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The third Plane of a Divinity is a further stage of manifestation and unfolding of the Godhead; a further movement to manifest finite existence. The Transcendent Divine plane is still too elevated for any personal religious conception or experience; for there there only exists the One. But with the Higher Divine plane there emerges the Cosmic revelation of the - or rather, because there are many Godheads, of a - Godhead, experienced as both transcendent and immanent, both (or either) personal and impersonal.
In Kashmir Shaivism this is represented by Ishwara-tattwa (Ishwara meaning
the Personal Creator-God or "Lord"), where the Shiva and Shakti - unmanifest
and manifesting, male and female - polarities are balanced. Likewise
in Lurianic Kabbalah we have the twin partzuf of Abba (Supernal Father)
and Imma (Supernal Mother) equivalent to the two supernal sefirot of Hokmah
(Wisdom) and Binah (Understanding). In Post-Plotinian Neoplatonism
this ontocosm could be equated with the hypostasis of Zoe or Divine Life,
and the Noetic-Noeric Gods. In the Lurianic schema, incidentally,
the principle of Hayyah or Life is considered the individual (soul) counterpart
to the cosmic plane of Atzilut. In the Gorakhnathian cosmology of
the Siddha-Siddhanta-Paddhati, this is the Universe of Rasa, beauty and
harmony, ruled over by Srikantha [Banerjea, pp.121-3, 132].
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