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. Hall:  I think botanists practically admit all that.

Mme. Blavatsky:  Only for the sensitive plants.

Mr. Hall:  Look at the way they admit plants will grow towards the light; that implies it.

Mme. Blavatsky:  Look at the great piety of the solar flower – of the sun-flower. It will always turn to the sun. Why, it is considered in the East a very pious yogi among the flowers, especially as it is clothed in yellow, and they have a great respect in some parts for it.

Mr. Scott-Elliot:  But surely the words Dhyan-Chohan and elemental are not convertible. We have always understood Dhyan-Chohan as referring to the providers of the whole system.

Mme. Blavatsky:  Dhyan-Chohan applies to everything. You call it Dhyan-Chohan, but you cannot call them Dhyani-Buddhas.

Mr. Scott-Elliot:  I have always understood it to be Dhyani-Buddha.

Mr. Kingsland:  We had it all explained last Thursday.

Mr. Scott-Elliot:  Then these elementals, all the creation, are they on their way to animal life, those that animate plants, say?

Mme. Blavatsky:  Just the same, and the animals are on their way to humanity, and humanity on their way to Devas or the highest Dhyan-Chohans.

We have used the words promiscuously because no one has taken the trouble to learn it from the A.B.C. to the last letter. We always have spoken of the Dhyan-Chohans without going into details, and these are the details that will give you the correct idea, otherwise you will be at sea, and you will never understand it.

Mr. A. Keightley:  Then I suppose you can speak of evolution from the prototypal world, through the elemental kingdom up to minerals and animals and human beings in the elemental world, as well as on the other parts.

Mme. Blavatsky:  Just the same below, so it is above.

Mr. A. Keightley:  But at the same time, are they separate or are they one and the same thing?

Mme. Blavatsky:  Well, they are separate as you are separate from another man who may be walking now in Regent Street.

Mr. Hall:  Is it not that we are just the material shadows of our astral prototypes?

Mme. Blavatsky:  We are; and the astral prototypes are the shadows of their higher prototypes, which are the Dhyans, up to the Dhyani-Buddha.

Mr. A. Keightley:  Could you use the term in this way: that there is an elemental which is connected with us in the astral world, we ourselves being separated from the elemental in the astral world; that the elementals are represented in this astral world, and so are we, but we are in addition represented in the physical?

Mme. Blavatsky:  We are in the Divine World also.”


H. P. Blavatsky

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