Fohat:
Seeing also :
Dzyu
;Brill ;Demiurge;
Nóumeno
; HâOuR
According what the Book
of the Dzyan defines, it brought to light to the western world by
Helena Petrovna Blavatsky, Fohat is the fast son of the Children Divine, whose
children are the Lipika.
He carries messages you circulate: Fohat is the Horse and the Thought of
the Rider that crosses as the ray the clouds of fire; gives Three and Five
and Seven steps through the Seven upper regions and of the Seven
lower. It raises the Voice, and flame to the innumerable Sparks, and
gathers them…
But we listen directly the
narration of the Stays of the Dzyan about Fohat, just as they are related
in the own book brought to light for Blavatsky:
<< The Vibration
propagates, and in their fast Wings (those of Fohat) touch al entire
Universe, and al Germ that is latent in the Darkness; Darkness that
encourage on the asleep Water of the Life. The Darkness radiate the Light,
and the Light emits a solitary Ray in the Water, inside the Abyss of the
Mother… [Book of the Dzyan, Stay III according to H. P. Blavatsky; The
Secret Doctrine] >>
In these enigmatic sentences we
can observe as the ‘vibration' of
Fohat , the messenger of the God or Dhyân Chohans, are the wings that
move on the Darkness awaking al Germ that Moorish in her, the which
represents to the Monad
or immortal Spark. Thus, Fohat is the Horse and the Thought of the Rider,
this is, the vehicle of the life and at the same time the conscious
messenger of the Demiurge, transmitting for the will of Him , the
Archetypes of the phenomenal Life.
Fohat is in its maximum
expression the ‘Spirit of God being moved in the Chaos' or the ‘Snake
of Fire'. This is the meaning of our first etymology: ‘viçate',
therefore Fohat is
here ‘and l that penetrates in the Darkness' and ‘the
manufacturer of the Upper Astral Light or Noumenal'. The Upper Astral
Light is known for all the schemers as the Aether Fundamental or Âkâsha,
the First Light of the Elohim.
The Snake of Fire is
represented in the Kabalah by the Hebrew letter Teth (x),
therefore she is the sole agent and universal at any rate and of every
life, the which he is formed by Od, Ob and Aour; active, passive and
positive. Od is the pure Light that gives the life; Ob , the messenger of
death and Aour
(rw ')
the synthesis or Astral Light that wraps to the phenomenal bodies in the
Magnetism universal call also the Gold of the Alchemists that causes the
Attraction or Love of the Stars. The Intelligence that guide to that force
is called in the Kabalah:
Tehor (rweX ), the ‘Lord
that inhabits in the world of the purity'.
The purity is then the
vibratory base so that the form can receive to Fohat, the electric fluid,
but when is devaluated becomes pulsating disharmonies; in this situation,
the curator (Epopte), needs then to print in the form an adequate rhythm
and to dissolve evil. The conflict exists in the opposition of the
movements. The related curator the beating of the form and its integration
with the side Monadic and does this with the application of the
conductive middle of energy Brill.
The curator should be therefore, like a bell that echoes with the currents
of the cosmos. The energy Brill is a harmonic energy with the strict laws
that govern the Seven Children of Fohat, or seven levels of energy
vibration of the matter declared, that go since the rudimentary chemical
electricity to the radiant energy passing for the sound and the light. Its
levels are understood as inter-atomic, atomic, inter-molecular, molecular
vibrations, etheric, inter-etheric and a last level of radiation that
marks the start of a new cycle al that is called like
dimensional vibrations:
<< Then Svabhâvat sends
to Fohat to harden the Atoms. Each one is a part of the Fabric. Reflecting
al Lord that exists for itself, like a Mirror, each which at the same
time comes to be a World… [Book of the Dzyan, Stay III according to H.
P. Blavatsky; The Secret
Doctrine] >>
The Cosmic Electricity to which
associates Fohat in the phenomenal world, is not a blind force, but a
“Intelligence ” that accompanies to the energy phenomena. In this way
Fohat is a thing in the universe without declaring and another different
one in the universe declared, therefore in its second form represents the
Purity or perfection of the Form to image of the Creator, represented by
Tehor.
Fohat is, in this manner, the
alive Force created by the Will that binds all the cosmic energies between
the formal world and of the immanifested:
<< He builds them to
older resemblance of Wheels , placing them in the Imperishable Centers.
How does he build them Fohat?
He gathers the Igneous Dust. It does Spheres of Fire, runs through them
and around him, instilling them life; and later puts them in movement: TO
some in this direction, to the other in that. They are colds and he heats
them. They are Dry and he dampens them. They shine and he fans them and
refreshes them. Thus it proceeds Fohat of the one al another Twilight,
during Seven Eternities… [Book of the Dzyan, Stay VI according to H.
P. Blavatsky; The Secret Doctrine]>>
In these paragraphs we see as a
halite of active life in the life cycle of the Radiant Energy exists or
Fohat, fluctuating since the start to the end of each cycle over Seven Manvantaras,
and among each one there is a great empty one or Laya
point, the
deserved rest of the material profusion. Those smaller cycles are at the
same time composed of other many that interact inside the cycles increasingly
they slowly, defining small
processes of creation and destruction of the matter, and therefore, to
each cycle of creation corresponds him one opposite of destruction,
giving rise to an incessant fight between the constructive aspects
and the destructive that defines the laws of survival that the Nature
shows us:
<<
The Central Sun does that Fohat collect fundamental dust in the shape of
globes, that prompt them to be moved in convergent line, and that, finally
approach each other and they be added… Widespread by the Space
without order neither system, the Germs of Worlds enter in frequent
collisions to their final aggregation, after which they become Vagabonds
(Comets). Then they begin the battles and the fights. The oldest
attract to the youngest, while other they repel them. Many perish,
devoured by their stronger companions. The ones that are saved, they
become worlds. [ book of the Dzyan according to H. P. Blavatsky;
The Secret Doctrine] >>
We see here that Fohat in its
state of Force or Matter in agitation by means of the friction (Fricative
Fire) goes crumbling the Matter in movement that is separated
among itself, expanding in this manner the cosmos declared until
exhausting the fragile equilibrium that relates to the Matter with the
Force.
On this point
appears our third etymologic aspect of Fohat, what is called Po-Huan, Even is the
disintegration and they Flee is the dissolution or dispersion. This aspect
is found to continue the Tracks of Kiu-te, the compiler of the Book of
Dzyan, as
first volume of the Comments to the seven secret volumes of Kiu-te. To
continue its steps we find another great ancient work of the
Chinese philosophy, the I Ching,
The old Book of the Mutations, acquaintance as the Chou I; The mutations
of the Chou. Work, this, last associated with the dynasty of the Chou,
around the 1122 al 221 B.C., and more concretely of the precursor of the
dynasty, the Wen king and of its son the duke of Chou, great philosophical
figure at the beginning of the same one, for which the work of the Chou I, can
be dated from at less under that name, with an antiquity of approximately
1000 years B.C.
This thousand-year-old work is
without place to doubts a copy or smaller work carried out by the emperors
of China on a lot more old texts lost at present for the general public
and possibly brothers of the Book of the Dzyan, the ancient texts
attributed to Kiu-te.
The I Ching is attributed
to the mythical personage Fu Hi, father of the Chinese culture and creator among
others things of the graphics or hexagrams that conform the symbols of the
Book of the Mutations, being attributed to such signs an antiquity such
that surpasses the historic memory of the Chinese town. The work was
centuries later commented and regulated by the large figures of the
Chinese philosophy as Lao Tse and Kung Tse or Confucius, toward the
century IV B.C.
The motive that the I Ching
have survived to wars and dynasties itself due fundamentally to its
character oracular and of guessing through the stems of Yarrow (Aquilea or
Artemisa ), that did it very popular in China during large periods of
time.
The signs that represent the
third aspect etymologic of Fohat are: Po, that signifies the disintegration and
Huan that is the
dissolution or dispersion. We see now what the I Ching tells us on them:
<< Po; The
Disintegration: the vulgar thing, the dark thing fights against the noble
thing, the strong thing; it does not do directly, but undermines it slowly
with its action until finally collapses. The trigram upper signifies the
mountain, whose attribute is the stillness, the calm. Itself does not it
treat in this case of the to do human, but of conditions Temporary that,
according to the laws of the
Sky, they denote the change among increment
and diminishes, between fullness and empty. The mountain rests on the land:
the image of the Disintegration.
Huan; The Dissolution, The Dispersion:
The wind that plans on the surface of the water the dispersed and
dissolves in foam and mist. This implies also the idea that the vital
energy, when accumulates in the man again is scattered and dissolved by the
smoothness. The wind plans on the water: the image of the dissolution.
Thus the old kings offered sacrifices
to the Lord and erected temples. In
autumn and winter the water begins to be frozen and to be become ice. Al
to arrive the smooth air of the spring, the congealment is dissolved and
the dispersed thing in blocks of ice be met again. [Richard Wilhelm
; I Ching; The Book of the
Mutations] >>
In this beautiful image we
distinguish the Four Elements: Fire (Mountain), Land, Air and Water. These
same elements are the ones that pursue, without knowing it, in our etymologic study
of Fohat...
Fohat is the same source of
those Four Elements, and they give us the key to discover our fourth etymologic
aspect: Foetor, that is to say, the stench, the fetidness; which only can signify a
thing: the fermentation, the ‘Alchemic
Fire' by excellence, the
‘Lower Astral Light or Etheric'.
We carry out now a small trip
through the time to the alchemic world of the medieval period to discover
the secrets of the great science, the Alchemy
Philosophy…
At the beginning of the 17th
century appears published in Prague, Frankfurt and Paris a small
alchemy tried signed anonymously by a figure called The
Cosmopolitan. It has
not been possible still to clarify with clarity the mystery of the
personality that is found behind the reserved
alchemist. As for the figure
historic associate to this literary pseudonym, various authors incline
toward an alchemist called Sendivogius,
that was a disciple at the same time of Sethon , famous alchemist of the
court of Bavaria, that very possibly were the true author of this called
work: New Alchemy Light or The twelve tried of the Cosmopolitan.
The Scottish Alexander Sethon, was born in the middle of the century XVI near
Edinburgh and traveled through during its youth and maturity the Europe of
the renaissance recently convulsed by Miguel
Angel, Titian and Rafael,
after it desired Stone of the Philosophers sought by many children of
Hermes and found only by some solitary...
Sethon appears in 1603, as a
made famous alchemist, in Crossen, residence of the duke of Saxony,
Christian II of Bavaria, in this court and before the same duke carried out
a transmutation, but against the avarice of the noble, Sethon refuses
to reveal him the secret of the Alchemic transmutation and due to that, Christian II
causes arrest him and then ordering tortured until breaking his bones.
The figure of Sendivogius joins
with the Sethon one, exactly in that same prison of Crossen, and by means
of bribes to the jailers, manages to rescue him and to flee with him to
Krakow. At little time Sethon would die on account of the injuries and
Sendivogius would continue its prized work publishing the following year,
that fascinating Alchemic work: The twelve treaties or the Cosmopolitan
one, with the dialogue of the Mercury and of the Alchemist, that were
published under the title of New
Chemical Light, which came influence
on important alchemists, of which fits to emphasize to Ireneo
Filaleteo.
The enigma of its identity
remains more than clear when Sendivogius/Sethon appointment in its work:
<< If you ask who I am, I
am Cosmopolitan, that is to say, citizen of the Universe. If you know me
and want to be honest, be silence; if you do not know me, do not report
you more, because never I will declare to a living man, that I have done
public this writing. Believe me, if did not were for the condition that
I am, would not have swum more pleasant for me that the solitary life or
to live in a barrel as another Diogenes, because I see that everything
that there is in the world is not more than vanity, that reign the fraud
and the avarice, that all the things are sold and that in short the malice
surpasses to the virtue. I see before my eyes the happiness of the future
life and it is what happiness gives me…
[ The Cosmopolitan; New Alchemy Light or The twelve tried
of the Cosmopolitan] >>
But we return to the key that
has brought us to here, the fourth etymologic aspect of Fohat: Foetor,
the fermentation, the ‘Lower Astral Light or Etheric'. It says in its
treaty The Cosmopolitan:
<< The Nature is unique,
and there is not more than a single Art, but diverse laborers exist. As
for that the Nature extracts the things of the Elements, she engenders
them for the will of God, of the first matter, that only God knows and
understand. The Nature produces the things and the second matter multiplies
them by means of the Philosophers
known. Nothing is done in the world
more than by the will of God and of the Nature; because each element is in
their sphere, but one cannot exist without the another and, nevertheless,
being together do not come to an agreement. But the Water is the most
worthy one of all the elements, because is the mother of all the things
and the spirit of the fire
walk on the water. By means of the fire the
water becomes the first matter, wichc does the
battle of the fire with the
water; and thus winds are engendered and their own
vapors be frozen by the land, by the raw air, that since the beginning
has been separated of her; which is done without cease by means of a
perpetual movement; because the fire or the heat is not more than by the
movement. [The Cosmopolitan; New Alchemy Light or The twelve tried
of the Cosmopolitan] >>
<< Who that have not, in
this saint and venerable
Science, the Sun by torch for lighting him and to which the Moon do not discover its Argentina light among the darkness at
night, will walk in perpetual darkness. The Nature has their own light that
does not appear to our vision. The body is to our eyes the shadow of the
Nature; therefore just as someone is illuminated by this beautiful
natural light , all the clouds are dissipated and they disappear before
its eyes; puts all the difficulties under the foot, all the things are
visionaries, presented and you declare, and without any impediment it can
be seen the point of our
Magnesia, that corresponds to one and another central
Sun of the land, because the light of the Nature throws its
rays as a dart to there, and discovers us what more to have hidden in its
breast. Likewise also, our understanding does a shadow in the shadow of
the Nature: Everything, as the same as the human body, is covered with dresses,
and thus the human Nature is cover by the body of the man, which God has
been reserved to cover and to discover according to him place. [The Cosmopolitan; New Alchemy Light or The twelve tried
of the Cosmopolitan]
