stanza 3, slokas 10-11

Stanza III
10. Father-Mother spin a web whose upper end is fastened to spirit—the light of the one darkness—and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is Svâbhâvat.
11. It expands when the breath of fire is upon it; it contracts when the breath of the mother touches it. Then the sons dissociate and scatter, to return into their mother’s bosom at the end of the great day, and re-become one with her; when it is cooling it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude.

“Mr. A. Keightley:  This is question 8.  Statement to this question:  In the commentary on Sloka 11 of the same Stanza, it is stated that:  “Fohat, gathering a few of the clusters of Cosmic matter (nebula) will, by giving it an impulse, set it in motion anew, develop the required heat, and then leave it to follow its own new growth.”

Such a statement as this makes it necessary for us to abandon all of those great generalizations or conclusions which modern science prides itself upon having reached, viz: the persistence and uniformity of force and the consequent orderly changes in the universe by antecedent and sequence.

Science would say that it is inconceivable that an extra-cosmic force, that is, a force not forever imminent {immanent} within matter, should break into the cycle of evolution on any point, and after a period of activity, again leave matter to its own devices.

Science would say that creation, or the bringing of form within the range of our conscious perception, is the result of that something to which it has given the name Force. It would further say that the force which first brought matter within the range of perception must persistently remain with that matter as its sustaining and actuating principle, otherwise it would instantly pass from the range of perception or cease to be; so far as we are concerned.

If it is once admitted that there is such a force imminent in matter, then the introduction into it of that which has not always been within it is an inconceivability of thought. Moreover, such an hypothesis would be wholly unnecessary, because all of the movements and activities of matter are completely understood without it.

Question 8. Is Fohat to be understood as synonymous with force, or that which causes the changing manifestation of matter? If so, how can Fohat be said to  “leave it to follow its own new growth”,  when all growth depends upon the indwelling force?

Mme. Blavatsky:  All growth depends upon the indwelling force, because on this plane of ours it is this force alone which acts consciously in our senses. The universal force cannot be regarded as a conscious force, because you would forthwith make of it a personal God.

It is only that which is enclosed in form, and limited as to form and matter – I don’t know how to express myself well – which is conscious of itself on this plane.

That which is limitless and absolute, as this free force or will is, cannot be said to act understandingly, but has but one sole and immutable law of life and being.

Fohat is therefore spoken of as the synthetic motor power of all the imprisoned life forces put to give a medium between the Absolute and the conditioned forces.

He, so to speak, is the cement between the two, as Manas is the connecting link between the gross matter of the physical body and the Divine Monad which animates it. It is powerless to act upon it directly in the First Race.”

H.P. Blavatsky

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