Stanza VI
4. He builds them in the likeness of older wheels, placing them on the Imperishable Centres.
How does Fohat build them? He collects the fiery dust. He makes balls of fire, runs through them, and round them, infusing life thereinto, then sets them into motion; some one way, some the other way. They are cold, he makes them hot. They are dry, he makes them moist. They shine, he fans and cools them. Thus acts Fohat from one twilight to the other, during Seven Eternities.”
“Mr. B. Keightley: Question 5. Why are the Laya centres called “imperishable” (page 145)? For if the Laya centres are “conditions”, they must, as such, perish in passing into the conditionless – as in the Mahapralaya – must they not? Are they so called only in relationships to any given Manvantara?
Mme. Blavatsky: You see, there is again a mistaken notion, not a mistake, but a mistaken notion about the thing. The Laya centres are imperishable and eternal, because they are no manifestation, but simply rents in the veil of Maya, or manifestation. Do you understand?
The Laya centres are that which are no reflection, but the reality, the one Absolute substance, so to say, which has all the negative qualities and none of the positive, which is Absolute all, the Absoluteness; therefore it is the Laya point.
Mr. Old: It is merely a relative matter as to how you use this.
Mme. Blavatsky: Now, mind you, everything has a Laya point. If you want the Laya point in this matchbox you will find it. There is nothing in this world that has not got its polarity and its seven principles, from the highest to the central one, which is the Laya point.
Not that it is somewhere inside, within, but, as I say to you, everything has so many degrees. If you take the thinnest thing that you can conceive of, say the cobweb, it will have its seven planes.
You see the one that is visible, which answers to our perceptions, which is sensed by us; and the second, which will be less sensed, and so on, until you do not see anything, and the last one will be the Laya point.
It is not a thing that one is without and larger and the other is within and smaller, it is simply the degree of density and of state of the substance, of the universal substance.
Mr. Old: Yes, I understand now, thank you.
Mme. Blavatsky: The Laya centres are not conditions per se any more than the Absolute is a condition; but it is said of objects, subjects, men and things that they pass into the Laya-like condition.
You see, much depends also on the way. In some places it ought to have been written more explicitly. The universe, strictly speaking, doesn’t emerge or re-emerge from or into the Absolute Laya, which is only another name for the Absoluteness of Parabrahm, after [ ] or Manvantara, but it is reflected in you from the eternal root on the now differentiated substance. You see what I mean?”
H. P. Blavatsky
The Mark Of God: Understanding Your "I AM Presence" 