A Manual of Khshnoom

The Zoroastrian Occult Knowledge

by Phiroz Nasarvanji Tavaria | 1971 | 160,667 words

An introduction to the mysteries of Khshnoom, an ancient occult movement. Khshnoom stands for 'Divine' or 'Spiritual' knowledge and originated from Zarathushtra. This book contains knowledge not to be found in Zoroastrian religious works. The second part contains documentaion of the life of Prophet Zarathushtra....

Supplement No. 21

'Panchas-dvaram - Vasi', (Fish) Physical Body with 50 Doors

The enigmatical term 'Pancms-dvaram-Vasi' which literally means 'fish with 50 doors' applies to the beautiful human physical body, which is the outward material form developed from its Kehrp (Ysn. 55,1), the invisible body within, (explained under Supplement No. 20). This human body is the result of the workmanship of Ameshaspends and Yazads, archangels and angels, whose functions in the luminous worlds are called their Humata, those in the evanescent world (the Space) their Hukhta and those in the material world their Hvarshta. Thus in Patet- Pashemani; 8, are given the Hvarshtas of the seven Ameshaspends - mankind, cowkind_ fire energies etc. The archangels and angels have one aim of reaching the acme, which is Khao Afrazyamna (Yt. 13, 14), literally, the Fountain source of eternal freshness, which is the conceivable form of the inconceivable AHU, (only in Yatha AHU Vairyo prayer) the Un-nameable Light of lights, the Supreme Deity over Ohrmazd and Ahriman. The work of the Ameshaspends is referred to in paragraph 83 (ibid.) as:

"Yoi hapta hamo manangho,
yoi hapta hamo vachangho,
yoi hapta hamo shyaothnaongho,
yaesbam asti hamem mano,
hamem vacho,
hamem shyaothnem;
hamo patacba frasa stacha,
yo Dadvao Aburo Mazdao."

(translation) -

Which seven (Ameshaspends) are of one thought,
which seven are of one word,
which seven are of one action,
whose thought is one,
whose word is one,
whose action is one;
whose father and instructor is Dadvao Ahura Mazda.

When the Creator creates Dami, the world of defective souls, he assumes the potentiality of Dadvao (not dadhvao) and he is then called Dadvao Ahura Mazda.

(It may be noted that 'dba' is pronounced as 'da', because the vibrationary colours of 'dha' are inferior. The letters chha, dba, bha, la are omitted in Avesta for the same reason).

In Panchas-dvaram Vasi there is principal functioning of the talismanic cardinal numeral 7, which represents the activities of wickedness, and their transmutation into those of blissfulness. Thus 16 Chakhras, plexuses of Kehrp are numerologically equal to 1 plus 6 = 7. The whole of the Dami, evanescent world (the Space) for the Reformation of refractory souls comprises 7 Dakhyus. The planets which are the veritable "Mills of God" for grinding down the wicked activities in the Dami and on this earth are 7. In this way, there is the operation of the talismanic numeral 7 by each of the seven Ameshaspends, which make 7 X 7 = 49. The physical body is so designed that after passing through transformations in the evanescent-world during repetitions of death and birth it can return to Khao Afrazyamna above mentioned, and which Khao is in Asha condition of perfect holiness and order divine and hence in oneness ('1'). In this way 49 plus 1 make 50.

The functions of the 7 Ameshaspends making (7 X 7 =) 49 in the ultra-physical and material worlds will finally reach that Oneness of Khao Afrazyamna, that "One Far Off Event to which the whole Creation moves". This is what is indicated by 49 plus 1 in which 1 represents Khao Afrazyamna in the enigmatical expression Panchas-dvaram Vasi.

Thus in the human body is Nature's ingenious device of the talismanic working of the numeral 7 through the (16, i.e. 1 plus 6=) 7 revolving Chakhras; plexuses of Kehrp, the invisible body. The Panchas-dvaram outlets are talismanically and hermetically sealed, that is, they remain latent till the soul becomes holy. When both the correlative masculine and feminine counterpart souls (Khaetu) (Ysn. 12,9) have gained Salvation, and the two meet, and give themselves up, each to each one's Khaetu, 'own relative' (counterpart soul), the erstwhile sealed outlets or doors open automatically, through which the two blend (Khaetvadatha; ibid.) into one re-integrated or perfected whole soul called Magavan (Ysn, 33,7) as stated already.

In the Avesta (Ysn. 42,4) the Sea Vourukasha is praised as "Zrayo Vourukashem yazamaide" meaning, we praise the Sea Vourukasha. This Vourukasha is the topmost and widest superethereal region on the top of the Space, where super-ethereal waves are engendered, and hence allegorically called 'Sea'. Besides it is said, "Vasimcha yam panchas-dvaram yazamaide" (ibid.), literally meaning, we praise the fish with fifty doors, where 'fish' refers to the physical body, which is the workmanship of the seven Ameshaspends as explained above. The body is referred to as 'fish' to' suit the allegory of tile sea Vourukasha also explained above. Thus the term Vasimcha' does not signify any 'leviathan', as conjectured in philology.

Moreover, it is stated, "Kharemcha ashavanem yazamaide" (ibid.), literally meaning we praise the holy ass, who is referred to in Bundehesh; 19,1 as 'the three-legged ass'. Here, the word 'ass' in Avesta is followed by 'Ashavan', the holy, to show that it (Khar) does not indicate any animal with a material body, but is something, which is holy. This is supported by the above mentioned Bundehesh; 19,1, where it is stated "Minoe khorashne aet Va ahloban", i.e., his food is spiritual and he is holy.

Technically speaking, 'Khar ashavan' is the lustrous Kehrp (body or form) located an the top of the Space and refers to the three-stage divine Ahunavar Plan, explained in the Introduction of the book.

These three stages are:

  1. Creation of all the worlds and souls;
  2. Reformation through spiritual purificatory processes of transmuting Evil into Good of souls deficient in divine knowledge, which Reformation takes place in the superethereal and ethereal regions of the Space, and in this material world, whereby the soul, masculine or feminine, becomes sanctified. This sanctification rarely ever occurs simultaneously. Generally, the masculine counterpart is earlier in advancement, and is reaching the Zareh Vourukasha. It then awaits its tardy counterpart. When the latter arrives likewise sanctified, and the two meet, they blend together. This blending of the two counterparts into one is called 'Khaetvadatha' (Ysn. 12,9) and the asexual whole soul is called 'Magavan' (Ysn. 33,7).
  3. Repatriation of the Magavain to the immortal worlds.

It will thus be understood that the Khar-ashavan, the holy three-legged ass is the lustrous Kehrp of the three stage divine Ahunavar Plan explained above.

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