“Mr. Sneyd: When the individuality becomes merged in Parabrahm, then in that state, why do they call it the nothing, if it is the reality?
Mr. Old: It is not called nothing; it is no thing.
Mme. Blavatsky: It is the All.
Mr. Sneyd: But they only mean when they say nothing, no thing.
Mr. Old: Nothing is the wrong pronunciation; it is no thing.
Mr. Sneyd: It seems a contradiction.
Mme. Blavatsky: Ain Soph – No thing.
Mr. Sneyd: It is, really, I suppose, the state of intense happiness?
Mme. Blavatsky: That cannot be, unless you feel intense unhappiness – a contrast. Parabrahm is not to be either happy or unhappy, and does not feel, because feeling is a finite thing.
Mr. Sneyd: Then why should we wish for it?
Mme. Blavatsky: I suppose on account of our stupidity, which is great.
Mr. B. Keightley: Or because we have learned that you cannot have happiness apart from suffering. Why do you go in for differentiated existence? Why do you desire pleasure, or happiness? You desire by that very fact the corresponding pain or suffering, the two being differentiated aspects.
Mr. Old: Everything exists by relation of its own opposites.
Mr. Sneyd: For instance, I can go to a beautiful picture gallery.
Mme. Blavatsky: You won’t have them in Devachan.
Mr. Kingsland: The more your mind is attuned to happiness, the more it is subject to the shock of discord; and the more intense your pains are in one direction, the more pleasure in another.
Mr. Sneyd: Why should we say that is Parabrahm?
Mr. B. Keightley: May I put this question to you? Can you imagine this condition as lasting permanently? Can you really suppose every desire that you conceive of, gratified? You will find it uncommonly slow when you try it on for about five minutes, because the very fact of having a desire produces suffering until it is fulfilled.
Mme. Blavatsky: To have a desire is already suffering, because it is something ungratified. The fact of desiring is suffering.
Mr. Sneyd: But you know you would have it soon, that there is something new coming, something coming on extra, as it were. You are satisfied with what you have got, but you are very glad of this extra.
Mr. Kingsland: You can go piling the extras up until there was nothing left of extras.
Mr. Old: Parabrahm is a state of absolute indifference.
Mme. Blavatsky: Please don’t call Parabrahm happiness, because it is lowering to the idea of the happy god who sits and rejoices and something smells sweet to his nostrils.
Mr. B. Keightley: If you think about it you will see you cannot have one without the other, really and truly.
Mr. Sneyd: But why should we wish for it? Supposing we say it is absolute indifference? Why should we wish for it?
Mr. Kingsland: You think that over, and in the meanwhile we will go on.”
H. P. Blavatsky
The Mark Of God: Understanding Your "I AM Presence" 