stanza 6, sloka 4

Stanza VI
4. He builds them in the likeness of older wheels, placing them on the Imperishable Centres.
How does Fohat build them? He collects the fiery dust. He makes balls of fire, runs through them, and round them, infusing life thereinto, then sets them into motion; some one way, some the other way. They are cold, he makes them hot. They are dry, he makes them moist. They shine, he fans and cools them. Thus acts Fohat from one twilight to the other, during Seven Eternities.”

 

 

“Mr. B. Keightley:  Question 4.  Is the Laya centre that condition of primordial substance at which, or in which, Absolute Motion takes the specific name of Fohat?  Or is Fohat the sum of the seven radical forces, in the same sense that Mahat is the sum of the seven intelligences of the Manvantara, called the “Seven Sons”?

 
Mme. Blavatsky:  The Laya centre of primordial substance has everything else the side of it, or is the reflection of Absolute Motion, which adjective implies that it is equally Absolute rest or Non-Motion. In occult philosophy the Absolute can have no attributes; therefore the adjective, Absolute, permits of no nouns.

 
Fohat is the collective radiation of the Seven Sons, but the Seven Sons are themselves the third degree of manifestation. Fohat is not the synthesis or the sum of the seven radical forces, but their collective radiation.

 
That which has a right to the name, or the synthesis of the sum of seven radical forces, is the second Logos, considered as the unity of the seven Logoi, or the seven primordial rays, which we call the Seven Sons.

 
Mahat, in its turn, is a reflection on a higher plane of the divine ideation; on a lower one, Mahat corresponds to the higher Manas in man, and divine ideation is Buddhi.

 
One is the mind, whether of cosmos or man, the cosmic and human soul; the other the spiritual soul in the universe, the macrocosm of man, its microcosm.

 
Now, ask questions about that, because I see you do not understand that, Mr. Old.

 
Mr. Old:  I had conceived, from my reading of The Secret Doctrine, the idea that Fohat stood in the same relation to the seven radical forces as Mahat did to the seven Rishis or Logoi.

 
Mme. Blavatsky:  So it does on this plane, but on the others not, because I say to you that Fohat is simply not the synthesis, he is the collective radiation of the seven – what we call Builders, but on the higher plane, Fohat is no more than that. He is also a collective radiation, not of the Builders, but of the Seven Sons of Mahat.

 
What is Mahat? It is the intelligent – how shall I say – reflection of what we call divine ideation, that which Plato calls divine ideation, just in the same sense, because Plato gives the purely esoteric oriental doctrine.

 
So you understand, now, the difference. If you ask a question, you must always ask whether it is on this plane or any other, because on every plane it changes, it alters its name, its functions and everything; that is why it is so difficult for someone who does not know the things.

 
Mr. Old:  It was understanding that which made me ask the leading question:  Is it at the Laya point of this sphere that Fohat is called Fohat, or is it called so on any higher plane?

 
Mme. Blavatsky:  It is so called everywhere. About the Laya point, I am going to answer you here.

 
Mr. Old:  There is something else attached to that.

 
Mme. Blavatsky: It is question 5.”

 
H. P. Blavatsky

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