stanza 3, slokas 1-3

STANZA III.
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 0over 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. A. Keightley:  Number 3. Page 63, line 5 {of The Secret Doctrine}. Is not Astral Light used here in a different sense from that on page 60, line 22? Please enlarge upon this idea of prototypes existing, before becoming manifest upon the material plane.

 
Mme. Blavatsky:  Yes, certainly. Well, Astral Light is a very wide term. As I said, I use this because to use another would be to make the book still more incomprehensible, and heaven knows that they are complaining quite enough of its being very difficult to understand already. I have tried to avoid all such words, and I have put Astral Light in general.

 
Now suppose I had said and given to you the difference – that Astral Light is used here as a convenient term for one very little understood, “the realm of Akasa or primordial light manifested in the divine ideation.”

 
Now, suppose I had to use this very long phrase. Very few would understand it, I would have to explain what is divine ideation, I would have to explain what is the Akasa; I would have to explain the difference between Akasa and Ether, and so on. Therefore, I use it simply as a term that everyone understands.

 
Astral Light is everywhere. It may be from the highest plane to the lowest plane, it is always Astral Light, or at least according to the Kabalists. All the Kabalists call it so, from the days of the alchemists and the Rosicrucians.

 
Astral Light must be accepted here as a generic term for universal and divine ideation reflected in the waters of space or chaos, which is the Astral Light proper. That is to say, the Astral Light is like the mirror of the highest divine ideation, but it is all reversed, because it is a plane of illusion and everything is topsy-turvy there.

 
In the divine thought everything exists and there was no time when it did not so exist, so that it is impossible to say that anything came out, because this divine mind is Absoluteness and everything was, is, and will be in it.

 
At least, according to our philosophy, it is the undifferentiated – I will not say field – but the noumenal abstract space which will be occupied, the field of primordial consciousness.

 
It is the field, however, of latent consciousness which is coeval with the Duration of the first and unmanifested Logos – which is the light which shineth in darkness, which is in the Gospel, is the first word used there; which comprehends it not.

 
When the hour strikes for the second Logos then from the latent potentiality radiates a lower field of differentiated consciousness, which is Mahat. It is called Mahat in the Vishnu Purana and all the other Puranas, or the collectivity of those Dhyan-Chohans of which Mahat is the representative. Now do you understand the thing that you have been asking the last time?

 
Mr. Kingsland:  Not altogether. What is the relation between Astral Light used in that sense and Fohat?

 
Mme. Blavatsky:  Fohat is in the Astral Light because it is everywhere until the fourth plane, but the Astral Light doesn’t go to the fifth plane. Then begins the Akasa. You see, we call Astral Light that which mirrors all the upper planes of consciousness, matter, being, call it whatever you like.”

 

H. P. Blavatsky

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