stanza 3, slokas 10-11

Stanza III
10. Father-Mother spin a web whose upper end is fastened to spirit—the light of the one darkness—and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is Svâbhâvat.
11. It expands when the breath of fire is upon it; it contracts when the breath of the mother touches it. Then the sons dissociate and scatter, to return into their mother’s bosom at the end of the great day, and re-become one with her; when it is cooling it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude.

 

 

“Dr. Williams:  But how are we to know anything about the universal force which lies behind or above or outside of them?

 
Mme. Blavatsky:  We can never know it on the physical plane.

 
Dr. Williams:  How are we to get any idea of it?

 
Mme. Blavatsky:  Study occultism.

 
Dr. Williams:  That is it. What has occultism to say about it?

 
Mme. Blavatsky:  It says that everything you see around, that you can comprehend or conceive of, all this comes from that one absolute force.

 
You have either to believe in a personal God who does so and so – well, of course, as the good clergyman teaches – or you have to believe that there is one absolute totality, incomprehensible, which Herbert Spencer calls the unknowable and refers to it as “He” and the “just cause” (Which is very philosophical!), or you have to choose.

 
Logically, it cannot be anything else, because nothing can come out of nothing; everything must come from something. This something cannot be limited; if it were, it would be a personal God.

 
Mr. B. Keightley:  It would come from something itself.

 
Mme. Blavatsky:  It would just be the fairy hen that lays the egg, and the egg has existed before that hen, and it has produced that hen. Go on if you can understand that.

 
Dr. Williams:  I quite see the logic of that, and also I see that it is absolutely necessary to postulate the “Absolute”, something which is back of all manifestation which has no relation to us;

 
but having postulated that, how is it possible to go any further than that? Because the moment we go further than that we begin to talk about manifestation. We can postulate an Absolute of which we can conceive absolutely nothing.

 
Mme. Blavatsky:  Philosophy postulates nothing. It postulates its existence, not its being. It does not say it exists, it does not say it is a being, it simply says it is.

 
Now remember what {Nagasena?} said to the king, that great {   }when he asked him about Nirvana. He said it is nowhere. It exists nowhere.

 
What is Nirvana? It is nothing. Then Nirvana, he says, does not exist. No, it does not. Then, he says, what are you talking about? He said it is, but it does not exist, it is a state; imagine one absolute state, and this is that consciousness.”

 
H. P. Blavatsky

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