stanza 1, slokas 3-4

STANZA I.
3. UNIVERSAL MIND WAS NOT, FOR THERE WERE NO AH-HI TO CONTAIN IT.
4. THE SEVEN WAYS TO BLISS WERE NOT. THE GREAT CAUSES OF MISERY WERE NOT, FOR THERE WAS NO ONE TO PRODUCE AND GET ENSNARED BY THEM.

 

“Mr. B. Keightley:  One thing that question was meant to cover was this:  for instance, the fundamental conditions of the mind in the waking state are space and time.

 
Mme. Blavatsky:  Yes.

 
Mr. B. Keightley:  Do they exist for the Manas, the mind, during the sleep of the physical body?

 
Mme. Blavatsky:  No.

 
Mr. B. Keightley:  So there you get at any rate one very marked distinction between the manifestation of man on the two planes of consciousness.

 
Mme. Blavatsky:  There may be something approximate, some hallucination of space and time; but certainly it is nothing real. We have been talking about it many times, and have seen that in one second you may live through the events of thirty years, as some dreams prove to you. Therefore there is no conception, no possibility of conceiving of division of time.

 
Mr. B. Keightley:  Or of space.

 
Mme. Blavatsky:  They are both in duration or eternity; they are not in time.

 
Mr. A. Keightley:  Next Question. It has been stated that Manas (mind) is the vehicle of Buddhi, but the universal mind has been spoken of as Maha Buddhi. Can you define for us the distinction between Manas and Buddhi as applied in a universal sense, and Manas and Buddhi as manifested in man?

 
Mme. Blavatsky:  Well, cosmic Buddhi is the vehicle of Mahat, that is to say, in the sense of Buddhi being Prakriti and this is Prakriti; at least it descends in the seven planes, that is the difference, and the Buddhi of man proceeds from the highest Akasa. He does not go on the highest plane until he comes to the most objective plane .

 
Maha-Buddhi is used there in the same sense as Prakriti in its seven manifestations.

 
Mr. B. Keightley:  But is the vehicle of Mahat, the universal mind? Does the Manas in man proceed from the universal mind too?

 
Mme. Blavatsky:  Yes it proceeds from Akasa – Buddhi, I mean, or Manas. The Manasa-Dhyanis are the same Ah-hi I just told you of on a lower plane.

 
Mr. B. Keightley:  Because, of course, one would naturally think, as Mahat is the universal mind, that Manas in man proceeds from the universal mind.

 
Mme. Blavatsky:  It is just the same Prakriti in its last manifestation. It is what in the Kabalah is called Malkuth, the Bride of Heavenly Man – well, earth, everything earthly, or atomic.

 
Mr. B. Keightley:  i.e., the plane of objective consciousness, in fact, waking consciousness.

 
Mr. A. Keightley:  Question 8. “Can there be consciousness without mind?”

 
Mme. Blavatsky:  There we come to the great question. Consciousness – what is it? It is only the faculty of the mind, is not it?

 
It is that which permeates the mind or the Ego, and causes it to perceive that such a mind has action, that such a thing is so – is not that it? How do you explain it otherwise?

 
Consciousness is not a thing per se. It is a faculty of the mind. That is what Hamilton will tell you and what all the Eastern idealist will tell you. They cannot tell you anything else. It is a thing inseparable from the mind – unless it is the mind of an idiot, of course you won’t have any consciousness.”

 

H. P. Blavatsky

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