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- 2. They make of him the messenger of their will (a). The Dzyu becomes Fohat ; the Swift Son of the Divine Sons, whose sons are the Lipika, * runs circular errands. He is the steed, and
* The difference between the “ Builders,” the Planetary Spirits, and the Lipika must not be lost sight of. (See Nos. 5 and 6 of this Commentary.)
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- the Thought is the rider (i.e., he is under the influence of their guiding thought). He passes like lightning through the fiery clouds (cosmic mists) (b) ; takes three, and five, and seven strides through the seven regions above and the seven below (the world to be). He lifts his voice, and calls the innumerable sparks (atoms) and joins them together (c).
(a) This shows the “ Primordial Seven ” using for their Vahan (vehicle, or the manifested subject which becomes the symbol of the Power directing it), Fohat, called in consequence, the “ Messenger of their will ” — the fiery whirlwind.
“ Dzyu becomes Fohat ” — the expression itself shows it. Dzyu is the one real (magical) knowledge, or Occult Wisdom ; which, dealing with eternal truths and primal causes, becomes almost omnipotence when applied in the right direction. Its antithesis is Dzyu-mi, that which deals with illusions and false appearances only, as in our exoteric modern sciences. In this case, Dzyu is the expression of the collective Wisdom of the Dhyani-Buddhas.
(b) As the reader is supposed not to be acquainted with the DhyaniBuddhas, it is as well to say at once that, according to the Orientalists, there are five Dhyanis who are the “ celestial ” Buddhas, of whom the human Buddhas are the manifestations in the world of form and matter. Esoterically, however, the Dhyani-Buddhas are seven, of whom five only have hitherto manifested, * and two are to come in the sixth and seventh Root-races. They are, so to speak, the eternal prototypes of the Buddhas who appear on this earth, each of whom has his particular divine prototype. So, for instance, Amitâbha is the Dhyani-Buddha of Gautama Sakyamuni, manifesting through him whenever this great Soul incarnates on earth as He did in Tzon-kha-pa. † As the synthesis of the seven Dhyani-Buddhas, Avalôkitêswara was the first Buddha (the Logos), so Amitâbha is the inner “ God ” of Gautama, who, in China, is called Amita(-Buddha). They are, as Mr. Rhys Davids
* See A. P. Sinnett’s “ Esoteric Buddhism,” 5th annotated edition, pp. 171-173.
† The first and greatest Reformer who founded the “ Yellow-Caps,” Gyalugpas. He was born in the year 1355 a.d. in Amdo, and was the Avatar of Amitâbha, the celestial name of Gautama Buddha.
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correctly states, “ the glorious counterparts in the mystic world, free from the debasing conditions of this material life ” of every earthly mortal Buddha — the liberated Manushi-Buddhas appointed to govern the Earth in this Round. They are the “ Buddhas of Contemplation,” and are all Anupadaka (parentless), i.e., self-born of divine essence. The exoteric teaching which says that every Dhyani-Buddha has the faculty of creating from himself, an equally celestial son — a Dhyani-Bodhisattva — who, after the decease of the Manushi (human) Buddha, has to carry out the work of the latter, rests on the fact that owing to the highest initiation performed by one overshadowed by the “ Spirit of Buddha ” — (who is credited by the Orientalists with having created the five Dhyani-Buddhas !), — a candidate becomes virtually a Bodhisattva, created such by the High Initiator.
(c) Fohat, being one of the most, if not the most important character in esoteric Cosmogony, should be minutely described. As in the oldest Grecian Cosmogony, differing widely from the later mythology, Eros is the third person in the primeval trinity : Chaos, Gæa, Eros : answering to the Kabalistic En-Soph (for Chaos is Space, χαὶνο, “ void ”) the Boundless All, Shekinah and the Ancient of Days, or the Holy Ghost ; so Fohat is one thing in the yet unmanifested Universe and another in the phenomenal and Cosmic World. In the latter, he is that Occult, electric, vital power, which, under the Will of the Creative Logos, unites and brings together all forms, giving them the first impulse which becomes in time law. But in the unmanifested Universe, Fohat is no more this, than Eros is the later brilliant winged Cupid, or Love. Fohat has naught to do with Kosmos yet, since Kosmos is not born, and the gods still sleep in the bosom of “ Father-Mother.” He is an abstract philosophical idea. He produces nothing yet by himself ; he is simply that potential creative power in virtue of whose action the Noumenon of all future phenomena divides, so to speak, but to reunite in a mystic supersensuous act, and emit the creative ray. When the “ Divine Son ” breaks forth, then Fohat becomes the propelling force, the active Power which causes the One to become Two and Three — on the Cosmic plane of manifestation. The triple One differentiates into the many, and then Fohat is transformed into that force which brings together the elemental atoms and makes them aggregate and combine. We find an echo of this primeval teaching
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in early Greek mythology. Erebos and Nux are born out of Chaos, and, under the action of Eros, give birth in their turn to Æther and Hemera, the light of the superior and the light of the inferior or terrestrial regions. Darkness generates light. See in the Purânas Brahmâ’s “ Will ” or desire to create ; and in the Phœnician Cosmogony of Sanchoniathon the doctrine that Desire, πόθος, is the principle of creation.
Fohat is closely related to the “ one life.” From the Unknown One, the Infinite totality, the manifested one, or the periodical, Manvantaric Deity, emanates ; and this is the Universal Mind, which, separated from its Fountain-Source, is the Demiurgos or the creative Logos of the Western Kabalists, and the four-faced Brahmâ of the Hindu religion. In its totality, viewed from the standpoint of manifested Divine Thought in the esoteric doctrine, it represents the Hosts of the higher creative Dhyan Chohans. Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha — the One Supreme and eternal — manifests itself as Avalôkitêshwara (or manifested Iswara), which is the Osiris of the Egyptians, the AhuraMazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins. * By the action of the manifested Wisdom, or Mahat, represented by these innumerable centres of spiritual Energy in the Kosmos, the reflection of the Universal Mind, which is Cosmic Ideation and the intellectual Force accompanying such ideation, becomes objectively the Fohat of the Buddhist esoteric philosopher. Fohat, running along the seven principles of Akasa, acts upon manifested substance or the One Element, as declared above, and by differentiating it into various centres of Energy, sets in motion the law of Cosmic Evolution, which, in obedience to the Ideation of the Universal Mind, brings into existence all the various states of being in the manifested Solar System.
The Solar System, brought into existence by these agencies, consists of Seven Principles, like everything else within these centres. Such is the teaching of the trans-Himalayan Esotericism. Every philosophy, however, has its own way of dividing these principles.
* Mr. Subba Row seems to identify him with, and to call him, the Logos. (See his four lectures on the “ Bhagavadgita ” in the Theosophist.)
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Fohat, then, is the personified electric vital power, the transcendental binding Unity of all Cosmic Energies, on the unseen as on the manifested planes, the action of which resembles — on an immense scale — that of a living Force created by will, in those phenomena where the seemingly subjective acts on the seemingly objective and propels it to action. Fohat is not only the living Symbol and Container of that Force, but is looked upon by the Occultists as an Entity — the forces he acts upon being cosmic, human and terrestrial, and exercising their influence on all those planes respectively. On the earthly plane his influence is felt in the magnetic and active force generated by the strong desire of the magnetizer. On the Cosmic, it is present in the constructive power that carries out, in the formation of things — from the planetary system down to the glow-worm and simple daisy — the plan in the mind of nature, or in the Divine Thought, with regard to the development and growth of that special thing. He is, metaphysically, the objectivised thought of the gods ; the “ Word made flesh,” on a lower scale, and the messenger of Cosmic and human ideations : the active force in Universal Life. In his secondary aspect, Fohat is the Solar Energy, the electric vital fluid, * and the preserving fourth
* In 1882 the President of the Theosophical Society, Col. Olcott, was taken to task for asserting in one of his lectures that Electricity is matter. Such, nevertheless, is the teaching of the Occult Doctrine. “ Force,” “ Energy,” may be a better name for it, so long as European Science knows so little about its true nature ; yet matter it is, as much as Ether is matter, since it is as atomic, though several removes from the latter. It seems ridiculous to argue that because a thing is imponderable to Science, therefore it cannot be called matter. Electricity is “ immaterial ” in the sense that its molecules are not subject to perception and experiment ; yet it may be — and Occultism says it is — atomic ; therefore it is matter. But even supposing it were unscientific to speak of it in such terms, once Electricity is called in Science a source of Energy, Energy simply, and a Force — where is that Force or that Energy which can be thought of without thinking of matter ? Maxwell, a mathematician and one of the greatest authorities upon Electricity and its phenomena, said, years ago, that Electricity was matter, not motion merely. “ If we accept the hypothesis that the elementary substances are composed of atoms we cannot avoid concluding that electricity also, positive as well as negative, is divided into definite elementary portions, which behave like atoms of electricity.” (Helmholtz, Faraday Lecture, 1881). We will go further than that, and assert that Electricity is not only Substance but that it is an emanation from an Entity, which is neither God nor Devil, but one of the numberless Entities that rule and guide our world according to the eternal Law of Karma. (See the Addendum to this Book.)
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principle, the animal Soul of Nature, so to say, or — Electricity. In India, Fohat is connected with Vishnu and Surya in the early character of the (first) God ; for Vishnu is not a high god in the Rig Veda. The name Vishnu is from the root vish, “ to pervade,” and Fohat is called the “ Pervader ” and the Manufacturer, because he shapes the atoms from crude material. * In the sacred texts of the Rig Veda, Vishnu, also, is “ a manifestation of the Solar Energy,” and he is described as striding through the Seven regions of the Universe in three steps, the Vedic God having little in common with the Vishnu of later times. Therefore the two are identical in this particular feature, and one is the copy of the other.
The “ three and seven ” strides refer to the Seven spheres inhabited by man, of the esoteric Doctrine, as well as to the Seven regions of the Earth. Notwithstanding the frequent objections made by would-be Orientalists, the Seven Worlds or spheres of our planetary chain are distinctly referred to in the exoteric Hindu scriptures. But how strangely all these numbers are connected with like numbers in other Cosmogonies and with their symbols, can be seen from comparisons and parallelisms made by students of old religions. The “ three strides of Vishnu ” through the “ seven regions of the Universe,” of the Rig Veda, have been variously explained by commentators as meaning “ fire, lightning and the Sun ” cosmically ; and as having been taken in the Earth, the atmosphere, and the sky ; also as the “ three steps ” of the dwarf (Vishnu’s incarnation), though more philosophically — and in the astronomical sense, very correctly — they are explained by Aurnavâbha as being the various positions of the sun, rising, noon, and setting. Esoteric philosophy alone explains it clearly, and the Zohar laid it down very philosophically and comprehensively. It is said and plainly demonstrated therein that in the beginning the Elohim (Elhim) were called Echod, “ one,” or the “ Deity is one in many,” a very simple idea in a pantheistic conception (in its philosophical sense, of course). Then came the change, “ Jehovah is Elohim,” thus unifying the multiplicity and taking the first step towards Monotheism. Now to the query, “ How is Jehovah Elohim ?” the answer is, “ By three Steps ” from below.
* It is well known that sand, when placed on a metal plate in vibration assumes a series of regular curved figures of various descriptions. Can Science give a complete explanation of this fact ?
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The meaning is plain. * They are all symbols, and emblematic, mutually and correlatively, of Spirit, Soul and Body (man) ; of the circle transformed into Spirit, the Soul of the World, and its body (or Earth). Stepping out of the Circle of Infinity, that no man comprehendeth, Ain-Soph (the Kabalistic synonym for Parabrahm, for the Zeroana Akerne, of the Mazdeans, or for any other “ Unknowable ”) becomes “ One ” — the Echod, the Eka, the Ahu — then he (or it) is transformed by evolution into the One in many, the Dhyani-Buddhas or the Elohim, or again the Amshaspends, his third Step being taken into generation of the flesh, or “ Man.” And from man, or Jah-Hova, “ male female,” the inner divine entity becomes, on the metaphysical plane, once more the Elohim.
The Kabalistic idea is identical with the Esotericism of the Archaic period. This esotericism is the common property of all, and belongs neither to the Aryan 5th Race, nor to any of its numerous Sub-races. It cannot be claimed by the Turanians, so-called, the Egyptians, Chinese, Chaldeans, nor any of the Seven divisions of the Fifth Root Race, but really belongs to the Third and Fourth Root Races, whose descendants we find in the Seed of the Fifth, the earliest Aryans. The Circle was with every nation the symbol of the Unknown — “ Boundless Space,” the abstract garb of an ever present abstraction — the Incognisable Deity. It represents limitless Time in Eternity. The Zeroana Akerne is also the “ Boundless Circle of the Unknown Time,” from which Circle issues the radiant light — the Universal Sun, or Ormazd † — and the latter
* The numbers 3, 5, and 7 are prominent in speculative masonry, as shown in “ Isis.” A mason writes : — “ There are the 3, 5, and 7 steps to show a circular walk. The three faces of 3, 3 ; 5, 3 ; and 7, 3 ; etc., etc. Sometimes it comes in this form — [math]\displaystyle{ \frac{753}{2} }[/math]= 376.5 and [math]\displaystyle{ \frac{7635}{2} }[/math]=3817.5 and the ratio of [math]\displaystyle{ \frac{20612}{6561} }[/math] feet for cubit measure gives the Great Pyramid measures,” etc., etc. Three, five and seven are mystical numbers, and the last and the first are as greatly honoured by Masons as by the Parsis — the triangle being a symbol of Deity everywhere. (See the Masonic Cyclopedia, and “ Pythagorean Triangle,” Oliver.) As a matter of course, doctors of divinity (Cassel, for instance) show the Zohar explaining and supporting the Christian trinity (!). It is the latter, however, that had its origin from the 
of the Heathen, in the Archaic Occultism and Symbology. The three strides relate metaphysically to the descent of Spirit into matter, of the Logos falling as a ray into the Spirit, then into the Soul, and finally into the human physical form of man, in which it becomes Life.
† Ormazd is the Logos, the “ First Born ” and the Sun.
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is identical with Kronos, in his Æolian form, that of a Circle. For the circle is Sar, and Saros, or cycle, and was the Babylonian god whose circular horizon was the visible symbol of the invisible, while the sun was the one Circle from which proceeded the Cosmic orbs, and of which he was considered the leader. Zero-ana, is the Chakra or circle of Vishnu, the mysterious emblem which is, according to the definition of a mystic, “ a curve of such a nature that as to any, the least possible part thereof, if the curve be protracted either way it will proceed and finally re-enter upon itself, and form one and the same curve — or that which we call the circle.” No better definition could thus be given of the natural symbol and the evident nature of Deity, which having its circumference everywhere (the boundless) has, therefore, its central point also everywhere ; in other words, is in every point of the Universe. The invisible Deity is thus also the Dhyan Chohans, or the Rishis, the primitive seven, and the nine, without, and ten, including, their synthetical unit ; from which it steps into Man. Returning to the Commentary (4) of Stanza IV. the reader will understand why, while the transHimalayan Chackra has inscribed within it 
(triangle, first line, cube, second line, and a pentacle with a dot in the centre thus : 
, and some other variations), the Kabalistic circle of the Elohim reveals, when the letters of the word אלהים (Alhim or Elohim) are numerically read, the famous numerals 13514, or by anagram 31415 — the astronomical π (pi) number, or the hidden meaning of DhyaniBuddhas, of the Gebers, the Geborim, the Kabeiri, and the Elohim, all signifying “ great men,” “ Titans,” “ Heavenly Men,” and, on earth, “ the giants.”
The Seven was a Sacred Number with every nation ; but none applied it to more physiologically materialistic uses than the Hebrews. With these it was pre-eminently the generative number and 9 the male causative one, forming as shown by the Kabalists the 
or otz — “ the Tree of the Garden of Eden,” * the “ double hermaphrodite rod ” of the fourth race. Whereas with the Hindus and Aryans generally, the significance was manifold, and related almost entirely to purely metaphysical
* This was the symbol of the “ Holy of Holies,” the 3 and the 4 of sexual separation. Nearly every one of the 22 Hebrew letters are merely phallic symbols. Of the two letters — as shown above — one, the ayin, is a negative female letter, symbolically an eye ; the other a male letter, tza, a fish-hook or a dart.
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and astronomical truths. * Their Rishis and gods, their Demons and Heroes, have historical and ethical meanings, and the Aryans never made their religion rest solely on physiological symbols, as the old Hebrews have done. This is found in the exoteric Hindu Scriptures. That these accounts are blinds is shown by their contradicting each other, a different construction being found in almost every Purâna and epic poem. Read esoterically — they will all yield the same meaning. Thus one account enumerates Seven worlds, exclusive of the nether worlds, also seven in number ; these fourteen upper and nether worlds have
* We are told by a Kabalist, who in a work not yet published contrasts the Kabala and Zohar with Aryan Esotericism, that “ The Hebrew clear, short, terse and exact modes far and beyond measure surpass the toddling word-talk of the Hindus — just as by parallelisms the Psalmist says, ‘ My mouth speaks with my tongue, I know not thy numbers ’ (lxxi., 15). . . . The Hindu Glyph shows by its insufficiency in the large admixture of adventitious sides the same borrowed plumage that the Greeks (the lying Greeks) had, and that Masonry has : which in the rough monosyllabic (and apparent) poverty of the Hebrew, shows the latter to have come down from a far more remote antiquity than any of these, and to have been the source (! ?), or nearer the old original source than any of them.” This is entirely erroneous. Our learned brother and correspondent judges apparently the Hindu religious systems by their Shastras and Purânas, probably the latter, and in their modern translation moreover, which is disfigured out of all recognition, by the Orientalists. It is to their philosophical systems that one has to turn, to their esoteric teaching, if he would make a point of comparison. No doubt the symbology of the Pentateuch and even of the New Testament, comes from the same source. But surely the Pyramid of Cheops, whose measurements are all found repeated by Professor Piazzi Smythe in Solomon’s alleged and mythical temple, is not of a later date than the Mosaic books ? Hence, if there is any such great identity as claimed, it must be due to servile copying on the part of the Jews, not on that of the Egyptians. The Jewish glyphs — and even their language, the Hebrew — are not original. They are borrowed from the Egyptians, from whom Moses got his Wisdom ; from the Coptic, the probable kinsman, if not parent, of the old Phœnician and from the Hyksos, their (alleged) ancestors, as Josephus shows in his “ Against Apion,” I., 25. Aye ; but who are the Hyksos shepherds ? And who the Egyptians ? History knows nothing of the question, and speculates and theorizes out of the depths of the respective consciousnesses of her historians. (See Isis Unveiled, vol. II., p. 430-438.) “ Khamism, or old Coptic,” says Bunsen, “ is from Western Asia, and contains some germ of the Semitic, thus bearing witness to the primitive cognate unity of the Aryan and Semitic races ” ; and he places the great events in Egypt 9,000 years B.C. The fact is that in archaic Esotericism and Aryan thought we find a grand philosophy, whereas in the Hebrew records we find only the most surprising ingenuity in inventing apotheoses for phallic worship and sexual theogony.
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nothing to do with the classification of the septenary chain and belong to the purely æthereal, invisible worlds. These will be noticed elsewhere. Suffice for the present to show that they are purposely referred to as though they belonged to the chain. “ Another enumeration calls the Seven worlds — earth, sky, heaven, middle region, place of birth, mansion of the blest, and abode of truth ; placing the ‘ Sons of Brahmâ ’ in the sixth division, and stating the fifth, or Jana Loka, to be that where animals destroyed in the general conflagration are born again.” (see Hindu Classical Dictionary.) Some real esoteric teaching is given in the “ Symbolism.” He who is prepared for it will understand the hidden meaning.