(_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.(249) 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.(250)