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 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. A. Keightley:  Verse 2 {3}, Stanza 3. Are the virgin-egg and the eternal-egg the same, or are they different stages of differentiation?

 
Mme. Blavatsky:  In its prototypal form as the eternal-egg and not the virgin-egg, the virgin-egg is already differentiated.

 
Mr. A. Keightley:  You say in one sense it is the absolute eggness.

 
Mme. Blavatsky:  In one sense it is, but not in another sense. In this sense of the inner nature of its essence, it is the eggness, just as I say; but in the sense of its form in which it appears for its purposes of differentiation and evolution, it becomes a virgin-egg. It is all a metaphorical way of speaking. I say it is just the same.

 
The eternal-egg is a pre-differentiation in a Laya condition; at that moment (before differentiation) it can have neither attributes nor qualities. The virgin-egg is already qualified, therefore differentiated, but it is the same, just as I told you.

 
Everything is the same, nothing is separated from the other in its abstract essential nature. But in the world of illusion, in the world of forms, of differentiation, we seem all to be various persons and to be different things and all kinds of subjects.

 
Well, whoever has got questions to ask, let them. I think there are many questions, I think, that you ask me over and over again, questions from another aspect; and it is the same aspect.

 
Mr. A. Keightley:  When we ask you questions from the different points of view, it all serves to explain things. Then we are able to put them before you in the light in which we may understand them.

 
Dr. Williams:  When you are speaking of writing from an appearance which is the Astral Light, can you explain anything more of that phenomena? If there is a writing in the Astral Light from which the mediums writes, does not that imply form in the Astral Light?

 
Mme. Blavatsky:  No, I would not say it is a form. It is something that assumes a form for the time being and takes a form which is comprehensible to the medium.

 
Dr. Williams:  The medium sees or perceives something, otherwise there would be nothing from which he would write.

 
Mme. Blavatsky:  Most assuredly it takes that. The potential energy, the essence of the thing, assumes a form which {is} comprehensible to the medium.

 
Mr. Hall:  It assumes form in his brain only.

 
Mme. Blavatsky:  And he sees it. Now, for instance, a sentence will be uttered in a language which is perfectly unknown to the medium, which the medium has never heard. This medium will see the thing repeated in the Astral Light not in the language that he or she does not understand, but in the language which is its own language.

 
When two persons speak, let us say an adept speaks with his chela, that chela does not understand the language of the adept or the adept the language of the chela on the physical plane, yet they understand each other because every word that is uttered is impressed on the brain, if you like – no language, the language of thought.”

 
H. P. Blavatsky

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