stanza 5, slokas 1-5

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.
4. Fohat traces spiral lines to unite the sixth to the seventh – the crown; an army of the Sons of Light stands at each angle, and the Lipika in the middle wheel. They say: This is good , the first Divine world is ready, the first is now the second. Then the “Divine Arupa” reflects Itself in Chhaya Loka, the first garment of the Anupadaka.
5. Fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies.

 

 

“Mr. B. Keightley:  You get a very good analogy from a lot of tuning forks varying in key. If you struck one it would be taken up by the whole mass, and get at last a whole volume of sound.

 
Mr. _____:  Is that so? I think not.

 
Mr. B. Keightley:  I think there is something of that kind, or how do you get a reverberation?

 
Mr. _____:  One tuning fork will strike its octave.

 
Mr. B. Keightley:  But I am supposing the other forks are on the same key.

 
Mr. _____:  Oh, yes.

 
Mr. B. Keightley:  I was thinking of the intensification of the sound, for instance as a sounding board intensifies. You putting a tuning fork onto a sounding box, the sound becomes much louder.

 
Mr. A. Keightley:  Stanza 5, Sloka 3, p. 118. In speaking of the six directions of space, is the term direction used in its ordinary sense, or does it mean here a property or attribute of space?

 
Mme. Blavatsky:  Simply figuratively, it means the macrocosm is divided in occult philosophy, just as the microcosm, that is to say, into six principles, synthesized by the seventh, and space here is not limited to any particular area.

 
Mr. A. Keightley:  Then space is used in its widest metaphysical sense.

 
Mme. Blavatsky:  In its widest metaphysical sense. I would speak manifested. Every time I say space without the word manifested, it means in its widest metaphysical sense; if I want to speak about space in this universe, I would say manifested space, or something like that, just to make some qualification.

 
Mr. A. Keightley:  Question 8. Are the six directions the six rays of the Logos?

 
Mme. Blavatsky:  Just as I have explained, just the same.”

 
H. P. Blavatsky

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