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The Unmanifest Absolute

The Unmanifest AbsoluteDefinition: The term "Unmanifest Absolute" is here used to define the essential, primary aspect of the Absolute Reality. "Unmanifest" because this cannot be explained in terms of any manifest reality, neither mundane nor transcendent.

"The Absolute is the unknowable, undefinable, unfathomable, immutable, timeless, spaceless, indivisible, formless Omnipresent Divine Reality",  Theory of Creation.
Because no positivities can define it, the Unmanifest Absolute is described in negative theology.

Formless, Emptiness, Mystery in the World Religions. This is the original or first principle in the Perennial Philosophy and all mystic teachings. (see Mahayana Buddhism (Tathata, Sunyata, etc), Advaita Vedanta (Nirguna (qualityless) Brahman), Valentinian and Sethian Gnosticism (Forefather), "Pseudo"-Dionysius and Meister Eckhart (Godhead), "Infinite/Spirit" in the Great Chain of Being diagram of Huston Smith etc

The Absolute Reality

Before, after, and always, there is only the Absolute Reality, the Uncreated Source, the Supreme Reality.  It forms the basis of the mystical experience.  It can be described positively, as in the Vedantin Sacchidananda - Infinite Being, Infinite Consciousness, Infinite Bliss - or negatively, as in the Buddhist Shunyata and the and Dionysian "negative theology".

Strictly speaking, the Absolute Reality is not a "level" of reality at all; for to interpret it as such would be to relativise It, whereas It is beyond all relativity and relationships; the essential Reality behind all the other realities.  It is eternal, infinite, ever-perfect, ever-blissful, and totally unitary.  It is the Brahman, Atman, Buddha-nature, Tao, the Absolute, Godhead of various philosophies and theologies.

The "Beyond Beyond" Absolute

A distinction is sometimes made in mystical literature between the Supreme ineffable Absolute, which is beyond even the creative process, and the Absolute which is the First Principle and origin of everything else.  The Neoplatonist Iamblichus speaks of the One or Absolute which the First Principle, the Source of everything else, and the One which is beyond even that.  Jacob Boehme distinguishes between the tranquil groundless God, which is even without being, and God as will and love. Sri Aurobindo refers to the Absolute Consciousness as Sachchidananda (Infinite Being-Consciousness-Bliss), but that this "manifest" Sachchidananda is inferior, so to speak, to the ineffable Absolute Supreme or unmanifest Sachchidananda. And Meher Baba distinguishes between the "Beyond-Beyond" state of God, the Paratpara-Parabrahman-Paramatman of Vedanta and the Wara-ul-Wara of Sufism, and the "Beyond" state of God, the Parabrahman-Paramatman of Vedanta and Allah of Sufism.

The Unmanifest Unmanifest Absolute Reality is indefinable.  It can only be described in terms of paradoxes.  It is the Godhead beyond even the Godhead, the Unmanifest Unmanifest, the Transcendent Transcendence, Groundless Groundlessness, the Source of the Source, the Origin of the Origin, which "cannot be explained, cannot be understood, cannot be experienced". It is the "Mystery of Mysteries" of Ismaili esotericism, the supreme Principle, ineffable and inaccessable, beyond Being, without Name or Attribute;  the Depth of the Godhead, which the Gnostic Valentinus calls the "Abyss" and "Silence".  Jacob Boehme calls it the "Groundlessness" that is not even being, and the Sufi Jili refers to it as "the Dark Mist", or "blindness", the absolute inwardness and occultation.

Related to: A Prayer of Thanksgiving.

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More than one great scholar has stated that there never was a religious founder, whether Aryan, Semitic or Turanian, who had invented a new religion, or revealed a new truth. These founders were all transmitters, not original teachers. They were the authors of new forms and interpretations, while the truths upon which the latter were based were as old as mankind. Selecting one or more of those grand verities -- actualities visible only to the eye of the real Sage and Seer -- out of the many orally revealed to man in the beginning, preserved and perpetuated in the adyta of the temples through initiation, during the MYSTERIES and by personal transmission -- they revealed these truths to the masses. Thus every nation received in its turn some of the said truths, under the veil of its own local and special symbolism; which, as time went on, developed into a more or less philosophical cultus, a Pantheon in mythical disguise. 

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