stanza 6, sloka 1

Stanza VI
1. By the power of the Mother of Mercy and Knowledge – Kwan-Yin – the “triple” of Kwan-shai-Yin, residing in Kwan-yin-Tien, Fohat, the Breath of their Progeny, the Son of the Sons, having called forth, from the lower abyss, the illusive form of Sien-Tchang and the Seven Elements:

 

 

“Mr. A. Keightley:  Question 7.  In speaking of the “Seven Sons of Light and Life” as being beyond the Laya centres, do you refer only to what may be termed the “relative” Laya centres which limit our solar system?  For the term Laya center seems usually to be used of the absolute limit of all differentiation.

 
Mme. Blavatsky:  It is so, indeed, in the limit of differentiation in the manifested kosmos. What is meant may be absolute darkness for us, but certainly it can be neither differentiation nor Laya, as we conceive of them, in that beyond.

 
When I speak of the “Seven Suns of Light and Life” as being beyond the Laya centres, it only means this:  they are subject neither to Laya nor differentiation – during the cycle of their life, at any rate, which lasts a Maha-Manvantara.

 
If you had only remembered the order in which the Dhyan-Chohans emanate, or theogony, which is there explained in many places, you would not have asked the question.

 

I thought you knew by this time that logos number one radiated seven primeval rays, which are as one, and are called the septenary robe of destiny; and that from that one is ultimately born logos number three, whose seven rays become the kosmic builders and whose aggregate is Fohat.

 
How, then, can the sons of Light and Life, the septenary robe of immutable destiny, be otherwise than beyond the Laya centres?  It is just what I had the pleasure of explaining to our dear President, Mr. Kingsland. I think it is very conceivable, that.

 
You cannot take Laya as referring to anything but matter, manifested matter, differentiation, even finite manifested differentiation, and beyond this Laya point, which is the Zero point of matter, is matter which never differentiates, and nothing.

 
It is not that it is a question of heat or anything, it is simply the within – how shall we explain this – as I have been explaining to you many times. Everyone of them is endless, shoreless, limitless, and yet there are seven.

 
Well, there is a riddle for you! If not a mathematical one, it is not a physical one, and yet I suppose everyone ought to try and conceive of that – that it is not a question of right, left, up, top, below, or beneath. It is simply a question of the state of matter or state of consciousness.

 
Matter is everywhere, because matter and spirit are one, but the Laya point, or beyond the Laya point, you cannot call the matter nor the spirit; it is neither matter nor spirit, it is both and nothing.

 
Mr. B. Keightley:  Then, really, that looks as if the Laya point would divide the four planes which you may call more especially manifested – the planes of the globe and solar system, and so on – from the three upper planes of which we have been speaking.

 
Mme. Blavatsky:  They do not. The three planes and four are just in one Cosmos as the seven principles are in you:  but it is simply this:  if we cannot understand or realize that we have these three principles in us, such as the higher intelligences, or Manas, and Buddhi, the spiritual soul, and Atma, the soul that is the synthesis –

 
if we cannot realize this, how can you pretend to go and conceive that which is perfectly inconceivable for human intellect, the three higher intelligences?

 
That is why I only give the four, because they represent the planes on which our planetary chain is, but I can’t go beyond, because it would be perfectly incomprehensible; and moreover my knowledge of the English language would not tell me, nor any language, for I could not explain it.”

 
H. P. Blavatsky

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