HPB-SD(ed.1) v.1 p.1 st.1 sl.5

The Secret Doctrine
The Synthesis of Science, Religion, and Philosophy
by Helena Petrovna Blavatsky
Verbatim first edition, 1888
volume 1 Cosmogenesis, part 1 Cosmic Evolution, stanza 1 The Night of the Universe, sloka 5
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the secret doctrine.

STANZA I. — Continued.

5. Darkness alone filled the boundless all (a), for father, mother and son were once more one, and the son had not awakened yet for the new wheel * and his pilgrimage thereon (b).

(a) “ Darkness is Father-Mother : light their son,” says an old Eastern proverb. Light is inconceivable except as coming from some source which is the cause of it ; and as, in the instance of primordial light, that source is unknown, though as strongly demanded by reason and logic, therefore it is called “ Darkness ” by us, from an intellectual point of view. As to borrowed or secondary light, whatever its source, it can be but of a temporary mayavic character. Darkness, then, is the eternal

* That which is called “ wheel ” is the symbolical expression for a world or globe, which shows that the ancients were aware that our Earth was a revolving globe, not a motionless square as some Christian Fathers taught. The “ Great Wheel ” is the whole duration of our Cycle of being, or Maha Kalpa, i.e., the whole revolution of our special chain of seven planets or Spheres from beginning to end ; the “ Small Wheels ” meaning the Rounds, of which there are also Seven.

what is darkness in philosophy ?

matrix in which the sources of light appear and disappear. Nothing is added to darkness to make of it light, or to light to make it darkness, on this our plane. They are interchangeable, and scientifically light is but a mode of darkness and vice versâ. Yet both are phenomena of the same noumenon — which is absolute darkness to the scientific mind, and but a gray twilight to the perception of the average mystic, though to that of the spiritual eye of the Initiate it is absolute light. How far we discern the light that shines in darkness depends upon our powers of vision. What is light to us is darkness to certain insects, and the eye of the clairvoyant sees illumination where the normal eye perceives only blackness. When the whole universe was plunged in sleep — had returned to its one primordial element — there was neither centre of luminosity, nor eye to perceive light, and darkness necessarily filled the boundless all.

(b) The Father-Mother are the male and female principles in root-nature, the opposite poles that manifest in all things on every plane of Kosmos, or Spirit and Substance, in a less allegorical aspect, the resultant of which is the Universe, or the Son. They are “ once more One ” when in “ The Night of Brahmâ,” during Pralaya, all in the objective Universe has returned to its one primal and eternal cause, to reappear at the following Dawn — as it does periodically. “ Karana ” — eternal cause — was alone. To put it more plainly : Karana is alone during the “ Nights of Brahmâ.” The previous objective Universe has dissolved into its one primal and eternal cause, and is, so to say, held in solution in space, to differentiate again and crystallize out anew at the following Manvantaric dawn, which is the commencement of a new “ Day ” or new activity of Brahmâ — the symbol of the Universe. In esoteric parlance, Brahmâ is Father-Mother-Son, or Spirit, Soul and Body at once ; each personage being symbolical of an attribute, and each attribute or quality being a graduated efflux of Divine Breath in its cyclic differentiation, involutionary and evolutionary. In the cosmicophysical sense, it is the Universe, the planetary chain and the earth ; in the purely spiritual, the Unknown Deity, Planetary Spirit, and Man — the Son of the two, the creature of Spirit and Matter, and a manifestation of them in his periodical appearances on Earth during the “ wheels,” or the Manvantaras. — (See Part II. § : “ Days and Nights of Brahmâ.”)