Compassion - The Spirit of Truth

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Compassion - The Spirit of Truth

By Helena Petrovna Blavatsky

Parabrahman or Absoluteness is the One and Only Reality

There is no God, save THAT Eternal Universal Principle, 
[The high initiates and adepts] believe in “gods” and know no “God,” but one Universal unrelated and unconditioned Deity,1 . . . which the vulgar hoi polloi 2 call, “God,” and we — “Eternal Principle.” 3 . . . It is belief in God and Gods that makes two-thirds of humanity the slaves of a handful of those who deceive them under the false pretence of saving them. Is not man ever ready to commit any kind of evil if told that his God or Gods demand the crime — voluntary victim of an illusionary God, the abject slave of his crafty ministers?

The One and Secondless 
. . . reality. The impersonal and nameless universal Principle.5 . . . the basis of conditioned Being whether subjective or objective.6 Parabrahman is not “God,” because It is not a God. “It is that which is supreme, and not supreme (paravara),” explains Mundaka Upanishad (II, 2.8). IT is “Supreme” as CAUSE, not supreme as effect. Parabrahman is simply, as a “Secondless Reality,” the all-inclusive Kosmos — or, rather, the infinite Cosmic Space 7 — in the highest spiritual sense.

But Parabrahman by itself cannot be seen as it is
. . . . It is seen by the Logos with a veil thrown over it [Mulaprakriti], and that veil is the mighty expanse of cosmic matter. It is the basis of material manifestations in the cosmos. . . . This Mulaprakriti is no more Parabrahman than the bundle of attributes of this pillar is the pillar itself.

It remains forever inconceivable, unknown, and unknowable. 1
 The Universe is the periodical manifestation of this unknown Absolute Essence. To call it “essence,” however, is to sin against the very spirit of the philosophy. For though the noun may be derived in this case from the verb esse, “to be,” yet IT cannot be identified with a being of any kind, that can be conceived by human intellect. IT is best described as neither spirit nor matter, but both. “Parabrahman and Mulaprakriti” are One, in reality, yet two in the Universal conception of the manifested, even in the conception of the One Logos, its first manifestation to which . . . IT appears from the objective standpoint of the One Logos as Mulaprakriti and not as Parabrahman; as its veil and not the ONE REALITY hidden behind, which is unconditioned and absolute.




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