5. DARKNESS ALONE FILLED THE BOUNDLESS ALL, FOR FATHER, MOTHER AND SON WERE ONCE MORE ONE, AND THE SON HAD NOT AWAKENED YET FOR THE NEW WHEEL, AND HIS PILGRIMAGE THEREON.
6. THE SEVEN SUBLIME LORDS AND THE SEVEN TRUTHS HAD CEASED TO BE, AND THE UNIVERSE, THE SON OF NECESSITY, WAS IMMERSED IN PARANISHPANNA, TO BE OUTBREATHED BY THAT WHICH IS AND YET IS NOT. NAUGHT WAS.
7. THE CAUSES OF EXISTENCE HAD BEEN DONE AWAY WITH; THE VISIBLE THAT WAS, AND THE INVISIBLE THAT IS, RESTED IN ETERNAL NON-BEING — THE ONE BEING.
8. ALONE THE ONE FORM OF EXISTENCE STRETCHED BOUNDLESS, INFINITE, CAUSELESS, IN DREAMLESS SLEEP; AND LIFE PULSATED UNCONSCIOUS IN UNIVERSAL SPACE, THROUGHOUT THAT ALL-PRESENCE WHICH IS SENSED BY THE OPENED EYE OF THE DANGMA.
“Mr. B. Keightley: Look at the paradox. You will say on the one hand that Absoluteness cannot be a cause, and you call it in the same breath a causeless cause.
Mme. Blavatsky: Because, in the first place, the English language is very poor, and in the second place, human language is almost as poor. And then, with our finite language, our finite brains, our finite conception, it is impossible to put in form that which is formless. How can you go, and presume to put it in language?
Look at Herbert Spencer, he also calls it the First Cause, and he mixes it up with Absoluteness. Why, this is a very great philosophical mistake, at least in the eyes of the Vedantins. Certainly it is the greatest mistake.
Mr. A. Keightley: What I am getting towards is this, that you get back to your unmanifested Logos, and behind that, whatever attribute you chose to apply, you have Parabrahm.
Mr. B. Keightley: As the root.
Mme. Blavatsky: Look here, if you want to have the Vedantin theory, there is Parabrahm and Mulaprakriti. They are the same; only, Mulaprakriti is an attribute – it is a primordial, undifferentiated matter.
We can conceive of such a thing, knowing there is such a thing, if we take it a little limited, that is of limited size or space; but we cannot conceive of that which is beyond that matter, that is to say, which is not even spirit, which is metaspirit, and is a thing inconceivable to the human intellect, and we can only barely sense it in our conceptions. We cannot put it in any definite words.
This is the thing I want to impress upon you. Now Mr. Gardner thought Parabrahm was something; Parabrahm is no thing. Not nothing, it is Ain-Soph, the Endless. It is not a thing which is all and nothing, for it is Be-ness, and not non-being. Now try to understand this philosophically.
Mr. Kingsland: But it is still the First Cause, isn’t it?
Mme. Blavatsky: It is the root of all, the causeless cause, the root of everything, and the First Cause, the unmanifested Logos, is that which will be the cause of everything in the universe.”
H. P. Blavatsky