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. Kingsland:  Then in what sense do the Mahat become the Absolute?

Mme. Blavatsky:  We are the Absolute, too. The spirit in us becomes the Absolute, but it is on its pilgrimage, it is this circumgyration.

Mr. Kingsland:  In what sense do they become Absolute? Because it would appear from that in the next Manvantara, they have to pass to an experience.

Mme. Blavatsky:  Because you cannot have anything which does not contain the Absolute. If it did not contain the Absolute it could not be anything and could not exist. There is not an atom in this world that has not got the Absolute in it.

Mr. Kingsland:  When you speak of the Absolute in that sense, you don’t mean the rootless root.

Mme. Blavatsky:  I do mean it.

Mr. Kingsland:  But this Mahat becomes the rootless root.

Mme. Blavatsky:  Mahat is but a name which people have invented to show the emanation of a certain Manvantara in the Divine ideation. Now, we must call it Absoluteness, we cannot call it anything else, because the philosophy of such terms is not very easy.

Mr. Kingsland:  What is it that has to evolve?

Mme. Blavatsky:  The illusion and nothing more, and that illusion more or less illusionary.

Mr. Kingsland:  Then that has no relation to the Absolute.

Mme. Blavatsky:  I beg your pardon, it has. It is because the Absolute evolves one thing, and we with our finite and little brains see another thing. We are not only colour-blind, we are truth-blind, and we are everything-blind, and we must take these things as they present themselves, but it is not the Absolute.

Mr. B. Keightley:  Did you ever think out, Kingsland, the mathematical point of a limit?

Mme. Blavatsky:  What is a mathematical point? Does it exist? Is there such an animal in nature as a mathematical point?  You see, we are obliged to use such expressions. How can you come and – well I cannot invent a phraseology – how can you express that which is inexpressible?

Mr. Kingsland:  Well, of course, to our finite minds it is, we admit that, but we try to elucidate that one point. What is it that evolves?

Mme. Blavatsky:  A Vedantin would tell you that it is an illusion, a Maha-Maya. That is why they call it illusion, because it lasts but a “wink of the eye”, though it may last millions of years for us.

What is there in Eternity which has a beginning and an end which is of consequence? It is expressed in the Bible that a thousand years is as a “wink of the eye” to the Lord, but I say it is perfect nonsense to speak of thousands of years. You speak of trillions and even higher than that, and then you won’t be nearer the truth.

Eternity is eternity, it cannot be divided, so as to say:  half eternity and quarter of eternity, for then it cannot be eternity.”

H. P. Blavatsky

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