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"FEMAI^E" I,OGOI. 465
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 Budhism, 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—
result.
And here we may incidentally point out one of the many unjust slurs
thrown by the "good and pious" missionaries in India on the religion
of the land. The allegoiy, in the Shatapatha Brdhmana, 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 Shatarupa, of a hundred forms, is incessantly thrown in the teeth
of the Brahmans, 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 humafi form,
whereas it was under the form of a buck that Brahma, or rather Prajtpati,
accomplished the incest with his daughter, who had that of
a hind (rohit), the esoteric reading of the third chapter of Genesis
shows the same. Moreover, there is certainly a cosmic, and not a
physiological, meaning attached to the Indian allegory, since Vach is
a permutation of Aditi and Mulaprakriti, or Chaos, and Brahma a
permutation of Narayana, the Spirit of God entering into, and fructifying
Nature; and, therefore, there is nothing phallic in the conception
at all.
As already stated, Aditi-Vach is the female Logos, or Verbum, the
Word; and Sephira in the Kabalah is the same. These feminine
Logoi are all correlations, in their noumenal aspect, of Light, and
Sound, and ^ther, showing how well-informed were the Ancients both
in Physical Science, as now known to the moderns, and also as to the
birth of that Science in the Spiritual and Astral spheres.
Our old writers said that Vach is of four kinds. These are called Para, Pashyanti,
Madhyama, Vaikhari. This statement you will find in the Rig Veda itself and in
several of the Upanishads.
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:
4very kind of Vaikhari Vach exists in its Madhyama .... Pashyanti and
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