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. Kingsland:  But when you are meditating – for instance, without any attempt to put them into words – when you simply think about a thing, meditate about it – that is the question.

 
Dr. Williams:  Then I should say we are thinking or we are not thinking. We may make the mistake that was attributed to a certain extent to Washington, who went always about with his head down and his hands behind his back. Somebody said he was a very deluded man, he thought he was thinking, and it seems to me we are either thinking or not thinking, and in meditation we either have thoughts or we do not have thoughts.

 
Now the moment we have a thought, that is a concrete form in the mind, but it is, as the lady remarked, a precipitation, so to say, from the realm of ideas. As an idea is not a thought, it is something entirely different; and ideas precipitate themselves into thought.

 
Mr. B. Keightley:  But I think you can certainly have thought that is not expressed in words.

 
Dr. Williams:  I don’t think you can. The moment ideas are precipitated into thought, then you can speak. We fail to distinguish between the realm of feeling and emotion and thought. Feeling and emotion is only one of the sources. They are really identical. Feeling is only one of the sources of ideas which are precipitated into thought.

 
Mr. Hall:  {Dr. Williams?} takes entirely a different idea of what thought is from what I think the rest of us would take it.

 
Mr. Kingsland:  You classify thought in a different way.

 
Mr. B. Keightley:  (to Mme. Blavatsky) When you are thinking out an article, do you think it out in words?

 
Mme. Blavatsky:  Never.

 
Dr. Williams:  If you don’t think in words, where do the words come from?

 
Mr. B. Keightley:  They come afterwards.

 
Dr. Williams:  From what do they come?

 
Mr. B. Keightley:  For instance, Mme. Blavatsky writes an elaborate article like one she has been writing now. Well, I know from the way in which that article was written, the draft of that article, the outline of it, the distinct sequence of the ideas and so on must have existed in her mind – not in words, before she put pen to paper.

 
Dr. Williams:  Oh, of course. I understand there exist in memory the materials.

 
Mr. B. Keightley: No, no. The plan, the idea of the article – how it was to be put, what facts to be brought in – but not if you asked her to write down on paper the plan on which she was going to write her article.

 
Mr. Kingsland:  Dr. Williams wants to draw a distinction between an idea and a thought.”

 
H. P. Blavatsky

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