Re: Reading Circle (Blavatsky: The Secret Doctrine)
Posted: Sun Feb 14, 2021 2:46 pm
Stanza III – Recap / short commentary on the stanza itself
1. The last cycle of pralaya turns towards the first dawn of becoming.
2. As the swelling of the mother comes from within, it ”activates” at once in the whole universe, in each seed of vacuum space, that is the shared laya point everywhere.
3. The darkness radiating light is of course the kind of light we talk about not seen with bare eye, but the inner eye. It penetrates the virgin egg (I’m thinking the virgin egg could be the untouched laya point and the absolute father – the darkness – from which the one ray of light comes from). The egg thrill and dropping non-eternal germ would be the manvantara condensing into a the world-egg’s first cycle. So the egg is a sort of the idea of the mother and the world-egg is a manifestation of it. ”Condensing into the world-egg” also brings back the idea of the big bang first condensing super thight before it ”explodes” out the phenomenal universe.
4. The three fall into the four is propably the darkness (father), the egg (mother) and the one ray (son) falling in to mirroring existence through the consequent powers, or aspects of the son. Thus the radiant essence becomes seven inside, seven outside. The poetic language seems to revolve around the lotus symbol.
5. Although I already talked about mirror nature of the temporal world, there’s still the more obvious kind of oneness here, I guess meaning that the illusion of substance has not yet overcome the essence with its veils. Thinking from a human perspective and being in a creative state, here is still the point where ideas are luminous and sparkling, and the problems of form have not yet managed to veil and shadow the joy of ”being at the fountain”.
6. Again coming to the idea of laya point (”the root of life was in every drop of the ocean of immortality”.) Darkness becomes filled with the body of father-mother – svabhavat –, it’s something a bit like aether this fire-water, I think.
7. This radiant body forming a sort of alive counter-part of the darkness of space (the son and the father) is the second logos (the first being the one ray coming from the darkness to thrill the egg) – the Divine Dragon of Wisdom. Again we go through more specificly how the son creates the septenary. It goes according to the Hieroglyphic Key: the higher triad is flowing through the fourth (prana, as in unchanged – virgin – life force that is the radiancy of the ”Bright space son of dark space”) to the lower triad. Thus the Wisdom of the Divine Dragon is in the whole of the septenary and it’s creative powers. These consequent powers – the hosts and the multitudes – then become the great illusion as the son moves from east to west (coming to the planetary symbolism of the sun representing the son).
8. Now that we are veiled by the illusion, we (the potential Lanoo’s) are asked again to remember the germ and the darkness to recognize the source of the spirit.
9. Continuing from the previous notion, here is traced again the path of the logos and the father-mother polarities to penetrate through the veils.
10. Again, the father-mother is given another angle to look at with the idea of a web spanning from spirit to matter. I’m thinking the web symbolizing the mother matrix (the laya point present in every atom) and the father given ray connecting those ”patch-points” of the matrix.
11. The fatherly (fiery) breath and the breath of the mother expand and contracts the web, like the scientist have been speculating about the expanding of the universe, and possible opposite direction eventually happening. ”The sons expand and contract through their own selves and hearts”, could be interpreted to mean their manvantaric cycles through which they eventually return to their mother’s bosom.
12. And this further manvantaric occurrence happens through Fohat, who sort of give birth to the sons and thus eventually, for example, make the atoms harden i.e. crude matter is crystallized and more notably the complexity of many more layers (we for example observe in the human constitution) become the created world pulsating forth.
Continuing the reading circle, I will try to do this kind of separate commentary on the poems first to have fresh air to come back to, after diving in to the more thick commentary provided by Madam Blavatsky.
1. The last cycle of pralaya turns towards the first dawn of becoming.
2. As the swelling of the mother comes from within, it ”activates” at once in the whole universe, in each seed of vacuum space, that is the shared laya point everywhere.
3. The darkness radiating light is of course the kind of light we talk about not seen with bare eye, but the inner eye. It penetrates the virgin egg (I’m thinking the virgin egg could be the untouched laya point and the absolute father – the darkness – from which the one ray of light comes from). The egg thrill and dropping non-eternal germ would be the manvantara condensing into a the world-egg’s first cycle. So the egg is a sort of the idea of the mother and the world-egg is a manifestation of it. ”Condensing into the world-egg” also brings back the idea of the big bang first condensing super thight before it ”explodes” out the phenomenal universe.
4. The three fall into the four is propably the darkness (father), the egg (mother) and the one ray (son) falling in to mirroring existence through the consequent powers, or aspects of the son. Thus the radiant essence becomes seven inside, seven outside. The poetic language seems to revolve around the lotus symbol.
5. Although I already talked about mirror nature of the temporal world, there’s still the more obvious kind of oneness here, I guess meaning that the illusion of substance has not yet overcome the essence with its veils. Thinking from a human perspective and being in a creative state, here is still the point where ideas are luminous and sparkling, and the problems of form have not yet managed to veil and shadow the joy of ”being at the fountain”.
6. Again coming to the idea of laya point (”the root of life was in every drop of the ocean of immortality”.) Darkness becomes filled with the body of father-mother – svabhavat –, it’s something a bit like aether this fire-water, I think.
7. This radiant body forming a sort of alive counter-part of the darkness of space (the son and the father) is the second logos (the first being the one ray coming from the darkness to thrill the egg) – the Divine Dragon of Wisdom. Again we go through more specificly how the son creates the septenary. It goes according to the Hieroglyphic Key: the higher triad is flowing through the fourth (prana, as in unchanged – virgin – life force that is the radiancy of the ”Bright space son of dark space”) to the lower triad. Thus the Wisdom of the Divine Dragon is in the whole of the septenary and it’s creative powers. These consequent powers – the hosts and the multitudes – then become the great illusion as the son moves from east to west (coming to the planetary symbolism of the sun representing the son).
8. Now that we are veiled by the illusion, we (the potential Lanoo’s) are asked again to remember the germ and the darkness to recognize the source of the spirit.
9. Continuing from the previous notion, here is traced again the path of the logos and the father-mother polarities to penetrate through the veils.
10. Again, the father-mother is given another angle to look at with the idea of a web spanning from spirit to matter. I’m thinking the web symbolizing the mother matrix (the laya point present in every atom) and the father given ray connecting those ”patch-points” of the matrix.
11. The fatherly (fiery) breath and the breath of the mother expand and contracts the web, like the scientist have been speculating about the expanding of the universe, and possible opposite direction eventually happening. ”The sons expand and contract through their own selves and hearts”, could be interpreted to mean their manvantaric cycles through which they eventually return to their mother’s bosom.
12. And this further manvantaric occurrence happens through Fohat, who sort of give birth to the sons and thus eventually, for example, make the atoms harden i.e. crude matter is crystallized and more notably the complexity of many more layers (we for example observe in the human constitution) become the created world pulsating forth.
Continuing the reading circle, I will try to do this kind of separate commentary on the poems first to have fresh air to come back to, after diving in to the more thick commentary provided by Madam Blavatsky.