Fohat

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For the Theosophical journal see Fohat (periodical)

Fohat is a term of unknown origin, although H. P. Blavatsky claims it comes from the Tibetan language. According to her it is "one of the most, if not the most important character in esoteric Cosmogony".[1] Maybe because of this, it can be found in many forms. As Mme. Blavatsky said:

Fohat is a generic term and used in many senses. He is the light (Daiviprakriti) of all the three logoi—the personified symbols of the three spiritual stages of Evolution. Fohat is the aggregate of all the spiritual creative ideations above, and of all the electro-dynamic and creative forces below, in Heaven and on Earth.[2]

Fohat is "the animating principle electrifying every atom into life."[3] During the process of manifestation it is the cosmic energy which produces the differentiation of primordial cosmic matter to form the different planes. In the manifested Universe, Fohat is the link between spirit and matter, subject and object.[4]

General description

In her Theosophical Glossary, H. P. Blavatsky defined it as follows:

Fohat (Tib.) A term used to represent the active (male) potency of the Sakti (female reproductive power) in nature. The essence of cosmic electricity. An occult Tibetan term for Daiviprakriti, primordial light: and in the universe of manifestation the ever-present electrical energy and ceaseless destructive and formative power. Esoterically, it is the same, Fohat being the universal propelling Vital Force, at once the propeller and the resultant.[5]

At the beginning of a manvantara the Wisdom-aspect of the Absolute radiates the Pre-Cosmic Ideation, which manifests as the Cosmic Ideation. The latter eventually gives rise to Fohat. In Mme. Blavatsky's words:

Absolute wisdom mirrors itself in its Ideation; which, by a transcendental process, superior to and incomprehensible by human Consciousness, results in Cosmic Energy (Fohat).[6]

Fohat is the active power through which the plan for the new universe present in the Logos is manifested objectively, thus providing a bridge between the subjective spirit and the objective matter:

But just as the opposite poles of subject and object, spirit and matter, are but aspects of the One Unity in which they are synthesized, so, in the manifested Universe, there is “that” which links spirit to matter, subject to object.
This something, at present unknown to Western speculation, is called by the occultists Fohat. It is the “bridge” by which the “Ideas” existing in the “Divine Thought” are impressed on Cosmic substance as the “laws of Nature”. Fohat is thus the dynamic energy of Cosmic Ideation; or, regarded from the other side, it is the intelligent medium, the guiding power of all manifestation, the “Thought Divine” transmitted and made manifest through the Dhyan Chohans, the Architects of the visible World. . . . Fohat, in its various manifestations, is the mysterious link between Mind and Matter, the animating principle electrifying every atom into life.[7]

It is also the cause for the differentiation of the primordial matter into the seven planes

Thrilling through the bosom of inert Substance, Fohat impels it to activity, and guides its primary differentiations on all the Seven planes of Cosmic Consciousness.[8]
In the phenomenal and Cosmic World, he is that Occult, electric, vital power, which, under the Will of the Creative Logos, brings together the elemental atoms and makes them aggregate and combine. Fohat, running along the seven principles of AKASA, acts upon manifested substance or the One Element 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.[9]

Fohat manifests in different ways on each plane:

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 principle, the animal Soul of Nature, so to say, or -- Electricity.[10]

Since Fohat acts as the power of attraction between atoms, it is seen as the Divine Love:

Fohat, in his capacity of DIVINE LOVE (Eros), the electric Power of affinity and sympathy, is shown allegorically as trying to bring the pure Spirit, the Ray inseparable from the ONE absolute, into union with the Soul, the two constituting in Man the MONAD, and in Nature the first link between the ever unconditioned and the manifested.[11]

Interestingly, Fohat is seen as an entity (without implying anthropomorphism). Mme. Blavatsky wrote:

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.[12]

According to Mme. Blavatsky the swastika is the symbol for the activity of Fohat:

Few world-symbols are more pregnant with real occult meaning than the Swastica. It is the emblem of the activity of Fohat, of the continual revolution of the “wheels”, and of the Four Elements, the “Sacred Four”. One initiated into the mysteries of the meaning of the Swastica, say the Commentaries, “can trace on it, with mathematical precision, the evolution of Kosmos and the whole period of Sandhya.” Also “the relation of the Seen to the Unseen”, and “the first procreation of man and species”.[13]

See also

Online resources

Articles

Secret Doctrine Question and Answer Section by Geoffrey Barborka

Notes

  1. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 109.
  2. Helena Petrovna Blavatsky, Collected Writings vol. X (Wheaton, IL: Theosophical Publishing House, 1988), 334.
  3. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 16
  4. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 16.
  5. Helena Petrovna Blavatsky, Theosophical Glossary (Krotona, CA: Theosophical Publishing House, 1973), 120-121.
  6. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 328.
  7. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 16.
  8. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 328.
  9. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 110.
  10. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 111-112.
  11. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 119.
  12. Helena Petrovna Blavatsky, Secret Doctrine vol. I, (Wheaton, Ill: Theosophical Publishing House, 1993), 111.
  13. Helena Petrovna Blavatsky, Secret Doctrine vol. II, (Adyar, Madras: Theosophical Publishing House, 1979), 587.