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THE ALIASES OF FOHAT.
a system moving in an elliptical orbit around the Sun. The aphelion of this ring is 1,732 millions of miles beyond the orbit of Neptune, its plane is inclined to the Earth's orbit at an angle of 64° 3', and the direction of the meteoric swarm moving round this orbit is contrary to that of the Earth's revolution.
This fact, recognized only in 1833, shows it to be the modern rediscovery of what was very anciently known. Fohat turns with his two hands in contrary directions the "seed" and "the curds," or Cosmic matter; is turning, in clearer language, particles in a highly attenuated condition, and nebulæ.
Outside the boundaries of the solar system, it is other Suns, and especially the mysterious "central Sun" (the "Abode of the invisible deity" as some reverend gentlemen have called it) that determines the motion of bodies and their direction. That motion serves also to differentiate the homogeneous matter, round and between the several bodies, into elements and sub-elements unknown to our earth, which are regarded by modern Science as distinct individual elements, whereas they are merely temporary appearances, changing with every small cycle within the Manvantara, some Esoteric works calling them "Kalpic Masks."
Fohat is the key in Occultism which opens and unriddles the multiform symbols and respective allegories in the so-called mythology of every nation; demonstrating the wonderful philosophy and the deep insight into the mysteries of nature, in the Egyptian and Chaldean as well as in the Aryan religions. Fohat, shown in his true character, proves how deeply versed were all those prehistoric nations in every science of nature, now called physical and chemical branches of natural philosophy. India, Fohat is the scientific aspect of both Vishnu and Indra, the latter older and more important in the Rig Veda than his sectarian successor; while in Egypt Fohat was known as Toum issued of Noot,* or Osiris in his character of a primordial pod, creator of heaven and of beings (see chapter xvii., " Book of the Dead"). For Toum is spoken of as the Protean god who generates other gods and gives himself the form he likes; the "master of life" "giving their vigour to the gods" (chapter Ixxix.) He is the overseer of the gods, and he "who creates spirits and gives them shape and life"; he is "the north wind and the spirit of the west;" and finally the "Setting Sun of Life," or the vital electric force that leaves the body at death, wherefore the defunct begs that Toum should give him the breath from his right nostril (positive elec
'Oh Toum, Toum! issued from the great (female) which is in the bosom of the waters (the great Deep or Space) Thou, luminous through the two Lions" (the dual Force or power of the two solar eyes, or the electro-positive and the electronegative forces. (See Book of the Dead, III., and Egyptian Pantheon, chapter ii.)
tricity) that he might live in his second form. Both the hieroglyph, and the text of chapter lxii. in the "Book of the Dead," show the identity of Toum with Fohat. The former represents a man standing erect with the hieroglyph of the breaths in his hands. The latter says:
I open to the chief of An (Heliopolis), I am Toum. I cross the water spilt by Thot-Hapi, the lord of the horizon, and am the divider of the earth" (Fohat divides Space and, with his Sons, the earth into seven zones)
"I cross the heavens, and am the two Lions. I am Ra, I am Aam, I ate my heir.* . . . . ! glide on the soil of the field of Aanroo.\ given me by the master of limitless eternity. I am the germ of eternity. I am Toum, to whom eternity is accorded.
The very words used by Fohat in the Xlth Book, and the very titles given him. In the Egyptian Papyri the whole Cosmogony of the Secret Doctrine is found scattered about in isolated sentences, even in the "Book of Dead." Number seven is quite as much insisted upon and emphasized therein as in the Book of Dzyan. The Great Water (the Deep or Chaos) is said to be seven cubits deep "--" cubits" standing here of course for divisions, zones, and principles. Therein, "in the great mother, all the Gods, and the seven great ones are born." (See chapter cviii., 4, Book of the Dead and Egyptian Pantheon). Both Fohat and Toum are addressed as the "Great ones of the Seven Magic Forces," who, "conquer the Serpent Apap" or Matter.
No student of occultism, however, ought to be betrayed, by the usual phraseology used in the translations of Hermetic Works, into believing that the ancient Egyptians or Greeks spoke of, and referred, monklike, at every moment in conversation, to a Supreme Being, God, the "One Father and Creator of all," etc., as found on every page of such translations. No such thing indeed; and those texts are not the original Egyptian texts. They are Greek compilations, the earliest of which. does not go beyond the early period of Neo-Platonism. No Hermetic
An image expressing the succession of divine functions, the substitution from one form into another, or the correlation of forces. Aam is the electro-positive force, devouring all others as Saturn devoured his progeny.
Aanroo is in the domain of Osiris, a field divided into fourteen sections" surrounded with an iron enclosure, within which grows the corn of life seven cubits high," the Kamaloka of the Egyptians. Those only of the dead, who know the names of the janitors of the " seven halls," will be admitted into Amenti for ever; i.e., those who have passed through the seven races of each round-otherwise they will rest in the lower fields; "and it represents also the seven successive Devachans, or lokas. In Amenti, one becomes pure spirit for the eternity (xxx. 4.); while in Aanroo "the soul of the spirit," or the defunct, is devoured each time by Uraus-the Serpent, Son of the earth (in another sense the primordial vital principles in the Sun), i.e., the Astral body of the deceased or the "Elementary" fades out and disappears in the Son of the earth," limited time. The soul quits the fields of Aanroo and goes on earth under any shape it likes to assume. (See chapter xcix., Book of the Dead.)
work written by Egyptians (vide "Book of the Dead ") would speak of the one universal God of the Monotheistic systems; the one Absolute cause of all, was as unnameable and unpronounceable in the mind of the ancient philosopher of Egypt, as it is for ever Unknowable in the conception of Mr. Herbert Spencer. As for the Egyptian in general, as M. Maspero well remarks, whenever he "arrived at the notion of divine Unity, the God One was never God,' simply." And Lepage Renouf very justly observed that the word Nouter, nouti, "god" had never ceased being a generic name with the Egyptians, nor has it ever become a personal pronoun. Every God was the "one living and unique God" with them. Their "monotheism was purely geographical. If the Egyptian of Memphis proclaimed the unity of Phtah to the exclusion of Ammon, the Thebeian Egyptian proclaimed the unity of Ammon to the exclusion of Phtah," as we now see done in India in the case of the Saivas and the Vaishnavas. "Ra, the 'One God' at Heliopolis is not the same as Osiris, the 'One God' at Abydos, and can be worshipped side by side with him, without being absorbed by his neighbour. The one god is but the god of the name or the city, noutir, nontti, and does not exclude the existence of the one god of that town or of the neighbouring nome. In short, whenever speaking of Egpytian Monotheism, one ought to speak of the Gods One' of Egypt, and not of the one god" (Maspero, in the Guide au Musie de Boidak. It is by this feature, pre-eminently Egyptian, that the authenticity of the various so-called Hermetic Books, ought to be tested; and it is totally absent from the Greek fragments known as such. This proves that a Greek Neo-Platonic, or even a Christian hand, had no small share in the editing of such works. Of course the fundamental philosophy is there, and in many a place—intact. But the style has been altered and smoothed in a monotheistic direction, as much, if not more than that of the Hebrew Genesis in its Greek and Latin translations. They may be Hermetic works, but not works written by either of the two Hermes—or rather, by Thot (Hermes) the directing intelligence of the Universe (See ch. xciv., Book of the Dead), or by Thot, his terrestial incarnation called Trismegistus, of the Rosetta stone.
But all is doubt, negation, iconoclasm and brutal indifference, in our age of the hundred "isms" and no religion. Every idol is broken save the Golden Calf.
Unfortunately, no nation or nations can escape their Karmic fate any more than units and individuals do. History itself is dealt with by the so-called historians as unscrupulously as legendary lore. For this, Augustin Thierry has made the amende honorable, if one may believe his biographers. He deplored the erroneous principle that made them. all (the would-be historiographers) lose their way, and each presume to
correct tradition, "that vox populi which nine times out of ten is vox Dei"; and he finally admitted that in legend alone rests real history; for "legend," he adds, "is living tradition, and three times out of four it is truer than what we call History." *
While Materialists deny everything in the universe, save matter, Archæologists are trying to dwarf antiquity, and seek to destroy every claim to ancient Wisdom by tampering with Chronology. Our presentday Orientalists and Historical writers are to ancient History that which the white ants are to the buildings in India. More dangerous even than those Termites, the modern Archæologists—the "authorities" of the future in the matter of Universal History—are preparing for the History of past nations the fate of certain edifices in tropical countries: "History will tumble down and break into atoms in the lap of the twentieth century, devoured to its foundations by her annalists," said Michelet. Very soon, indeed, under their combined efforts, it will share the fate of those ruined cities in both Americas, which lie deeply buried under impassable virgin forests. Historical facts will remain as concealed from view by the inextricable jungles of modern hypotheses* denials and scepticism. But very happily actual History repeats herself, for she proceeds, like everything else, in cycles; and dead facts and events deliberately drowned in the sea of modern scepticism will ascend once more and reappear on the surface.
In our Book II. the very fact that a work with pretensions to philosophy, and which is an exposition of the most abstruse problems, has to be commenced by tracing the evolution of mankind from what are regarded as supernatural beings—Spirits—will arouse the most malevolent criticism. Believers in, and the defenders of, the Secret Doctrine, however, will have to bear the accusation of madness and worse, as philosophically as for long years already the writer has done. Whenever a Theosophist is taxed with insanity, he ought to reply by quoting from Montesquieu's "Lettres Persanes." "By opening so freely their lunatic asylums to their supposed madmen, men only seek to assure each other that they are not themselves mad."