primordial substance and divine thought

“Manvantaric impulse commences with the reawakening of Cosmic Ideation (the “Universal Mind”) concurrently with, and parallel to the primary emergence of cosmic Substance – the latter being the Manvantaric vehicle of the former – from its undifferentiated Pralayic state.

 
Then, absolute wisdom mirrors itself in its Ideation; which, by a transcendental process, superior to and incomprehensible by human consciousness, results in Cosmic Energy (Fohat).

 
Thrilling through the bosom of inert Substance, Fohat impels it to activity, and guides its primary differentiations on all the Seven planes of Cosmic Consciousness.

 
Cosmic Ideation is said to be non-existent during Pralaya periods, for the simple reason that there is no one, and nothing, to perceive its effects.

 
There can be no manifestation of Consciousness, semi-consciousness, or even “unconscious purposiveness”, except through the vehicle of matter;

 
that is to say, on this our plane, wherein human consciousness in its normal state cannot soar beyond what is known as transcendental metaphysics, it is only through some molecular aggregation or fabric that Spirit wells up in a stream of individual or subconscious subjectivity.

 
And as matter existing apart from perception is a mere abstraction, both of these aspects of the ABSOLUTE – Cosmic Substance and Cosmic Ideation – are naturally interdependent.

 
In strict accuracy – to avoid confusion and misconception – the term “Matter” ought to be applied to the aggregate of objects of possible perception, and “Substance” to noumena;

 
for inasmuch as the phenomena of our plane are the creation of the perceiving Ego – the modifications of its own subjectivity – all the “states of matter representing the aggregate of perceived objects” can have but a relative and purely phenomenal existence for the children of our plane.”

 

H. P. Blavatsky

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