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Volume 1:57-60

In the Second Stanza, the ray of the "Ever Darkness" of the 2nd Logos in the Kosmos is a ray because the vibratory impulse of the potential point radiates in all directions within the dull black ground until that point emerges on a "ray of effulgent light or life" out from the womb of Mulaprakriti and into the Mundane Egg as a "Germ" or "point." But the central point, not being in any one specific place, is not actually a single point but a "collectivity" of points: the Central Suns in a secondary universe. In her Collected Writings 12:678, H.P. Blavatsky explained how a multitude of points appear as a single point to the eyes of an observer. The "rays of Akasa" (the 7th cosmical principle streaming into the 5th cosmical principle) and "their arrangement" cause a "star to be seen." The observer "can see one star only, and that at the point where his organs of astral vision cut the rays of the Akasa." This star is the figurative central point, or 3rd Logos. And this "one star exists" at "any and every point" in a man's "aura."

The Lotus is the symbol of this multi-rayed Akasa. In its masculine aspect, it is the "heat" and "fire" from the central point. It is the Father, or "Spirit of Deity," for the middle principles of the Kosmos. In its feminine aspect, it is the Mother or "Ether," and "Water" for the middle principles of the Kosmos. But the "Mother had not yet swollen," meaning that her son Mahat had not been produced. The symbolism of the Lotus is many-fold: 1) the unrolling of rays from the central point along the immaculate white disk 2) the unrolling of rays from the Central Suns in their collectivity around the central point 3) the unrolling of rays from a man's Divine Monad to shine on his Buddhi and Manas. In all three cases, the Lotus has its roots in the "mud," implying that the lowest of the Astral and Physical layers of the Kosmos, or in man, had been reached in the Maha-Manvantara.

When the "hour strikes," the "Primordial Substance," not yet "passed out of its pre- cosmic latency into differentiated objectivity" (and thus still Mulaprakritic), becomes "receptive of the Fohatic impress of the Divine Thought" and its "heart opens." The Primordial Substance originates as Mulraprakriti in the primary darkness beyond the Mundane Egg and descends into Alaya as a secondary darkness in the Mundane Egg. There are two fundamental darknesses discussed in The Secret Doctrine. In his Occult Glossary on page 5, G. de Purucker hinted at this duality by stating that Alaya is "mystically identical" with Mulaprakriti. Since any "manifestation is triple in its aspects," Mulaprakriti as the 2nd Logos (of three logoi) in the Kosmos has to reflect itself into the 2nd Logos (of three logoi) or Alaya in the Mundane Egg. Similarly, there are two fundamental lights discussed in The Secret Doctrine. The Divine Thought impresses itself onto Fohat at the summit of the Mundane Egg in its 7th cosmical principle. This allows for the immaculate white disk as the 1st Logos (of three Kosmic logoi) to shine its light into the new 1st Logos (of three Cosmic logoi) of Paramatman, which then as the Unmanifest Logos reflects that light into a seed in Mother Alaya as the 6th cosmical principle to produce their child, the 5th cosmical principle of Mahat. The inclusion of our Solar Sun, or the 4th cosmical principle, as the "living manifestation" of this triad transforms it into a sacred "QUATERNARY." Over time, the Solar Sun as the carrier of these higher gods found itself an object of worship by an upwardly evolving humanity.


H..P. Blavatsky, The Secret Doctrine (Pasadena: Theosophical University Press, 2019).

H.P. Blavatsky, Collected Writings, Vol. 12 ( Wheaton: The Theosophical Publishing House, 1980).

G. de Purucker, Occult Glossary (Pasadena: Theosophical University Press, 1996).

(Photo by Possessed Photography on Unsplash)


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