primordial substance and divine thought

“The philosophers themselves had to be initiated into perceptive mysteries, before they could grasp the correct idea of the ancients in relation to this most metaphysical subject.

Otherwise – outside such initiation – for every thinker there will be a “thus far shalt thou go and no farther”, mapped out by his intellectual capacity, as clearly and as unmistakably as there is for the progress of any nation or race in its cycle by the law of Karma.

Outside of initiation, the ideals of contemporary religious thought must always have their wings clipped and remain unable to soar higher;

for idealistic as well as realistic thinkers, and even freethinkers, are but the outcome and the natural product of their respective environments and periods.

The ideals of both are only the necessary results of their temperaments, and the outcome of that phase of intellectual progress to which a nation, in its collectivity, has attained.

Divine thought cannot be defined, or its meaning explained, except by the numberless manifestations of Cosmic Substance in which the former is sensed spiritually by those who can do so.

To say this, after having defined it as the Unknown Deity, abstract, impersonal, sexless, which must be placed at the root of every Cosmogony and its subsequent evolution, is equivalent to saying nothing at all.

When “the one becomes two”, it may then be referred to as spirit and matter.

To “Spirit” is referable every manifestation of consciousness, reflective or direct, and of unconscious purposiveness as evidenced in the Vital Principle, and Nature’s submission to the majestic sequence of immutable law.

“Matter” must be regarded as objectivity in its purest abstraction – the self-existing basis whose septenary Manvantaric differentiations constitute the objective reality underlying the phenomena of each phase of conscious existence.

During the period of universal Pralaya, Cosmic Ideation is non-existent; and the variously differentiated states of Cosmic Substance are resolved back again into the primary state of abstract potential objectivity.”


H. P. Blavatsky

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