(d) To Man, it gives all that it bestows on all the rest of the manifested units in Nature; but develops, furthermore, the reflection of all its “Forty-nine Fires” in him. Each of his seven principles is an heir in full to, and a partaker of, the seven principles of the “Great Mother.” The breath of her first principle is his Spirit [Âtmâ]. Her second principle is Buddhi [Soul]. We call it, erroneously, the seventh. The third furnishes him with the Brain Stuff on the physical plane, and with the Mind that moves it [which is the Human Soul.—H. P. B.]—according to his organic capacities.
(e) It is the guiding Force in the cosmic and terrestrial Elements. It resides in the Fire provoked out of its latent into active being; for the whole of the seven sub-divisions of the ... principle reside in the terrestrial Fire. It whirls in the breeze, blows with the hurricane, and sets the air in motion, which element participates in one of its principles also. Proceeding cyclically, it regulates the motion of the water, attracts and repels the waves,[439]according to fixed laws, of which its seventh principle is the informing soul.
(f) Its four higher principles contain the Germ that develops into the Cosmic Gods; its three lower ones breed the Lives of the Elements [Elementals].
(g) In our Solar World, the One Existence is Heaven and Earth, the Root and the Flower, the Action and the Thought. It is in the Sun, and is as present in the glow-worm. Not an atom can escape it. Therefore, the ancient Sages have wisely called it the manifested God in Nature....
It may be interesting, in this connection, to remind the reader of what T. Subba Row said of the Forces—mystically defined.
Kanyâ [the sixth sign of the Zodiac, or Virgo] means a virgin, and represents Shakti or Mahâmâyâ. The sign in question is the sixth Râshi or division, and indicates that there are six primary forces in Nature [synthesized by the Seventh]....
These Shaktis stand as follows:
(1) Parâshakti.—Literally the great or supreme force or power. It means and includes the powers of light and heat.
(2) Jñânashakti.—Literally the power of intellect, of real wisdom or knowledge. It has two aspects:
I. The following are some of its manifestations when placed under the influence or control of material conditions. (a) The power of the mind in interpreting our sensations. (b) Its power in recalling past ideas (memory) and raising future expectation. (c) Its power as exhibited in what are called by modern psychologists “the laws of association,” which enables it to form persisting connections between various groups of sensations and possibilities of sensations, and thus generate the notion or idea of an external object. (d) Its power in connecting our ideas together by the mysterious link of memory, and thus generating the notion of self or individuality.