Fohat is the Flame of the Light and Ultimate Knower of Parabrahman.
The light [of the Logos]1 is, as it were, a cloak, or a mask, with which the Logos is enabled to make its appearance. The real centre of the light is not visible even to the highest spiritual perception of man. It is this truth which is briefly expressed in that priceless little book Light on the Path, when it says:
“It is beyond you; because when you reach it you have lost yourself. It is unattainable because it for ever recedes. You will enter the light, but you will never touch the flame.”
“Understand my Paraprakriti (Daiviprakriti), as something distinct from this. This Daiviprakriti is the one life by which the whole Universe is supported.” 3
By causing a creative ray of The One to become Three,
[In the manifested Universe, Fohat] 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.4
Fohat propels Logos into Being with its endless differentiations,
When the “Divine Son” [Logos] 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.1 . . . Fohat, the constructive force of Cosmic Electricity, is said, metaphorically, to have sprung, like Rudra from Brahma, “from the brain of the Father and the bosom of the Mother,” and then to have metamorphosed himself into a male and a female, i.e., polarity, into positive and negative electricity.
And links the subjective side of Logos with its objective manifestations.
Creation or evolution 3 is commenced by the intellectual energy of the Logos. The universe in its infinite details and with its wonderful laws, does not spring into existence by mere chance, nor does it spring into existence merely on account of the potentialities locked up in Mulaprakriti. . . . Matter acquires all its attributes and all its powers which, in course of time, give such wonderful results in the course of evolution, by the action of this light 4 that emanates from the Logos upon Mulaprakriti. . . . This light of Logos is the link, so to speak, between objective matter and subjective thought of Ishvara. It is called in several Buddhist books Fohat. It is the One instrument with which the Logos works. What springs up in the Logos at first is simply an image, a conception of what it is to be in the cosmos. This light or energy catches the image and impresses it upon the cosmic matter which is already manifested.
Fohat guides the evolution of Consciousness, thus enabling the divine plan to be actualised on this Earth of ours.
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.1 . . . The “innumerable incarnations of Spirit,” and “the ceaseless pulse and current of Desire” refer, the first one, to our doctrine of Karmic and cyclic rebirths, the second — to EROS, not the later god of material, physiological love, but to the divine desire in the gods, as well as in all nature, to create and give life to Beings. This, the Rays of the one “dark,” because invisible and incomprehensible, FLAME could achieve only by themselves descending into matter.
Is Fohat one of the three, Father, Mother and Son? 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.
. . . 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. There seems to be great confusion and misunderstanding concerning the First and Second Logos. The first is the already present yet still unmanifested potentiality in the bosom of Father-Mother; the Second is the abstract collectivity of creators called “Demiurgoi” by the Greeks or the Builders of the Universe. The third logos is the ultimate differentiation of the Second and the individualization of Cosmic Forces, of which Fohat is the chief; for Fohat is the synthesis of the Seven Creative Rays or Dhyani-Chohans which proceed from the third Logos.
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