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: You get this state. The Dhyan-Chohan first of all takes that, the noumenal idea of it, or reflects it from the Divine Mind, as I understand; that, of course, is perfect in the Divine Mind, it is perfection.
But as the Dhyan-Chohan takes it or reflects it in himself and transmits it again in the astral plane he modifies it, of course, either intentionally or otherwise – according to what I do not know, but either intentionally or otherwise – so that you get then the oak tree modified somewhat from perfection.
Mme. Blavatsky: This is why the Rosicrucians and all the Kabalists of the Middle Ages spoke about spirits, that every species, every tree, everything in nature, every kingdom of nature has its own elements, its own Dhyan-Chohans, or what they call the elemental spirits.
Mr. Hall: Would the Dhyan-Chohans be the Hamadryads (Spirits of trees in Greek mythology)?
Mme. Blavatsky: It is the Greeks who call them so.
Mr. B. Keightley: Then, when you have, for instance, oaks, you have many different variations of oaks, each differing very considerably from each other. Are they, so to speak, differentiations of a single idea in the Divine Mind, differentiated in a thousand forms?
Mme. Blavatsky: They are the broken rays of one ray, and on every plane they are broken. As they pass through the seven planes they are all broken on each plane into thousands and millions, until they come to the world of forms; and every one breaks into an intelligence on its own plane, because every plant has an intelligence.
It is no use to come and say that there are only sensitive plants which feel, and all that. If botanists can have the slightest – we won’t say Kabalistic ideas, but real clairvoyant powers or intuition – they would see that there is no plant that has not got its own intelligence, its own purpose of life, its own free will.
It cannot, of course, walk or perambulate or move, but it has its own purpose of life. It can do this, the other, or the third. It can be receptive or non-receptive. It can close its petals or unclose them, it has its own ideation – each little blade of grass.
Mr. B. Keightley: Its own intelligence on its own plane.
Mme. Blavatsky: And this intelligence is not the plant, it is that Dhyan-Chohan, or let us call it elemental, that incarnates in it. It all seems as though we are a pack of fools, believing in all this.
The Kabalists laugh at this belief of nymphs and sylphs and gnomes and all that, but this is perfectly true, this is an allegorical way of talking; there is not a thing in this universe that is not animated, and all these atoms go to form a thing. They are the product of a kind of intelligence of its own, a cosmic intelligence that acts.”
H. P. Blavatsky