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: That introduces a curious idea, that the Absolute of one Maha-Manvantara is different from the Absolute following it.
Mme. Blavatsky: Not at all. It is the same Absolute, only from this Absoluteness there are things which have been and things which are, but have not yet been, you understand, that which was is in that; that which will be is not yet, but it is still, it exists, but has not returned into Absoluteness. I don’t see how you cannot understand it?
Mr. A. Keightley: That sounds as if there was in the Absolute a series of paradigms.
Mme. Blavatsky: It is on our manifested plane that I speak to you, about the Mahat which is born. Mahat has a beginning in the beginning of a Manvantara, therefore it must have an end. I speak to you about Divine ideation, not in its Absoluteness before manifestation, but the first flutter of manifestation, the first differentiated, when this Mahat is born of Brahma, as they say in the Vishnu Purana.
Now, that is quite a different thing. Absoluteness does not differentiate the one never-to-be-known ideation. We speak now on the plane of manifestation at every Manvantara.
Mr. Kingsland: Then Mahat is ever becoming, but never does become the Absolute.
Mme. Blavatsky: The Mahat is the Absolute of our Manvantara, if you like to say so. Perhaps you will find a better expression. I don’t say that I am Herbert Spencer, to come and invent new words, I simply try to tell you as I understand it.
The President: It is an Absolute which is not an Absolute. It is an Absolute which is limited.
Mme. Blavatsky: The Absolute cannot be limited.
The President: I know it cannot, really; at the same time, it is not the Absolute Absolute: there is that behind which contains the past, present, and future.
Mme. Blavatsky: That which they call fire, which is deity, from Simon Magus to the last, and we say in our philosophy it is this which was, is, and will be; and yet this which was, is, and will be, is yet, has a beginning in every Manvantara before emanation begins.
Now, every Aeon becomes also, and is called in its turn that which was, is, and will be. So you take the Philosophumena, you read the definition given by Simon Magus.
Then take a better thing, take Valentinus, who was one of the highest philosophers, and one who explained it the best. You will see he calls it that which is, was, and will be.
Every Aeon will thus have a beginning, and an end, therefore, they are all emanations of the Absolute; they are not themselves Absolute.”
H. P. Blavatsky