Theosophy A monthly magazine devoted to the promulgation of Theosophy as it was given by those who brought it. The subscription price has been fixed at $2.00 per annum. Subscriptions may begin with any desired number. Information as to Back Numbers furnished upon application. Contributions intended for publication should be sent in not later than the 15th of the month preceding issue. Writers should in all cases retain copies, as no manuscripts will be returned. Subscriptions, contributions, and communications of every nature, should be addressed to the Business Agent of THEOSOPHY, The Parent Theosophical Society was formed at New York, U. S. A., in 1875, by H. P. Blavatsky, with whom were associated William Q. Judge, Henry S. Olcott, and others. The defined Objects of the Society were as follows: I. To form a nucleus of a Universal Brotherhood of Humanity, without distinction of race, creed, sex, caste, or color. II. The study of ancient and modern religions, philosophies and sciences, and the demonstration of the importance of such study; and III. The investigation of the unexplained laws of nature and the psychical powers latent in man. Assent to the First Object only was obligatory on the part of all Fellows, the other Objects being subsidiary and optional. That Self is described by No, No! He is incomprehensible, for he cannot be com prehended; imperishable, for he cannot perish; unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.-Brihadaranyaka-Upanishad. THEOSOPHY Vol. VI DECEMBER, 1917 No. 2 No Theosophical Society, as such, is responsible for any opinion or declaration in this magazine, by whomsoever expressed, unless contained in an official document. Where any article, or statement, has the author's name attached, he alone is responsible, and for those which are unsigned, the Editors will be accountable. TRANSACTIONS OF THE BLAVATSKY LODGE OF THE THEOSOPHICAL SOCIETY. DISCUSSIONS OF THE STANZAS OF THE FIRST VOLUME OF THE "SECRET DOCTRINE." (PART TWO) (Continued from November.) The "Transactions" were compiled from shorthand notes taken at the meetings of the Blavatsky Lodge of the Theosophical Society, January 10th to June 20th, 1889, and later printed in pamphlet form. Copies of this pamphlet are getting rarer with every year. THEOSOPHY is therefore reprinting the "Transactions" for the benefit of present-day students. Part II consists of Stanzas II to IV (Slokas 1 to 5) of the "Book of Dzyan," upon which "The Secret Doctrine" is based. The answers to the questions were given by H. P. Blavatsky. Students not possessing "The Secret Doctrine" will find that these Stanzas are also printed in H. P. Blavatsky's "Voice of the Silence," which is owned by most students, or can be purchased, through THEOSOPHY, at the nominal price of seventy-five cents, postpaid. The first part of the "Transactions" was printed in the issues of THEOSOPHY from June to October, 1916, inclusive. VI. Sloka (I). THE LAST VIBRATION OF THE SEVENTH ETERNITY THRILLS THROUGH INFINITUDE. THE MOTHER SWELLS, EXPANDING FROM WITHIN WITHOUT LIKE THE BUD OF THE LOTUS. "The seemingly paradoxical use of the sentence 'Seventh Eternity', thus dividing the invisible, is sanctified in esoteric philosophy. The latter divides boundless duration into unconditionally eternal and universal time, and a conditioned one (Khandakâla). One is the abstraction or noumenon of infinite Time (Kala) the other its phenomenon appearing periodically as the effect of MAHAT (the universal Intelligence limited by Manvantaric duration)."* Q. Does the commencement of Time as distinguished from Duration, correspond to the appearance of the manifested Logos? A. Certainly it cannot do so earlier. But "the seventh vibration" applies to both the First, and to the manifested Logos-the first out of Space and Time, the second, when Time has commenced. It is only when "the mother swells" that differentiation sets in, for when the first Logos radiates through primordial and undifferentiated matter there is as yet no action in Chaos. "The last vibration of the Seventh Eternity" is the first which announces the Dawn, and is a synonym for the First or unmanifested Logos, There is no Time at this stage. There is neither Space nor Time when beginning is made; but it is all in space and Time, once that differentiation sets in. At the time of the primordial radiation, or when the Second Logos emanates, it is Father-Mother potentially, but when the Third or manifested Logos appears, it becomes the Virgin-Mother. The "Father and the Son" are one in all the world Theogonies; hence, the expression corresponds to the appearance of both the unmanifested and the manifested Logos, one at the beginning, the other at the end, of the "Seventh Eternity." Q. Can you, then, speak of Time as existing from the appearance of the Second or Unmanifested-Manifested Logos? A. Assuredly not, but from the appearance of the Third. It is here that the great difference between the two lies, as just shown. The "last vibration" begins outside of Time and Space, and ends with the third Logos, when Time and Space begin, i. e., periodical time. The Second Logos partaking of both the essences or natures of the first and the last. There is no differentiation with the First Logos; differentiation only begins in latent World-Thought, with the Second Logos, and receives its full expression, i. e., becomes the "Word" made flesh-with the Third. Q. How do the terms "Radiation" and "Emanation" differ in the Secret Doctrine? A. They express, to my mind, two entirely different ideas, and are the best apologies for the original terms that could be found; but if the ordinary meanings are attached to them the idea will be missed. Radiation is, so to say, the unconscious and spontaneous shooting forth, the action of a something from which this act takes place; but emanation is something from which another thing issues in a constant efflux, and emanates consciously. An orthodox Occultist goes so far as to say that the smell of a flower emanates from it "consciously”—absurd as it may seem to the profane. Radiation can come from the Absolute; Emanation cannot. One difference exists in the idea that Radiation is sure, Vol. I. p. 62, Original Edition; pp. 91-92, New Edition. sooner or later, to be withdrawn again while Emanation runs into other emanations and is thoroughly separated and differentiated. Of course at the end of the cycle of time emanation will also be withdrawn into the One Absolute; but meanwhile, during the entire cycle of changes emanation will persist. One thing emanates from the other, and, in fact, from one point of view, emanation is equivalent to Evolution; while "radiation" represents to my mind-in the precosmic period, of course-an instantaneous action like that of a piece of paper set on fire under a burning glass, of which act the Sun knows nothing. Both terms, of course, are used for want of better. Q. What is meant by prototypes existing in the Astral Light?* A. Astral Light is here used as a convenient phrase for a term very little understood, viz: "the realm of Akâsa, or primordial Light manifested through the divine Ideation." The latter must be accepted in this particular case as a generic term for the universal and divine mind reflected in the waters of Space or Chaos, which is the Astral Light proper, and a mirror reflecting and reversing a higher plane. In the ABSOLUTE or Divine Thought everything exists and there has been no time when it did not so exist; but Divine Ideation is limited by the Universal Manvantaras. The realm of Akâsa is the undifferentiated noumenal and abstract Space which will be occupied by Chidakasam, the field of primordial consciousness. It has several degrees, however, in Occult philosophy; in fact, "seven fields." The first is the field of latent consciousness which is coeval with the duration of the first and second unmanifested Logoi. It is the "Light which shineth in darkness and the darkness comprehended it not" of St. John's Gospel. When the hour strikes for the Third Logos to appear, then from the latent potentiality there radiates a lower field of differentiated consciousness, which is Mahat, or the entire collectivity of those Dhyan Chohans of sentient life of which Fohat is the representative on the objective plane and the Manasaputras on the subjective. The Astral Light is that which mirrors. the three higher planes of consciousness, and is above the lower, or terrestrial plane; therefore it does not extend beyond the fourth plane, where, one may say, the Akâsa begins. There is one great difference between the Astral Light and the Akasa which must be remembered. The latter is eternal, the former is periodic. The Astral Light changes not only with the Mahamanvantaras but also with every sub-period and planetary cycle or Round. Q. Then do the prototypes exist on a plane higher than that of the Astral Light? A. The prototypes or ideas of things exist first on the plane of Divine eternal Consciousness and thence become reflected and * Vol. I. p. 63, Original Edition; p. 92, New Edition. |