Logos - Revision history

Odyssee: /* The Relationship of the Three Logoi to Each Other */

2021-10-09T16:15:31Z

The Relationship of the Three Logoi to Each Other

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	The '''Second Logos''', the [[God the Son\|Son]], is exactly the same as the first Logos, except that he has received his own independent existence through a sacrifice, and that he reflects back to the first Logos his own being. Thus in him lives a double: his own being and the reflection of the first Logos. But this alone could not give rise to a world system in external form outside the two logos. A further reflection must take place, which now also reflects the relationship of the two logoi to each other.		The '''Second Logos''', the [[God the Son\|Son]], is exactly the same as the first Logos, except that he has received his own independent existence through a sacrifice, and that he reflects back to the first Logos his own being. Thus in him lives a double: his own being and the reflection of the first Logos. But this alone could not give rise to a world system in external form outside the two logos. A further reflection must take place, which now also reflects the relationship of the two logoi to each other.

	{{Anchor\|Third Logos]]		{{Anchor\|Third Logos}}
	The '''Third Logos''', the [[Holy Spirit]], arises as a reflection of the two other logoi and their relationship to each other. Whether the third Logos, the Holy Spirit, emerges only from the Father, as the Eastern Churches believe, or together from Father and Son, as the Western Church holds, led to the so-called filioque dispute after the [[w:Third Council of Toledo\|Third Council of Toledo]] in 589, which still divides the Christian churches today. In any case, a triple Logos lives in the third Logos: the mirror image of the first Logos, the mirror image of what the first Logos brought about in the second Logos, namely his life, and the mirror image of what the second Logos reflects back to the first. In Hindu doctrine they are called Gunas and, according to Indian Samkhya philosophy, they are the forces of which the primordial matter, [[Prakriti]], is composed. From this trinity, however, an even greater diversity can arise through combinations, at first as a [[sevenness]].		The '''Third Logos''', the [[Holy Spirit]], arises as a reflection of the two other logoi and their relationship to each other. Whether the third Logos, the Holy Spirit, emerges only from the Father, as the Eastern Churches believe, or together from Father and Son, as the Western Church holds, led to the so-called filioque dispute after the [[w:Third Council of Toledo\|Third Council of Toledo]] in 589, which still divides the Christian churches today. In any case, a triple Logos lives in the third Logos: the mirror image of the first Logos, the mirror image of what the first Logos brought about in the second Logos, namely his life, and the mirror image of what the second Logos reflects back to the first. In Hindu doctrine they are called Gunas and, according to Indian Samkhya philosophy, they are the forces of which the primordial matter, [[Prakriti]], is composed. From this trinity, however, an even greater diversity can arise through combinations, at first as a [[sevenness]].

	[[Seven creative spirits]], which [[w:Jakob Böhme\|Jakob Böhme]] calls the [[seven source spirits]] in his Aurora, arise from the Third Logos, for all three activities of the Third Logos can work together, or in pairs of two or each for itself; this gives seven possible combinations, which appear essentially and of which the one that encompasses all three activities is the Third Logos itself. Thus the next level of world-creating beings is reached.		[[Seven creative spirits]], which [[w:Jakob Böhme\|Jakob Böhme]] calls the [[seven source spirits]] in his Aurora, arise from the Third Logos, for all three activities of the Third Logos can work together, or in pairs of two or each for itself; this gives seven possible combinations, which appear essentially and of which the one that encompasses all three activities is the Third Logos itself. Thus the next level of world-creating beings is reached.

	== Literature ==		== Literature ==

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 three sevens lying in the plan of development, namely 343.” {{GZ||94|92}}
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 == Literature ==

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 {{GZ|The First, from which all else came forth, is the unmanifest Deity. From this then came forth the second, the life or also the unmanifested creative substance. This life then passes through the most manifold forms and is named in the forms Akasha or Mahat. This Akasha or Mahat contains all the forms of life that exist in the world. The whole hierarchy of [[Thrones]], [[Cherubim]], [[Seraphim]], [[Powers]], [[Primordial Forces]], [[Archangels]] and [[Angels]] came forth through life and form the forms under which this one life appears.
-The first power, the unmanifested Godhead, is also called the Father; the second power is the Son, who is both life and creative substance, and the third power is the Spirit. Together, then, these three primordial forces appear as Father, Son and Spirit, as [[consciousness]], [[life]] and [[form]]. The power of life is under the direction of [[Michael (archangel)|Michael]], who belongs to the Sun, the power of form is under the direction of [[Samal (archangel)|Samael]], who belongs to the volcano, where all life will be transformed into living forms. The power of consciousness is under the direction of [[Anael (archangel)|Anael]], who embraces all that is there.|89|256}}
+The first power, the unmanifested Godhead, is also called the Father; the second power is the Son, who is both life and creative substance, and the third power is the Spirit. Together, then, these three primordial forces appear as Father, Son and Spirit, as [[consciousness]], [[life]] and [[form]]. The power of life is under the direction of [[Michael (archangel)|Michael]], who belongs to the Sun, the power of form is under the direction of [[Samael (archangel)|Samael]], who belongs to the volcano, where all life will be transformed into living forms. The power of consciousness is under the direction of [[Anael (archangel)|Anael]], who embraces all that is there.|89|256}}
 == Literature ==

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	'''Logos''' ({{Greek\|λόγος}} "word, speech, sense"; {{Latin\|verbum}}) means [[word]], spoken ({{Greek\|λόγος προφορικός}} ''logos prophorikos'') or unspoken, purely inwardly conceived [[thought]] ({{Greek\|λόγος ἐνδιάθετος}} ''logos endiathetos'')<ref>Adam Kamesar: ''The Logos Endiathetos and the Logos Prophorikos in Allegorical Interpretation: Philo and the D-Scholia to the Iliad'', in: ''Greek, Roman, and Byzantine Studies'' 44 (2004) pp. 163–181 [https://grbs.library.duke.edu/article/viewFile/81/81 pdf]</ref><ref>Max Pohlenz: ''Die Begründung der abendländischen Sprachlehre durch die Stoa.'' In: ''Nachrichten von der Gesellschaft der Wissenschaften zu Göttingen. Philologisch-historische Klasse, Fachgruppe 1.'' Neue Folge, Band 3, Nr. 6, Vandenhoeck & Ruprecht, Göttingen 1939, S. 151–198.</ref>, [[concept]], [[definition]], [[reason]], divine, creative thought, world thought, world reason, [[world spirit]] ({{Latin\|mens mundi}}<ref>[[w:Cicero\|Cicero]]: ''De natura deorum'' II, 22, 57f</ref>), [[world word]]. The [[Stoics]] speak of the '''logos spermatikos''' ({{Greek\|λόγος σπερματικός}} "germ of reason"), which is inherent in every rational being. In contrast to today, the Greeks hardly distinguished between word and concept, and [[thinking]] was an inner, silent speech, an intellectual soliloquy, as it were, which not only takes place in [[man]], but also in [[nature]] as the actual creative power, a principle that finds its highest expression in the prologue of [[John's Gospel]] ("In the beginning was the Word" {{B\|John\|1:1}}). But even the [[w:Old Testament\|Old Testament]], in the work of the six days, allows creation to emerge from the Word of the [[Elohim]]. The meaning of logos thus ranges from the human word and human reason to the creating world word, the word of God, which is identical with the [[Christ]].		'''Logos''' ({{Greek\|λόγος}} "word, speech, sense"; {{Latin\|verbum}}) means [[word]], spoken ({{Greek\|λόγος προφορικός}} ''logos prophorikos'') or unspoken, purely inwardly conceived [[thought]] ({{Greek\|λόγος ἐνδιάθετος}} ''logos endiathetos'')<ref>Adam Kamesar: ''The Logos Endiathetos and the Logos Prophorikos in Allegorical Interpretation: Philo and the D-Scholia to the Iliad'', in: ''Greek, Roman, and Byzantine Studies'' 44 (2004) pp. 163–181 [https://grbs.library.duke.edu/article/viewFile/81/81 pdf]</ref><ref>Max Pohlenz: ''Die Begründung der abendländischen Sprachlehre durch die Stoa.'' In: ''Nachrichten von der Gesellschaft der Wissenschaften zu Göttingen. Philologisch-historische Klasse, Fachgruppe 1.'' Neue Folge, Band 3, Nr. 6, Vandenhoeck & Ruprecht, Göttingen 1939, S. 151–198.</ref>, [[concept]], [[definition]], [[reason]], divine, creative thought, world thought, world reason, [[world spirit]] ({{Latin\|mens mundi}}<ref>[[w:Cicero\|Cicero]]: ''De natura deorum'' II, 22, 57f</ref>), [[world word]]. The [[Stoics]] speak of the '''logos spermatikos''' ({{Greek\|λόγος σπερματικός}} "germ of reason"), which is inherent in every rational being. In contrast to today, the Greeks hardly distinguished between word and concept, and [[thinking]] was an inner, silent speech, an intellectual soliloquy, as it were, which not only takes place in [[man]], but also in [[nature]] as the actual creative power, a principle that finds its highest expression in the prologue of [[John's Gospel]] ("In the beginning was the Word" {{B\|John\|1:1}}). But even the [[w:Old Testament\|Old Testament]], in the work of the six days, allows creation to emerge from the Word of the [[Elohim]]. The meaning of logos thus ranges from the human word and human reason to the creating world word, the word of God, which is identical with the [[Christ]].

			== The Three Logoi ==
			{{See also\|Trinity}}

			'''Three logoi''' comprise the Logos in the extended sense, the Trinity according to Christian terminology, which is divided into [[God the Father\|Father]], [[God the Son\|Son]] and [[Holy Spirit]]. This corresponds to the [[Ain Soph]] in the Jewish [[Kabbalah]], which is often represented in three parts, as [[Ain]] ({{HeS\|אין}}), [[Ain Soph]] ({{He\|אין סוף}}) and [[Ain Soph Aur]] ({{He\|אין סוף אוֹר}}). In this threefold structure, the Ain is understood as nothingness, the Ain Soph as the limitless, and the Ain Soph Aur (literally the non-finite light) as the limitless light.

			{{GZ\|The First, from which all else came forth, is the unmanifest Deity. From this then came forth the second, the life or also the unmanifested creative substance. This life then passes through the most manifold forms and is named in the forms Akasha or Mahat. This Akasha or Mahat contains all the forms of life that exist in the world. The whole hierarchy of [[Thrones]], [[Cherubim]], [[Seraphim]], [[Powers]], [[Primordial Forces]], [[Archangels]] and [[Angels]] came forth through life and form the forms under which this one life appears.

			The first power, the unmanifested Godhead, is also called the Father; the second power is the Son, who is both life and creative substance, and the third power is the Spirit. Together, then, these three primordial forces appear as Father, Son and Spirit, as [[consciousness]], [[life]] and [[form]]. The power of life is under the direction of [[Michael (archangel)\|Michael]], who belongs to the Sun, the power of form is under the direction of [[Samal (archangel)\|Samael]], who belongs to the volcano, where all life will be transformed into living forms. The power of consciousness is under the direction of [[Anael (archangel)\|Anael]], who embraces all that is there.\|89\|256}}

	== Literature ==		== Literature ==

Odyssee at 15:23, 8 October 2021

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	'''Logos''' ({{Greek\|λόγος}} "word, speech, sense"; {{Latin\|verbum}}) means [[word]], spoken ({{Greek\|λόγος προφορικός}} ''logos prophorikos'') or unspoken, purely inwardly conceived [[thought]] ({{Greek\|λόγος ἐνδιάθετος}} ''logos endiathetos'')[1~~][2]~~, [[concept]], [[definition]], [[reason]], divine, creative thought, world thought, world reason, [[world spirit]] ({{Latin\|mens mundi}}[3]), [[world word]]. The [[Stoics]] speak of the '''logos spermatikos''' ({{Greek\|λόγος σπερματικός}} "germ of reason"), which is inherent in every rational being. In contrast to today, the Greeks hardly distinguished between word and concept, and [[thinking]] was an inner, silent speech, an intellectual soliloquy, as it were, which not only takes place in [[man]], but also in [[nature]] as the actual creative power, a principle that finds its highest expression in the prologue of [[John's Gospel]] ("In the beginning was the Word" {{B\|John\|1:1}}). But even the [[w:Old Testament\|Old Testament]], in the work of the six days, allows creation to emerge from the Word of the [[Elohim]]. The meaning of logos thus ranges from the human word and human reason to the creating world word, the word of God, which is identical with the [[Christ]].		'''Logos''' ({{Greek\|λόγος}} "word, speech, sense"; {{Latin\|verbum}}) means [[word]], spoken ({{Greek\|λόγος προφορικός}} ''logos prophorikos'') or unspoken, purely inwardly conceived [[thought]] ({{Greek\|λόγος ἐνδιάθετος}} ''logos endiathetos'')<ref>Adam Kamesar: ''The Logos Endiathetos and the Logos Prophorikos in Allegorical Interpretation: Philo and the D-Scholia to the Iliad'', in: ''Greek, Roman, and Byzantine Studies'' 44 (2004) pp. 163–181 [https://grbs.library.duke.edu/article/viewFile/81/81 pdf]</ref><ref>Max Pohlenz: ''Die Begründung der abendländischen Sprachlehre durch die Stoa.'' In: ''Nachrichten von der Gesellschaft der Wissenschaften zu Göttingen. Philologisch-historische Klasse, Fachgruppe 1.'' Neue Folge, Band 3, Nr. 6, Vandenhoeck & Ruprecht, Göttingen 1939, S. 151–198.</ref>, [[concept]], [[definition]], [[reason]], divine, creative thought, world thought, world reason, [[world spirit]] ({{Latin\|mens mundi}}<ref>[[w:Cicero\|Cicero]]: ''De natura deorum'' II, 22, 57f</ref>), [[world word]]. The [[Stoics]] speak of the '''logos spermatikos''' ({{Greek\|λόγος σπερματικός}} "germ of reason"), which is inherent in every rational being. In contrast to today, the Greeks hardly distinguished between word and concept, and [[thinking]] was an inner, silent speech, an intellectual soliloquy, as it were, which not only takes place in [[man]], but also in [[nature]] as the actual creative power, a principle that finds its highest expression in the prologue of [[John's Gospel]] ("In the beginning was the Word" {{B\|John\|1:1}}). But even the [[w:Old Testament\|Old Testament]], in the work of the six days, allows creation to emerge from the Word of the [[Elohim]]. The meaning of logos thus ranges from the human word and human reason to the creating world word, the word of God, which is identical with the [[Christ]].

	== Literature ==		== Literature ==
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	{{GA}}		{{GA}}

			== References ==
			<references />

	[[Category:Logos]]		[[Category:Logos]]

Odyssee: Created page with "'''Logos''' ({{Greek|λόγος}} "word, speech, sense"; {{Latin|verbum}}) means word, spoken ({{Greek|λόγος προφορικός}} ''logos prophorikos'') or unspoken..."

2021-10-08T15:08:12Z

Created page with "'''Logos''' ({{Greek|λόγος}} "word, speech, sense"; {{Latin|verbum}}) means word, spoken ({{Greek|λόγος προφορικός}} ''logos prophorikos'') or unspoken..."

New page

'''Logos''' ({{Greek|λόγος}} "word, speech, sense"; {{Latin|verbum}}) means [[word]], spoken ({{Greek|λόγος προφορικός}} ''logos prophorikos'') or unspoken, purely inwardly conceived [[thought]] ({{Greek|λόγος ἐνδιάθετος}} ''logos endiathetos'')[1][2], [[concept]], [[definition]], [[reason]], divine, creative thought, world thought, world reason, [[world spirit]] ({{Latin|mens mundi}}[3]), [[world word]]. The [[Stoics]] speak of the '''logos spermatikos''' ({{Greek|λόγος σπερματικός}} "germ of reason"), which is inherent in every rational being. In contrast to today, the Greeks hardly distinguished between word and concept, and [[thinking]] was an inner, silent speech, an intellectual soliloquy, as it were, which not only takes place in [[man]], but also in [[nature]] as the actual creative power, a principle that finds its highest expression in the prologue of [[John's Gospel]] ("In the beginning was the Word" {{B|John|1:1}}). But even the [[w:Old Testament|Old Testament]], in the work of the six days, allows creation to emerge from the Word of the [[Elohim]]. The meaning of logos thus ranges from the human word and human reason to the creating world word, the word of God, which is identical with the [[Christ]].

== Literature ==
* [[Rudolf Steiner]]: ''Über die astrale Welt und das Devachan'', [[GA 88]] (1999), ISBN 3-7274-0880-4 {{Lectures|088}}
* [[Rudolf Steiner]]: ''Bewußtsein – Leben – Form '', [[GA 89]] (2001), ISBN 3-7274-0890-1 {{Lectures|089}}
* [[Rudolf Steiner]]: ''Kosmogonie'', [[GA 94]] (2001), ISBN 3-7274-0940-1 {{Lectures|094}}
* [[Rudolf Steiner]]: ''Das Geheimnis der Trinität'', [[GA 214]] (1999) {{Lectures|214}}
* [[Rudolf Steiner]]: ''[http://bdn-steiner.ru/cat/Beitrage/D14.pdf Zeichen und Entwicklung der drei Logoi] PDF

{{GA}}

[[Category:Logos]]
[[Category:Philosophy]]
[[Category:Theology]]
[[Category:Trinity]]
[[de:Logos]]

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	The '''Second Logos''', the [[God the Son\|Son]], is exactly the same as the first Logos, except that he has received his own independent existence through a sacrifice, and that he reflects back to the first Logos his own being. Thus in him lives a double: his own being and the reflection of the first Logos. But this alone could not give rise to a world system in external form outside the two logos. A further reflection must take place, which now also reflects the relationship of the two logoi to each other.		The '''Second Logos''', the [[God the Son\|Son]], is exactly the same as the first Logos, except that he has received his own independent existence through a sacrifice, and that he reflects back to the first Logos his own being. Thus in him lives a double: his own being and the reflection of the first Logos. But this alone could not give rise to a world system in external form outside the two logos. A further reflection must take place, which now also reflects the relationship of the two logoi to each other.

	{{Anchor\|Third Logos]]		{{Anchor\|Third Logos}}
	The '''Third Logos''', the [[Holy Spirit]], arises as a reflection of the two other logoi and their relationship to each other. Whether the third Logos, the Holy Spirit, emerges only from the Father, as the Eastern Churches believe, or together from Father and Son, as the Western Church holds, led to the so-called filioque dispute after the [[w:Third Council of Toledo\|Third Council of Toledo]] in 589, which still divides the Christian churches today. In any case, a triple Logos lives in the third Logos: the mirror image of the first Logos, the mirror image of what the first Logos brought about in the second Logos, namely his life, and the mirror image of what the second Logos reflects back to the first. In Hindu doctrine they are called Gunas and, according to Indian Samkhya philosophy, they are the forces of which the primordial matter, [[Prakriti]], is composed. From this trinity, however, an even greater diversity can arise through combinations, at first as a [[sevenness]].		The '''Third Logos''', the [[Holy Spirit]], arises as a reflection of the two other logoi and their relationship to each other. Whether the third Logos, the Holy Spirit, emerges only from the Father, as the Eastern Churches believe, or together from Father and Son, as the Western Church holds, led to the so-called filioque dispute after the [[w:Third Council of Toledo\|Third Council of Toledo]] in 589, which still divides the Christian churches today. In any case, a triple Logos lives in the third Logos: the mirror image of the first Logos, the mirror image of what the first Logos brought about in the second Logos, namely his life, and the mirror image of what the second Logos reflects back to the first. In Hindu doctrine they are called Gunas and, according to Indian Samkhya philosophy, they are the forces of which the primordial matter, [[Prakriti]], is composed. From this trinity, however, an even greater diversity can arise through combinations, at first as a [[sevenness]].

	[[Seven creative spirits]], which [[w:Jakob Böhme\|Jakob Böhme]] calls the [[seven source spirits]] in his Aurora, arise from the Third Logos, for all three activities of the Third Logos can work together, or in pairs of two or each for itself; this gives seven possible combinations, which appear essentially and of which the one that encompasses all three activities is the Third Logos itself. Thus the next level of world-creating beings is reached.		[[Seven creative spirits]], which [[w:Jakob Böhme\|Jakob Böhme]] calls the [[seven source spirits]] in his Aurora, arise from the Third Logos, for all three activities of the Third Logos can work together, or in pairs of two or each for itself; this gives seven possible combinations, which appear essentially and of which the one that encompasses all three activities is the Third Logos itself. Thus the next level of world-creating beings is reached.

	== Literature ==		== Literature ==