Book of Dzyan. STANZA V.

With commentary by Manly P. Hall extracted from here.


In Seven Stanzas translated from the Book of Dzyan.


  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.

The seven breaths poured out from the Mouth of the third Logos create the first principle of friction. The third Logos is the one here referred to as the Dragon of Wisdom. The seven spirits before his throne, by their strivings, create Fohat, the fiery whirlwind. It is a mistake to say that Fohat is electricity; but he is certainly the thread of vitality running through all the universe. It is said in the ancient writings that the worlds are knots upon the cord of Fohat. In one sense of the word they are plexi. Electricity is one of the manifestations of Fohat. The gods make Fohat the messenger of their will, and He goes forth.

  1. 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.

The great latent wisdom, which is called Dzyu, becomes active and operative through the medium of Fohat in the same way that thought becomes activity through the medium of the nerves. Fohat, the universal nerve fluid, is called the Steed, or Vahan, and thought or intelligence becomes the Rider. Fohat passes, in the form of nerve impulses, through the fiery mass of the world to be. In this way the gods gain control of the atoms, for they can later send their orders along the threads of force spun by Fohat. He passes with three, five and seven strides through the worlds and cosmic planes which constitute the Three Worlds, for the Three, Five and Seven of Free Masonry are the same as those referred to in this ancient Tibetan book. His voice is his activity. He calls the sparks from primordial substance, and they gather round his threads of activity. An endless droning sound, like the purr of a great engine, is heard. It is Fohat, born of the friction of space.

  1. He is their guiding spirit and leader. When he commences work, he separates the sparks of the Lower Kingdom that float and thrill with joy in their radiant dwellings, and forms therewith the germs of wheels. He places them in the six directions of space, and One in the middle—the central wheel.

Fohat is the power that rules the sparks, as the nerves rule the organs of the body. He separates the denser particles that dwell in the darkness below and forms of them nerve plexi or seed atoms which will later become planets. He places them in the six directions in the form of an interlaced triangle, and in the center he places the seventh; and this seventh is one of the great Seven. So the body of the universe is ordained.

  1. 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.

As all parts of the body are connected with the brain, so the Lords of the Six Angles are connected with spiral threads to the crown who dwells in the center. The builders, who are called the Sons of Light, take their places upon the Six Great Atoms, while the ruling hierarchy dwells in the center. Thus the abstract body of the Logos is made. This body is invisible and intangible to such senses as we now possess, but was nevertheless far denser than its preceding state. Condensation had begun in space, and the Formless Lord assumed his first body and began the process of being enmeshed in the Great Illusion of Creation.

  1. Fohat takes five strides and builds a winged wheel at each corner of the square, for the four holy ones and their armies.

The process of descending into the denser substances continues. Fohat builds the four great thrones or centers for the Maharajas of the Four Angles. They are the Lords and Kings of the Dhyan Chohans and rulers of the four cardinal angles of Kosmos. The are the Beasts of Revelation who bow before the throne of the Infinite. The Rosicrucians called them the Lords of Form. They are the Lion, the Bull, the Man and the Eagle. They are the four great body centers in man. They are also the winged wheels filled with eyes, referred to in Ezekiel.

  1. The Lipika circumscribe the triangle, the First One, the cube, the Second One, and the Pentacle within the egg. It is the ring called “Pass Not” for those who descend and ascend. Also for those who during the Kalpa are progressing towards the great day “Be with us.” Thus were formed the Rupa and the Arupa: from One light Seven Lights; from each of the Seven, Seven times Seven lights. The wheels watch the ring….”

The Lipikas begin the process of organizing. They also separate the permanent from the impermanent, giving to each its appointed place. They build the ring “Pass Not,” which is to separate Cause and Effect. This ring also is the outer boundary of Kosmos, and separates the gleaming, glistening bubble from the dark space that surrounds it. It can be called the Invisible Shell, which nothing can pass through until the Great Day be with us. Each of the primitive Seven Great Lights casts off seven Suns. Each of these casts off seven planets. Each of these planets differentiates seven globes within their own bodies. The globes and the wheels face the ring, prepared to follow the orders of the Central Light, which is their Cause and Ultimate.

*I personaly have a slightly differening perspective, more metaphorical as is my want, on the meanings but this is good.

God – a being or a state of awareness?

For many centuries humanity has cast God in its own image. We have some benevolent /vengeful geezer with a beard in a paternal sense and a Caucasian man getting nailed to the cross in Israel long before there was widespread travel and intermingling. Over the years many cultures have their own version of God and Gods. Our concept of deity is a time evolving one. This is a safe statement. Even the religions splinter and have different versions of God which arise out of the same scriptures.

I personally cannot imagine heaven and hell as they are often portrayed in artwork, because these portrayals have humans in corporeal forms. When you are dead and have quit your body, you don’t have one that looks like meat. Some people even have their body burned.

There are some questions that we cannot answer.

Science is pretty sure that the universe exists, and modern science even has a time frame for this current manifestation of the universe, 14 billion years-ish. By using instrumentation based largely on electromagnetic radiation we can measure the visible or emissive universe. This is the prakṛti or material universe, we do not have any instruments that might measure puruṣa. So even in our wisdom, which we might overestimate, we have at best half the story. The immaterial universe, the subjective is as it currently stands, beyond our instrumentation. The cycling of universe is spoken of in Vedic writings, and is not as yet forbidden by modern science, we have the so-called great crunch as a possible fate for this one. The one in which you and I are currently manifested incarnate beings.

We can say with a fair measure of confidence that the universe is.

We cannot answer why it is, nor for what purpose it manifested / is manifesting.

We might be able to offer some reasoned arguments for how come it came into being, in what way it manifests.

So, did a God kick off this whole shebang?

Does God have other beings who are his/her Gods?

Many traditions have a sense of an overarching Spirit which remains unmanifested. The so-called negative veils of existence Ain, Ain Soph, Ain Soph Aur of the kabbalist, the Nagal of the Toltecs, The Brahman and in a sense Wakan Tanka of the Sioux.

Is it necessary to invoke some kind of being? Or could we simply have “an awareness” without any form whatsoever, an awareness which is arupa, formless, no matter, no shape. As an abstract concept it is difficult to get your head around an insubstantive thing which is aware. Are we limited by our prejudices?

Now more than ever humanity is much more capable of abstract thought, we do not need oil paintings, or statues we have virtual reality and that can be time evolving.

In the Toltec Teachings there is a notion of before the universe. If there is no universe, there is no thing. No thing is very empty, a void, the utter nothingness of vacuum. We already have few problems with our cartesian thinking. What were the dimensions of this no thing? It is an invalid question because if there is no thing, even dimension has not yet manifested and remember dimension is something we humans dreamed up.

The narrative continues. This no thing this void was somehow aware, and it figured out that it was lacking “self”-knowledge there were aspects about itself which were unknown, perhaps unknowable. Remember this awareness was alone in the non-universe the void. In contemplation it had the inquiry as to what was known, unknown and unknowable. Some ”thing” stirred in its awareness.  Or perhaps it might be better to say the progenitor of “thing”, this bugged it. In order to find out what was unknown it had to manifest the unknown or matter aspect of itself. It had to make stuff. Out of arupa and pure nothingness it had to manifest rupa. And so, in a quest to understand its own awareness the great Spirit, the Nagal, gave birth to an aspect of its own awareness, the Nagal’s awareness which precipitated the creation of our universe as we now know it.

To imagine even for an attosecond that we mighty comprehend an awareness capable of manifesting a universe to better understand itself, is foolhardy arrogance.

You may notice that I have used it. This it cannot be until after the very first stages of manifestation. Because it cannot exist unless there is something. Nothing implies no it. I have used it as a convenience cognisant that it is strictly a turn of phrase.

Is God – a being or a state of awareness?