stanza 5, slokas 1-3

Stanza V
1. The Primordial Seven, the First Seven Breaths of the Dragon of Wisdom, produce in their turn from their Holy Circumgyrating Breaths the Fiery Whirlwind.
2. They make of Him the Messenger of their will. The Dzyu becomes Fohat, the swift son of the Divine sons whose sons are the Lipika, runs circular errands. Fohat is the steed and the thought is the rider. He passes like lightning through the fiery clouds; takes three, and five, and seven strides through the seven regions above, and the seven below. He lifts his voice, and calls the innumerable sparks, and joins them.
3. He is their guiding spirit and leader. When he commences work, he separate the sparks of the Lower Kingdom that float and thrill with joy in their radiant dwellings, and form therewith the germs of wheels. He places them in the six directions of space, and one in the middle – the central wheel.


“Mr. A. Keightley:  Stanza 5, Sloka 1. “The Primordial Seven, the first Seven Breaths of the Dragon of Wisdom, produce in their turn from their holy circumgyrating Breaths the Fiery Whirlwind.”

Question 5:  Can you explain in any way the necessity of each entity in becoming divine to pass through matter to self-experience?

Mme. Blavatsky:  Well perhaps a sufficient reason might be found for it in the very nature of your question. This progress to a Divine state is but the first step, from our earth, at least, to Divine absorption.

Now, the latter means that each entity will become Absoluteness when it reaches it – that is to say, that which contains all, and therefore every earthly experience, including the very strange question which is now offered (Because, really, it is a very strange question.)

How could that Absoluteness become one, unless it contained every experience – that is to say, every stage and state of mind on the scale or ladder of collective experiences of beings? When you answer this, then I shall be able to proceed.

Now answer me, how is it possible that Absoluteness, once that you reach it, there should be one single experience that would not be contained in it, including even the question that you put to me? It must be there.

Mr. A. Keightley:  But it was there before.

Mme. Blavatsky:  It was there in [   ], as Simon Magus would say, it was in Divine ideation, when in Divine ideation it comes into Absoluteness. Divine ideation is not Absoluteness, it is the first manifestation of Absoluteness, and is Absolute. It is not the Absoluteness.

Mr. A. Keightley:  Then the whole process of one Maha-Manvantara, that Divine ideation, after the previous Maha-Pralaya, shall become Absoluteness to again emanate another Divine ideation?

Mme. Blavatsky:  Most assuredly, because we all change. With every Maha-Manvantara we become entirely different, and everything becomes different.

We cannot say we will be a little better, or have more rosy cheeks, or longer noses. We shall be entirely something we cannot conceive of. We are that which we are only in this Manvantara, which lasts some trillions and trillions of years. That is the teaching, at least. I don’t know anything about what we shall become. Therefore, I only know what we are now.”

H. P. Blavatsky

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