Blavatsky Collected Writings Volume 9 Page 98


[Lucifer, Vol. II, No. 7, March, 1888, pp. 6-7, 80-81]

[Absolute Truth is self-evident] “Self-evident” truth may be considered absolute in relation to this Earth—only casually. It is still relative, not absolute with regard to its Universal Absoluteness.

[H. P. B. refers the reader to her editorial “What is Truth?,” Lucifer, Vol. I, No. 6, February, 1888, pp. 425-33.]


[The following statement is made in an article: “The original One, manifesting itself as Substance ... and Power . . . . cannot be essentially . . . . different from its own productions. . . . Nor could Matter and Motion continue to exist if the self-existent cause that enables them to continue to exist were to cease to be. . . .” To this, H. P. B. appends the following footnote:]

But can the Absolute have any relation to the conditioned or the finite? Reason and metaphysical philosophy answer alike—No. The “Self-existent” can only be the Absolute, and esoteric philosophy calls it therefore the “Causeless Cause,” the Absolute Root of all, with no attributes, properties or conditions. It is the one UNIVERSAL LAW of which immortal man is a part, and which, therefore, he senses under the only possible aspects—those of absolute immutability transformed into absolute activity—on this plane of illusion—or eternal ceaseless motion, the ever Becoming. Spirit, Matter, Motion, are the three attributes, on this our plane. In that of self-existence the three are ONE and indivisible. Hence we say that Spirit, Matter, and Motion are eternal, because one, under three aspects. Our differences, however, in this excellent paper, are simply in terms and expressions or FORM—not in ideas or thought.


[vitality] Of which “vitality” biologists know no more than of the man in the moon.

Page 99

[each unit of sentient creation must say, “l’univers c’est moi.”] Just what every Brahmin and every Vedantin says when repeating: Aham eva parabrahma, “I am myself Brahma or the Universe.”