stanza 3, slokas 10-11

Stanza III
10. Father-Mother spin a web whose upper end is fastened to spirit—the light of the one darkness—and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is Svâbhâvat.
11. It expands when the breath of fire is upon it; it contracts when the breath of the mother touches it. Then the sons dissociate and scatter, to return into their mother’s bosom at the end of the great day, and re-become one with her; when it is cooling it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude.



“Mr. B. Keightley:  It strikes me, Dr. Williams, that the logic of the position is this if the Absolute is the the abstract totality in some form or another. Every object of our consciousness, whether, so to speak, an idea or anything else, must have its root in that Absolute, must come from that, in some way or another.

Therefore, ultimately there must be latent, or merged in the Absolute during the time of Pralaya, the essential roots of everything which ever is, has been, or will be manifested.

Dr. Williams:  Oh, I quite grant all that.

Mr. B. Keightley:  Then comes in what HPB was saying, that you take up the first thing of those qualities. Behind that manifestation you cannot say anything at all.

Dr. Williams:  Is not that just what has been done all through The Secret Doctrine? Are not there postulates made there of that which has no form, of that which is above form and yet which is in the first absolute, the Absolute?

Mme. Blavatsky:  Most assuredly, I speak of it as eternal darkness, then on the second plane begins the motion; this is right that motion begins something else, and so on, until it descends, until the seven.

Finite intellect cannot reach that; therefore, it has to come to begin on that stage when the first flutter of differentiation begins in the primordial matter, which is eternal.

Dr. Williams:  That is the point: what the first manifestation was, and how we came to have any consciousness of it, and how it is possible to have any consciousness.

Mme. Blavatsky:  It is the experience of ages and ages, of all the seers. Either you have to admit that there are such people in the world as seers or there are not. If there are, then the experience of one checks the other.

They never said to each other how it was. Those who had the capacities of seers were put to the test, and if they happened to say in their utterances that they know how to produce it, and if the later one happened to say just the same things as the other said, I suppose there is some probability that it is so.

Dr. Williams:  I am quite willing to admit that there is not much that comes within the range of my consciousness, but that which does, if I would be honest with myself, I must hold to, quite irrespective of what anybody has said about it.

The President:  It seems to me the difficulty in these intermediate stages is this:  in a sense, they are positive conceptions. The conception of the Absolute is a negative one, and therefore, it is comparatively easy to us. The intermediate stages are not within the range of our finite intellect, but nevertheless they are positive conceptions.

Mr. Yates:  Everything which is within the range of the Absolute must be within our consciousness?

Dr. Williams:  Yes, that is exactly the point. The gentlemen has stated it.

Mme. Blavatsky:  Of course, you don’t study here the esoteric things, but those who study the esoteric instructions will understand what I mean. Isn’t it said, if we go on a lower analogy – the birth of a child, if you take, or the birth of any animal – take this and you will find it corresponds admirably.

There is not a missing link. It corresponds with things which are known to science – you understand what I mean – and these are facts which are not to be gainsaid. It is impossible; it is a perfect proof because it dovetails with every{thing} that science has so far had any proofs of.”

H. P. Blavatsky

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