Stanza VII
1. Behold the beginnings of sentient formless life. First the Divine, the one from the Mother-Spirit; then the Spiritual; the three from the one, the four from the one, and the five from which the three, the five, and the seven. These are the three-fold, the four-fold downward; the “mind-born” sons of the first Lord; the shining seven. It is they who are thou, me, him, oh Lanoo. They, who watch over thee, and thy mother earth.
2. The one ray multiplies the smaller rays. Life precedes form, and lfe survives the last atom of form. Through the countless rays proceeds the life-ray, the one, like a thread through many jewels.
3. When the one becomes two, the threefold appears, and the three are one; and it is our thread, oh Lanoo, the heart of the man-plant called Saptaparna.
“Mr. Old: There is one point that I don’t quite understand – perhaps it is not understandable – but that was the Unknowable could not differentiate.
Mme. Blavatsky: I should say it could not, if it is the Absolute.
Mr. Old: But that Absolute, as the Absolute, is this, and that, and everything.
Mme. Blavatsky: Yes.
Mr. Old: Well, we are a differentiation, certainly; we are the being in that non-being. Humanity is the being, the one end of the line of life, and Parabrahm is at the other, and yet Parabrahm comprehends them both. He is not only the centre, but the radius and also the limitless circumference; it looks like a contradiction in terms.
Mme. Blavatsky: I will say, if you please, the Absolute cannot differentiate. You don’t take the philosophical idea. You cannot say in philosophy that the Absolute differentiates, that the unconditioned has any relation whatever to the conditioned, or the finite; the infinite can have no relation to it.
So you cannot, in thinking about cosmos, or the universe in its manifestations – perhaps you may use your argument – you cannot, if you talk pure philosophy and Vedantin philosophy, fix it up and say the Absolute can differentiate.
Mr. Old: Of course I see in the true idea of absolute being is lost in non-being.
Mme. Blavatsky: We say that Parabrahm is perfect, absolute unconsciousness. By saying that it is absolute unconsciousness, we say it is absolute consciousness. Now, can you imagine absolute consciousness? The Vedantins will. If it is absolute unconsciousness, it must be absolute consciousness; but, as it is absolute, it can have no relation to the finite consciousness or to finite unconsciousness. Do try and understand that difference. You see those enormously difficult and abstruse ideas in the Occult philosophy.”
H. P. Blavatsky
The Mark Of God: Understanding Your "I AM Presence" 