stanza 4, slokas 1-5

STANZA IV
1. . . . Listen, ye Sons of the Earth, to your instructors—the Sons of the Fire. Learn, there is neither first nor last, for all is one : number issued from no number.
2. Learn what we who descend from the Primordial Seven, we who are born from the Primordial Flame, have learnt from our fathers. . . .
3. From the effulgency of light—the ray of the ever-darkness—sprung in space the re-awakened energies ; the one from the egg, the six, and the five. Then the three, the one, the four, the one, the five—the twice seven the sum total. And these are the essences, the flames, the elements, the builders, the numbers, the arupa, the rupa, and the force of Divine Man—the sum total. And from the Divine Man emanated the forms, the sparks, the sacred animals, and the messengers of the sacred fathers within the holy four.
4. This was the army of the voice—the divine mother of the seven. The sparks of the seven are subject to, and the servants of, the first, the second, the third, the fourth, the fifth, the sixth, and the seventh of the seven. These “sparks” are called spheres, triangles, cubes, lines, and modellers; for thus stands the Eternal Nidana—the Oeaohoo, which is:
5. “Darkness” the boundless, or the no-number, Adi-Nidana Svâbhâvat:—
I. The Adi-Sanat, the number, for he is one.
II. The voice of the Lord Svâbhâvat, the numbers, for he is one and nine.
III. The “ formless square.”
And these three enclosed within the O are the sacred four; and the ten are the arupa universe. Then come the “ sons,” the seven fighters, the one, the eighth left out, and his breath which is the light-maker.

 
“Mr. A. Keightley:  Sloka 5, page 99. Do numbers and geometrical figures represent to human consciousness the laws of action in the Divine Mind?

 
Mme. Blavatsky:  They do, most assuredly. How can it be otherwise? There is no chance evolution of forms, nor is there any so-called abnormal appearance or cosmic phenomenon due to haphazard circumstances, but is always a stray something on our earth, either at its beginning or its end. (Not of the earth, but of its phenomena.) For instance, meteors. Now, what are meteors? What does science say about them, that they fall from the Moon or the Sun, or what?

 
Mr. B. Keightley:  One of two hypothesis. One is that they are the fragments of a broken-up planet, and the other is that these rings of matter from which the planets are supposed to be formed, on the hypothesis of Laplace, instead of the ring forming a single planet, owing to various circumstances, the matter consolidates into comparatively small lumps, and the meteor streams are the tracks of these rings of more or less diffuse matter.

 
Mme. Blavatsky:  Of course, because the breath is always at work; even during Pralaya it never stops – that breath that I call motion. Perhaps during Pralaya it produces no results because there is no one to see those results. And if there were they would see results perfectly unexpected and which their finite intellect would not comprehend, surely. We call this very proudly Pralaya, but we do not know what we are talking about. We say there is nothing worth blowing for that breath.

 
Mr. Kingsland:  Can’t you tell us something more about meteors?

 
Mme. Blavatsky:  Perhaps I may tell you at the end here. I think I have been writing at the end about it.”

 
H. P. Blavatsky

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