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 10, page 175. Can you explain what is meant by the Monad’s “skipping two planes and getting direct into the third”?

 
Mme. Blavatsky:  The Monad, though meaning strictly one, is in its manifestation always Trinitarian – being one only in Nirvana. When it is in its Laya state every ancient philosophy proves it to be so.

 
Now remember the Monad of Pythagoras having to descend and form the first triangle, after which it subsides again and disappears in darkness and silence.

 
Take, for instance, the Kabalistic Sephirothal tree; you find that first it forms the triangle; just the same in the Pythagorean [    ] {Tetraktis?}; It produces the triangle and then leaves it to do the further business.

 
So it is in the Kabalah, just in the same way; there is the first, Kether, Chochmah, and Binah; or the crown, wisdom, and understanding. Wisdom and Understanding are on the same horizontal plane. It cannot be otherwise than Trinitarian.

 
How can Monad manifest, unless it is Trinitarian and capable of acting only on the third plane, as the second and the first are too spiritual to be regarded in our perceptions as planes of any activity?

 
Take the human septenary. Atma alone is nothing;  it is not only not a breath, but it is simply an idea, nothing, because it is absoluteness; it is the essence of Ain Soph or Parabrahm; Buddhi is its vehicle, and yet Buddhi, even in conjunction with Atma, is still nothing on this plane.

 
In Sankhya philosophy, Buddhi {Atma} is represented by Purusha, who has no legs; he has to mount on the shoulders of Prakriti, which is Buddhi, who has legs but no head, to form a manifested Monad with the potentiality of becoming rational and self-conscious.

 
This is a most beautiful allegory, showing Purusha, who cannot walk; who having no legs, is obliged to mount on the shoulders of Prakriti, and therefore the two produce a rational being.

 
Mr. Yates:  Does the allegory refer to the silent one?

 
Mme. Blavatsky:  It is Prakriti that gives the legs. Therefore it is said that the Monad skips the first two planes and gets direct into the plane of mentality.

 
Mr. Kingsland:  Skips the two higher planes, that is. I think the question has been put on the supposition that it was kept to the two lower planes.

 
Mr. B. Keightley:  No, it was the meaning of the phrase – why two higher planes are used. That is all in the questions about the Monad.

 
Mr. Mead:  “Further, when globe A of the new chain is ready”, etc. (Reads from The Secret Doctrine)

 
Mme. Blavatsky:   We will come to that further on. It comes here.”

 
H. P. Blavatsky

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