (symbol)\|Father]],' the semi-manifested 'Mother' and the Universe, which is the third Logos of our philosophy or [[Brahmâ]]."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 332.</ref> These three Logoi can be seen as "the personified symbols of the three spiritual stages of [[Evolution]]."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 334</ref> Yet all the three Logoi are one.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XI (Wheaton, Ill: Theosophical Publishing House, 1973), 487.</ref>		[[H. P. Blavatsky]] gave a general definition of the term ''Logos'', from an esoteric perspective, as follows:

			<blockquote>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.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. II, (Wheaton, IL: Theosophical Publishing House, 1993), 25.</ref></blockquote>

			When talking a bout the manifestation of the cosmos, Blavatsky talks about three Logoi: "the unmanifested '[[Father (symbol)\|Father]],' the semi-manifested 'Mother' and the Universe, which is the third Logos of our philosophy or [[Brahmâ]]."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 332.</ref> These three Logoi can be seen as "the personified symbols of the three spiritual stages of [[Evolution]]."<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 334</ref> Yet all the three Logoi are one.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. XI (Wheaton, Ill: Theosophical Publishing House, 1973), 487.</ref>

	<blockquote>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.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 359.</ref></blockquote>		<blockquote>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.<ref>Helena Petrovna Blavatsky, ''Collected Writings'' vol. X (Adyar, Madras: Theosophical Publishing House, 1988), 359.</ref></blockquote>

Pablo Sender at 22:01, 17 May 2021

2021-05-17T22:01:37Z

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	<blockquote>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. “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 Universe. Vach was a second to him. He associated with her . . . she produced these creatures and again re-entered Prajapati.”* (* 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 Buddhism. 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).<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 431.</ref></blockquote>		<blockquote>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. “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 Universe. Vach was a second to him. He associated with her . . . she produced these creatures and again re-entered Prajapati.”* (* 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 Buddhism. 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).<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 431.</ref></blockquote>

	<blockquote>Kwan-Yin, [is] 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. If Kwan-Yin is the “melodious Voice,” so is Vâch; “the melodious cow who milked forth sustenance and water” (the female principle)—“who yields us nourishment and sustenance,” as Mother-Nature. She is associated in the work of creation with the Prajâpati. She is male and female ad libitum, as Eve is with Adam. And she is a form of Aditi—the principle higher than Ether—in Akâsa, the synthesis of all the forces in Nature; thus Vâch and Kwan-Yin are both the magic potency of Occult sound in Nature and Ether—which “Voice” calls forth Sien-Tchan, the illusive form of the Universe out of Chaos and the Seven Elements.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 473.</ref></blockquote>		<blockquote>Kwan-Yin, [is] 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. If Kwan-Yin is the “melodious Voice,” so is Vâch; “the melodious cow who milked forth sustenance and water” (the female principle)—“who yields us nourishment and sustenance,” as Mother-Nature. She is associated in the work of creation with the Prajâpati. She is male and female ad libitum ["as you desire"], as Eve is with Adam. And she is a form of Aditi—the principle higher than Ether—in Akâsa, the synthesis of all the forces in Nature; thus Vâch and Kwan-Yin are both the magic potency of Occult sound in Nature and Ether—which “Voice” calls forth Sien-Tchan, the illusive form of the Universe out of Chaos and the Seven Elements.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 473.</ref></blockquote>

	The female logoi are many times regarded as triple: the mother, wife, and daughter of the male Logos.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 136.</ref> This has to be interpreted in a cosmic sense, where "mother, wife and daughter" are different stages of differentiation of the primordial matter in which develops the Logos:		The female logoi are many times regarded as triple: the mother, wife, and daughter of the male Logos.<ref>Helena Petrovna Blavatsky, ''The Secret Doctrine'' vol. I, (Wheaton, IL: Theosophical Publishing House, 1993), 136.</ref> This has to be interpreted in a cosmic sense, where "mother, wife and daughter" are different stages of differentiation of the primordial matter in which develops the Logos:

Pablo Sender: /* Ancient Greek philosophy */

2020-01-14T18:31:42Z

Ancient Greek philosophy

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	== Ancient Greek philosophy ==		== Ancient Greek philosophy ==

	The 6th-century-BC philosopher [[Heraclitus]] seems to be the first to pay special attention to the concept of ''logos''. He ~~proposed~~ the ~~existence of a ''~~logos~~'' in~~ the cosmic process~~, that~~ was similar to the reasoning power in ~~humans~~. ~~He saw in it~~ an eternal law or principle governing the cosmos, bringing rational order and purpose to it.		The 6th-century-BC philosopher from Ephesus, [[Heraclitus]], seems to be the first to pay special attention to the concept of ''logos''. He defined the logos as "that universal principle which animates and rules the world." The logos behind cosmic process was similar to the reasoning power in human beings. The logos is an eternal law or principle governing the cosmos, bringing rational order and purpose to it. Galen, the influential Greek philosopher and physician of the Roman empire, described the Logos in a pantheistic way, stating that he "did not make the world as an artisan does his work, but it is by wholly penetrating all matter that he is the demiurge of the universe."<ref>Galen, "De qual. incorp." in "Fr. Stoic.", ed. von Arnim, II, 6.</ref>

	Stoics saw the logos as an active spiritual principle that permeated and animated reality. They identified this logos with reason and God, and regarded it to be indestructible. The other fundamental principle conforming nature was a passive one, representing substance or matter (the four classical elements of earth, water, fire, and air).		Stoics also saw the logos as an active spiritual principle that permeated and animated reality. They identified this logos with reason and God, and regarded it to be indestructible. The other fundamental principle conforming nature was a passive one, representing substance or matter (the four classical elements of earth, water, fire, and air).

	Among Neoplatonists, the term Logos was interpreted in different ways. In one meaning, it was an inherent formative principle that guides the form and function of different organisms. In another meaning logos (as divine reason) binds the elements of the trinity composed of the soul (''psyche''), the intellect (''nous''), and the One (''monas'').		Among Neoplatonists, the term Logos was interpreted in different ways. In one meaning, it was an inherent formative principle that guides the form and function of different organisms. In another meaning logos (as divine reason) binds the elements of the trinity composed of the soul (''psyche''), the intellect (''nous''), and the One (''monas'').

Pablo Sender at 00:52, 16 February 2019

2019-02-16T00:52:57Z

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	'''Logos''' (λόγος) is a Greek word that means "word," "speech," "reason" or "account". It became a technical term in philosophy beginning with [[Heraclitus]] (ca. 535–475 BC), who used the term for a principle of order and knowledge.<ref>''Cambridge Dictionary of Philosophy'' (2nd ed): Heraclitus, 1999.</ref>		[[File:Logos in Greek.jpg\|right\|300px\|thumb\|Word "logos" in Greek spelling]]
	[[~~File:Logos in Greek~~.~~jpg\|right\|300px~~]]		'''Logos''' (λόγος) is a Greek word that means "word," "speech," "reason" or "account". It became a technical term in philosophy beginning with [[Heraclitus]] (ca. 535–475 BC), who used the term for a principle of order and knowledge.<ref>''Cambridge Dictionary of Philosophy'' (2nd ed): Heraclitus, 1999.</ref> [[H. P. Blavatsky]] defined it as, "The manifested deity with every nation and people; the outward expression, or the effect of the cause which is ever concealed."<ref>Helena Petrovna Blavatsky, ''The Theosophical Glossary'' (Krotona, CA: Theosophical Publishing House, 1973), 190.</ref> In her writings, the concealed cause of the logos is frequently referred to as the "unmanifested logos," and there are also references to a semi-manifested logos.

	== General description ==		== General description ==

Pablo Sender: /* Ancient Greek philosophy */

2019-02-16T00:42:43Z

Ancient Greek philosophy

← Older revision		Revision as of 00:42, 16 February 2019
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	Among Neoplatonists, the term Logos was interpreted in different ways. In one meaning, it was an inherent formative principle that guides the form and function of different organisms. In another meaning logos (as divine reason) binds the elements of the trinity composed of the soul (''psyche''), the intellect (''nous''), and the One (''monas'').		Among Neoplatonists, the term Logos was interpreted in different ways. In one meaning, it was an inherent formative principle that guides the form and function of different organisms. In another meaning logos (as divine reason) binds the elements of the trinity composed of the soul (''psyche''), the intellect (''nous''), and the One (''monas'').

			== Christianity ==

			In Christianity, the word ''logos'' (Latin "verbum," English "word") is use as a name or title of Jesus Christ, seen as the pre-existent second person of the Trinity. This comes from the Gospel of John, 1:1–18, which states:

			:"In the beginning was the Word, and the Word was with God, and the Word was God."

			However, following the original Greek more closely, some scholars argue that the correct translation should be:

			:"In the beginning was the ''logos'', and the ''logos'' was with God (''theos''), and the ''logos'' was a god (''theon'')."<ref>David Bentley Hart, ''The New Testament: A Translation'', (Yale, 2017), 168</ref>

	==Online resources==		==Online resources==

Pablo Sender: /* Ancient Greek philosophy */

2019-02-16T00:30:25Z

Ancient Greek philosophy

← Older revision		Revision as of 00:30, 16 February 2019
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	Stoics saw the logos as an active spiritual principle that permeated and animated reality. They identified this logos with reason and God, and regarded it to be indestructible. The other fundamental principle conforming nature was a passive one, representing substance or matter (the four classical elements of earth, water, fire, and air).		Stoics saw the logos as an active spiritual principle that permeated and animated reality. They identified this logos with reason and God, and regarded it to be indestructible. The other fundamental principle conforming nature was a passive one, representing substance or matter (the four classical elements of earth, water, fire, and air).

			Among Neoplatonists, the term Logos was interpreted in different ways. In one meaning, it was an inherent formative principle that guides the form and function of different organisms. In another meaning logos (as divine reason) binds the elements of the trinity composed of the soul (''psyche''), the intellect (''nous''), and the One (''monas'').

	==Online resources==		==Online resources==