stanza 1, slokas 3-4

STANZA I.
3. UNIVERSAL MIND WAS NOT, FOR THERE WERE NO AH-HI TO CONTAIN IT.
4. THE SEVEN WAYS TO BLISS WERE NOT. THE GREAT CAUSES OF MISERY WERE NOT, FOR THERE WAS NO ONE TO PRODUCE AND GET ENSNARED BY THEM.

 

“Mr. A. Keightley:  The first question is, can you give us a definition of the universal mind, which will solve the difficulty?

 
Mme. Blavatsky:  Well, I think I have just done so.

 
Mr. A. Keightley:  Quite so. Then number 2. “What are the higher powers which condition the Ah-hi?

 
Mme. Blavatsky:  Well I don’t call them powers at all; it is simply a manifestation of the periodical law, the universal law, which becomes by turns active or inactive.

 
This is that law of periodical manifestation which creates them, which emanates them. I always use the word create, which is a very bad and wrong word to use, for there is no creation.

 
Mr. A. Keightley:  Then the power, which is higher than the Ah-hi, is the law which necessitates manifestation.

 
Mme. Blavatsky:  Just so; periodically, when the hour strikes, it comes, and they appear into manifestation. They are on the first rung of manifestation, after which it goes on gradually shaping itself more and more.

 
Mr. B. Keightley:  It should really be THE law, and not A law.

 
Mme. Blavatsky:  The law and not a law. I give it {to} you from the standpoint of esoteric, or eastern teaching. If physical science objects, just say so, and I will try to repent. Who of you has an objection to make?

 
Mr. Kingsland:  The grand difficulty is to account for this law.

 
Mme. Blavatsky:  You want to go beyond even the first manifestation, beyond what they call the Supreme Cause; you want to go beyond that.

 
You try to understand first the Supreme Cause, as they call it, and I can assure you, you won’t understand it; it is all a figment, all our imagination. We try to do the best we can but it does not stand to reason at all. We do not even approach this absolute, this merely logical speculation which dates from thousands and thousands of years.

 
If physical or modern science can say or invent something better, let it do so, but it has not done it yet. There are gaps and flaws everywhere, and at every moment one thing breaks its nose, and another comes, and then they jump over the wall and imagine some other speculation; that again in turn breaks its nose, and that is all it is.

 
Mr. Kingsland:  Would not cosmic mind be a better term than universal mind in this case?

 
Mme. Blavatsky:  No; cosmic mind would take in the third degree. Cosmic mind is simply confined or limited to the manifested universe.

 
Mr. Kingsland:  Quite so. In that sense it seems the passage is intended.

 
Mme. Blavatsky:  Cosmic mind is a quite different thing from universal ideation. It is just the manifestation of that mind during the Manvantaric period of activity.

 
But universal ideation knows no change. It was, always was, is, and will be. I never said it does not exist; it does not exist for our perception, because there were no minds to perceive it. Universal mind was not because there was no one to perceive it.

 
One is latent and the other is active. One is a potentiality.”

 

H. P. Blavatsky

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