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: Is the Manu a unit of consciousness which remains a unit?
Mme. Blavatsky: It is the latent, or it contains in itself all that.
Mr. B. Keightley: Which remains a unit in spite of differentiation. There is the unit of consciousness in a man, but still there are all the cells of his body which are individualized to a certain extent. But the unit of consciousness of man still persists.
Mme. Blavatsky: Yes, just that. I think it is a very good analogy.
Mr. B. Keightley: Because I want to get at the point whether the Manu represents a single consciousness – if I may make the phrase, one, a unit.
Mme. Blavatsky: But do you suppose that your consciousness is a single consciousness? Why, your consciousness is a reflection of thousands and millions of consciousnesses.
Mr. B. Keightley: But still it is united in a focus.
Mme. Blavatsky: But still this contains all consciousnesses which you have absorbed, and no one has got one alone. I don’t know what you mean by that, that your brain is a focus. Of course, it is there. Manu is, as I say, meaning to think. It is the thinking man.
Mr. Hall: Has Manu, then, an individuality?
Mme. Blavatsky: Well, I don’t know. It has no individuality in the abstract sense.
Mr. Scott Elliot: All the consciousnesses that you have been talking about, are they the hosts of the Dhyani-Buddhas who are concentrated in the ray of the one man?
Mme. Blavatsky: Oh, no. The Dhyani-Buddhas are on the higher plane. They have nothing to do with our dirty household work of our earth. It is just as you will put, for instance, somebody as a great governor in the house, and then this governor will have nothing to do with the work of the kitchen maids. Of all that, he does not know anything. He governs simply a place.
Or let us take the Queen, if she were not a constitution, or anyone, an emperor. In such an example that is the thinking man, it has nothing to do with what the subalterns do. If you understand me, this is a thing which belonged to that mind. To that ruler, they are under the sway of that ruler, and yet that ruler is not cognizant of them.
So it is with the Dhyani-Buddha that has come and emanated from him and all that. But he has nothing to do with them. It is just like the millions of cells that do something automatically or the foot which steps there without thinking about it. Every one thing has got its allotted duty to perform, but the Dhyani-Buddha is the supervisor. I gave it all to you about two Thursdays ago.
Mr. B. Keightley: Not quite what you have given now.
Mme. Blavatsky: Very well, then. Of course, if we go on with the conversation you will hear new things for 365 days in the year, because the subject is immense. I cannot express myself.
My dear Mr. Scott-Elliot, I tell you, as I grow older the worse I begin speaking English. I begin to be in despair. I have the more thoughts in my head and I can express them less and less. It is very difficult for me to express it. I can write it but to speak it is very difficult.”
H. P. Blavatsky