The first cause is the infinite or unlimited. This gives existence to the first finite or limited. [The Logos in its manifestation and the Universe.] That which produces a limit is analogous to motion. [See Stanza I _supra_.] The limit produced is a point, the essence of which is motion; but being without parts, this essence is not actual motion, but only a conatus to it. [In our doctrine it is not a “conatus,” but a change from Eternal Vibration, in the unmanifested, to Vortical Motion, in the phenomenal or manifested World.] From this first proceed extension, space, figure, and succession, or time. As in geometry a point generates a line, a line a surface, and a surface a solid, so here the conatus of the point tends towards lines, surfaces and solids. In other words, the Universe is contained _in ovo_ in the first natural point. The Motion toward which the conatus tends is circular, since the circle is the most perfect of all figures.... “The most perfect figure of the motion above described must be the perpetually circular; that is to say, it must proceed from the centre to the periphery and from the periphery to the centre.”(213) This is Occultism pure and simple. By the “Six Directions of Space” is here meant the “Double Triangle,” the junction and blending together of pure Spirit and Matter, of the Arûpa and the Rûpa, of which the Triangles are a Symbol. This Double Triangle is a sign of Vishnu; it is Solomon’s Seal, and the Shrî‐Antara of the Brâhmans. 4. FOHAT TRACES SPIRAL LINES TO UNITE THE SIXTH TO THE SEVENTH—THE CROWN (_a_). AN ARMY OF THE SONS OF LIGHT STANDS AT EACH ANGLE; THE LIPIKA, IN THE MIDDLE WHEEL (_b_). THEY(214) SAY: “THIS IS GOOD.” THE FIRST DIVINE WORLD IS READY; THE FIRST, THE SECOND.(215) THEN THE “DIVINE ARÛPA”(216) REFLECTS ITSELF IN CHHÂYÂ LOKA,(217) THE FIRST GARMENT OF ANUPÂDAKA (_c_). (_a_) This tracing of “spiral lines” refers to the evolution of Man’s as well as of Nature’s Principles; an evolution which takes place gradually, as does everything else in Nature. The Sixth Principle in Man (Buddhi, the Divine Soul), though a mere breath, in our conceptions, is still something material when compared with Divine Spirit (Âtmâ), of which it is the carrier or vehicle. Fohat, in his capacity of Divine Love (Eros), the electric power of affinity and sympathy, is shown, allegorically, trying to bring the pure Spirit, the Ray inseparable from the One Absolute, into union with the Soul, the two constituting in Man the Monad, and in Nature the first link between the ever‐unconditioned and the manifested. “The First is now the Second [World]”—of the Lipikas—has reference to the same.