stanza 3, slokas 1-3

1. . . . The last vibration of the seventh eternity thrills through infinitude. The mother swells, expanding from within without, like the bud of the lotus.
2. The vibration sweeps along, touching with its swift wing the whole universe and the germ that dwelleth in darkness: the darkness that breathes over the slumbering waters of life. . .
3. Darkness radiates light, and light drops one solitary ray into the mother-deep. The ray shoots through the virgin egg the ray causes the eternal egg to thrill, and drop the non- eternal germ, which condenses into the world-egg.



“Mr. B. Keightley:  The question as put there was whether time appears; whether you can speak of time from the moment when the second Logos, the unmanifested-manifested Logos, appears.

Mme. Blavatsky:  Most assuredly, because then time begins. It is what he told me that made me answer, because I could not understand your question when I read it first. I thought you meant that the word “time” could not be applied to the seventh vibration, or you mixed up the first and the second Logos. It was written in a way that I could not understand.

Certainly there is an immense space of time between the two. One is just at the last moment when it ceases to be outside of time and space, and the second is when space and time begin -periodical time.

Mr. B. Keightley:  Space and time as periodical manifestations begins with the second Logos.

Mme. Blavatsky:  When it is said the Mother swells like the lotus or the bud, it means that it has begun already – because it could not have happened before. Before there is no action possible and no quality applied to anything. It is impossible to see it here, at least in our philosophy.

The divine ray, Logos number one, is the abstract parent, while Logos number two is at the same time his mother’s son and her husband.

Now, if you go and study the cosmogonies and the theogonies of all the peoples you will find in the Egyptian, in the Indian and the Chaldean, everywhere, that the second Logos, the creative Logos, is spoken of as his mother’s husband and his mother’s son.

Now, for instance, Osiris is the son and husband of Isis, and Horus is the son and the husband and the father too. It is all interchangeable. Just the same with Brahma; Brahma is the father, the husband and the son of Vach. You understand the difference – when he differentiates.

Mr. A. Keightley:  That is to say, that the first differentiation is everything, practically.

Mme. Blavatsky:  Most assuredly. It is only on the second plane that this Mother becomes the Virgin Mother, because before that it has no qualification, none whatever, no adjective.

Mr. Kingsland:  In other words, you would say there is no differentiation with the first Logos. The differentiation only begins with the second, and therefore the first Logos is outside of time and space, and time and space begin with the second.

Mr. A. Keightley:  The second question refers to the words: “One is the abstraction or noumenon of infinite time (Kala).”  Is this the “Duration” referred to in Stanza 1:  “Time…lay asleep in the infinite bosom of Duration”, or is it the potentiality of time?

Mme. Blavatsky:  I have been just explaining it. Duration has always potential time in it, in itself. Duration is Eternal time which had neither beginning nor end. Time is something, and that is why they say in the eastern philosophy, “Time is the son of Duration, its child.”

Mr. A. Keightley:  Yes, exactly.

Mme. Blavatsky:  Infinite time.”


H. P. Blavatsky

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