10. Father-Mother spin a web whose upper end is fastened to spirit—the light of the one darkness—and the lower one to its shadowy end, matter; and this web is the universe spun out of the two substances made in one, which is Svâbhâvat.
11. It expands when the breath of fire is upon it; it contracts when the breath of the mother touches it. Then the sons dissociate and scatter, to return into their mother’s bosom at the end of the great day, and re-become one with her; when it is cooling it becomes radiant, and the sons expand and contract through their own selves and hearts; they embrace infinitude.
“Dr. Williams: I see that as a necessity of logic when it applies simply and solely to the Absolute, or to that which forever transcends human consciousness, but the moment we leave that it is different. I want to know how it is possible to talk about the condition of a thing which is not a thing. That is what I cannot comprehend.
Mme. Blavatsky: “Nights and days of Brahma”, have you ever studied them?
Dr. Williams: Yes.
Mme. Blavatsky: Very well. How do you imagine, for instance, a dark night and a man or men sleeping in a kind of dead sleep – let us say that dead men are like that, let us leave aside all other men. Let us say that a man is like in a dead faint, in one of those swoons; there is no remembrance. You may be five or six hours and it appears one second.
Let us think of that, and yet there it comes: there is no consciousness, nothing at all, but from that consciousness of non-being a man becomes and begins thinking immediately what he is. Can you imagine that? It is very unsatisfactorily analogy, but there is something in it.
Dr. Williams: Yes, I can imagine anything which comes within the range of human consciousness, but that does not seem to me to touch the point at all. We first postulate an Absolute, of which we admit we can have no conception whatever; then we begin to talk about qualities – of this which transcends human consciousness.
Mme. Blavatsky: No, we do not begin to talk about that at all; it is that absoluteness, according to the Eastern philosophy. It is that absoluteness, which, when the hour strikes of the life-cycle of the day of Brahma, which has qualities which were latent in it, and dormant, which were in the Laya condition, at the zero point of everything, all negative, which awaken, so to say, and from that they begin gradually one after the other to form the one whole what we call the divine ideation.
We call it the divine thought, that which Plato called the eternal idea. Then after that there begins the differentiation. How many times have I been explaining it is not one?
That is why the Brahmins, who are certainly the greatest philosophers in the world, postulate seven creations and at the end of the seventh begins that which I tried to explain to you here, and they have a name for every creation.
I speak of those in The Secret Doctrine on all the planes and through all the planes of consciousness, and until it comes there – and then you may say from the seventh creation, our creation (I call it creation, it ought to be called evolution.) – then, only begins the differentiation and the fall of spirit into matter.
But this goes on gradually, millions and millions of years; and when they come and speak to me about seven thousand years, I say fiddlesticks, and that is all I can say, because seven times seven millions would not cover it.”
H. P. Blavatsky