By Eric McGough



These are the full session notes from the Theosophical audio course – seven pages.


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North Wales Centre for Theosophy.





The word Cosmogenesis refers to how the cosmos was created or came into existence. In this sense it must also imply the eventual creation of all things, including ourselves.


Modern science has postulated its theory of ‘the big bang’. This theory says that before the Cosmos was created, the basic matter of the Cosmos was compressed into a single point or ‘singularity’. The pressure at this point must have been enormous – something like a star when it collapses in on itself before exploding into what we call a ‘Super Nova’ – but the pressure of this cosmic singularity would have been many times greater. Just like a super nova, the pressure became too great with the result that there was an incredible explosion – ‘the big bang’. All this is based on the fact that the stars, galaxies, and the rest of the material in the universe appears to be spreading outward, moving away from some distant centre. From this point of view the theory holds good, and would also seem to be supported by other corroborating evidence. But the Ancient Wisdom says much more.


To begin with, the big bang refers only to the material plane, to the physical matter of the Cosmos. It says nothing about the inner planes such as the psychic or spiritual planes. The Ancient Wisdom says that physical matter is the outward effect of several finer states of existence from the purely spiritual, at the highest level of being, to the crude energy structure underlying physical particles.


The ancient wisdom does not teach of a God or Creator in personal terms, it teaches of a creative process or principles giving rise to laws – the laws of creation or of nature. It does speak of ‘beings’ who ‘unfold’ from within this potential as it begins its process of creation. These beings are the expressions of divine consciousness at the highest possible level of existence, unfolding at the early stages of the creative process. These beings are aligned in what we call hierarchies. There are many names for these because each of the many religions throughout the ages has sought to name them according to their own understanding. The Kabalah names them as Elohim, the Christians as the Seven Spirits Before the Throne and Archangels. In the Greek myths they were the Gods of Olympus, and so on, the list is a long one. The Wisdom Teaching numbers this hierarchy and gives their purpose or expression in the creative process, from the highest architect of the Cosmos right down through the Dhyan Chohans and Devas to the simple Elementals that assist in the workings of Mother Nature.


Before the creation process begins there is ‘no thing’ but there is a ‘potential’. The ancient wisdom teaching tells us that this ‘potential’ is potential consciousness and potential matter - the eternal Father/Mother in a state of non-being. ‘Wrapped in invisible robes in each other’s embrace slumbering for seven eternities.’ This state is called ‘pralaya’, meaning resting or withdrawn from activity.


We are told that creation is cyclic in two distinct phases– conscious and unconscious, activity and rest, being and non-being, manifest and un-manifest, or actual and potential. We can find many comparisons in our own experience and knowledge, such as the fact that as human beings we have the potential to create in many forms, music, art, literature etc. This potential is in us, yet in itself is no-thing until we act to bring it into being.


The ancient teaching tells us that the first thing that happens is a ‘waking up’ or a welling up of the creative purpose into the virgin matter of space. The Vedic scriptures are written in the old language of Sanskrit. In Sanskrit the terms used are Parabrahman (unmanifest consciousness, spirit, fire) and Mulaprakriti (mula = root, prakriti = nature – root-nature or root-matter. These two are opposite poles of the divine or Absolute in its state of rest between creations. It is as though the spirit sleeps wrapped in its veil of virgin matter, brooding through the indeterminable aeons of rest or pralaya. When it wakes up it does so within the virgin space and in so doing impregnates her with its seed (will).


Virgin space – (This ‘space’ is the ‘Darkness’ of Genesis, that which ‘was on the face of the deep’) is described as matter with its three conditions in absolute balance. These are inertia, motion, and rhythm. When spirit wakes up in it this balance is broken and ceaseless activity is the result.


Spirit also expresses three aspects – singular, dual, and triple - or Will, Capacity, and Activity. Once these three aspects unfold the term used is the Logos (the triple Logos – the Holy Trinity).


Please refer to diagram.






The first outpouring is by the third aspect of the Logos; this is represented by the centre line, and labelled in red as the first outpouring. The nature of this aspect is activity. In Tibetan occult science it is called Fohat. It has different names in various scriptures and traditions but all of them signify the same quality – fire. It is an expansive force. More accurately, Fohat is the fire or light aspect of divine consciousness. Fohat manifests at all levels, Akasa, Astral Light, Chi, Electricity, Kundalini, and so on. However, it is what fohat does that is the most interesting.


To begin, Fohat, or the third Logos, ‘digs’ holes in the raw substance of space, and these holes are like bubbles containing the fire of Fohat as it wells up within it. The whole of the space that has been circumscribed for the new creation is soon filled with them. Next, Fohat works in a spiral motion, drawing these bubbles into strings, which it links in the form of a double helix. This is remarkably like the form of the DNA molecule. In this way the first plane of matter is formed, called the logoic plane due to it being the plane of manifestation of the Logos.


There is a limit to the arrangement of these rarefied aggregations of logoic matter – seven types and seven sub-types of each. When that limit is reached Fohat takes these basic whorls and combines them into denser combinations, spinning them in such a way that they interlock to form heavier material. This is the matter of the next plane – the Monadic. By repeating this process of combining and re-combining Fohat produces ever more dense and heavier matter and thereby planes, until all seven planes are organised from the logoic down to the physical.


Now it is the turn of the second aspect of the triple Logos to go to work. This is the form builder – capacity or the dual aspect. It is the father and mother in nature, the inherent life-within-matter emerging from the newly established material of the planes. It is duality in its role of action and re-action, cause and effect.


In motions that are cycles within cycles, the second Logos builds forms from the basic matter of each plane in turn, ensouling them as it proceeds. The second Logos is often referred to as soul in its primal state. Each form that it builds is a vehicle for the expression of the divine purpose, and each new form is better and more complex than the last, so that the purpose or will of the creative process can be more fully realised.


As the second Logos outpours through the planes towards the farthest from the source – the physical – it is said to be following the course of ‘involution’. After it reaches the physical plane it begins to return through the planes back towards its divine source and is said to be following the ‘path of return’ or evolution.


Using diagram one, you can see the ‘path of return’ outlined on the right hand side, first establishing the mineral kingdom, then the vegetable kingdom, the animal kingdom, and finally the human kingdom. It is at the point of transition from the animal to the human kingdoms that the third outpouring takes place. This is the action of the first Logos – the ‘will’ – the originating purpose of the creator.

Flashing down through the matter of the planes to meet the returning life wave at the higher mental level it illumines man’s mind giving self-conscious awareness. All three aspects of the triple Logos now follow the path of return through the Buddhic, Atmic, and Monadic levels of awareness. The third Logos – the fire aspect – returns as the Kundalini force working through the etheric spinal channels and the chakras.



This is only a brief and very shallow look at the creative process. It is a basic outline for the purpose of gaining a simple understanding of the overall view. The ancient wisdom gives incredible details of all stages of the creation of the Cosmos, and such a detailed study must be considered esoteric science. The details available to the serious student are such that one is left in no doubt whatsoever that the ancient wisdom is by far the most accurate and true explanation of the nature of life and the Cosmos. The Masters of the Wisdom have safeguarded this knowledge for the benefit of all of humanity, knowing as they do that it is authentic in every respect.


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