Masonic, Occult and Esoteric Online Library
Compassion - The Spirit of Truth
By Helena Petrovna Blavatsky
The real Christ is Krishna Internal Light, not external symbols
Avatars are the Great Philanthropists of our Universe. If Avatars are possible at all, they can only be so with reference to the Logos . . . in the case of every man who becomes a Mukta there is a union with the Logos . . . only completed after death — the last death which that individual has to go through. . . . But in some special cases the Logos does descend to the plane of the soul and associate itself with the soul during the lifetime of the individual . . . In the case of such beings, while they still exist as ordinary men on the physical plane, instead of having for their soul merely the reflection of the Logos, they have the Logos itself. . . . Buddhists say that in the case of Buddha there was this permanent union, when he attained what they call Parinirvana nearly twenty years before the death of his physical body.1
They all speak with one voice, Man’s Inner Voice. “Speech or Vach was regarded as the Son or the manifestation of the Eternal Self, and was adored under the name of Avalokiteshvara, the manifested God.” This shows as clearly as can be that Avalokiteshvara is both the unmanifested Father and the manifested Son, the latter proceeding from, and identical with, the other; namely, the Parabrahm and Jivatman, the Universal and the individualized seventh Principle — the Passive and the Active, the latter the Word, Logos, the Verb. Call it by whatever name, only let these unfortunate, deluded Christians know that the real Christ of every Christian is the Vach, the “mystical Voice,” while the man Jeshu was but a mortal like any of us, an adept more by his inherent purity and ignorance of real Evil than by what he had learned with his initiated Rabbis and the already (at that period) fast degenerating Egyptian Hierophants and priests.2
Krishna and Christos are one and the same, the Spirit of Divine Logos throbbing in the heart of every man. . . . if the analogy and comparison of the Sanskrit with the Greek roots contained in the names of Chrestos, Christos, and Chrishna, are analyzed more carefully, it will be found that they are all of the same origin.2
It is the first spot that lives in the foetus, and the last that dies. One often finds in Theosophical writings conflicting statements about the Christos principle in man. Some call it the sixth principle (Buddhi), others the seventh (Atman). If Christian Theosophists wish to make use of such expressions, let them be made philosophically correct by following the analogy of the old Wisdom-religion symbols. We say that Christos is not only one of the three higher principles, but all the three regarded as a Trinity. This Trinity represents the Holy Ghost,3 the Father, and the Son, as it answers to abstract spirit, differentiated spirit, and embodied spirit. Krishna and Christ are philosophically the same principle under its triple aspect of manifestation. In the Bhagavadgita we find Krishna calling himself indifferently Atman, the abstract Spirit, Kshetrajna, the Higher or reincarnating Ego, and the Universal SELF, all names which, when transferred from the Universe to Man, answer to Atma, Buddhi and Manas. The Anugita 4 is full of the same doctrine.5 “I am the Soul, O Arjuna. I am the Soul which exists in the heart of all beings; and I am the beginning and the middle, and also the end of existing things,” says Krishna to his disciple in Bhagavad-Gita. “I am Alpha and Omega, the beginning and the ending . . . I am the first and the last,” says Jesus to John.
They are the Seed of Life, “The Seven great Rishis, the four preceding Manus, partaking of my essence, were born from my mind: from them sprang (were born) the human races and the world.” Here the four preceding “Manus,” out of the seven, are the four Races which have already lived, since Krishna belongs to the Fifth Race, his death having inaugurated the Kali-Yuga. Thus Vaivasvata Manu, the son of Surya (the Sun), and the saviour of our Race, is connected with the Seed of Life, both physically and spiritually.1
By whatever names They may be called, They are the Voice of Logos, the Word Itself . No religion can prove by practical, scientific demonstration that there is such a thing as one personal God; while the esoteric philosophy, or rather theosophy of Gautama Buddha and Shankaracharya prove and give means to every man to ascertain the undeniable presence of a living God in man himself — whether one believes in or calls his divine indweller Avalokiteshvara, Buddha, Brahma, Krishna, Jehovah, Bhagavan, Ahura-mazda, Christ, or by whatever name — there is no such God outside of himself. The former — he one ideal outsider — can never be demonstrated — the latter, under whatever appellation, may always be found present if a man does not extinguish within himself the capacity to perceive this Divine presence, and hear the “voice” of that only manifested deity, the murmurings of the Eternal Vach, called by the Northern and Chinese Buddhist Avalokiteshvara and Kuan-Shih-yin, and by the Christians — Logos. 2
The Word is near you, On your lips and In your heart. 3 The real Krishna is not the man in and through whom the Logos appeared, but the Logos itself.4
