35H.P. Blavatsky & Annie Besant, editors - Lucifer Vol. VI, No. 35 July, 1890

The first effect then which the mind appreciates is the reflexion of its negative ideal in space as positive power, which, being movement, is definite ; and which, being the manifestation of Truth, may be called complete self-consciousness. From this I draw the definition of that underlying and connecting force by which finalities exist as a universe, and I call it universal Self-Consciousness, or Truth in motion.

Thus the unmanifested manifests as motion which, because it is the essence of Truth, is Truth’s self in motion; and because it is active Essence or Truth producing an effect, is consciousness.

This self-conscious unity, this perfection of homogeneous power active, is the First Cause of positive Life, and itself is the effect of a yet anterior Cause, or the mystery of non-being.

The next question which the mind tries to resolve is : “ Why does Truth manifest itself? Can Perfection be perfected?” In order to answer this question we must inquire into the real meaning to be attached to this kind of Perfection. Is not this First Perfection the perfect consciousness of the Unity of Truth, and the infinite power of this Unity ? No effects are as yet produced by this power, or at least the Mind—for it is with mental conceptions which we have to deal—can appreciate none until it changes from the contemplation of Unity to that of its details. Perfect in its infinite power, is it necessarily conscious of its finite perfections ? But let us seek the solution of this point by defining the difference between Consciousness and Knowledge. I hold that the first is indefinite Knowledge, and that this is a fit definition of universal unity, to which it corresponds as a definition containing a paradox. For a unit which is universal is similar to Knowledge which is indefinite. Have we not daily examples of what we call indefinable conceptions, or inexplic­ able certainties, of which we are conscious but which, because we cannot explain them, we must admit that we do not know ? On the other hand what is Knowledge ? I define it as Definite consciousness.

Thus while the perfection of the Unmanifested consists for us in the Manifestation of an indefinite consciousness or Power of Truth, and while the Perfection of the Manifested One, the First Cause, consists in the True and perfect consciousness of Self as One Infinite homogeneous Power, the perfection of self-knowledge on the other hand is absolutely wanting, as absolutely indeed as the completeness of its Perfection, and it is this perfection and its attainment which I conclude to be the object of evolution. I am, therefore, unable to agree with the author of the article in question that “ Absolute is not ‘ essentially result ’ ”, for I most decidedly think that it is.

Now I will enter into another, and I think necessary, consideration, namely, the relation of the Essence to its movement, and eventually to the phenomenal world.

It has been said that there is a gulf fixed between the Essence and its Manifestation. I think this way of looking at it is misleading. Let me 27