stanza 1, slokas 6-9

STANZA 1
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.
9. BUT WHERE WAS THE DANGMA WHEN THE ALAYA OF THE UNIVERSE WAS IN PARAMARTHA AND THE GREAT WHEEL WAS ANUPADAKA?

 

“Mr. A. Keightley:  Then we pass on to the Stanza following:  “But where was the Dangma when the Alaya of the Universe (Soul as the basis of all, Anima Mundi) was in Paramartha (Absolute Being and Consciousness which are Absolute Non-being and Unconsconsciousness) and the Great Wheel was Anupadaka?” (The Secret Doctrine 1:47 (Stanza 1, Sloka 9)

 
Does Alaya mean that which is never dissolved, being derived from “a” and “Laya”?

 
Mme. Blavatsky:  [Well, in this book they are very rough. I have just strung them together. they are simple notes.]

 
Alaya is the living sentient or active Soul of the World (Continues reading from her notes.)

 
Now, the Alaya {Laya} means the negation or Layam, as they call it, because it is that which is perfect non-differentiation. It is perfectly homogeneous and it is negative, inactive, and has no attributes, and Alaya is the Soul of the Universe.

 
Mr. A. Keightley:  Then practically this Stanza means “Where was the Dangma, when the Alaya of this universe was in Laya.”

 
Mme. Blavatsky:  There is Bulaki Rama, who will give you the true explanation. Because I give you the Hindu things simply on analogy. I do not profess to teach it. What I give is occultism and the occult doctrine and I try to make, for example, to the Hindus and those who have read the Hindu books, the thing more clear. I just give you the analogy, but there is a Sanskrit scholar. How would you explain it?

 
Mr. Bulaki Rama:  Laya means that which is absolutely nothing, from the root (la?) {li}, to disappear, and Alaya means not alive.

 
Mme. Blavatsky:  Just what I give you here. One is manifested and fully active and the other has disappeared from the realm of manifestation and fallen into Non-Being. So, then, I have given them correctly.

 
Mr. A. Keightley:  Then it is different exactly from what we put down in the question as being, e.g., never dissolved.

 
Mme. Blavatsky:  Certainly not, because it is non-differentiation. Alaya means latent. At the end of Manvantara, when Pralaya sets in, certainly the Alaya will become Laya and fall into nothing. There will be the one Great Breath only.

 
It is most assuredly dissolved. It is eternally, throughout the Manvantaras, but the Laya is nothing, it is the thing which is a negation of all. Just the same as the Absolute, the Parabrahm; it is and it is not.

 
Mr. B. Keightley:  Alaya is simply two negatives put together to make a positive. You can get at it in that way.

 
Mr. Bulaki Rama:   Laya means to disappear forever, and therefore it is not negative.

 
Mme. Blavatsky:  That is to say, it is nothing; it is just like Ain-Soph. What is Ain-Soph? No-thing. It is not a thing; that is to say, it is nothing, the zero point.

 
The Chairman:  It is neither negative nor positive.

 
Mme. Blavatsky:  Hence Alaya is the one active life in Jivatma, while Laya is the life, latent. One is absolute life and Be-ness, and the other is absolute non-life and non-Be-ness. So you see it is perfectly the opposite.”

 

H. P. Blavatsky

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