stanza 6, sloka 1

Stanza VI
1. By the power of the Mother of Mercy and Knowledge – Kwan-Yin – the “triple” of Kwan-shai-Yin, residing in Kwan-yin-Tien, Fohat, the Breath of their Progeny, the Son of the Sons, having called forth, from the lower abyss, the illusive form of Sien-Tchang and the Seven Elements:

 

“Mr. Holt:  Does the identity merge itself into the Absolute?

 
Mme. Blavatsky:  On our conceptions, it is no longer, but it is identity; it is a very abstruse metaphysical problem, this. You must understand this.

 
If you conceive of deity as Absoluteness, or if you conceive of deity with attributes, then this deity cannot be infinite, it would be everlasting; it had a beginning and it had an end. Such are the Manvantaric Gods, those which are during the life cycle.

 
The Absoluteness is that which is, to our minds, at least, immutable – which never had a beginning nor will ever have an end, which is omnipresent, which is absolute everything.

 
And when we say of that Absoluteness that it is absolutely unconscious, absolutely without any desire, without any thought, it is because we mean and must mean that it is absolute consciousness, absolute desire, absolute love, absolute everything.

 
Now you see how difficult is this thing to conceive.

 
Those who have been brought up in a theology which limits and conditions everything, and makes and dwarfs everything that there is – the grandest things in the world – and those who, like the men of science, don’t believe in anything but the limited and conditioned – they cannot conceive of anything which is not that.

 
Therefore, occultism has to struggle with science and with more materialistic theologies yet, because the man of science holds to his department and he does his duty. He says:  “I am incapable of understanding or believing; I am to hold to that which my five senses show to me”;

 

 

but the theologians who, at the same time claiming that God is infinite, God is endless, and God is absolute mercy and justice, gives to that absolute attributes, makes his God to be revengeful and makes mistakes, repent that he has made man, do all kinds of things, and yet he will call him absolute and endless.

 
This is where comes in this terrible, unphilosophical and illogical thing, which has neither head nor tail, which is a perfect, flat contradiction of everything.

 
If you want to have it in a philosophical way, you have to take the Vendantin way of seeing things, but if you come to the theologians of the West, you are lost.

 
Mr. _____:   Those are accommodations of truth. 

 
Mme. Blavatsky:  Not they, because you can do just the same as they do in India: they had to make accommodations for the minds of the poor Hindus, who are ignorant but there are no such contradictions.

 
They say God. One will worship Vishnu, the other Shiva, the other anything you like, but they will never say these gods are endless and never had a beginning or an end.

 
They will say the gods die, and Brahma at the end of Manvantara goes into Pralaya, and there remains only the one, to which they don’t give a name, but they call “That”, because, they say, “we cannot give it a name, but they call “That”, because, they say, “we cannot give it a name, it is that which ever was, is and will be and cannot be.”

 
So you see how philosophical they are, much more philosophical than we are. I cannot understand even Herbert Spencer, speaking of the one deity and then calling it the “first cause” and calling it the “supreme cause”. How is it possible?”

 
H. P. Blavatsky

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