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. A. Keightley:  Then is the idea of Vishnu, the Preserver in that Trinity, is that the idea of the conservation of energy?

 
Mme. Blavatsky:  It is. He preserves everything, but he can preserve nothing without Shiva.

 
Remember that Shiva must come and transform one thing into another, and he is, so to say, the helper of Vishnu, and every time that Vishnu is left in the lurch, as is shown in the Puranas, they call Shiva to his help, and it is Vishnu he must come and help to transform one thing into another.

 
Mr. B. Keightley:  And if I remember aright, Brahma is always appealing to Vishnu for help.

 
Mme. Blavatsky:  He cannot move or do anything without Vishnu. You may say what you like, but it is highly philosophical, I assure you.

 
Mr. A. Keightley:  Sloka 4, continues. “They (the Lipika) say: ‘This is good.'” Question 11. What special meaning is this phrase of the Lipikas intended to convey?

 
Mme. Blavatsky:  Why should not the Lipikas say this is good, when the Lord God in the first chapter of Genesis says it is good several times? And if he can say it, why cannot the Lipika say it?

 
Mr. B. Keightley:  Certainly they can. It is not an objection. It shows that phrase has some special meaning, or it would {not} appear both in the old source from which you have taken the stanza and the Bible of the Jews. And the question is what is the special meaning?

 
Mme. Blavatsky:  In the Bible, you know, there is as much philosophy as anything else, though half of it was thrown out.

 
If you could have the whole Elohistic chapters you would see, if you please, what the philosophy is; but out of perhaps fourteen there remain now only one and a half, or something.

 
Mr. B. Keightley:  The question is, what is the meaning?

 
Mme. Blavatsky:  That this is good. What meaning do you want more? If it were bad they would not say a word, but they would proceed to correct their mistake and create it better.

 
Mr. Kingsland:  But they might find out their mistake afterwards.

 
Mme. Blavatsky:  Well, so did God also find his mistake afterwards, because he repented that he made man. Even a God repents, so why should not a Dhyan-Chohan?”

 
H. P. Blavatsky

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