The Secret Doctrine 1.6.1

Stanza VI

By the power of the Mother of Mercy and Knowledge, Kwan‐Yin—the Triple of Kwan‐Shai‐Yin, residing in Kwan‐Yin‐Tien—Fohat, the Breath of their Progeny, the Son of the Sons, having called forth, from the lower Abyss, the Illusive Form of Sien‐Tchan and the Seven Elements.

This Stanza is translated from the Chinese text, and the names given as the equivalents of the original terms are preserved. The real Esoteric nomenclature cannot be given, as it would only confuse the reader. The Brâhmanical doctrine has no equivalents for these. Vâch seems, in many an aspect, to approach the Chinese Kwan‐Yin, but there is no regular worship of Vâch under this name in India, as there is of Kwan‐Yin in China. No exoteric religious system has ever adopted a female Creator, and thus, from the first dawn of popular religions, woman has been regarded and treated as inferior to man. It is only in China and Egypt that Kwan‐Yin and Isis are placed on a par with the male gods. Esotericism ignores both sexes. Its highest Deity is as sexless as it is formless, neither Father nor Mother; and its first manifested beings, celestial and terrestrial alike, become only gradually androgynous to finally separate into distinct sexes.

(a) “The Mother of Mercy and Knowledge” is called the “Triple” of Kwan‐ Shai‐Yin, because in her correlations, metaphysical and cosmical, she is the “Mother, the Wife and the Daughter” of the Logos, just as in the later theological translations she became the “Father, Son and (female) Holy Ghost”—the Shakti or Energy—the Essence of the Three. Thus in the Esotericism of the Vedântins, Daiviprakriti, the Light manifested through Îshvara, the Logos, is at one and the same time the Mother and also the Daughter of the Logos, or Verbum of Parabrahman; while in that of the Trans‐Himâlayan teachings, it is—in the Hierarchy of their allegorical and metaphysical theogony—the “Mother,” or abstract ideal Matter, Mûlaprakriti, the Root of Nature; from the metaphysical standpoint, a correlation of Adi‐Budha, manifested in the Logos, Avalokiteshvara; and from the purely Occult and cosmical, Fohat, the “Son of the Son,” the androgynous energy resulting from this “Light of the Logos,” which manifests in the plane of the objective Universe as the hidden, as much as the revealed, Electricity—which is Life. Says T. Subba Row:

Evolution is commenced by the intellectual energy of the Logos, ... not merely on account of the potentialities locked up in Mûlaprakriti. This Light of the Logos is the link ... between objective matter and the subjective Thought of Îshvara [or Logos]. It is called in several Buddhist books Fohat. It is the one instrument with which the Logos works.

(b) “Kwan‐Yin‐Tien” means the “Melodious Heaven of Sound,” the Abode of Kwan‐Yin, or the “Divine Voice.” This “Voice” is a synonym of the Verbum or 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 Hindû 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 Prajâpati. She is male and female ad libitum, as Eve is with Adam. And she is a form of Aditi—the principle higher than Æther—of Âkâsha, the synthesis of all the forces in Nature. Thus Vâch and Kwan‐Yin are both the magic potency of Occult Sound in Nature and Æther—which “Voice” calls forth Sien‐Tchan, the illusive form of the Universe out of Chaos and the Seven Elements.

Thus, in Manu, Brahmâ (the Logos also) is shown dividing his body into two parts, male and female, and creating in the latter, who is Vâch, Virâj, who is himself, or Brahmâ again. A learned Vedântin Occultist speaks of this “goddess” as follows, explaining the reason why Îshvara (or Brahmâ) is called Verbum or Logos; why in fact it is called Sabda Brahman:

The explanation I am going to give you will appear thoroughly mystical; but if mystical, it has a tremendous significance when properly understood. Our old writers said that Vâch is of four kinds. [See Rig Veda and the Upanishads.] Vaikharî Vâch is what we utter. Every kind of Vaikharî Vâch exists in its Madhyama, further in its Pashyanti, and ultimately in its Para form. The reason why this Pranava is called Vâch is this, that the four principles of the great cosmos correspond to these four forms of Vâch. Now the whole manifested solar system exists in its Sûkshma form in the light or energy of the Logos, because its energy is caught up and transferred to cosmic matter ... the whole cosmos in its objective form is Vaikharî Vâch, the light of the Logos is the Madhyama form, and the Logos itself the Pashyanti form, and Parabrahman the Para aspect of that Vâch. It is by the light of this explanation that we must try to understand certain statements made by various philosophers to the effect that the manifested cosmos is the Verbum manifested as cosmos.