5. DARKNESS ALONE FILLED THE BOUNDLESS ALL, FOR FATHER, MOTHER AND SON WERE ONCE MORE ONE, AND THE SON HAD NOT AWAKENED YET FOR THE NEW WHEEL, AND HIS PILGRIMAGE THEREON.
6. THE SEVEN SUBLIME LORDS AND THE SEVEN TRUTHS HAD CEASED TO BE, AND THE UNIVERSE, THE SON OF NECESSITY, WAS IMMERSED IN PARANISHPANNA, TO BE OUTBREATHED BY THAT WHICH IS AND YET IS NOT. NAUGHT WAS.
7. THE CAUSES OF EXISTENCE HAD BEEN DONE AWAY WITH; THE VISIBLE THAT WAS, AND THE INVISIBLE THAT IS, RESTED IN ETERNAL NON-BEING — THE ONE BEING.
8. ALONE THE ONE FORM OF EXISTENCE STRETCHED BOUNDLESS, INFINITE, CAUSELESS, IN DREAMLESS SLEEP; AND LIFE PULSATED UNCONSCIOUS IN UNIVERSAL SPACE, THROUGHOUT THAT ALL-PRESENCE WHICH IS SENSED BY THE OPENED EYE OF THE DANGMA.
“Mr. A. Keightley: Then the ultimate state is the Laya state of Father, Mother and Son?
Mme. Blavatsky: Laya is that which remains during Pralaya, but also that which, in the manifested universe, is at the terminus of all matter. It is the zero-point.
Now ask Mr. Bulaki Rama what Laya means. He knows and will explain it to you a great deal better than I. I say it is non-differentiated matter, the zero-point, as Crookes calls it.
I don’t know how to describe it any other way, that point where indestructible substance becomes homogeneous, entirely and absolutely homogeneous, that is to say, and not objective.
Mr. A. Keightley: Then is that the point you are speaking of here, just at the time when the Father, Mother and Son become once more One?
Mme. Blavatsky: Yes, but I don’t know, I don’t think it is in The Secret Doctrine. I simply make reference to that which was before the Father-Mother period. If there is Father-Mother, then certainly there is no condition as Laya.
Mr. B. Keightley: Father-Mother are later than the Laya condition.
Mme. Blavatsky: Certainly, individual objects may be in Laya, but the universe cannot be in Laya when Father-Mother appear there, as it is said in this Stanza.
Mr. A. Keightley: That is the point I was meaning. Where the Son and the Father and the Mother reunite, there can be no differentiation at all.
Mme. Blavatsky: Certainly, it is the Laya, but not at that point you are talking about.
Col. Chowne: You explained it once as the essence.
Mme. Blavatsky: It is the essence, it is that which exists and does not exist, it is space.
Now, for us, space is a word which has no meaning unless we limit and condition it; but in reality, space is the most abstract thing, and space containing all is just that unknown deity which is invisible and which we cannot understand, which we can but intellectually sense.
What do they call it in Sanskrit, “dis”, isn’t it? The “ten divinities” that are in space. It is written “dis”.
Mr. Bulaki Rama: “Desha”, you mean, the “Ten Divinities” of space.
Mme. Blavatsky: It is just what I have been talking about. They pronounce like “sh” what we pronounce as “s”, for instance, they would say “shloka” for what we call “Sloka”.”
H. P. Blavatsky