HPB-SD(ed.1) v.1 p.1 st.6 sl.2

The Secret Doctrine
The Synthesis of Science, Religion, and Philosophy
by Helena Petrovna Blavatsky
Verbatim first edition, 1888
volume 1 Cosmogenesis, part 1 Cosmic Evolution, stanza 6 Our World, its Growth and Development, sloka 2
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ed.1rus


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the secret doctrine.
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STANZA VI. — (Continued.)
2. The Swift and the Radiant One produces the seven Layu † (a) centres, against which none will prevail to the great day “ Be with us ” — and seats the universe on these eternal foundations, surrounding Sien-Tchan with the Elementary Germs (b).

(a.) The seven Layu centres are the seven Zero points, using the term Zero in the same sense that Chemists do, to indicate a point at which, in Esotericism, the scale of reckoning of differentiation begins. From the Centres — beyond which Esoteric philosophy allows us to perceive the dim metaphysical outlines of the “ Seven Sons ” of Life and Light, the Seven Logoi of the Hermetic and all other philosophers — begins

* Madhya is said of something whose commencement and end are unknown, and Para means infinite. These expressions all relate to infinitude and to division of time.

† From the Sanskrit Laya, the point of matter where every differentiation has ceased.


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from no-number to number seven.
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the differentiation of the elements which enter into the constitution of our Solar System. It has often been asked what was the exact defini- tion of Fohat and his powers and functions, as he seems to exercise those of a Personal God as understood in the popular religions. The answer has just been given in the comment on Stanza V. As well said in the Bhagavadgita Lectures, “ The whole Kosmos must necessarily exist in the One Source of energy from which this light (Fohat) emanates.” Whether we count the principles in Kosmos and man as seven or only as four, the forces of, and in, physical Nature are Seven ; and it is stated by the same authority that “ Pragna, or the capacity of perception, exists in seven different aspects corresponding to the seven conditions of matter ” (Personal and impersonal God ). For, “ just as a human being is composed of seven principles, differentiated matter in the Solar System exists in seven different conditions ” (ibid ). So does Fohat. * He is One and Seven, and on the Cosmic plane is behind all such manifestations as light, heat, sound, adhesion, etc., etc., and is the “ spirit ” of Electricity, which is the Life of the Universe. As an abstraction, we call it the One Life ; as an objective and evident Reality, we speak of a septenary scale of manifestation, which begins at the upper rung with the One Unknowable Causality, and ends as Omnipresent Mind and Life immanent in every atom of Matter. Thus, while science speaks of its evolution through brute matter, blind force, and senseless motion, the Occultists point to intelligent Law and sentient Life, and add that Fohat is the guiding Spirit of all this. Yet he is no personal god at all, but the emanation of those other Powers behind him whom the Christians call the “ Messengers ” of their God (who is in reality only the Elohim, or rather one of the Seven Creators called Elohim), and we, the “ Messenger of the primordial Sons of Life and Light.”

(b.) The “ Elementary Germs ” with which he fills Sien-Tchan (the “ Universe ”) from Tien-Sin (the “ Heaven of Mind,” literally, or that which is absolute) are the Atoms of Science and the Monads of Leibnitz.

* “ Fohat ” has several meanings. (See Stanza V., Commentary et infra). He is called the “ Builder of the Builders,” the Force that he personifies having formed our Septenary chain.