stanza 1, slokas 5-8

STANZA I.
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:  Question 5. During Manvantara, when the “Son” is in existence or awake, do the Father and Mother exist independently, or only as manifested in the Son?

 
Mme. Blavatsky:  This is a thing which tickled me very much when I read it. I cannot understand, unless you want to become polytheists and idolaters, how anyone can offer such a question as that.

 
How can a Father and Mother be independent of the Son? Are the Father and Mother two entities of the male and female persuasions and the Son the product of these two entities?  Why, it is all one, it seems to me. How can we anthropomorphize in such a way in metaphysical questions?

 
Well, look here, I cannot tell you any better than this, that they are, if you like, centripetal (force directed inward) and centrifugal (force that acts outwardly) forces. This is the Father-Mother. That which they produce is the Son. I cannot say any better, because this gives you the whole thing.

 
Mr. B. Keightley:  And that is the point; because in our mental conceptions we had conceived of the centripetal and centrifugal forces as existing independently of the effects they produce. We regard the effects in ordinary thinking as secondary to these two forces.

 
Mme. Blavatsky:  Well, you are very wise in the West. You are great pundits, a thousand times more so than any of these benighted pundits in the East. (I am not one of them, but I am very near to them in my heart.)

 
But still you do not know anything about it, and you cannot bring me any of your Herbert Spencer’s, or your other scientists, who know anything about it. They do not understand the thing as we do; they do not understand it aright, because you think about centripetal and centrifugal forces not as to any effect they produce.

 
Therefore you think when there are no effects they will exist the same, do you, and they will produce no effect? They will be effectless.  But why should you go on and conceive a thing upside down?

 
If these centripetal and centrifugal forces exist they must be producing effects, because there is nothing aimless in nature, and if they exist they produce effects. When there are no more effects the Forces do not exist either.

 
Mr. Kingsland:  They exist as separate entities for mathematical purposes.

 
Mme. Blavatsky:  Oh, for mathematics, but in nature and in science it is a different thing.

 
We divide also a man into seven principles. We do not mean that in man there are seven skins or seven entities, or seven souls or, as Gerald Massey (English poet and writer) thought, seven devils. They are only aspects of the one and nothing else. It certainly does not mean that.

 
I see that you have been reading a good many books in your British Museum, but you are not accustomed to the way of expression – well, to this metaphorical form of speech of theirs.

 
I do not know how it is, but I have been brought up from childhood in this way; and in the Georgian and Armenian times there was always this metaphorical mode of expression. In Persia they won’t say a single word.”

 

H. P. Blavatsky

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