Now, what light does Theosophy throw on both these systems? Theosophy enables every thinker to reconcile the partial statements which are apparently so contradictory. Theosophy, with the Vedanta, proclaims the universal Self. All that the Vedanta says of the universal Self and the Self- limitation, Theosophy repeats. We call these Self-limited selves Monads, and we say, as the Vedantin says, that these Monads reproduce the nature of the universal Self whose portions they are. And hence you find in them the three qualities which you find in the Supreme. They are units, and these represent the Purushas of the Samkhya; but with a very great difference, for they are not passive watchers, but active agents in the drama of the universe, although, being above the fivefold universe, they are as spectators who pull the strings of the players of the stage. The Monad takes to himself from the universe of matter atoms which show out the qualities corresponding to his three qualities, and in these he thinks, and wills and acts. He takes to himself rhythmic combinations, and shows his quality of cognition. He takes to himself combinations that are mobile; through those he shows out his activity. He takes the combinations that are inert, and shows out his quality of bliss, as the will to be happy. Now notice the difference of phrase and thought. In the Samkhya, Matter changed to reflect the Spirit; in fact, the Spirit appropriates portions of Matter, and through those expresses his own characteristics—an enormous difference. He creates an actor for Self-expression, and this actor is the “spiritual man” of the Theosophical teaching, the spiritual Triad, the Atma-buddhi-manas, to whom we shall return in a moment.