6. The Lipika circumscribe the triangle, the first one, the cube, the second one, and the pentacle within the egg. It is the ring called “Pass Not” for those who descend and ascend. Also for those who during the Kalpa are progressing towards the great day “Be With Us”. Thus were formed the Rupa and the Arupa: from one Light seven Lights; form each of the seven, seven times seven Lights. The wheels watch the ring….
“Mme. Blavatsky (cont.): The Personal Self consists of a triangle in a square, man’s seven principles, of which only the upper Triangle is left; it cannot pass beyond the plane of even the primitive differentiated matter. Every atom of the seven principles – even the refulgence of Atma-Buddhi, for refulgence is an attribute and related to absoluteness – every atom must remain outside the portal of Nirvana.
Alone divine ideation – the consciousness, the bearer of Absolute memory, of its personalities now merged into the one impersonal – can cross the threshold of the Lava point, which lies at the very gate of manifestation, of the human soul and mind in which facts and events, past, present and future, were alike fixed during their joint pilgrimage. There remains, as it is said at the dawn of the great day, but that which is left of the various foods in a copper vessel when the latter is well washed out and dried. This is a quotation from the book.
But if this so at its dawn, what shall we say becomes of the same soul and mind during the great day itself? Why, that which remains of the said copper vessel when it is melted – the memory alone. (You understand there is an enormous difference between Devachan and the Great Day, or that plane which only is reached during the Maha-Pralaya after all the cycle of existence is done away with.) How is it possible, then, that anything personal should come into it?
We are unable to represent to ourselves such an entirely formless, atomless consciousness. During ecstasy we can imagine something approximate to the fact. We say the subject in this state of Samadhi is beyond his everyday world of limits and conditions, and now all is one motionless day and state for him. The past and the future being all in his present, his spirit is freed from the trammels and changes of the body.
The highest and most spiritual parts of his Manas only are united to his own particular monad, which, like the monad of Leibniz, reflects that and is the whole universe in itself.
The yogi, we say, is become the partaker of the wisdom and omniscience of the universal mind; but can we say that of the mind when it crosses beyond the Laya point?
If you can, gentlemen of Oxford and Cambridge, I cannot, for I cannot speak the language of the gods, and if I could you would not much understand me, I suppose. There is a question, and for the life of me I cannot make out what you mean by it.
Who put such a question? What does it mean – to draw the line between the personal and the impersonal? You all of you ought to know it.”
H. P. Blavatsky