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.

 

“The President:  “Are Nidana and Maya aspects of the absolute”, is the exact form of the question.

 
Mr. B. Keightley:  The question really ought to be separated; the question is to ask, first of all, is Maya an aspect of the Absolute?

 
Mme. Blavatsky:  It cannot be an aspect of the absolute. It is {an} aspect of the differentiation, if you put it this way. If Maya means an illusion, everything that is differentiated is an illusion also, but it cannot be an aspect of the absolute.

 
The President:  Maya is manifestation surely.

 
Mme. Blavatsky:  Certainly; the absolute cannot have any manifestation whatever, it can have reflection at best.

 
Mr. B. Keightley:  In one of the old articles in the Theosophist, Maya is described as the cause of manifestation. I forget by who.

 
Mme. Blavatsky:  Perhaps by some Hindu.

 
Mr. B. Keightley:  By some good Hindu metaphysician. I am not sure if it was not Subba Row himself. He describes Maya as the cause of differentiation.

 
Mme. Blavatsky:  If there were no Maya, there would be nothing – no differentiation.

 
The President:  But if there were no differentiation, there would be Maya so you cannot put one before the other, can you?

 
Mr. B. Keightley:  But you are taking Maya as the cause of differentiation, therefore the moment you get behind differentiation, where is the Maya? Mme. Blavatsky said that even Nirvana is a Maya.

 
Dr. Williams:  Maya is a collective term meaning all manifestation.

 
Mme. Blavatsky:  Certainly; they say that every thing is an illusion, because, first of all no two persons in the world see things in the same way. They may see it alike on general principles, but they won’t see it altogether in the same way, and secondly, that which has a beginning and an end is not a reality, and, being less than the wink of the eye, it is an illusion, a momentary deception of the senses. This is why they call it an illusion.

 
They call reality only that which ever was, is, and will be, which cannot be , now, that absolute consciousness or what they call Parabrahm, or what in Kabalah is called Ain-Soph.”

 

H. P. Blavatsky

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