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:  On page 108, Fohat is called the “fiery whirlwind” (As mentioned in the previous sloka), and is referred to as the vehicle of the Primordial Seven. In what sense is Fohat identical with the fiery whirlwind of Sloka 1?

 
Mme. Blavatsky:  Fohat is everything, he is the life principle, the vital air we breathe. He is in all the elements. Fohat is the symbol of the root of manifestation, and as such is necessarily the fiery whirlwind in synthesis. Fohat, in short, is the root and soul of motion.

 
What do we call Fohat? It is not entity. Fohat is not a gentleman of means or a young man of beauty or anything of the kind. Fohat is simply a force in nature. We may use, as the ancients did, all kinds of euhemerization, but it does not mean Fohat.

 
It is anything, really. Fohat you have in your blood, every one of you. Fohat is the primal motor of everything, from the beginning of the Manvantara. That is what we are taught.

 
Mr. Kingsland:  Then Fohat is a generic term, like Dhyan-Chohan.

 
Mme. Blavatsky:  No. Without Fohat, the Dhyan-Chohan would not be much, anyway, for it is the cohesive force of everything; and it is the vivifying force and the force of vital action. Will somebody help me and give me a better word?

 
Mr. B. Keightley:  You express that very well. You say somewhere in The Secret Doctrine, you say, actually, that Fohat is, and you say it is an entity, of which our electricity is the emanation.

 
Mme. Blavatsky:  Is the universe that you see an entity, since it is?

 
Mr. A. Keightley:  Do you see the universe?

 
Mme. Blavatsky:  Well, that which you see, never mind; is it an entity or not? What is an entity, will you tell me? Something that is. Will you give me the etymology and definition of entity, before you criticize.

 
Mr. B. Keightley:  Yes. Strictly and etymologically, it means something which is.

 
Mme. Blavatsky:  Well, then what have you got to protest for? If Fohat is not, it is no use speaking about him or it or whatever it is. And if Fohat is, I call it entity – and why should I not? Invent some other words I may use.

 
I am blessed if there are words enough in the English language to express the quarter or the millionth part of the ideas that are given in the occult teachings. The English language is inadequate. I don’t say there is another better, because they are all in the same predicament.

 
Mr. B. Keightley:  That is why we raise these questions.

 
Mme. Blavatsky:  The Sanskrit language is a thousand times richer than the English language, and yet Sanskrit is full of symbols and figures of speech. Why? Because human language has not grown to say that which is in the human mind. The human mind is far more developed than the language. Thought, I mean.”

 
H. P. Blavatsky

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