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 the next question is asked in these words, “Page 50, Alaya is the one life, the one life is Jivatma. Are then Alaya and Jivatma identical?”

 
Mme. Blavatsky:  I should say that they were. I do not see any difference. Anima Mundi – that is Jivatma, the Soul of the World, the living soul.  Jiva is life. For the matter of that, every life has got its Jiva, but this is the Jivatma, the one Universal Soul. I think so, at least. May be you will tell me otherwise, but it seems to me that Alaya and Jivatma are one.

 
Mr. Bulaki Rama:  Certainly.

 
Mme. Blavatsky:  How would you translate “Atma”?

 
Mr. Bulaki Rama:  Well, it means that which is present.

 
Mr. A. Keightley:  What is the difference between Atma and Jiva?

 
Mme. Blavatsky:  Jivatma is the life everywhere, that is, Anima Mundi, and Atma simply is – well, as he explains it.

 
Mr. B. Keightley:  It is your All-presence.

 
Mr. Kingsland:  Then it can only be Jivatma during Manvantara.

 
Mme. Blavatsky:  Certainly. At least, the Vedantins say so; after that all becomes Parabrahm, and Parabrahm is beyond our conception. It is something we cannot certainly go and speculate about, because it has no attributes. It is all and nothing, nothing in our conceptions, or ideas.”

 

H. P. Blavatsky

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