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, in our manifested world, of Mulaprakriti, called Aditi in the Vedas.
In its third aspect it becomes Vach ,*** the daughter and the mother of the Logos, as Isis is the daughter and the mother of Osiris, who is Horus; and Mout , the daughter, wife, and mother of Ammon, in the Egyptian Moon-glyph.
In the Kabala, 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 Vach is identical with Brahma, and is called the female Logos.
In the Rig-Veda, Vach is "mystic speech," by whom Occult Knowledge and Wisdom are communicated to man, and thus Vach is said to have "entered the Rishis." She is "generated by the gods;" she is the divine Vach -- the "Queen of gods"; and she is associated -- like Sephira with the Sephiroth -- with the Prajapati in their work of creation.
Moreover, she is called "the mother of the Vedas," "since it is through her power (as mystic speech ) that Brahma revealed them, and also owing to her power that he produced the universe" -- i.e.
, through speech, and words (synthesized by the "WORD") and numbers.**** But Vach being also spoken of as the daughter of Daksha -- "the god who lives in all the Kalpas" -- her Mayavic character is thereby shown: [[Footnote(s)]] ------------------------------------------------- * Called, in the Bhagavat-Gita, Daiviprakriti.
** Objective -- in the world of Maya, of course; still as real as we are.
*** "In the course of cosmic manifestation, this Daiviprakriti , instead of being the mother of the Logos, should, strictly speaking, be called his daughter." (" Notes on the Bhagavat-Gita ," p .
305, Theosophist.
) **** The wise men, like Stanley Jevons amongst the moderns, who invented the scheme which makes the incomprehensible assume a tangible form, could only do so by resorting to numbers and geometrical figures.
[[Vol.
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during the pralaya she disappears, absorbed in the one, all-devouring Ray.
But there are two distinct aspects in universal Esotericism, Eastern and Western, in all those 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 Bhagavat-Gita;" 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 INCOGNISABLE and the L OGOS 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 .
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she produced these creatures and again re-entered Prajapati."* And here we may incidentally point out one of the many unjust slurs thrown by the pious and good missionaries in India on the religion of the land.
This allegory -- in the "Satapatha Brahmana" -- namely, that Brahma, as the father of men, performed the work of procreation by incestuous intercourse with his own daughter Vach, also called Sandhya (twilight), and Satarupa (the hundred formed), is incessantly thrown into the teeth of the Brahmins, 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 Brahma, or rather Prajapati, accomplished the incest under the form of a buck with his daughter, who had that of a hind ( rohit ), the esoteric reading of Genesis ( ch.
iii.
) shows the same.
Moreover, there is certainly a cosmic , not a physiological meaning attached to the Indian allegory, since Vach is a permutation of Aditi and Mulaprakriti (Chaos), and Brahma a permutation of Narayana, the Spirit of God entering into, and fructifying nature; therefore, there is nothing phallic in the conception at all.
As already stated, Aditi-Vach is the female Logos , or the "word," Verbum; and Sephira in the Kabala is the same.
These feminine Logoi are all correlations, in their noumenal aspect, of Light, and Sound, and Ether, showing how well-informed were the ancients both in [[Footnote(s)]] ------------------------------------------------- * This connects Vach 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.
[[Vol.
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physical science (as now known to the moderns), and as to the birth of that science in the Spiritual and Astral spheres.
"Our old writers said that Vach is of four kinds .
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para , pasyanti , madhyama , vaikhari (a statement found in the Rig-Veda and the Upanishads) .
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Vaikhari Vach is what we utter." It is sound, speech , that again which becomes comprehensive and objective to one of our physical senses and may be brought under the laws of perception.
Hence: "Every kind of Vaikhari-Vach exists in its Madhyama .
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Pasyanti and ultimately in its Para form.
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The reason why this Pranava* is called Vach is this, that these four principles of the great Kosmos correspond to these four forms of Vach.
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The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage explicitly maps Vach across traditions (Sephira, Shekinah, the female Logos) and states that the four forms of Vach correspond to the four principles of the great Kosmos, making each level a legible map of the others.
Narratives or doctrines of cosmic origin — how heaven, earth, and the primordial deities first came into being. The Kojiki's deities born alone on the Plain of High Heaven, Voluspo's Ginnungagap, Genesis's tohu wa-bohu, the Timaeus's Demiurge fashioning the Receptacle, the Hesiodic Theogony, the Kalevala's egg-cosmogony, Egyptian Nun-and-Atum. Distinct from emanation_hierarchy (structural-ontological cascade), letters_of_creation (mechanism of creation), and apocatastasis/frashokereti (end-state restoration); cosmogony is temporally-narrative beginning.
The passage narrates cosmic origin: 'It is through this light that everything is created,' the Kathaka Upanishad account of Prajapati and Vach producing creatures, and creation 'through speech, and words (synthesized by the WORD) and numbers.'
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The passage opens with 'It is through this light that everything is created' and identifies the female Logoi as 'correlations, in their noumenal aspect, of Light, and Sound, and Ether.'
The reunification of complementary divine principles (male-female, spirit-matter) as a symbol of wholeness and salvation.
The passage presents the union of male and female Logos (Brahma/Vach, Prajapati/Vach, Adam Kadmon/Sephira) as the generative act of creation, with the explicit statement 'He associated with her... she produced these creatures and again re-entered Prajapati.'
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The passage describes a cascade from the INCOGNISABLE through the LOGOS to creation, with Vach 'generated by the gods' and the four forms of Vach representing successive levels of manifestation from the most subtle (para) to the most gross (vaikhari).
The Hermetic doctrine that a masculine-feminine generative principle operates on every plane of being, not only the biological — present at all times as a structural feature of creation itself. Distinct from divine_marriage (a specific reunification event or symbol) and aeons (paired divine beings arranged in syzygies, not a universal structural claim).
The passage is explicitly titled 'The Female Logoi' and systematically presents the masculine-feminine generative principle (Brahma/Vach, Logos/Shekinah, Adam Kadmon/Sephira) as a structural feature of creation on every plane.
Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.
The passage references 'Occult Knowledge and Wisdom,' 'the esoteric reading of Genesis,' and explicitly contrasts the esoteric (cosmic) meaning with the exoteric (physiological) misreading of the Brahma-Vach allegory.
The doctrine that the cosmos unfolds as a structured descent of spirit into matter — a directional process traced stage by stage from an unconditioned principle down through successive planes to full materialization — complemented by its own eventual return ('evolution'). Distinct from emanation_hierarchy (the static structure of the resulting levels of the cascade) and cosmogony (a single originating event rather than an ongoing staged process) in naming the directional cosmic PROCESS of descent itself, paired with its own complementary ascent.
The four forms of Vach (para, pasyanti, madhyama, vaikhari) represent a staged descent from the most subtle to the most manifest, and the passage describes Mulaprakriti's 'permutation in our manifested world' as a directional process of spirit into matter.
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The entire passage revolves around the Logos in its male and female aspects—Vach as the female Logos, Sephira/Shekinah as the same, Brahma as the Logos, and the 'Word' through which creation occurs.
Sacred knowledge transmitted as living speech rather than fixed writing — scripture carried in memory, song, and telling, renewed in each generation; the unwritten canon of a tradition.
Vach is defined as 'mystic speech' by whom knowledge is 'communicated to man,' and the four forms of Vach culminate in vaikhari (spoken word), emphasizing transmission as living speech rather than fixed writing.
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
Vach 're-entered Prajapati' after producing creatures, and during pralaya is 'absorbed in the one, all-devouring Ray,' both describing a return to the undifferentiated source.
The doctrine and practice that spoken or sung word carries causal-magical force — that uttering names, formulas, songs, or incantations alters reality directly rather than merely communicating about it. Vainamoinen's runo-songs that move mountains and command iron, Norse galdr, Vedic mantra, Shinto kotodama, the magician's barbarous names in the Greek Magical Papyri, Iamblichean arcane signatures and inexplicable symbols, biblical creation-by-word. Distinct from sacred_names (the ontological power of names themselves) and prayer (address to the divine); word_power_incantation is the magical-causal efficacy of the spoken word as such.
Vach as 'mystic speech' through which 'Brahma revealed [the Vedas] and also owing to her power that he produced the universe—i.e., through speech, and words (synthesized by the WORD) and numbers' directly asserts the creative causal force of the spoken word.