stanza 3, slokas 5-9

5. The root remains, the light remains, the curds remain, and still Oeaohoo is one.
6. The root of life was in every drop of the ocean of immortality, and the ocean was radiant light, which was fire, and heat, and motion. Darkness vanished and was no more ; it disappeared in its own essence, the body of fire and water, or father and mother.
7. Behold, oh Lanoo! The radiant child of the two, the unparalleled refulgent glory: Bright Space Son of Dark Space, which emerges from the depths of the great dark waters. It is Oeaohoo the younger, the * * * He shines forth as the son; he is the blazing Divine Dragon of Wisdom ; the One is Four, and Four takes to itself Three, and the Union produces the Sapta, in whom are the seven which become the Tridasa (or the hosts and the multitudes). Behold him lifting the veil and unfurling it from east to west. He shuts out the above, and leaves the below to be seen as the great illusion. He marks the places for the shining ones, and turns the upper into a shoreless sea of fire, and the one manifested into the great waters.
8. Where was the germ and where was now darkness? Where is the spirit of the flame that burns in thy lamp, oh Lanoo? The germ is that, and that is light, the white brilliant son of the dark hidden father.
9. Light is cold flame, and flame is fire, and fire produces heat, which yields water: the water of life in the great mother.

“Mr. B. Keightley:  Question 7. What is the “upper space” and “shoreless sea of fire”?

Mme. Blavatsky:  The “upper space” is the space within, as I just said, or the universe as it first appears from its Laya state, a “shoreless” expanse of spirit or “sea of fire”.

Mr. B. Keightley:  Question 8. Are the “great waters” here the same as those on which “darkness moved”?

Mme. Blavatsky:  Well, I wish to say one thing, that “darkness moved”, you put here in quotes. I don’t remember to have put anywhere that darkness moves. I don’t know on what darkness can ever move. I don’t know what they have been doing.

I have heard of a darkness which was upon the face of the deep or the great waters, but even in Chapter 1, Genesis it is distinctly stated, verse 2, that darkness was, and that that which moved upon the face of the waters was not darkness but the Spirit of God.

Now see esoterically the meaning of these two verses in Genesis.

They mean that in the beginning, when Kosmos was yet without form, and chaos, or the outer space, that of illusion, was still void, darkness alone was.

Now if you take Kalahamsa, the dark swan or the swan of eternity (it is interchangeable), and at the first radiation of the dawn the Spirit of God, which means Logos number 1, began to move on the face of the great waters of the deep; therefore, if we want to be correct, and if not clear, let us ask are the great waters the same as the darkness spoken of in The Secret Doctrine? I will answer in the affirmative.

Kalahamsa reads in a dual manner. Now, exoterically, if you speak about Kalahamsa, I took them to task in The Secret Doctrine (and I was perfectly right) for putting such a thing as that, that Kalahamsa was Parabrahm.

It is not so, but esoterically it comes to that. Exoterically it is Brahma, which is the swan of the vehicle in which darkness manifests itself to human comprehension, but esoterically it is darkness, itself the ever unknowable absoluteness which becomes the vehicle of Brahma the manifested.

For under the illusion of manifestation – that which we see and feel and which comes under our sensuous perception, as we imagine – is simply that which we neither hear, feel, see, taste or touch at all; a gross illusion and nothing else.

Now, is this too metaphysical?

Mr. B. Keightley:  I follow it.

Mme. Blavatsky:  But I want the others to follow it. You are here always.

Mme. Tambaco:  I think it seems clear.”

H. P. Blavatsky

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