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. Kingsland:  Fohat will set it in motion anew, and then leave it to follow its own growth.

Mr. B. Keightley:  That Doctor Williams understands to be in contradiction to the law of forces.

Mme. Blavatsky:  I tell you, all the questions here are mixed up, and I cannot find where it is. But I can tell you without looking because I know very well what I have been writing about. It is not a contradiction at all, it leaves everything. How is it expressed? It leaves the –

Mr. Kingsland:  It leaves it to follow its on growth.

Mme. Blavatsky:  Well, I must show it to you, because I have been writing it. All growth depends upon the indwelling force, because on the plane of ours it is this force alone – it is not that it leaves them to themselves, but Fohat acts consciously, and it is only that which acts in the inherent force which acts consciously. It cannot be expressed any other way.

It is not that the forces ceases to act, but it is that one acts consciously and the other unconsciously. The universal force cannot be regarded as a conscious force, because it would forthwith make of it a personal God.

It is only that which is enclosed in form and a limitation of matter, which is conscious of itself on this plane of ours. That which, limitless and absolute, has the free force, or will, cannot be said to act understandingly, but has one immutable law of life and being, and therefore it is said that Fohat leaves them alone to do as they please.

That is to say, that they will henceforth – this force acting in every atom will be in the eternal conflict with the force outside – well, not conflict, but harmony, as we would call it. Therefore, there is no discrepancy at all.

Dr. Williams:  I did not say there was.

Mr. B. Keightley:  When Fohat gives them an impulse and leaves them to themselves it means, in other words, that the outside force, or Fohat, the universal force, becomes limited in form.

Mme. Blavatsky:  It does not become limited in form.

The President:  It becomes differentiated.

Mme. Blavatsky:  The universal force cannot be said to act consciously because it acts everywhere as an immutable law. Therefore they are said to act for themselves. I don’t know how the expression goes – “the indwelling force”.

Mr. B. Keightley:  The phrase used is, that Fohat gives them an impulse.

Mme. Blavatsky:  Yes, it is the atom, the medium between that unconscious force and that conscious force. Having established the centripetal and centrifugal forces, he leaves them.

Now, this is no discrepancy; without Fohat, it is impossible, because one is the absolute, and the other is the limited. They are the two extremes – there would be no connection, and Fohat connecting, being the universal force of life in that which puts into motion the things, and gives the impulse, he is said to come. You must make some allowance for the Eastern mode of expression. I tell you I have been translating word for word

The President:  But Fohat is not the absolute immutable force, it is the synthesis of the seven rays.

Mme. Blavatsky:  Not at all; he is the connecting medium between the absolute and that, since he represents all the Divine mind.

Mr. Kingsland:  I asked that question; whose agent is Fohat in this case? The agent of the law. He is the representative of that, of all these Dhyan-Chohans as we call them, the Manasaputra, which means the eternal mind.

The President:  It is quite clear but difficult to express, and not very easy to see.

Mme. Blavatsky:  Well, it is my unfortunate English, but I defy any man with the greatest command of the English language even to come and express these abstruse things so that people could understand them.”

H. P. Blavatsky

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