stanza 2, slokas 1-2

STANZA II.
1. . . . Where were the builders, the luminous sons of Manvantaric dawn? . . . In the unknown darkness in their Ah-hi Paranishpanna. The producers of form from no-form—the root of the world—the Devamatri and Svâbhâvat, rested in the bliss of non-being.
2. . . . Where was silence? Where the ears to sense it? No, there was neither silence nor sound; naught save ceaseless eternal breath, which knows itself not.

 

“The Chairman:  The reason we cannot distinguish in this way as to quality and intensity is because we have no perception of the three higher elements. If we had, we should at once distinguish.

 
Mme. Blavatsky:  Certainly. Mr. Harbottle has just hit the nail on the head. I don’t want to enter into it, because I shan’t be understood.

 
Mr. Gardner:  What do you mean by the term intensity?

 
Mme. Blavatsky:  I mean intensity.

 
Mr. B. Keightley:  You know whether a taste is intense or not.

 
Mme. Blavatsky:  Now, you will take a drop of vinegar – let us come on the lowest plane – and you will know this vinegar weighs so much. You will take the same weight of another vinegar, and it will be quite different, but the weight will be the same.

 
Mr. Gardner:  Well, the strength.

 
Mme. Blavatsky:  Call it strength, if you like. I call it intensity.

 
The Chairman:  It shows itself in the absence or presence of the essence.

 
Mr. Kingsland:  That can be analyzed chemically.

 
The Chairman:  Yes, but there is something behind that.

 
Mr. Kingsland:  There is nothing corresponding to that intensity in the molecule of oxygen and hydrogen, in the case of these we can analyze with our chemical methods.

 
Mme. Blavatsky:  I will tell you a better thing yet, if you go on the occult principle. We are not Christians, we do not believe in the doctrine of transubstantiation as it is taught in the church, we are occultists, and yet, I say there is such a thing as transubstantiation on the occult plane, and that if it comes to this, if the priests, the Roman Catholic priests, were not such stupid fools, they would give a very good reply.

 
They would say:  “We take bread and wine, and we say that it changes by a kind of miracle or a mystery into the flesh and blood of Christ.”  Very well, then; once they take Christ to be one with the Absolute (which they do, I don’t know how they arrange it), then they are perfectly right.

 
In this bread and wine there is as much of the Absolute, and I tell you that in every drop we swallow, and every morsel we eat, there is as much of Parabrahm as there is anything, because, everything coming from the one Absolute it is impossible it should not be there.

 
Transubstantiation is that which takes away for the time being – whether on the plane of illusion, or on the plane of senses – which takes away one quality of a thing, and makes it appear as though it were another.

 
The bread and wine changes, and becomes flesh and blood. With a hypnotized person, you may give him a tallow candle and he will exclaim, “What delicious chocolate.” The hypnotized person does not believe. If he were not hypnotized, he would be choked unutterably.

 
And if we go on to the plane of realities, then really, once they say their Christ is one with the Absolute, they are logical in maintaining the doctrine of transubstantiation, for the bread and wine becomes his flesh, because it is flesh and blood; if you want to anthropomorphize. Certainly a Vedantin would not say such a thing, but they act very logically, and that is all.

 
Now I have told you a thing of which I did not like to speak, because I may hurt the feelings of any Roman Catholic who may be among you. I don’t like to hurt the feelings of anybody. {Bert looks very pale, you see.}”

 

H. P. Blavatsky

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