^ 
 
 s 
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 LOS ANGELES
 
 
 ^■"% 

 
 THE 
 
 THEOSOPHICAL 
 
 GLOSSARY 
 
 BY 
 
 H. P. BLAVATSKY 
 
 Al-THOR OF "ISIS rx\ EILKD," -THE SECRET I.(). •Tlil.VE.' ' "TIIK Kl;V T„ TflEOSOl-H Y." ETC., El 
 
 FIRST EDITION 1892 
 REPRINTED 1018 
 
 T II E S i) P II 1 (' A L P U B L I S II I N G H U S E 
 
 Krotoxa, 
 
 Hollywood. Los Angeles, 
 
 California. 
 
 1918.
 
 CoUeg« 
 Library 
 
 PREFACE 
 
 The Th( osophudl (ilosstiri/ labors under the disadvantagre of iK'inp 
 an almost entirely postluinious work, of which the author only saw tlie 
 tirst thirty-two i)ap:es in proof. Tliis is all the more reprettahle. for 
 H.P.B., as was her wont, was adding considerably to her orifrinal eopy. 
 and would no doubt have increased the volume far beyond its i)restnt 
 limits, and so have thrown lifrht on many obscure terms that are not in- 
 cluded in the present Glossary, and more imjjortant still, have furnished 
 us with a sketch of the lives and teachin«rs of tlie most famous Adei>ts 
 of the East and West. 
 
 The Theosophicdl Glossary purposes to give information on tlie princi- 
 pal Sanskrit, Pahlavi, Tibetan, Pali, Chaldean, Persian, Seandinavian. 
 Hebrew, Greek, Latin, Kabalistic and Gnostic words, and Occult terms 
 generally used in Theosophical literature, and principally to be found in 
 Isis Unveiled, Esoteric Buddhism, The Secret Doctrine, The Key to Theo- 
 sophy, etc.; and in the monthly magazines. The Theusophist. Lucifer and 
 The Path, etc., and other publications of the Theosophical Society. The 
 articles marked [w.w.w.J, which explain words found in the Kabalah. or 
 which illustrate Rosicrucian or Hermetic doctrines, were contributed at 
 the special request of H.P.B. by Bro. AV. W. Wcstcott, :M.B., P.M. and 
 P.Z., who is the Secretary General of the Rosicrucian Society, and Frsv- 
 monstrator of the Kabalah to the Hermetic Order of the G.D. 
 
 H.P.B. desired also to express her special indebtedness, as far as the 
 tabulation of facts is concerned, to the Sanskrit-Chinese Dictionary of 
 Eitel, Th( Hindu Classical Dictionary of Dowson, The Vishnu Furana of 
 Wilson and tlie Royal Masonic Cyclopaedia of Kenneth Mackenzie. 
 
 As the undersigned can make no pretension to the elaborate and ex- 
 traordinary scholarship requisite for the editing of the multifarious ami 
 polyglot contents of H.P.B. 's last contribution to Theosophical literature, 
 there must necessarily be mistakes of transliteration, etc., which special- 
 ists in scholarship will at once detect. ^Meanwhile, however, as nearly 
 every Orientalist has his own system, varying transliterations may be ex- 
 cused in the pivsent work, and not be set down entirely to the "Karma'' 
 of the editor. 
 
 G. R. s. :mead. 
 
 London, Ja)niary, 18U2.
 
 THEOSOPHICAL 
 GLOSSARY 
 
 A._The first letter in all the world-alphabets save a few. sueh for in- 
 stance as the Monf^olian, the Japanese, the Tibetan, the p:tliiopian. etc. 
 It is a letter of great mystic power and "magic virtue*" with those wlio 
 have adopted it, and with whom its numerical value is one. It is the 
 Aleph of the Hebrews, symbolized by the Ox or Bull ; the Alpha of the 
 Greeks, the one and tiie first; the Az of the Slavonians, signifying the 
 pronoun "I" (referring to tlie "I am that I am"). Even in Astrology. 
 Taurus (the Ox or Bull or tiie Ah ph) is the first of the Zodiacal signs, 
 its color being white and yellow. The saered Ah ph accpiires a still more 
 marked .sanctity with the Ciiristian Kabbali.sts when they learn that this 
 letter typifies the Trinity in Unity, as it is composed of two Yods, one 
 upright, the other reversed with a slanting bar or nexus, thus— x. 
 Kenneth R. II. .Mackenzie states that "the St. Andrew cross is occultly 
 connected therewith". The divine name, the first in the series corre- 
 sponding with Ahph, is Aellelell or Ahih, when vowelless, and this is a 
 Sanskrit root. 
 
 Aahla (Eg.). One of the divisions of the K<ni(t(r (.r infernal re- 
 gions, or Anu'nti; the word means the "Field of Peace". 
 
 Aanroo (Eij.). Tlie second division of Anient i. The eelestial field 
 of Aanroo is encircled by an iron wall. The field is covered with wheat, 
 and the "Defunct" are represented gleaning it, for the "Ma.ster of Eter- 
 nity"; some stalks being three, others five, and the highest seven cubits 
 high. Those who reached the last two numbers entered tlie state of bliss 
 (which is called in Theosophy Devaclian) ; the disembodied spirits whose 
 harvest was but three cubits iiigh went into lower regions {Kama- 
 loka). Wheat was with the Egyi)tians the symbol of the Law of Uctribu- 
 tion or Karma. The cubits had referenee to the seven, five and three 
 iuinian "principles". 
 
 Aaron (Ihb.). The elder l)rother of Moses and the firat Iniiiair of
 
 2 THF:c)S()l'jniAL 
 
 tlif IL'lu't'W La\v<.Mvi'r. Tlie iianic iiicaiis tlit- lUioninttti <l, or tlio En- 
 light i md. Aaron tims heads tlif line, or Ilit-rarcliy. of the iiiitiatod 
 \af)im, or SeiTs. 
 
 Ab (Ilcb.). The fK'Vciitli iiioiitli of tlif llitu-cw civil year; the liftli 
 of the sacred year l)e«riiminfr in July. |w. w. w.] 
 
 Abaddon < II >}>.}. An aiijrei of hell, eorrespoiulin^^ to the Greek 
 A|i()lly()ii. 
 
 Abatur (Gu.) In the Nazarene system the "Ancient of Days'*. 
 Aiiti(iit)is Alt us, the Father of the I)omiur«rus of the Universe, is called 
 the Third Life or "Abatur". lie corresj)onds to the Third "Logos" in 
 the Si (H t Doctrinr. (See Codvx Xazardus.). 
 
 Abba Amona (Jlrh.). Lit., "Father-^Mother'" ; the oeeult names of 
 the two higher Sephiroth, Chokmah and Binah, of the upper triad, the 
 apex of which is Sei)hira or Kether. From this triad issues the lower 
 septenary of the ►Sephirothal Tree. 
 
 Abhamsi (Sk.). A mystic name of the "four orders of beings* 
 which are, Gods, Demons, Pitris and ^len. Orientalists somehow connect 
 the name with "waters", but esoteric philosophy connects its symbolism 
 with Akasa — the ethereal "waters of space", since it is on the bosom and 
 on the seven planes of "space" that the "four orders of (lower) beings" 
 and the three higher Orders of Spiritual Beings are born. (See Secret 
 Doctrine I. p. 458, and "Ambhamsi".) 
 
 Abhasvaras (Sk.). The Devas or "Gods" of JAght and Sound, 
 the highest of the upper three celestial regions (planes) of the second 
 Dhi/i'ina (q.v.) A class of gods si.rfij-four in number, representing a cer- 
 tain eyele and an occult number. 
 
 Abhava (Sk.). Negation, or non-being of intlividual objects; the 
 noinncnnl substance, or abstract objectivity. 
 
 Abhaya (Sk.). "Fearlessness" — a son of Dharma; and also a re- 
 ligious life of duty. As an adjective, "Fearless", Abhaya is an epithet 
 givi-n to every Buddha. 
 
 Abhayagiri (Sk.). Lit., "Mount Fearless" in Ceylon. It has an 
 ancient Vihcira or ^lonastery in which the well-known Chinese traveller 
 Fa-hien found 5,000 Buddhist ])riests and ascetics in the year 400 of our 
 era, and a School called Ahhcnjagiri Vdsinah, "School of the Secret 
 Forest". Tiiis philosophical school was regarded as heretical, as the 
 a.seetics studied the doctrines of both the "greater" and the "smaller" 
 vehicles — or the Mahagdna and the Ilinaydno systems and Triydna or the 
 three successive degrees of Yoga ; just as a certain Brotherhood does now 
 beyond the Himalayas. This proves that the "disciples of Katyayana" 
 were and are as unscctarian as their humble admirers the Theosophists 
 are now. (See "Sthavirah" School.) This was the most mystical of all 
 the schools, and renowned for the number of Arhats it produced. The 
 Brotherhood of Abhcnfagiri called them.selves the disciples of Katyayana, 
 the favorite Chela of Gautama, the Buddha. Tradition says that owing
 
 GLOSSARY 3 
 
 to bigoted intolerance and persecution, they left Ceylon and passed be- 
 yond the Himalayas, where they have remained ever since. 
 
 Abhidharma (Sk.). The metai)hysical (third) part of Tripitaka, 
 a very philosopliical Buddhist work by Katyayana. 
 
 Abhijfia (Sk.). Six i)henomenal (or "supernatural") gifts which 
 Sakyamuiii Buddlia acquired in tlie nijjht on which he reached Buddha- 
 ship. This is tile "fourth" dpfrree of Dhyana (the .seventh in esoteric 
 teaehinjrs) wliich lias to be attained by every true Arhat. In China, the 
 initiated Buddhist ascetics reckon six such powers, but in Ceylon they 
 reckon only five. The fir.st Abhijna is Divyachnkchus, the instantaneous 
 view of anVthing one wills to see ; the second, is Divyasrotra, the power 
 of comprehending any sound whatever, etc., etc. 
 
 Abhimanim (Sk.). The name of Agni (fire) the "eldest son of 
 Brahma, in other words, the first element or Force produced in the uni- 
 verse at its evolution (the fire of creative desire). By his wife Swaha. 
 Abhimanim had three sons (the fires) Pavaka. Pavamana and Suchi, and 
 these had "forty-five sons, who, with the original son of Brahma and his 
 three descendants, constitute the forty-nine fires" of Occultism. 
 
 Abhimanyu (Sk.). A son of Arjuna. He killed Lakslimana. in 
 the great l)attle of the ]\Iahabharata on its second day, but was himself 
 killed on the thirteenth. 
 
 Abhutarajasas (Sk.). A class of gods or Dcvas, during the 
 l»(n-iod of the fifth Manvantara. 
 
 Abib (Heh.). The first Jewish sacred month, begins in March: is 
 also called Nisan. 
 
 Abiegnus Mens (Lat.). A my.stic name, from wlience as from a 
 certain mountain, Rosicrucian documents are often found to be issued — 
 "Monte Abiegno". There is a connection with ]Mount ]\Ieru, and other 
 sacred hills, (w.w.w.l 
 
 Ab-i-hayat (Prrs.). Water of immortality. Supposed to give 
 eternal youth and sempiternal life to him who drinks of it. 
 
 Abiri (Gr.). See Kabiri. also written Kabeiri. the Mighty Ones, 
 celestials, sons of Zedec the just one, a group of deities worshipped in 
 Phcenicia : they seem to be identical with the Titans, Corybantes, Curetes, 
 Telehines and Dii I\Iagni of Virgil, [w.w.w.] 
 
 Ablanathanalba (Gn.). A term similar to "Abracadabra". 
 It is said by C. AV. King to have meant "thou art a father to us"; it 
 reads the same from either end and was used as a charm in Egypt. (See 
 "Abracadabra"'.) 
 
 Abracadabra (Gn.). This symbolic word first occurs in a medi- 
 cal treatise in verse by Samonicus, who flourished in the reign of the 
 Emperor Septimus Severus. Godfrey Iliggins says it is from Ahra or 
 Ahar "God", in Celtic, and cad "holy"; it was used as a charm, and 
 engraved on Knmcas as an amulet, [w.w.w.]
 
 4 THKOSorilliAI. 
 
 CuHlfrcy lIi<:<,Miis was nearly i-i^lit. as tlic word " Abracaclal)ra" is a 
 later eorriiptiun of the sacred Gnostic term "Abrasax", the hitter itself 
 beinj; a still earlier corruption of a sacred and ancient Coptic or Egypt- 
 ian word : a nia<ric formula which meant in its symbolism "llurt me not", 
 and addressed tile deity in its hierofjlyphics as "Father". It was gen- 
 erally attached to an amulet or charm and worn as a Tdi ((/.v.), on the 
 breast untler the garments. 
 
 Abraxas or Abrasax (Gn.). Mystic words which have been 
 traci'd as far hack as liasilitles, the Pythagorean, of Alexandria, a.d. 90. 
 Me uses Abraxas as a title for Divinity, the supreme of Seven, and as 
 having 365 virtues. In Greek numeration, a. i, h. 2, r. 100, a. i, x. 60, 
 a. I, .S-. 200=365, days of the year, solar year, a cycle of divine action. 
 ('. "W. King, author of Tin Gnosfics, considers the word similar to the He- 
 brew Shi ))ih(nnj)}i()nisch, a holy word, the extended name of God. An 
 Abraxas Gem usually shows a nuiii's l)ody with the head of a cock, one 
 arm with a siiield, the other with a whij). [w.w.w.] 
 
 Abraxas is the counterpart of the Hindu Abhimanim {q.v.) and 
 Brahma combined. It is these compound and mystic qualities which 
 caused Oliver, the great .Masonic autliority. to connect the name of Ab- 
 raxas with that of Abraham. This was unwarrantable ; the virtues and 
 attril)utes of Abraxas, which are 365 in number, ought to have shown 
 liira that the deity was connected with the Sun and solar division of the 
 year — nay, that Abraxas is the antitype, and the Sun, the type. 
 
 Absoluteness. When predicted of the Universal Prin'cipal, it 
 denotes an abstract noun, which is more correct and logical than to apply 
 the adjective "absolute'" to that which has neither attributes nor limita- 
 tions, nor can it have any. 
 
 Ab-Soo (Chnld.). The mystic name for Space, meaning the dwelling 
 of Ah the "Father", or tlie Head of the source of the Waters of Knowl- 
 edge. Tile lore of the latter is concealed in the invisible space or akasic 
 regions. 
 
 Acacia (Gr.). Innocence; and also a i)]ant used in Freemasonry as 
 a .symbol of initiation, immortality, and purity; the tree furnished the 
 sacred Shittim wood of the Hebrews. [w.w.\v.] 
 
 Achamoth (Gn.) The name of the second, the inferior Sophia. 
 E.soterically and witli the Gnostics, the elder Sophia Avas the Holy Spirit 
 (female Holy Giiost) or the Sakti of the Unknown, and tlie Divine 
 Spirit ; while Sophia Achamoth is but the personification of the female 
 aspect of the creative male Force in nature; also tlie Astral Light. 
 
 Achar (Ilcb.). The Gods over whom (according to the Jews) Je- 
 hovah is the God. 
 
 Achara (Sk.). Per.sonal and .social (religious) obligations. 
 
 Acharya (Sk.). Spiritual teacher. Guru; as Sankar-r/t7?«rj/a, lit., a 
 ■"teaclier of ethics". A name generally given to Initiates, etc., and 
 meaning "Master",
 
 GLOSSARY 5 
 
 Achath (Il'b.). The our, the first, femiiiiiie ; iwhad bein<r juaseu- 
 liiic. A Talniiulic word applied to Jeliovah. It is wortliy of note that the 
 Sanskrit term ak means one, (kata beinf? "unity", Brahma being called 
 dk, or cka, the one, the first, whence the Hebrew word and application. 
 
 Acher (Hch.). The Talmndic name of the Apostle Paul. The Tal- 
 mud narrates the story of the four Tanaim, who entered tlie (iardcn of 
 Delight, i.e., came to be initiated; Hen Asai, who looked and lost his 
 sight ; Ben Zoma, who looked and lost his reason ; Acher, who made depre- 
 dations in the garden and failed; and Rabbi Akiba, who alone succeeded. 
 The Kabbalists say tiiat Acher is Paul. 
 
 Acheron (dr.). One of the rivers of Hell in Greek mytholog>'. 
 
 Achit (Sk.). Absolute ;io«-intelligence ; as Chit is — in contrast — 
 absolute intelligence. 
 
 Achyuta (Sk.). That which is not subject to change or fall : the 
 op])osite to Chyuta, "fallen". A title of Vi.shnu. 
 
 Acosmism (Gr.). The precreative period, when there was no Kos- 
 raos but Chaos alone. 
 
 Ad (Assyr.). Ad, "the P^ather". In Aramean ad means one, and 
 ad-ad ' ' the only one ' '. 
 
 Adah (Assijr.). Borrowed by the Hebrews for the name of their 
 Adah, father of Jubal, etc. But Adah meaning the first, the one, is 
 universal property. There are reasons to think that Ak-ad, means the 
 ^rs^-born or Son of Ad. Adon was the first "Lord'' of Syria. (See 
 /m r«v. II., pp. 452, 453). 
 
 Adam (Heh.). In the Kahalah Adam is the "only-begotten", and 
 means also "red earth". (See "Adam-Adami" in the Sec. Doct. II., p. 
 452). It is almost identical with Aihamas or Thomas, and is rendered 
 into Greek by Didumos, the "twin" — Adam, "tiie first", in chap, i of 
 Genesis, being shown, "male-female." 
 
 Adam Kadmon (Ilrh.). Archetypal Man; Humanity. The 
 ■' Ilcavt'nly Man" not fallen into sin; Kabbalists refer it to the Ten 
 Sepliiroth on the ])lane of human j)erception. [w.w.w.] 
 
 In the Kahidah Adam Kadmon is the manifested Logos corresponding 
 to our Third Logos; the LInmanifested being the first paradigmic ideal 
 Man, and symbolizing the Univer.se /// ahscondito, or in its "privation" 
 in the Aristotelean .sense. The First Logos is the "Light of the World", 
 the Second and the Third — its gradually deepening shadows. 
 
 Adamic Earth (Alch.). Called the "true oil of gold" or the 
 "primal element in Alchemy. It is but one remove from the pure homo- 
 geneous element. 
 
 Adbhuta Brahmana (Sk.). The Bialiniana of miraeles; treats 
 of nuirvels, auguries, and various phenomena. 
 
 Adbhuta Dharma (Sk.). The "law" of things never heard be- 
 fore. A class of Buddhist works on miraculous or phenomenal events.
 
 6 TlIKOSUi'lllCAL 
 
 Adept (Lilt.). Aihptus, "IT*' who Ims ()l)taiii»(r". hi Occultism 
 one who lias reached the sta<;e of Initiation, and become a Master in the 
 science of Esoteric philosophy. 
 
 Adhanna fSk.). l'nri{rhte(insiir>s. vice, the o|>pnsitr of hhai-ina. 
 
 Adhi (Sl{.). Supreme, paramount. 
 
 Adhi-bhautika duhkha (Sk.). The second of the three kinds of 
 pain; ///.. "I'lvil pidcccdin'; from external thiiifjs or bein«js." 
 
 Adhi-daivika duhkha (Sk.). The third of the three kinds of pain. 
 "Mvil proeri tlin<jr from diriiu causts, or a just Karmic i)unislnnent". 
 
 Adhishtanam (Sk.). liasis; a princii)le in whieh some other princi- 
 pal inheres. 
 
 Adhyatmika duhkha (Sk.). The first of tlie three kinds of pain; 
 /(/.. '•llvil jtroci r(liii'_' from Self", an induced or a «renerated evil by 
 N( //. or man himself. 
 
 Adhyatma Vidya (Sk.). Lit., "the esoteric luminary". One of 
 the rancha Vidijd Sastras, or the Scriptures of the Five Sciences. 
 
 Adi (Sk.). The First, the primeval. 
 
 Adi (the Sons of). In E.soteric philo.sophy the "Sons of Adi" art- 
 called the "Sons of the Fire-Mist". A term used of certain adepts. 
 
 Adi-bhuta (Sk.). The first Bein*;; also primordial element. 
 Ailhhuta is a title of Vishnu, the "first Element" containing all ele- 
 ments, "the unfathomable deity". 
 
 Adi-Buddha (Sk.). The First and Supreme I'.uddha — not recop- 
 ni/ed in the Southern Church. Tiie Eternal Light. 
 
 Adi-budhi (Sk.). Primeval Intelligence or Wi.sdom ; the eternal 
 I^udhi or L'niver.sal ^Mind. Used of Divine Ideation, "Mahabuddhi" be- 
 ing synonymous with Maiiat. 
 
 Adikrit ^S'A-.;. Lit., the "first produced" or made. The creative 
 Force eternal and uncreate, but manifesting periodically. Aj^plied to 
 Vishnu slumbering on the "waters of s])ace" during "pralaya" i^q.v.). 
 
 Adi-natha (Sk.). The "first" "Lord" Jr/i "first" (ma.sc). nCithn 
 •Lord". 
 
 Adi-nidana (Sk.). First and Supreme Causality, from Adi, the 
 first and .Mdnnu the principal cause (or the coneatiiiation of cause and 
 effect). 
 
 Adi-Sakti (Sk).. Primeval, divine Force; the female creative 
 powi r. and aspect in and of every nude god. The Sakti in tlu- Hindu 
 Pantheon is always the spouse of some god. 
 
 Adi-Sanat (Sk.). Lit., "First Ancient". The term corresjionds 
 to till- Kahalistic "ancient of days", since it is a title of lirahma — called 
 in the Zohar the Atfirkah d'Attffkun, or "the Ancient of the An- 
 cients", etc. 
 
 Aditi (Sk.). The Vedic name for the .Mitl(ii>r(ikriti of the Vedan-
 
 GLOSSARY 7 
 
 tists; the abstract aspect of Parabraliman. tliou<;li both uninauifested and 
 unknowable. In the Vcdas Aditi is the "Mother-Goddess", her terrestrial 
 syiiibiil l)iiii<r infinite and sliorcless space. 
 
 Aditi-Gaea. A compound term. Sanskrit and Latin mt-anin^' dual, 
 nature in theosophieal writin«?s — spiritual and physical, as Gaea is the 
 goddess of the earth and of objective nature. 
 
 Aditya (Sk.). A name of the Sun; as MarttAiida. he is the Smi <tf 
 Aditi. 
 
 Adityas (Sk.). The seven mhis dl' Aditi; tlie .se\tii planetary jrods. 
 
 Adi Varsha (Sk.). The first land; the primordial country in whicli 
 dwelt the first races. 
 
 Adonai (Ildi.). Tlie same as Adonis. Commoidy translated 
 "Lord". Astronomically — the Sun. When a Hebrew in readinp: came to 
 the name IHVIi, wliich is called Jehovah, he paused and substituted the 
 word "Adonai", (Adni) ; but wiien written witii tlie points of Alhim, 
 he called it "Elohim". [w. w. w.] 
 
 Adonim-Adonai, Adon. The ancient Chaldeo-IIebrew names 
 for tlie Eloliim or creative terrestrial forces, synthesized by Jehovah. 
 
 Adwaita (Sk.). A Vedanta sect. Tlie non-dualistic (A-dwaita) 
 school of Vedantic philosophy founded by Sankaracharya, the greatest 
 of the historical Brahmin sages. The two other schools are the Dwaita 
 (dualistic) and the Visishtadwaita ; all the three call themselves Ve- 
 dantic. 
 
 Adwaitin (Sk.). A follower of the said school. 
 
 Adytum (Gr.). The Holy of Holies in the pagan temples. A name 
 for the Secret and sacred precincts or the inner chamber, into which no 
 profane could enter; it corresponds to the sanctuary of the altars of 
 ("hristiaji Churches. 
 
 iEbel-Zivo (On.). The Metatron or anointed sjnrit with the 
 Nazarene Gnostics; the same as the angel Gabriel. 
 
 .Mollis (Gr.). The god who, according to Hesiod, binds and loo.scs 
 the winds ; the king of storms and winds. A king of^olia, the inventor 
 of sails and a great astronomer, and therefore deified by posterity. 
 
 .^on or .^ons (Gr.). Periods of time; emanations proceeding 
 from the divine essence, and celestial beings; genii and angels with the 
 Gnostics. 
 
 JEsiT (Scaitd.}. The same as .l.sv.s'. the creative Forces personified. 
 The gods who created the black dwarfs or the Elvfs of Darkness in 
 Asgard. The divine iEsir, the Ascs are the Elves of Light. An alleg.-.ry 
 bringing together darkness which comes from light, and matter born of 
 spirit. 
 
 .^ther (Gr.). With the ancients the divine luminiferous sub- 
 stance which pervades the whole universe, the "garment" of the Su-
 
 g THKoSOl'lIIiAL 
 
 prt'int' Deity, Zens, or Jiipitm-. With tin- inotifnis. Eflicr. for the inciuiintr 
 of which in j)hysi('s and chcniistry set' Webster's Dictionarif or any otlier. 
 In esotericisni yKther is the third principle of tlie Kosinic Septenary; 
 the Eartli beinj? the lowi'St, then the Astral lifrht, Ktlier and Ahasa (pho- 
 netically A kasha) the hi«rhest. 
 
 iEthrobacy (dr.). Lit., walking on, or hriii^' lifted into the air 
 with no visible a^ent at work; "levitation". 
 
 It may be conscious or unconscious; in the one case it is laafjic, in the 
 other either disease or a power which requires a few words of elucidation. 
 Wt' know that the earth is a itiafjiu'tic l)ody ; in fact, as some scientists 
 have found, and as Paracelsus aflirmed some 800 years afro, it is one vast 
 magnet. It is duirged with one form of electricity — let us call it posi- 
 tive — which it evolves continuously by spontaneous action, in its interior 
 or centre of motion. Human bodies, in common with all other forms of 
 matter, are charged with the opposite form of electricity, tlie negative. 
 That is to say, organic or inoi'ganic bodies, if left to themselves will con- 
 stantly and involuntarily charge themselves with and evolve the form of 
 electricity opposite to that of the earth itself. Now, what is weight? 
 Simply the attraction of the earth. "Without the attraction of the earth 
 you would have no weight", says Professor Stewart; "and if you had 
 an earth twice as heavy as this, you would have double the attraction". 
 How then, can we get rid of this attraction? According to the electrical 
 law above stated, there is an attraction between our planet and the or- 
 ganisms upon it, which keeps tliem uj^on the surface of the globe. But 
 the law of gravitation has been counteracted in many instances, by levi- 
 tation of ])er!5ons and inanimate objects. How account for this? The 
 condition of our physical systems, say theurgic j)hilosophcrs, is largely 
 dependent upon the action of our will. If well-regulated, it can i)roduce 
 "miracles"; among others a change of this electrical polarity from 
 negative to positive; tlie man's relations with the earth-magnet would 
 then become repellent, and "gravity" for him would have ceased to 
 e.xist. It would then be as natural for him to rush into the air until the 
 repellent force had exhausted itself, as, before, it had been for him to 
 remain upon the ground. The altitude of his levitation would be 
 measured by iiis ability, greater or less, to ciuirge his body with i)ositive 
 electricity. This control over the physical forces once obtained, altera- 
 tion of his levity or gravity would be as easy as breathing. (See Isis Un- 
 VI ihd. Vol. I., page xxiii.) 
 
 Afrits (Arab.). A name for native spirits regarded as devils by 
 Mussulmen. Eleraentals mueji dreaded in Egypt. 
 
 Agapse (Or.). Love Feasts; the early Christians ke|)t such festi- 
 vals in token of sympathy, love and mutual benevolence. It became nec- 
 essary to abolish them as an institution, because of great abuse ; Paul in 
 his First Epistle to tlie Corinthians complains of misconduct at the feasts 
 of the Christians, [w.w.w.].
 
 GLOSSARY 9 
 
 Agastya (Sk.). Tlu' name of a j^nat Hislii, inucli rfvcn-il m r>(i\nh- 
 eni India; the reputed autlior of hymns in tlie Rig Vrda, and a great 
 hero in tlie Rnmnijana. In Tamil literature he is credited with having 
 beeu the first instructor of tile Dravidians in science, rdiirion and phil- 
 osopliy. It is also the name of the star "Canopus". 
 
 Agathodsemon ((h\). The beneficent, pood Spirit as (•(nurasTcd 
 witli the had one. KakocUemon. The "Brazen Serjient" of the Hihle is the 
 former; the fiyinjr serpents of fire are an aspect of Kakoda-mon. The 
 Oi)hites called Agathodiemon the Logos and Divine Wisdom, which in 
 the Bacchanalian Mysteries was represented by a serpent erect on a pole. 
 
 Agathon (Gr.). Plato's Rupn'me Deity. JAt.. "The Good", our 
 A LAY A, or "Universal Soul". 
 
 Aged (Knh.). One of the Kahbalistic names for Sephira. called also 
 the Crown, or K( th< r. 
 
 Agla (Hch.). This Kabbalistic word is a talisman compo.sed of the 
 initials of the four words "Ateh Gibor Leolam Adonai", meaning "Thou 
 art mighty for ever Lord". ]\IaeGregor Mathers explains it thus: 
 "A, the fir.st ; A, the last; G, the trinity in unity; L. the completion of 
 the great work", [w.w.w.] 
 
 Agneyastra (Sk.). The fiery missiles or weapons used by the 
 Gods in the exoteric Furdnas and the Mahdhharata; the magic weapons 
 .said to have been wielded by the adept-race (the fourth), the Atlanteans. 
 This "weapon of fire" was given by Bharadwaja to Agnivesa. the son of 
 Agni, and by him to Drona, though the Vishnu Purnna contradicts this, 
 saying that it was given by the sage Aurva to King Sagara, his chela. 
 They are frequently mentioned in the Mahdbhnratd and the Rdmdyana. 
 
 Agni (Sk.). The God of Fire in the Veda; the oldest and the most 
 revered of Gods in Iiulia. II(> is one of the three great deities: Agni. 
 Vayu and Surya. and also all the three, as he is the triple aspect of fire ; 
 in heaven as tlie Sun; in the atmosphere or air (Vriyu), as Lightning; on 
 earth, as ordinary Fire, Agni belonged to the earlier Vedic Trimurii 
 before Vishnu was given a place of lionour and before Brahma and Siva 
 were invented. 
 
 Agni Bahu (Sk.). An ascetic son of Manu Swavand)huva. the 
 "Self-born". 
 
 Agni Bhuvah (Sk.). Lit., "born of fire", the term is applit'«l to 
 the four races of Kshatriiias (the .second or warrior caste) whose ancestors 
 are .said to have sprung from fire. Agni Bhuvah is the son of Agni, the 
 God of Fire; Agni Bluivah being the same as Kartti-keya. the God of 
 War. (See Sec. Duct., Vol. II., p, 550,) 
 
 Agni Dhatu Samadhi (Sk.). A kind of contemplation in Yoga 
 practice, when Kundalini is raised to the extreme and the infinitude 
 appeai-s as one sheet of fire. An ecstatic condition. 
 
 Agni Hotri (Sk.). The priests who served the Fire-God in Aryan 
 antiquity. The term Agni Ilotri is one that denotes oblation.
 
 10 
 
 TIIKDSOl'll l( Al, 
 
 Agpni-ratha (Sk.). A "Fiery Vdiicli'" literally. A kind of llyiiitr 
 mai'liine. Spoken of in ancient works of magic in India and in the epic 
 poems. 
 
 Agnishwattas (Sk.). A class of Pitris. the creators of the first 
 ethereal race of men. Our solar ancestors as contrasted with the liar- 
 hishads, the "lunar" Pitris or ancestors, thoufili otherwise explained in 
 till' I'ltrana.s. 
 
 Ag^oia (dr.). "Divested of nason", /(/.. " iri-ationality ". when 
 speakiiif? of the animal Soul. According to Plutarch, Pythagoras and 
 IMato divided the luinuin soul into two parts (the higher and lower 
 manas) — the rational or noetic and the irrational, or ngnoia, sometimes 
 written "annoia". 
 
 Agnostic (dr.). A word elaiiiied by Mr. Iluxley to have been 
 coined by him to indicate one who believes nothing which cannot be 
 demonstrated by the .senses. The later schools of Agnosticism give more 
 philosophical definitions of the term. 
 
 Agra-Sandhani (Sk.). The "Asst^ssors" or Rrcordcrs who read 
 at the judgment of a disembodied Soul the record of its life in the heart 
 of that "Soul". The same almost as the Lipikas of the Secret Doctrine. 
 (See Sfc. Doct., Vol. I., p. 105.) 
 
 AgTuerus A very ancient Phoenician god. The same as Saturn. 
 
 Aham (Sk.). "I"— the basis of Ahattknra, Self-hood. 
 
 Ahan (Sk.). "Day", the Body of Brahma, in the Vurdnas. 
 
 Ahankara (Sk.). The conception of "1", Self-consciousness or 
 Self-identity; the "I", the egotistical and mdydvic principle iji man, 
 due to our ignorance which .separates our "I" from the Universal One- 
 Self Personality, Egoism. 
 
 Aheie (Hih.). p]xistenee. lie wlio exists; corresponds to Kether 
 and Macroprosopus. 
 
 Ah-hi (Scnsar), Ahi (Sk.), or Serpent.s. Dliyan Chohans. "\Vi.se 
 Serpents" or Dragons of Wisdom. 
 
 Ahi (Sk.). A serpent. A name of Vi-itra, the Vedie demon of 
 drought. 
 
 Ahti (Scand.). The "Dragon" in the Eddaa. 
 
 Ahu (Scand.). "One" and the first. 
 
 Ahum (Zend). The first three principles of sej)tenary man in the 
 .1 »•/ .s7(/ ; the gross living man and his vital and astral principles. 
 
 Ahura (Zend). The same as Asura, the holy, the Breath-like. 
 Ahura Mazda, the Ormuzd of the Zoroastrians or Parsis, is the Lord 
 who bestows light and intelligence, who.se symbol is tiie Sun (See "Ahura 
 Mazda"), and of whom Ahriman, a European form of "Angra ^^lainyu" 
 iq.v.), is the dark aspect. 
 
 Ahura Mazda (Zend). The personified deity, the Principle of
 
 GLOSSARY 1 1 
 
 Universal Diviiif Light of the Parsis. From Ahura or Asura, breath, 
 "spiritual, divine" in the oldest Rig Veda, dcjrraded by the orthodox 
 Brahmans into Asura, "no gods", just as tiie ^lazdi-Mns havt- dtL-raded 
 the Hindu Devas (Gods) into Daeva (Devils). 
 
 Aidoneus (Gr.). The God and King of the Xi-tiu-T World; I'liito 
 or Dion.xsos Chthonios (subterranean). 
 
 Aij Talon The supreme deity of the Yakoot, a trilx' in Xortht-rn 
 Siberia. 
 
 Ain-Aior (VhaUL). Tlie only " Self-existent ■'. a mystic name for 
 divine subistance. [w.w.av.] 
 
 Ain (Jlch.). The negatively existent; deity in repose, and absolutely 
 passive, fw.w.w.] 
 
 Aindri (Sk.). Wife of Indri. 
 
 Aindriya (Sk.). Or Indnhii, Indriya ; Sakti. The fenmle aspect 
 or "wife " of Indra. 
 
 Ain Soph (Il(h.). The "P>oiindless" or Limitless; Deity emanating 
 and extending, [w.w.w] 
 
 Ain Soi)h is also written En Soph and Ain Suph, no one. not even 
 Rabbis, being sure of their vowels. Li the religious metaphysics of the 
 old Hebrew philosophers, the One Principle was an abstraction, like 
 Parabrahmam, though modern Kabbalists have succeeded now, by dint of 
 mere sophistry and paradoxes, in making a "Supreme God" of it and 
 nothing higher. But with the early Chaldean Kabbalists Ain Soph is 
 "without form or being", having "no likeness with anything else" 
 (Franck, Di( Kabbala, \). 126). That Ain Soph has never been consid- 
 ered as the "('reator" is proved by even such an orthodox Jew as Philo 
 calling the "Creator" the Logos, who stands next the "Limitless One", 
 and the "Second God". "The Second God is its (Ain Soph's) wis 
 dom", .says Philo (Qua<st. d Solid.). Deity is No-thing; it is nameless, 
 and therefore called Ain Soj))! ; the word Ain meaning nothing. (Se«' 
 Franck 's Kabhala, p. 153 ff.) 
 
 Ain Soph Aur (Jlch.). The Boundless Light which concentrates 
 into tlie First and highest Sephira or Kether, the Crown, [w.w.w.] 
 
 Airyamen Vaego (Zend). Or Airyuna Vacgo; the primeval land 
 of bliss refeiTed to in the Vcndideid, where Ahura Mazda delivered his 
 laws to Zoroaster (Spitama Zarathustra), 
 
 Airyana-ishejo (Zmd). The name of a prayer to the "holy 
 Airyamen", tlie divine aspect of Ahriraan before the latter became a 
 dark opposing power, a Satan. For Ahriman is of the same essence 
 with Ahura Mazda, just as Typhon-Seth is of the same essence with 
 Osiris iq.v.). 
 
 Aish (n>h.). The word for "Man". 
 
 Aisvarikas (Sk.). A theistic school of Xepaul, which sets up Adi
 
 12 
 
 TIIKDSOI'HICAI, 
 
 [iiuUllia as a suprt'ini' ^'txl (Isvara), insti-ad of scciii}; in tlir iiaiiir that 
 of a j)rincii)lf. an abstract pliilosopliical symbol. 
 
 Aitareya (Sk.). The nainc of an Araiiyaka ( Hi-aliinana i and a 
 I'panishad of tlu' lii(j Veda. Some of its portions arc purely Vcdantic;. 
 
 Aith-ur (didld.). Solar Hrt', divine ^]tbcr. 
 
 Aja (Sl{.). "Unborn'', uncreated; an epithet bcb)n<;in^' to many of 
 the i)ri!nordial trods, but especially to the fii-st Lof/os — a i-adiation of the 
 Absolute on the plane of illusion. 
 
 Ajitas (Sk.). One of the Oeeidt names of the twelve great gods in- 
 carnating in eaeh Manvantara. The Occultists identify them with the 
 Kumaras. They are called .Inana (or Guana) Devas. Also, a form of 
 Vishiui in the second .Manvantara. Called also Jai/as. 
 
 Ajnana (Sk.). or Agyana ( B( iiyali). Non-knowledge; absence 
 of knowledge rather than "ignorance" as generally translated. An 
 Ajinhi'i, means a "profane". 
 
 Akar (E<).h The proper name of that division of the Ker-iieter 
 infernal regions, which may be called Ilell. [w.w.w.J 
 
 Akasa (Sk.). The subtle, supersensuous spiritual essence wbich 
 pervarles all space ; the primordial substance erroneously identified with 
 Kther. But it is to Ether what Spirit is to Matter, or Atnu'i to Kdma- 
 rupa. It is. in fact, the Universal Space in which lies inherent the eternal 
 Ideation of the Universe in its ever-changing aspects on the planes of 
 matter and objectivity, and from which radiates the Fir.st Logos, or ex- 
 pressed thought. This is why it is stated in the Purdnas that Aknsa has 
 but one attribute namely sound, for sound is but the translated symbol 
 of Logos — "Speech" in its mystic sense. In the same sacrifice (the 
 J)/otishtoma Agnishtonui) it is called the "God Akasa". In these sac- 
 rifii-ial mysteries Akasa is the all-directing and omnipotent Deva wiio 
 plays the part of Sadasya, tiie superintendent over the magical effects 
 of the religious performance, and it had its own appointed Hotri (priest) 
 in days of old, who took its name. The Akasa is the indispensable agent 
 of every Kritijd (magical performance) religious or profane. The ex- 
 pression "to stir up the Brahma", means to stir up the power which lies 
 latent at the bottom of every magical operation, Vedic sacrifices being 
 in fact nothing if not ceremonial magic. This power is the Akasa — in 
 another aspect, Kundalini — occult electricity, the alkahest of the alche- 
 mists in one sense, or the universal solvent, the same anima mundi on the 
 higher plane as the astrcd light is on the lower. "At the moment of the 
 sacrifice the priest becomes imbued with the spirit of Hi-ahma. is. for 
 the time being, Bi'ahma himself". {Isis Unveiled). 
 
 Akbar. The great Mogul Emperor of India, the famous patron of 
 religions, arts, and sciences, the most liberal of all the ^Mussulman 
 sovereigns. There has never been a more tolerant or enlightened ruler 
 than the Emjx'ror Akbar, either in India or in any other Mahometan 
 countrv.
 
 GLOSSARY 13 
 
 Akiba (Hcb.). The only one of tlic four Tanaim (initiated prophets 
 who, entering: the Garden of Delight (of the occult sciences) succeeded 
 in getting? himself initiat<'d while all the others failed. (See the Kab- 
 balistic Rabbis). 
 
 Akshara (Sk.). Supreme Deity; lit., "indt'struetiblf", fvcr per- 
 fect. 
 
 Akta (Sk.). Anointed: a title of Twashtri or Visvakarman. thi- 
 highest "Creator" and Logos in the Rig-Vrda. He is called the "Father 
 of the Gods" and "Father of the sacred Fire". (See note page 101, Vol. 
 ir., NVc. Doct.). 
 
 Akupara (Sk.). The Tortoise, the .symbolical turtle on which thi- 
 earth is said to rest. 
 
 Al or El (Hcb.). This deity-name is commonly translated "God", 
 meaning mighty, supreme. The plural is Elohim, also translated in the 
 Bible by the word C^od, in the singular, [w.w.w.] 
 
 Al-ait (Phan.). The God of Fire, an ancient and very my.stic nanu- 
 in Koptic Occultism. 
 
 Alaparus (Chald.). Tiie second divine king of Babylonia who 
 reigned "three Sari". The first king of the divine Dynasty was Alorus 
 according to Berosus. He was "the appointed Shepherd of the people" 
 and reigned ten Sari (or 36,000 years, a Saros being 3,600 years). 
 
 Alaya (Sk.). The Universal Soul (See Secret Doctrine Vol. I. pp. 
 47 et seq.). The name belongs to the Tibetan system of the contemplative 
 Mahdydna School. Identical with Akdsa in its mystic sense, and with 
 Mulaprakriti, in its essence, as it is the basis or root of all things. 
 
 Alba Petra (Lat.). The white stone of Initiation. The "white 
 cornelian" mentioned in St. John's Revelation. 
 
 Al-Chazari (Arab.). A Prince-Piiilosopher and Occultist. (See 
 Book Al-(li<izari) . 
 
 Alchemists. From Al and Chemi, fire, or the god and patriarch, 
 Khei.m, also, the name of Egypt. The Rosicrucians of the middle ages, such 
 as Robertus de Fluctibus (Robert Fludd), Paracelsus, Tiiomas Vaughan 
 (Eugenius Piiilalethes), Van Helmont, and others, were all alche- 
 mists, who sought for the hidelcn spirit in every inorganic matter. Some 
 people — nay, the great majority — have accused alciiemists of charlatanry 
 and false pretending. Surely such men as Roger Bacon, Agrippa. Henry 
 Khunrath, and the Arabian Geber (the lirst to introduce into Europe 
 some of the secrets of chemistry), can hardly be treated as impostors — 
 least of all as fools. Scientists who are reforming the science of physics 
 upon the basis of the atomic theory of Democritus, as restated by John 
 Dalton, conveniently forget that Democritus, of Abdera, was an alche- 
 mist, and that the mind that was capable of penetrating so far into the 
 secret operations of nature in one direction must have had good reasons 
 to study and become a Hermetic philosopher. Olaus Borrichius says
 
 14 THKOSOl'Jlli AI, 
 
 tliat the crudli' of aU'lu'iiiy is to !)»• sonj^lit in tlie most distant tiincs. 
 {Is^is Unveiled.) 
 
 Alchemy, in Araltic I'l-Khi mi, is. as tlu* name sujrjrt'sts, tlic dicrnis- 
 try of natun-. I'lKhimi or Al-K'nnU'i, liowover, is only an Arabianizcd 
 word, taken from the (Jreek ^r,u^'ia (clu mfui) from Z^f'^ — "juice", sajt 
 extracted from a plant. Says Dr. Wynn Wo.scott : "The earliest use 
 of the actual term 'alchemy' is found in the works of Julius Firmicus 
 Maternus. who lived in the days of Constantine the Great. The Im- 
 perial Library in Paris contains the oldest extant alchemic treatise 
 known in Europe; it was written in- Zosimus the Panopolite about 400 
 A.D. in the Greek language, the next oldest is by -^jineas Gazeus, 480 a.d." 
 It deals with the finer forces of nature and the various conditions in 
 which they are found to operate. Seeking under the veil of language, 
 more or less artificial, to convey to the uninitiated so much of the mys- 
 trriuni moffiuim as is safe in the hands of a selfish world, the alchemist 
 postulates as his first jjrinciple the existence of a certain Universal Sol- 
 vent by which all composite bodies are resolved into the homogeneous 
 substance from which they are evolved, which substance he calls pure 
 gold, or siimma materia. This solvent, also called menstruum Mmversale, 
 possesses the power of removing all tlie seeds of disease from the human 
 body, of renewing youth and prolonging life. Such is the lapis philoso- 
 phorum (philosoj)her's stone). Alcliemy first jienetrated into Euroj)!' 
 through Geber, the great Arabian sage and philosopher, in the eighth 
 century of our era ; but it was known and practised long ages ago in 
 China and in Egypt, numerous papyri on alchemy and other proofs of 
 its being the favorite study of kings and priests having been exhumed 
 and preserved under the generic name of Hermttic treatises. (See "Tab- 
 ula Smaragdina"). Alchemy is studied under three distinct aspects, 
 which admit of many different interpretations, viz.: the Cosmic, Human, 
 and Terrestrial. Tliese three methods were typified under the three 
 alchemical properties — sulphur, mercury, and salt. Different writers 
 have stated that there are three, seven, ten, and twelve processes re- 
 spectively ; but they are all agreed that there is but one object in alchemy, 
 which is to transmute gross metals into pure gold. What that gold, 
 however, really is, very few people understand correctly. No doubt 
 that there is such a thing in nature as transmutation of the baser metals 
 into the nobler, or gold. But this is only one aspect of alchemy, the 
 terrestrial or purely material, for we sense logically the same process 
 taking place in the bowels of the earth. Yet, besides and beyond this 
 interpretation, there is in alchemy a symbolical meaning, purely ]xsychic 
 and spiritual. Wiiile the Ka])balist- Alchemist seeks for the realization 
 of the former, the Occultist-Alchemist, spurning the gold of the 
 mines, gives all his attention and directs his efforts only towards the 
 transmutation of the baser quarternanj into the divine upper trinity of 
 man, which when finally blended are one. The spiritual, mental, psychic, 
 and physical planes of human existence are in alchemy compared to the
 
 GLOSSARY 15 
 
 four elements, fire, air, water and earth, and are eaeii capable of a tiiree- 
 fold constitution, i.e., tixed, mutable and volatile. Little or nothing is 
 known by the word concc rninj? the origin of this archaic branch of phil- 
 osophy; but it is certain that it antedates the construction of any known 
 Zodiac, and, as dealing with the personified forces of nature, probably 
 also any of the mythologies of tlie world; nor is there any doubt that the 
 true secret of transmutation (on the j)liysical i)lane) was known in 
 days of old, and lost before tin' dawn of the so-called historical period. 
 Modern chemistry owes its best fundamental discoveries to alchemy, but 
 regardless of the undeniable truism of the latter that there is but one 
 element in the universe, chemistry has placed metals in the class of ele- 
 ments and is only now beginning to find out its gross mistake. Even 
 some Encyclopaedists are now forced to confess that if most of the ac- 
 counts of transmutations are fraud or delusion, "yet some of them are 
 accompanied by testimony which renders them probable. . . By 
 means of the galvanic battery even the alkalis have been discovered to 
 have a metallic base. The possibility of obtaining metal from other 
 substances which contain the ingredients composing it, and of changing 
 one metal into another . . . must therefore be left undecided. Nor 
 are all alchemists to be considered impostors. ]\Iany have laboured under 
 the conviction of obtaining their object, with indefatigable patience 
 and purity of heart, which is earnestly recommended by sound alchemists 
 as the principal requisite for the success of their labors." {Pop. En- 
 cyclop.) 
 
 Alcyone (Gr.), or Ilalcyone, daughter of .^Eolus, and wife of Ceyx, 
 who was drowned as he was journeying to consult the oracle, upon which 
 she threw herself into the sea. Accordingly both were changed, through 
 the mercy of the gods, into king-fishers. The female is said to lay her 
 eggs on the sea and keep it calm during the seven days before and seven 
 days after the winter solstice. It has a very occult significance in ornith- 
 omancy. 
 
 Alectromancy (Gr.). Divination by means of a cock, or other 
 bird ; a circle was drawn and divided into spaces, each one allotted to a 
 letter; corn was spread over these places and note was taken of the suc- 
 cessive lettered divisions from wliieh the bird took grains of corn. 
 
 [w.w.w.] 
 
 Alethae (Phan.). "Fire Worshippers" fi"om Al-ait, tiie God of 
 Fire. The same as the Kabiri or divine Titans. As tlie seven emanations 
 of Agruerus (Saturn) they are connected with all the fire, solar and 
 "storm" gods (Maruts). 
 
 Aletheia (Gr.). Truth; also Alethia, one of Apollo's nurses. 
 
 Alexandrian School (of Philosophers). This famous .school 
 arose in Alexandria (Egypt) which was for several centuries the great 
 seat of learning and philosophy. Famous for its library, which bears 
 the name of "Alexandrian", founded by Ptolemy Soter, who died in 283
 
 16 TlIKDSorillCAL 
 
 n.C. at tilt' vt'ry Ix-friiiiiiiifr of his nifrn ; that lihrary wliu'h oiicf boasted 
 of TUO.OOO rolls or voluiiu's (Aulus (Jfllius') ; for its iiuisfum, the first 
 n-al acadfiny of scifiit'os ami arts; for its world-famous srh<»lars. such 
 as Euclid (the father of scientilic treometry), Apollonius of I'erga (the 
 author of tlio still extant work on conic sections), Nicomachus (the arith- 
 nutieiaii) ; astronomers, natural philosophers, anatomists such as Ilero- 
 philus and Krasistratus. physicians, musicians, artists, etc., etc.; it Ini- 
 came still more famous for its Kclectic. or the Stw Platonic school, 
 founded in IJCi a. d., by Amm<»nius Saccas, who.si' di.seiples wen* Origen. 
 IMotinus, and many others now famous in history. The most ceh'brated 
 schools of Gnostics had their orijrin in Alexandria. Philo Judajus, Jose- 
 phus, lamblichus. Porphyry, Clement of Alexandria. Eratosthenes the 
 astronomer. Ilypatia the virtrin pliilosoj)her. and nundjcrle.ss other stars 
 of second ma^niitude. all belon<red at various times to these preat .schools, 
 and helped to make Alexandria one of the most .iustly renowned seats 
 of learning that the world has ever produced. 
 Alhim (Hch.). See "Eloliiiu'. 
 
 Alkahest (Arab.). The universal solvent in Alchemy (see "Al- 
 chemy"'; but in mysticism, the Ilijrlier Self, the union with which 
 makes of matter (lead), pold, and restores all compound things such as 
 the human body and its attributes to the primseval es.sence. 
 
 Almadel, the Book. A treatise on Thcurgia or "White Magic by an 
 unknown media'val Euroj)ean author; it is not infrequently found in 
 volumes of MSS. called K< ys of Solomon, [w.w.w.] 
 
 Almeh (Arab.). Dancing girls; the same as the Indian nautchrs,. 
 the triiiiilc ami j)ul)lic dancers. 
 
 Alpha Polaris (LatJ. The sanu' as Dhruva, the pole-star of 31,105 
 years ajrn. 
 
 Alswider iSmnd.). "All-swift", the name of the liorst> of the moon, 
 
 ill the Kthhis. 
 
 Altruism (Lot.). From alti r=ot\u'r. A quality opposed to ego- 
 i>m. Aetioiis tending to do good to others, regardless of self. 
 
 Alze, Liber, de Lapide Philosophico. An alchemic treatis»' by an 
 unknown German author; dated KJTT. It is to be found reprinted in the 
 Hermetic Museum; in it is the well known design of a man with legs 
 extended and his body hidden by a seven pointed star. P^liphaz Levi 
 has coi)ied it. [w.w.w.] 
 
 Ama (Ilrb.)., Amia, (ChahL). Mother. A title of Sephira Binah. 
 who.se "divine name is eJehovah" and who is called "Supernal Mother". 
 
 Amanasa ^S'A-.^. The "Mindless", the early races of this planet: 
 also certain Hindu gods. 
 
 Amara-Kosha (Sk.). The "immortal vocabulary". The oldest 
 dictionary known in the world and the most perfect vocabulary of class- 
 ical Sanskrit; by Amara Sinha. a sage of the second century.
 
 GLOSSARY 17 
 
 Amba (Sk.). Tlu* name of tlw eldest of the seven Ph uid4 s, tlie 
 litavtiily sisters married each to a Rishi l)el()n<rinfr to the Saptarikslui or 
 tlie scvtii Kishis of tlie constellation known as the Great Bear. 
 
 Ambhamsi (Sk.). A name of the ehief of the Kuraaras, Sanat- 
 Sujata, si<,'iiifying the "waters". This epitiiet will become more com- 
 prehensible when we remember that the later tyj)e of Sanat-Sujata was 
 Michael, tiie Archanfrel, who is called in the Talmud "the Prince of 
 Wat(rs", and in the Roman Catholic Church is rejjarded as the patron 
 of gjulfs and promontories. Sanat-Sujata is the immaculate son of the 
 immaculate mother (Amba or Aditi, chaos and space) or the "waters" 
 of limitless space. (See Scent Doctrine, Vol. I., p. 460.) 
 
 Amdo (Tib.). A sacred locality, the birthplace of T.son-kha-pa, the 
 great Tibetan reformer and the founder of the Gelukpa (yellow caps), 
 who is repjarded as an Avatar of Amita-buddha. 
 
 Amen. Jn Hebrew is formed of the letters A M N = 1, 40, 50 = 91, 
 and is thus a simile of "Jehovah Adonai'' = 10, 5, 6, 5 and 1, 4, 50, 10 
 =91 together; it is one form of the Hebrew word for "truth". In com- 
 mon parlance Amen is said to mean "so be it", [w.w.w.] 
 
 But, in esoteric parlance Amen means "the concealed". Manetho 
 Sebennites says the word signifies that which is hi(l(h n and we know 
 througii Hecata'us and others that the Egyptians used tiic word to call 
 upon their great God of Mystery, Amraon (or "Ammas, the hidden 
 god") to make iiimself conspicuous and manifest to them. Bonomi, the 
 famous hieroglyphist, calls his worshipj)ers very pertinently the "Amen- 
 oph", and ]Mr. Bonwick (piotes a writer who says: "Amnion, the hidden 
 god, will remain for ever hidden till anthropomorphically revealed; gods 
 who are afar off are useless". Ami-n is styled "Lord of the new-moon 
 festival". Jehovah-Adonai is a new form of the ram-headed god Amoun 
 or Amnion {q.v.) who was invoked by the Egyptian priests under the 
 name of Amen. 
 
 Amenti (Eg.). Esoterically and literally, the dwelling of the God 
 Amen, or Amoun, or the "hidden", secret god. Ivxoterically the king- 
 dom of Osiris divided into fourteen parts, each of which was set aside for 
 some purpose connected with the after state of the defunct. Among 
 other things, in one of these was the Hall of Judgment. It was the 
 "Land of tiie West", the "Secret Dwelling", the dark land, and the 
 "doorless house". But it was also Kcr-neter, the "abode of tiie gods", 
 and the "land of ghosts" like the "Hades" of the Greeks {q.v.) It was 
 also the "Good Father's House" (in which there are "many mansions"). 
 The fourteen divisions comprised, among many others, Aanroo {q.v.), 
 the hall of the Two Truth.s, the Land of Bliss, Net(r-jrer "the funeral 
 (or burial) place". ()t<inier-.r< r, the "Silence-loving Fields", and also 
 many other mystical halls ami dwellings, one like the Sheol of the He- 
 brews another like the Devachan of the Occultists, etc., etc. Out of the 
 tifteen gates of tlu- abode of Osiris, there were two chief ones, the "gate 
 of entrance" or Rustu, and the "gate of exit" (reincarnation) Amh.
 
 Ig THEOSniMII'AI. 
 
 But tluTr was no room in Anirnti to represent the orthodox Cliristian 
 Hell. The worst of all was the Hall of the eternal Sleep and Darkness. 
 As Lepsius has it. the defunct "sleep (therein) in incorrupiibU forms, 
 tlicy wake jiot to ser their hrethren. they reeojj:ni/,e no lon<rer father and 
 mother, their hearts feel nouj^ht towai-d their wife and children. This is 
 the dwellinjj of the fjod All-Dead. . . . Hach trembles to pray to 
 him. for he hears not. Nobody can prai.se liim, for he rep:ards not tliose 
 who adore liim. Neither does he notice any olferin<? brouf^nt to him." 
 This pod is Karmic Decree; tiie land of Silence — the abode of those who 
 ilie abst)lute ilisbelievers. those dead from accident before their allotted 
 time, and iinally the dead on the threshold of Avitchi, which is never in 
 Amcnti or any other subjective state, save in one ease, but on this laud 
 of forced re-birth. These tarried not very long even in their state of 
 heavy sleep, of oblivion and darkness, but. were carried more or less 
 speedily toward Amh the "exit gate". 
 
 Amesha Spentas (Zend). Anishaspends. The six angels or 
 divine Forces i)rrs()nitied as gods who attend upon Ahura ^lazda, of 
 which he is the synthesis and the seventh. They are one of the prototypes 
 of the Roman Catholic "Seven Spirits" or Angels with Michael as chief, 
 or the "Celestial Host" ; the "Seven Angels of the Presence". They are 
 the Builders. Cosmocratores, of the Gnostics and identical with the Seven 
 Prajapatis. the Sei)hiroth. etc. (q.v.). 
 
 Amitabha. Tlie Chinese perversion of the Sanskrit Amrita Bud- 
 dha, or the "Innnortal P]nlightened", a name of Gautama Buddha. The 
 name has such variations as Amita, Abida, Amitaya, ere, ana is ex- 
 plained as meaning both "Boundless Age" and "Boundless Light". The 
 original concej^tion of the ideal of an impersonal divine light has been 
 anthropomnrpiiized with time. 
 
 Ammon ( E(j.). One of the great gods of Egypt. Amnion or Amoun 
 is far older than Amoun-Ra, and is identified with Baal. Ilammou, the 
 Lord of Heaven. Amoun-Ra was Ra the Si)iritual Suii, the "Sun of 
 Righteousness", etc., for — "the Lord God is a Sun". He is the God of 
 Mystery and the hieroglyphics of his name are often reversed. He is 
 Pan, All-Nature esoterically, and therefore the universe, and the "Lord 
 of Eternity". Ra, as declared by an old inscription, was "begotten by 
 Neith but not engendered". He is called the "self-begotten" Ra, and 
 created goodness from a glance of his fiery eye, as Set-Typhon created 
 evil from his. As Ammon (also Amoun and Amen), Ra, he is "Lord 
 of the worlds enthroned on the Sun's disk and appears in the abyss of 
 heaven". A very ancient hymn spells the name "' Amcn-ra", and hails 
 the "Lord of the thrones of the earth. . . Lord of Truth, father of 
 the gods, maker of man, creator of the beasts, Lord of Existence, En- 
 lightener of the Earth, sailing in heaven in tranquillity. . . . All 
 hearts are softened at beholding thee, sovereign of life, health and 
 strength! We worship tlvj spirit wlio alone maele lis", etc., etc. (See 
 Bonwicks Eqiiptian Belief). Ammon Ra is called "his mother's hus-
 
 GLOSSARY 19 
 
 band" and her sou. (See "Chuoumis"' and "Chnoupliis" and also 
 Secret Doctrine I, pp. 91 and 393). It was to the "ram-headed" god 
 that the Jews sacrificed Iambs, and the lamh of Christian theology is a 
 dispruised reminiscence of the ram. 
 
 Ammonius Saccas. A great and good philosopher who lived in 
 Alexandria between the second and third centuries of our era, and who 
 was the founder of the Neo-Platonic School of Philaletheians or "lovers 
 of truth". He was of poor birth and born of Christian parents, but 
 endowed with such prominent, almost divine, goodness as to be called 
 Th( odidaktos, the "god-taught". He honoured that which was good in 
 Christianity, but broke with it and the churches very early, being unable 
 to find in it any superiority over the older religions. 
 
 Amrita (Sk.). The ambrosial drink or food of the gods; tiie food 
 giving immortality. The elixir of life churned out of the ocean of milk 
 in the Puranic allegory. An old Vedic term applied to the sacred Soma 
 juice in the Temple Mysteries. 
 
 Amiilam Miilam (Sk.). Lit., the "rootless root"; Mulaprakiti 
 of the Vedantins, the spiritual "root of nature". 
 
 Amun (Copt.). The Egyptian god of wisdom, Avho had only Initi- 
 ates or Hierophants to serve him as priests. 
 
 Ana (Chald.). The "invisible heaven" or Astral Light; the heav- 
 enly mother of the terrestrial sea. Mar, whence probably the origin of 
 Aiina, the mother of Mary. 
 
 Anacaljrpsis (Gr.), or an "Attempt to withdraw the veil of the 
 Saitic Isis", by Godfrey lliggins. This is a very valuable work, now 
 only obtainable at extravagant prices; it treats of the origin of all 
 myths, religions and mysteries, and displays an immense fund of class- 
 ical erudition, [w.w.w.] 
 
 Anagamin (Sk.). Anagam. One who is no longer to be reborn 
 into the world of desire. One stage before becoming Arhat and ready for 
 Nirvana. The third of the four grades of holiness on the way to final 
 Initiation. 
 
 Anahata Chakram (Sk.). The seat or "wheel"" of life; flu- heart, 
 according to some commentators. 
 
 Anahata Shabda (Sk.). The mystic voices and sounds heard by 
 the Yogi at the incipient stage of his meditation. The third of the four 
 states of sound, otherwise called Madhyama — the fourth state being 
 when it is perceptible by the physical sense of hearing. The sound in 
 its previous stages is not heard excei)t by tho.se who have developed 
 their internal, highest spiritual senses. The four stages are called re- 
 spectively, Para, Pashyanti, Madhyama and Vaikhari. 
 
 Anitia (CJudd.). A derivation from Ana (q.v.), a goddess identi- 
 cal with the Hindu Annapurna, one of the names of Kali — the female 
 aspect of Siva — at her best.
 
 20 THKDSOl'illCAI. 
 
 Analogeticists. 'Plic (lisciplcs of Ammoiiius Saccas (<i.v.) so 
 rallfd hccaiist' of tlifir practice of interpret in<r all sacred lejreiuls. myths 
 and mysteries by a principle of analo^ry ami cori-es|)ondenee, which 
 is now found in the Kahhalistic system, and pre-eminently so in tlie 
 Schools of Ksoteric Philosophy, in the East. (See "The Twelve Signs of 
 the Zodiac." hy T. Sid)l>a Row in Fivt Yrars of Throsophjj.) 
 
 Ananda (SI,-.). Bliss, joy. felicity. liapi)iness. A name of the fa- 
 vourite disciple of (Jautama, the Lord Hucklha. 
 
 Ananda-Lahari (Sk.). "The wave of joy"; a beautiful poem 
 written hy Saiikaraeharya. a hymn to Parvati, very mystical and occult. 
 
 Anandamaya-Kosha (Sk.). "The illusive Sheath of Bliss", i.e., 
 tile mayavie or illusory form, the appearance of that which is formless. 
 "Bliss", or the higher soul. The Vedantic name for one of the five 
 Koshas or "principles" in man; identical with our Atma-Buddhi or the 
 Spiritual Soul. 
 
 Ananga (Sk.). The "Bodiless". An epithet of Kama, god of love. 
 
 Ananta-Sesha (Sk.). The Serpent of Eternity — the couch of Vishnu 
 durin^r Pralaya (lit., endless remain). 
 
 Anastasis (dr.). The continued existence of the soul. 
 
 Anatu (ChdUI.). The fenude aspect of Anu (q.v.) She represents 
 the Earth and Depth, while her consort represents the Heaven and 
 Height. She is the mother of the god Hea, and produces heaven and 
 earth. Astronomically she is Ishtar, Venus, the Ashtoreth of the Jews. 
 
 Anaxagoras (dr.). A famous Ionian i)hiIosopher who lived 500 
 B.C., studit'd philosophy under Auaximenes of Miletus, and settled in the 
 Jays of Pericles at Athens. Socrates, Euripides, Archelaus and other 
 distinguished men and philosophers were among his disciples and pupils. 
 He was a most learned astronomer and was one of the first to explain 
 openly that which was taught by Pythagoras secretly, namely, the move- 
 ments of th(^ i)lanets. the eclipses of the sun and moon, etc. It was he 
 who taught the theory of Chaos, on the principle that "nothing comes 
 from nothing" ; and of atoms, as the underlying essence and substance of 
 all bodies, "of the same nature as the bodies which they formed". These 
 atoms, he taught, were prinuirily put in motion by Nuns (Universal In- 
 telligence, the Mahat of the Hindus), which Nous is an immaterial, eter- 
 nal, spiritual entity; by this combination the world was formed, the 
 material gross bodies sinking down, and the ethereal atoms (or fiery 
 ether) rising and spreading in the upper celestial regions. Antedating 
 modern science by over 2000 years, he taught that the stars were of the 
 same material as our earth, and the sun a glowing mass; tliat the moon 
 was a dark, uninhabitable body, receiving its light from the sun ; the 
 comets, wandering stars or bodies; and over and above the said science, he 
 confessed himself thoroughly convinced that the real existence of things. 
 perceived by our senses, could not be demonstrably proved. He died in 
 exile at Lampsacui? at the age of seventy-two.
 
 GLOSSARY 21 
 
 Ancients, The. A name driven by Occultif^ts to tin- scvtii creatiw 
 Rays, l)()rii of C'liaos, or the "Deep". 
 
 Anda-Kataha (Sk.). The outer covering, or the "shell" of Brah- 
 ma's egg"; the area witliin -which our manifested universe is encompassed. 
 
 Andragyne Goat (of ]\Iendes). See "Baphomet". 
 
 Androgyne Ray (Esot.). The first differentiated ray; the Second 
 Logos; Adam Kadmon in the Kahalah ; the "mah' and female created he 
 them", of the first chapter of Genesis. 
 
 Audumla (Scand.). The symbol of nature in the Norse mythology; 
 the cow who licks the salt rock, whence the divine Buri is l)orn. before 
 man's creation. 
 
 Angaraka (Sk.). Fire Star; the planet Mars; in Tibetan, Miy-mar. 
 
 Augiras. One of the Prajapatis. A son of Daksha : a lawyer, etc. 
 
 Angirasas (Sk.). The generic name of several Puranie individ- 
 uals and things ; a class of Pitris, the ancestors of man : a i-iver in 
 Plaksha, one of tiie Sapta dinpas (q.v.). 
 
 Angra Mainyus (Zend). The Zoroastrian name for Ahriman ; 
 the evil spirit of destruction and opposition who (in the Vrndidad, Far- 
 gard I.) is said by Ahura Mazda to "counter-create by his witchcraft" 
 every beautiful land the God creates; for "Angra Main>ii is all death". 
 
 Anima Mundi (Lot.). The "Soul of the World", the same as the 
 Alaya of the Northern Buddhists ; the divine essence which permeates, 
 animates and informs all, from the smallest atom of matter to man and 
 god. It is in a sense the "seven-skinned mother" of the stanzas in the 
 Secret Doctrine, the essence of seven planes of sentience, consciousness 
 and differentiation, moral and physical. In its highest aspect it is Nir- 
 vana in its lowest Astral Light. It was feminine with the Gnostics, the 
 early Christians and the Nazarenes; bisexual w'ith other sects, who con- 
 sidered it only in its four lower planes. Of igneous, ethereal nature in the 
 objective world of form (and then ether), and divine and spiritual in its 
 three higher i)lanes. Wiien it is said that every human soul was born In- 
 detaching itself from the Anima Mundi, it means, esoterically, that our 
 higher Egos are of an essence identical with It, which is a radiation of 
 the ever unknown Universal Absolute. 
 
 Anjala (Sk.). One of the per.sonified j)owers which s|)i-ing from 
 Brahma's body — the Prajapatis. 
 
 Anjana (Sk.). A serpent, a son of Kasyapa Rishi. 
 
 Annamaya Kosha (Sk.). A Vedantic term. The same as Sthidn 
 Sluirira or the i)hysieal body. It is the first "sheath" of the five sheaths 
 accepted by the Vedantins, a sheath being the same as that which is 
 called "principle" in Theosophy. 
 
 Annapura (Sk.). See "Ana". 
 
 Annedotus (Gr.). The generic nam(> for the Dragons or Men- 
 Fishes, of which there were five. The historian Berosus narrates that
 
 22 THKosormcAi. 
 
 tin-re iMsc (lilt of till' Hr\ tlini-aii Sra oii siv.ral dccasions a st'ini-divinoii 
 uaiiifil Oaimcs t)r Aiiiit'dotiis, who altlioii^'li j»art animal yet tau«;lit tlie 
 ClialiU-aiis iisfful arts and fVt-rytliiiijr tliat could liuiiianis*' thcin. (Si't- 
 Lt'iioriiiaiit Chaldron M(i(/ic, p. -iV-i. and also "Oaiuics".) [w.w.w.] 
 
 Anoia (dr.). "Want of undiTstandinjr". "folly". Anoia is tlu* 
 name jrivt-n l>y IMato and others to the lower Manas when too closely 
 allied with Kama, which is iri'ational (Uf/iioid). The (!reek word (iptuiin 
 is evidently a derivation from and co«;nate to the Sanskrit word ajnann 
 (phonetically. a<j»]iana) or iffnoraiice, irrationality, absence of knowl- 
 cd<re. (See "A«;noia" an<l " Ajrno.stic".) 
 
 Anouki l Ek.). A form of Isis; the poddess of life, from which nam-- 
 the Hebrew Auk, life. (See "Anuki"). 
 
 Ansumat (Sh.). A Puranic per.sona«re, the "nephew of (iO.OOO 
 uncles" Kinjr Sajrara's sons, who were reduced to ashes by a single 
 
 ^'lanee from Kapila Rishi's "Eye". 
 
 Antahkarana f >'/,-. j, or Antaskarana. The term has various 
 meanings, which differ with every school of philosophy and sect. Thus 
 Sankaracharya renders the word as "understanding:"; others, as "the 
 internal instrument, the Soul, formed by the thinkinp: principle and 
 egoism"; whereas the Occultists explain it as the path or bridge between 
 the Higher and the Lower Manas, the tlivine K(}n, and the personal Soul 
 of man. It .serves as a medium of communication between the two, and 
 conveys from the Lower to the Higher Ego all those personal impressions 
 and thoughts of men which can, by their nature, be assimilated and 
 stored by the undying Entity, and be thus made immortal with it, these 
 being the only elements of the evanescent Ft raonalihf that survive 
 death and time. It thus stands to reason that only that which is noble, 
 spiritual and divine in man can testify in Eternity to his having lived. 
 
 Anthesteria (dr.). The feast of Flowei-s (Floralia): during 
 this festival the rite of Baptism o?- j)urification was jx-rformed in the 
 Eleusinian Mysteries in the temj)le lakes, the Limnae. when the Mysta* 
 were made to j)ass through the "nari-ow gate'' of Dionysus, to emerge 
 therefrom as full Initiates. 
 
 Anthropology. The Science of man ; it embraces among other 
 things: — l'h\jswlog\i, or that branch of natural science which discloses 
 the mysteries of the organs and their functions in men, animals and 
 plants; and also, and especially, — I'sj/cholof/;/ or the great, and in our 
 days, too much neglected science of the .soul, both as an entity distinct 
 from the spirit, and in its relation to the spirit and body. In modern 
 science, psychology deals only or principally with conditions of the ner- 
 vous system, and almost absolutely ignores the p.sychical es.sence and 
 nature. Physicians denominate the .science of insanity ]).sychology, and 
 name the lunacy chair in medical colleges by that designation. (Isis Un- 
 veiled.) 
 
 Anthropomorphism (Cr.i. Kntni "anthropns ' meaning man. The
 
 GLOSSARY 28 
 
 act of entlowiiij; «i:od or prods with a liuniaii form and liunian attributes 
 or qualities. 
 
 Anu (Hk.). All "atom", a title of Braliiiia, who is said to be an atom 
 just as is the infinite universe. A hint at the jiantheistie nature of the 
 god. 
 
 Anu (ChaUl.). One of the liifrliest of Babylonian deities, 'King of 
 Angels and Spirits, Lord of the city of Erech". lie is the Ruler and 
 God of Heaven and Earth. Ilis symbol is a star and a kind of Maltese 
 cross — emblems of divinity and sovereignity. He is an abstract divinity 
 supposed to inform the whole expan.se of ethereal space or heaven, while 
 ilis "wife" informs the more material planes. Both are the types of thf 
 Ouranos and Gaia of Hesiod. They sprang frtun the original Chaos. 
 All his titles and attriliutes are graphic and indicate health. j)urity phy- 
 sical and moral, antiquity and holiness. Anu was the earliest god of 
 the city of Erech. One of his sons was Bil or Vil-Kan, the god of fire, 
 of various metals, and of weapons. George Smitli very pertinently sees 
 in this deity a close connection with a kind of cross ])reed between "tlie 
 biblical Tubal Cain and the classical Vulcan'' who is consid- 
 
 ered to be moreover "the most j)otent deity in relati(Ui to witchcraft and 
 spells generally". 
 
 Anubis (Or.). The dog-headed god, identical, in a certain aspect, 
 with Ilorus. He is i)re-eminently the god who deals with the disem- 
 bodied, or the resurrected in post mortim life. An(pou is his P^gyptian 
 name. He is a psyclioi)ompic deity, "the Lord of the Silent Land of the 
 West, the land of the Dead, the prei)arer of the way to the other world", 
 to whom the dead were entrusted, to be led by him to Osiris, the Judge. 
 In short, he is the "embalmer" and tiie "guardian of the dead". One 
 of the oldest deities in p]gypt, Mariette Bey having found the image of 
 this deity in tombs of the Third Dynasty. 
 
 Anugita (Sk.). One of the Upanishads. A very occult tr.-ativ. 
 ( Sic Th( Sacred Books of the East). 
 
 Anugraha (Sk.). The eighth creation in the \'islnni Piirana. 
 
 Anuki (Eg.). See "Anouki" supra. "The word Auk in Hebrew, 
 means 'my life', my being, which is the personal pronoun Anochi, from 
 the name of the Egyptian goddess Anouki", says the author of the 
 If(I>rnr Mifstrry, or the ISourcc of Mcasuris. 
 
 Anumati (Sk.). The moon at the full ; when from a god — Soma 
 she becomes a goddess. 
 
 Anumitis (Sk.). Inference, deduction in philosojihy. 
 
 Anunnaki (ChahL). Angels or Spirits of the Earth; terrestrial 
 Elementals also. 
 
 Anunit (ChaJd.). The goddess of Akkad : Lucifer, the morning 
 star. \'tnus as the evening star was Ishtar of Erech. 
 
 Anupadaka (Sk.). Anupapadaka, al.so Aupapaduka ; means
 
 24 THKOSOPHICAI. 
 
 "parentloss", **st»lf-t'xistiiin". I)<)rii without any pan-iits or profrt-nitors. 
 A ttTin applii'd to i-crtain s<'lf-cn'at«'»l f^ods. and tlu' Dhyani Huddhas. 
 
 Anuttara (Sk.l. rnriviilltd. picrli ss. Tims Aiutttanr, Hodhi 
 nuans. ' ' iiii.'Xft'Ilrd or wnrivallfd intilli^'i-m-f". Attuttuni Dhunnn, uii- 
 rivalU'd law or n-lipion, etc. 
 
 Anyamsam Aniyasam (Sk.i. Ano-rdiiiiii'nisdni lin Jifuifjavad 
 ifiti'ij. I. it., "tlir iiii St att.iiiic of till- atomic; smalltst of the small". Ap- 
 plii il t«> the uiiivi'rsal di'ity, wliost- cssenut' is every wluTc. 
 
 Aour (Chald.). Tho synthesis of the two aspects of ustro-( tlurU 
 li^'ht ; and the od — the life-«;ivinfr. and the ob — the death-jrivinp liplit. 
 
 Apam Napat iZind). A mysterious heinfr, corresponding to the 
 Fuhiit iif tlif Occultists. It is both a Vedic and an Avestian name. 
 Literally, the name means the "Son of the Waters" (of space, i.r., 
 Ether), for in the Avcsta Apam Napat stands between the flrc-yazatas 
 and the wotcr-ifazatas (See Stent Doctrine, Vol. II., p. 400, note). 
 
 Apana (Sk.). "Inspirational breatli"; a practice in Yopa, Prana 
 and (ipi'nia are the "exj>irational " and the "inspirational" breaths. It 
 is called "vital wind" in AniujUd. 
 
 Apap (Et].}, in (Jreek Apophis. The symbolical Serpent of Evil. The 
 Solar Boat and the Sun are the {jreat Slayers of Ai)ap in the Book of tfu 
 Dead. It is Typhon. who havinj; killed Osiris, incarnates in Apap, seek- 
 ing to kill Ilorus. Like Taoer lor Ta-np-oir) the female aspect of Ty- 
 phon, Apap is called "the devourer of the souls", and truly, since Apap 
 symbolizi's the animal body, as matter left soulless and to itself. Osiris, 
 beinj;, like all the other Solar gods, a type of the Higher Ego (Christos), 
 Horns (his son) is the lower Manas or the p( rsonal Ego. On many a 
 moiniment one can see Horns, heli)ed by a number of dog-headed gods 
 artned with crosses and spears, killing Apap. Says an Orientalist: 
 "The Cioil Ilorus standing as conqueror upon the Serpent of Evil, may 
 be considered as the earliest form of our well-known group of St. George 
 (who is Michael) and the Dragon, or holiness trampling down sin." 
 Draconianism did not die with the ancient religions, but has passed 
 bodily into the latest Christian form of the worship. 
 
 Aparinamin (Sk.). The Imnuitable and the rnchangeable, the 
 reverse of Parinamin, that which is subject to modification, differen- 
 tiation or dfcay. 
 
 Aparoksha (Sk.). Direct jx'reejjtion. 
 
 Apava (Sk.). Lit., "He who sports in tli<- Water". Another a.spect 
 of Xarayana or Vishnu and of Brahmii combined, for Apava. like the 
 latter, divides himself into two parts, male and female, and creates 
 Vishiui, who cn-ates Viraj. who cn-att s Mann. The name is explained 
 aTid interpreted in various ways in Brahmanical literature. 
 
 Apavarga (Sk.). Emancipation from repeated births. 
 
 Apis iKi].). or Ilnpi-tnikh. The "living deceased one" or Osiris
 
 GLOSSARY 25 
 
 incarnatt' in tlu* sacrt'd white Bull. Apis was tlu- bull-god that, on 
 reaching the age of twenty-eight, the age when Osiris was killed by 
 Typhon — was put to death with great eereniony. It was not the Bull 
 that was worshipped but the Osiridian symbol ; just as Christians kneel 
 now before the Lamb, the symbol of Jesus Christ, in their eluirehes. 
 
 Apocrypha (Or.). Very erroneously exj)lained and adopted as 
 doubtful, or spurious. The word means simply sicrct, isotcric, hidden. 
 
 Apollo Belvidere. Of all the ancient statues of Apollo, the 
 son of Jupiter and Latona, called Phopbus, Ilelios, the radiant and the 
 Sun, the best and most perfect is the one known by this name, which is 
 in the Belvidere gallery of the Vatican at Rome. It is called the I'jiihian 
 Apollo, as the god is represented in the moment of his victory over the 
 serpent Python. The statue was found in the ruins of Antium. in loO^. 
 
 Apollonius of Tyana (Gr.). A wonderful philosopher born in 
 Cappadoeia about the beginning of the first century; an ardent Pytha- 
 gorean, who studied the Ph(enician scit^ices under Euthydemus; and 
 Pythagorean philosophy and other .studies under Euxenus of lleraclea. 
 According to the tenets of this school he remained a vegetarian the 
 whole of his long life, fed only on fruit and herbs, drank no wine, wore 
 vestments made only of j)lant-fibres, walked barefooted, and let his hair 
 grow to its full length, as all the Initiates before and after him. lie was 
 initiated by the i)riests of the temple of yEsculapius (Asclepios) at -^gR'. 
 and learnt many of the "miracles" for healing the sick wrought by the 
 god of medicine. Having prepared himself for a higher initiation by a 
 silence of five years, and by travel, visiting Antioch, Ephesus, Pamphy- 
 lia and other parts. he journeyed via Babylon to India, all his intimate dis- 
 eiples having abandoned him, as they feared to go to the "land of en- 
 chantments". A casual disciple, Damis, however, whom he met on his 
 way, accompanied him in his travels. At Babylon he was initiated by 
 the Chaldees and ^lagi, according to Damis, whose narrative was copied 
 by one named Philostratus a hundred years later. After his return from 
 India, he shewed himself a true Initiate, in that the pestilences and 
 eartluiuakes, deaths of kings and other events, which he prophesied duly 
 happened. At Lesbos, the priests of Orpheus, being jealous of him, re- 
 fused to initiate him into their peculiar mysteries, though they did so 
 several years later. He preached to the people of Athens and other cities 
 the purest and noblest etliics, and the phenomena he produced were as 
 wonderful as they were inimerous and well attested. "IIow is it", en- 
 (piires Justin Martyr in dismay — "how is it that the talismans (trles- 
 ni(ita) of Apollonius have power, for they ])revent, as u'< see, the fury 
 of the waves and the violence of the winds, and the attacks of the wild 
 beasts; and u'hilst our Lord's miracles arc preserved by tradition alone, 
 those of Apollonius arc wost numerous and actualhj manifested in pres- 
 ent facts.^" .... ((Juast, XXIV.). P)Ut an answer is easily found 
 to this in the fact that after crossing the Hindu Kush. Apollonius had
 
 26 THE0S01'11I( AI- 
 
 bt'i'ii (lin-ftctl l)y a kiiijr to tin- nlnxh of the Saijvs, whose ahod*- it may 
 be to this day. by whom he was taii^dit uiisurpasst'd knowh-dpo. Ilis dia- 
 logues with the Corinthian Meiiipjms iiuh-eci fjive \is the esoteric cat- 
 echism and disclose (when understood) many an important mystery of 
 nature. Apollonius was the fri<'nd, correspondent and pue.st of kinpa 
 and queens, and no marveh)ns or "majric" powers are better attested 
 than his. At the end of his lonj; and wonch-rful life he ojx'ned an esoteric 
 school at Ephesus. and ilied afjed almost one hundred years. 
 
 Aporrheta (dr.). Secret instructions upon esoteric subjeets triven 
 during' the Efryptian and Grecian Mysteries. 
 
 Apsaras (Sk.). An rndiiie or Water- Xynipli. from tlie Paradise 
 or Heaven of Indra. The Apsarases are in popular belief the "wives 
 of the "rods'* and called SiiroiKjaniis, and by a less honourable term 
 Sxnuid-atmajds or the "daughters of pleasure", for it is fabled of them 
 tiuit when they appeared at the churning of the Ocean neither Gods 
 (Suras) nor Demons (A.suras) would take them for legitimate wives. 
 Urvasi and several others of them are mentioned in the Vcdas. In 
 Occultism they are certain "sleep-producing" aquatic plants, and in- 
 ferior forces of nature. 
 
 Ar-Abu Nasr-al-Farabi, called in Latin Alpharabius, a Persian, 
 and the greatest Aristotelian i)hilosopher of the age. He was born in 950 
 A.D., and is reported to have been nuirdered in 1047. He was an Hermetic 
 philosopher and possessed the power of hypnotizing through music, 
 making those who heard him i)lay the lute laugh, weep, dance and do 
 wiiat he liked. Some of his works ou Hermetic philosophy may be found 
 in the Library of Leyden. 
 
 Arahat (Sk.). Also i)ronounced and written Arhat, Arhan, Rabat, 
 &c.. '•the worthy one", lit., "deserving divine honours". This was the 
 name first given to the Jain and subsequently to the Buddhist holy men 
 initiated into the esoteric mysteries. The Arhat is one who has entered 
 the best and highest path, and is thus emancipated from re-birth. 
 
 Arani (Sk.). The "female Arani" is a name of tin- Vedic Aditi 
 (esoterically, the womb of the world). Arani is a Swastika, a disc-like 
 wooden vehicle, in which the Brahmins generated fire by friction with 
 pramantha, a stick, the symbol of the male generator. A mystic cere- 
 mony with a world of secret meaning in it and very sacred, perverted 
 into phalli(! significance by the materiali-sm of the age. 
 
 Aranyaka (Sk.). Holy hermits, sages who dwelt in ancient India 
 in forests. Also a portion of the Vcdas containing Upanishads, etc. 
 
 Araritha (Jlrb.). A very famous .seven-lettered Kabbalistic won- 
 derwonl ; its numeration is 818; its letters are collected by Notaricon 
 from the .sentence "one principle of his unity, one beginning of his 
 individuality, his change is unity", [w.w.w.] 
 
 Arasa Maram (Sk.). The Hindu sacred tree of knowledge. In 
 occult pliilosoi)hy a mystic word.
 
 GLOSSARY 27 
 
 Arba-il ChahL). Tln' Four Great Gods. Arba is Arainaic for 
 four, and il is the same as Al or El. Three male deities, and a female 
 who is vir<iinal .\-et reproduetive, form a very common ideal of Godhead. 
 
 I w.w.w] 
 
 Archangel (dr.). llij^hest supreme anpel. From the Greek (inh, 
 "chief" or "primordial", and angclos, "messenger". 
 
 Archaeus (Or.). "The Ancient". Used of the oldest manifested 
 deity; a term employed in the Kabalah ; "arcliaic", old, ancient. 
 Archobiosis (dr.). Primeval befjinninji: of life. 
 
 Archetypal Universe (Kah.). The ideal nnivcrs<> upon wliich the 
 objective Avoi'ld was ])uilt. [w.w.w.] 
 
 Archons (dr.). In ])rofane and bil)lieal lan«ruafr»' "rulers" and 
 princes; in Occultism, primordial planetary spirits. 
 
 Archontes (Gr.). The archangels after becoming Frroutrs (q.v.) 
 or tiieir own shadows, having mission on earth ; a mystic ubiquity ; imply- 
 ing a double life ; a kind of hypostatic action, one of purity in a higher 
 region, the otlier of terrestrial activity exercised on our plane. (See 
 ramliliclius, De Mijstcriis II., Chap. 3.) 
 
 Ardath (Hrb.). This word occurs in the Second Book of Esdras, 
 ix., 26. The name has been given to one of the recent "occult novels" 
 where much interest is excited by the visit of the hero to a field in the 
 Holy Land so named ; magical properties are attributed to it. In the 
 Book of Esdras the prophet is sent to this field called Ardath "where 
 no house is builded" and bidden "eat there onbf the flowers of the field, 
 taste no flesh, drink no wine, and pray unto the highest continually, and 
 then will I come and talk witii thee", [w.w.w.] 
 
 Ardha-Nari (Sk.). Lit., "half-woman". Siva represented as 
 Androgynous, as half male and half female, a tyjie of male and female 
 energies combined. (See occult diagram in Isis UnvciUci, Vol. II.) 
 
 Ardhanariswara (Sk.). Lit., "the bi-sexual lord". Esoterically. 
 the unpolari/ed states of cosmic energy symbol i/.ed by the Kal)alistic 
 Sephira, Adam Kadmon, etc. 
 
 Ares. The Greekname for ^Mars, god of war ; also a term used by 
 Paracelsus, the differentiated Force in Cosmos. 
 
 Argha (Chald.). The ark, tiie womb of Nature; the crescent moon, 
 and a life-saving ship ; also a cup for offering.s, a vessel used for religious 
 ceremonies. 
 
 Arghyanath (Sk.). Lit., "lord of libations". 
 
 Arian. A follower of Arius, a presbyter of the Church in Alexan- 
 dria in the fourth century. One who holds that Christ is a created and 
 human being, inferior to God the Father, though a grand and noble man, 
 a true adept versed in all the divine mysteries. 
 
 Aristobulus (Gr.). An Alexandrian writer, and an obscure phi-
 
 28 TIIFOSOPIIirAL 
 
 losojihrr. A Jew who triid to provi- tliat AiMstotlc explained the esoteric 
 thoujrlits of Moses. 
 
 Arithmomancy <(ir.). Tin- scicnci- of corrfspoiult'iict's hflwccn 
 pods, men, and numlurs, as tau^rlit by Pvtiiaporas. [w.w.w.] 
 
 Arjuna (Sk.). Lit., the "white". The tliird of the five Brothers 
 Paiidii (>!• the reputed Sons of Indra (esoterieally the satne as Orpheus). 
 A diseiph' of Krishna, who visited him and married Snd)hadrA. his sister, 
 besides many other wives, aeeordinjr to the allegory. During: the fratri- 
 cidal war between the Kauruvas and the Pandavas, Krishna instructed 
 him in the hi«rhest philosophy, while serving as his charioteer. (See Bha 
 (jarnd Gita.) 
 
 Ark of Isis. At the jrreat Kjryptian annual ceremony, which took 
 place in tiie month of Athyr, the boat of Isis was borne in procession by 
 the priests, and Cullyrian cakes or buns, marked with the sipn of the 
 cross (Tat), were eaten. This was in commemoration of the weepinor of 
 Isis for the lo.ss of Osiris, the Athyr festival beinf; very impressive. "Plato 
 refers to tiu> melodies on the occasion as beinp very ancient," writes 
 ^Ir. Honwick {Eg. Briirf and Mod. Thought). "The Miserere in Rome 
 has been said to be similar to its melancholy cadence, and to be derived 
 from it. Wecpinff, veiled virgins followed the ark. The Names, or 
 veiled virgins, wept also for the loss of our Saxon forefathers' god, the 
 ill-fated but good Baldur." 
 
 Ark of the Covenant. Every ark-shrine, whether witli the Egyp- 
 tians, Hindus. Chaldeans or Mexicans, was a phallic shrine, the 
 symbol of the i/oiti or womb of nature. The seket of tlie Egyptians, the 
 ark. or sacred chest, stood on the ara — its pedestal. The ark of Osiris, 
 with the sacred relics of the god. was "of the same size as the Jewisli 
 ark", says S. Sharpe, the Egyptologist, carried by priests with staves 
 passed through its rings in sacred procession, as the ark round which 
 danced David, the King of Israel. Mexican gods also had their arks. 
 Diana, Ceres, and other goddesses as well as gods had theirs. The ark 
 was a boat — a vehicle in every case. "Tiiebes had a sacred ark 300 
 cubits long," and "the word Thebes is said to mean ark in Hebrew," 
 which is but a natural recognition of the place to which the chosen peo- 
 ple are indebted for their ark. ^Moreover, as Bauer writes, "the Cherub 
 was not first used by Moses." The winged Isis was the cherub or Arieh 
 in Egypt, centuries before the arrival there of even Abram or Sarai. 
 "The external likeness of some of the Egyptian arks, surmounted by 
 their two winged liuman figures, to the ark of the covenant, has often 
 been noticed." {Bible Educator.) And not only the "external" but 
 the internal "likeness" and sameness are now known to all. The arks, 
 whether of the covenant, or of honest, straightforward, Pagan sj-mbol- 
 isra, had originally and now have one and the same meaning. The 
 chosen people appropriated the idea and forgot to acknowledge its 
 source. It is the same as in the case of the "Urim" and "Thummin"
 
 GLOSSARY 29 
 
 {q.iK). In Egyj)t, as shown by many Efryptologifits, the two objects 
 were the emblems of the Two Truths. "Two fibres of Re and Thmei 
 were worn on tlie breast-plate of the Epryj)tian Ilif^h Priest. Thmi'. 
 y)lnral iJnnin, meant truth in Hebrew. Wilkinson says the figure of 
 Trutli had closed eyes. Kost-ilini speaks of the Thmd beinfr worn as a 
 necklace. Diodorus gives such a necklace of gold and stones to the High 
 Priest when delivering judgment. The Septuagint translates Thummin 
 as Truth". (Bonwick's Egijp. Belief.) 
 
 Arka (Sk.). The Sun. 
 
 Arkites. The ancient prit-sls who wt-rc attached to tln' Ark, 
 whether of Isis. oi- the Hindu Argua, and who were seven in number, 
 like the priests of tlie Egyptian Tat or any other cruciform symbol of the 
 three and the four, the combination of which gives a male-female number. 
 The Arqha (or ark) was the four-fold female principle, and the flann- 
 burning over it the triple lingham. 
 
 Aroueris (Or.). The god Harsiesi, who was the elder Horns. Hi 
 had a temjile at Ambos. If we bear in mind the definition of the chief 
 Egyptian gods by Plutarch, these myths will become more comprehen- 
 sible; as he well says: "Osiris represents the beginning and jirinciple; 
 Isis, that which receives; and Horus, the compound of both. Horus en- 
 gendered between them, is not eternal nor incorruptible, but, being al- 
 ways in generation, he endeavours by vicissitudes of imitations, and In 
 periodical passion (yearly re-awakening to life) to continue always 
 young, as if he should never die." Thus, since Horns is the personified 
 physical world, Aroueris, or the "elder Horus", is the ideal Universe: 
 and this accounts for the .saying tliat "he was begotten by Osiris and 
 Isis when these were still in the bosom of their mother" — Space. There 
 is indeed, a good deal of mystery about this god, but the meaning of the 
 .symbol becomes clear once one has the key to it. 
 
 Artephius. A great Hermetic philosojiher. whose true name was 
 never known and who.se works are without dates, though it is known that 
 he wrote his Secret Book in the Xllth century. Legend has it that he was 
 one thousand years old at that time. There is a book on dreams by him 
 in the possession of an Alchemist, now in Bagdad, in which he gives out 
 the secret of .seeing the i)ast, tlie present and the future, in sleep, and 
 of remembering the things seen. There are but two copies of this manu- 
 script extant. The book on Dnama by the Jew Solomon Almulus, pub- 
 lished in Hebrew at Amsterdam in 1642. has a few reminiscences from 
 the former work of Artephius. 
 
 Artes (Eg.). The Earth; the Egyptian god Mars. 
 
 Artufas. A generic name in South America and the islands for 
 temples of nngalism or serpent worship. 
 
 Arundhati (Sh.). The "Morning Star"; Lucifer- Venus. 
 
 Arupa (Sk.). "Bodiless", formless, as opposed to rvpa, "body", 
 or form.
 
 30 TiiEosopnirAL 
 
 Arvaksrotas (Sk.). The scvmlh crciitidn, that of iiiaii. in the 
 \'islniu I'lirana. 
 
 Arwaker (Scand.). Lit., ".•arly wak.-r". Tht- horsr (.1" the chariot 
 of tile 8un driven by tlie maiden !Sol, in the Eddas. 
 
 Arya ^S'A•J. Lit., "the holy"; orifjinally the tith- of Rishis. those 
 who had mastered the "Aryasatyani" (q.v.) and entered the Arvani- 
 margfa path to Nirvana or Moksha. the f?reat "fonr-fold" path. * But 
 now the name has become the epithet of a raee, and our Orientalists, de- 
 privinj: the Hindu Brahmans of tlieir birth-rifrht. have made Aryans of 
 all Euroi)eans. In esoterieisni, as the four paths, or stapres, can be entered 
 only owing to great spiritual development and "growth in holiness", 
 they are called the "four fruits". The de^^rees of Arhatship. called 
 respectively Srotapatti, Sakridagamin, Anagamin, and Arhat, or the 
 four classrs of Aryas, correspond to these four paths and truths. 
 
 Arya-Bhata (Sk.). The earliest Hindu algebraist and astron- 
 omer, with the exception of Asura Maya (g.v.) ; the author of a work 
 called Arjia Siddhanta, a system of Astronomy. 
 
 Arya-Dasa (Sk.). LAt., "Holy Teacher". A great sage and Arhat 
 of tiie Mahasamghika school. 
 
 Aryahata (Sk.). The "Path of Arhatshij)", or of holiness. 
 
 Aryasangha (Sk.). The Founder of the firi^t Yogacharya School. 
 This Arhat, a direct disciple of Gautama, the Buddha, is most unac- 
 countably mixed up and confounded witli a personage of the same name, 
 who is said to have lived in Ayodhya (Oude) about the fifth or sixth 
 century of our era, and taught Tantrika worsliip in addition to the 
 Yogjieharya system. Those who sought to make it popular, claimed that 
 he was the same Aryasangha, that had been a follower of Sakyamuni. 
 and that he was 1,000 years old. Internal evidence alone is sutlicient 
 to show that the works written by him and translated about the year 600 
 of our era, works full of Tantra worship, ritualism, and tenets followed 
 now considerably by the "red-cap" sects in Sikhim, Bhutan, and Little 
 Tibet, cannot be the same as the lofty system of the early Yogacharya 
 .school of pure Buddhism, which is neither northerji nor southern, but 
 absolutely esoteric. Though none of the genuine Yogacharya books (the 
 Narjol chodpa) have ever been made public or marketable, yet one finds 
 in the Yogdcharjfa Bhumi Shdstra of the pscuc/o-Aryasangha a great 
 deal from the older system, into tlie tenets of which he may liave been 
 initiated. It is, however, so mixed uj) with Sivaism and Tantrika magic 
 and superstitions, that the work defeats its own end, notwithstanding 
 its remarkable dialectical subtilty. How unreliable arc the conclusions at 
 which our Orientalists arrive, and how contradictory the dates assigned 
 by them, may be seen in the case in hand. While Csoma de Koriis (who, 
 by-the-bye, never became acquainted with the Gelukpa (yellow-caps), 
 but got all his information from "red-cap" lamas of tlie Borderland), 
 places the psc udo- Aryasdu^ha in the seventh century of our era; Was-
 
 GLOSSARY 31 
 
 siljow, who passed most of his life in Cliina, proves liiin to liave lived 
 much earlier; and Wilson (see Roy. Ah. Hoc, Vol. VI.. p. 240), speaking 
 of the period when Ar.vasangha's works, which are .still extant in Sans- 
 krit, were written, believes it now "established, that they have been 
 written at the latest, from a century and a half before, to as much after, 
 the era of Christianity." At all events since it is beyond disjnite that 
 the Mahayana reli^'ions works were all written far before Aryasangha's 
 time — whether he lived in the "second century b. c", or the "seventh 
 A. D." — and that these contain all and far more of the fundamental 
 tenets of the Yogacharya system, so disfigured by the Ayodhyan imitator 
 — the inference is that there must exist somewhere a genuine rendering 
 free from popular Sivaism and left-hand magic. 
 
 Aryasatyani (Sk.). The four truths or the four dogmas, which 
 are (1) Dukha, or that mi.sery and pain are the unavoidable concomitants 
 of sentient (esoterically, physical) existence: (2) Saniudaya, the truism 
 that suffering is intensified by human passions; (3) Nirodha, that the 
 crushing out and extinction of all such feelings are possible for a man 
 "on the path"; (4) Mdrga, the narrow way, or that jtath which leads 
 to such a blessed result. 
 
 Aryavarta (Sk.). The "land of the Aryas", or India. The 
 ancient name for Northern India, where the Brahmanical invaders 
 ("from the Oxus" say the Orientalists) first settled. It Is erroneous to 
 give this name to the whole of India, since Manu gives the name of "the 
 land of the Aryas" only to "the tract between the Himalaya and the 
 Vindhya ranges, from the eastern to the western sea." 
 
 Asakrit Samadhi (Sk.). A certain degree of ecstatic contem- 
 plation. A stage in Samadhi. 
 
 Asana (Sk.). The third stage of Ildtli/i Yoya, one of the prescribed 
 postures of meditation. 
 
 Asat (Sk.). A philosophical term meaning "non-bi-ing". or rather 
 non-be-ness. The "incomprehensible nothingness". Sat, the immutable, 
 eternal, ever-present, and the one real "Be-ness" (not Being) is spoken 
 of as being "born of Asat, and Asat begotten by Sat". The unreal, or 
 Prakriti, objective nature regarded as an illusion. Nature, or the illusive 
 .shadow of its one true essence. 
 
 Asathor (Scand.). The same as Thor. The god of .storms and 
 thunder, a hero who receives Miolnir, tiie "storni-hammer", from its 
 fabricators, the dwarfs. With it he conquers Alwin in a "battle of 
 words"; breaks the head of the giant Ilrungir, chastises Loki for his 
 magic; destroys tlie whole race of giants in Thrymheim; and, as a good 
 and benevolent god, sets up therewith land-marks, sanctifies marriage 
 bonds, blesses law and order, and produces every good and terrific feat 
 with its help. A god in the Eddas, who is almost as great as Odin. (See 
 "Miolnir" and "Thor's Hammer".)
 
 32 TIIEOSOIMIICAL 
 
 Asava Samkhaya (rali). Tli.- 'tiuality of tli.- stivam", one of 
 tlif .six ■■ Aliliijiia.s" (7. 1'.). A pliriunut'iial knowlcd-jc of tlif finality of 
 the stream of life and the s«'ries of rebirths. 
 
 Asburj. One of the lefri-ndary pt-aks in the Ti-ncrilTc ranjre. A 
 ^rrt-at mountain in the traditions of Iran which corresponds in its allepor- 
 ieal meaninjr to the World-mountain. Mcru. Ashurj is that mount "at 
 the foot of which tile sun sets". 
 
 Asch Metzareph (Ihh.). Tin- Clransin^' Kiiv. a Kahhalistio 
 treatise, treatinjr of Alcliiiny and the relation hetween the metals and 
 the planets, [w.w.w.] 
 
 Ases (Scand.). Tin* creators of the Dwarfs and Elves, the Ele- 
 nieiitals below men. in the Xorse lays. They arc the prop-ny of Odin ; the 
 same as the ^Ksir. 
 
 Asgard (Scdiid). The kin^'dom and the habitat of the Xorse pods. 
 the Scandinavian Olympus; situated "higher than the Home of the 
 Lipht-Elves". but on the same plane as Jotunheim, the home of the 
 Jotuns. the wicked piants versed in mapic, with whom the pods are at 
 eternal war. It is evident that the pods of Aspard are the .same as the 
 Fndian Sums (pods) and the Jotuns as the Asiinis. both representinp the 
 <-ontlictinp powers of nature — beneficent and maleficent. They are the 
 prototypes also of the Greek pods and the Titans. 
 
 Ash (Ilih.). Fire, whether physical or synd)olical fire; also found 
 written in Enplish as As, Aish and Esch. 
 
 Ashen and Langhan (Kolarian). Certain ceremonies for cast- 
 inp out evil spirits, akin to those of exorcism with the Christians, in nse 
 with the Kolarian tribes in India. 
 
 Asherah (Ilih.). A word, which occurs in the Old Testament, 
 and is commoidy tran.slated "proves" referrinp to idolatrous worship, 
 but it is probable that it really referred to ceremonies of sexual deprav- 
 ity ; it is a feminine noun, [w.w.w.) 
 
 Ashmog (Ziti(l). The Drapon or Serpent a monster with a camel's 
 neck in the Arfsta; a kind of allcporical Satan, who after the Fall, 
 "lost its nature and its name". Called in the old Hebrew (Kabbalistic) 
 texts the "flyinp camel"; evidently a reminiscence or tradition in both 
 eases of the prehistoric or antediluvian monsters, half bird, half reptile. 
 
 Ashtadisa (Shj. The eipht-faced space. An imapinary division 
 nt space represented as an octagon and at other times as a dodecahedron. 
 
 Ashta Siddhis (Sk.). The eipht cojisummations m the. practice 
 of Hatha ^'opa. 
 
 Ashlar Vidya (Sh.). The most ancient of the Hindu works on 
 Mapic. Tliouph there is a claim that the entire work is in the hands of 
 .some Occulti.sts, yet the Orientalists deem it lo.st. A very few fragments 
 of it are now extant, and even these are very much disfipured. 
 
 Ash Yggdrasil (Scand.). The "Mundane Tree", the Svndx)! of
 
 GLOSSARY 33 
 
 the World with the ohl Norsemen, the "trt-c of the universe, of time and 
 of life". It is ever frrct-n, for the Xorns of Fate sprinkle it daily with 
 the water of life from tlic fountain of Urd. whieh flows in Midjiard. The 
 dragron Xidhofrjr <rnaws its roots incessantly, the dra^'on of Evil and Sin ; 
 but the Ash Y{rj;drasil cannot wither, until the Last Hattle (the S»'Vt'nth 
 Race in the Seventh Round) is foujrht. when life, time, and the world 
 will all vanish and disappear. 
 
 Asiras (Skj. Klfincntals without heads: //'/., "headless"; usi-d 
 also of the first two lunnaii races. 
 
 Asita (Sk.). A proj)er name; a son of Bharata ; a Rishi and a Sajre. 
 
 Ask (Scand.) or Ash tree. The "tree of Knowled-re". Together 
 with tile Enihla (alder) the Af;k was the tree from whieh the pods of 
 A.sgard created the tirst man. 
 
 Aski-kataski-haix-tetrax-damnameneus-aision. TIu-m- mystic words, 
 wliieli Athanasius Kirelier tells us meant "Darkness, Light, Earth. Sun. 
 and Truth", were, .says Ile.sycliius, engraved upon the zone or belt of 
 the Diana of Ephesus. Plutarch says that the priests used to recite 
 these words over persons who were posses.sed by fievils. [w.w.w.] 
 
 Asmodeus. The Persian Acshma-dri\ the Eshani-rhv of the Parsis, 
 "the evil Spirit of C'oncupi.seence", according to Hreal, whom the Jews 
 approi)riate(l under the name of Ash))udai, "the Destroyer", the Tal- 
 mud identifying the creature with Beelzebub and Azrael (Angel of 
 Death), and calling him the "King of the Devils". 
 
 Asmoneans. Priest-kings of Israel whose dynasty reigned over tlu- 
 Jews for 12(3 years. They promulgated the Canon of the Mosaic Testa- 
 ment in contradistinction to the "Apocrypha" (r/.?-.) or Secret Books 
 of the Alexandrian Jews, the Kabbalists, and maintained the deaddetter 
 meaning of the former. Till the time of John Ilyrcanus, they were 
 Aseedeans (Chasidim) and Pharisees; but later they became SadductM^s 
 or Zadokifts, asserters of Sacerdotal rule as contradistinguished from 
 Rabbinical. 
 
 Asoka (Sk.). A celebrated Indian king of the Morya dynasty which 
 reigned at ^lagadha. There were two Asokas in reality, according to 
 the chronicles of Northern Buddhism, though the first A.soka — the grand- 
 father of the .second, nanu-.l by Prof. Max Miiller the "Constantine of 
 India", was !)etter known by his name of ('li:mdragupta. It is the former 
 who was called. /'wf/</.si (Pali) "the beautifid", and Dnu'niam-pina "the 
 beloved of the gods", and also Kalnsoka; while the name of his grandson 
 was Dharmasokd — the Asoka of the good law — on accouni of his de- 
 votion to Buddhism. .Moreover, according to the same source, the 
 second Asoka had never followed the P>rahmanical faith, but was a 
 Buddhist born. It was his grandsire who had been tirst converted to 
 the new faith, after which he had a nund)er of edicts inscribed on jdllars 
 and rocks, a custom followed also by his grandson. But it was the second
 
 34 THEOSOPHKAL 
 
 Asoka who was tlu* most zealous supporter of Buddlusni ; lu', wlio main- 
 tained in his j)alac'C' from GO to 70.000 monks and i)riests. wlio erected 
 84,000 topes and stupas tliroufihout India, reijrned 30 years, and sent 
 missions to Ceylon, and throug^hout the world. The inscriptions of var- 
 ious edicts publislied by him display most noble ethical sentiments, es- 
 pecially the edict at Allaliabad. on tlie so-called " Asoka 's column", in 
 the Fort. The sentimi-nts are lofty and poetical, breatliinf? tenderness 
 for animals as well as men, and a lofty view of a kind's mission witli re- 
 gard to his peoj)le, that might be followed with great success in the pres- 
 ent age of cruel wars and barbarous vivisection. 
 
 Asomatous (Or.). Lit., without a material body, incorporeal; used 
 of celestial Beings and Angels. 
 
 Asrama (Sk.). A sacred ])uil(liiig, a monastry or hermitage for 
 ascetic purposes. Every sect in India has its Ashrams. 
 
 Assassins. A masonic and mystic order founded l)y Hassan Sabali 
 in Persia, in the eleventh century. The word is a European perversion of 
 "Hassan", which forms the chief part of the name. They w^re simply 
 Sufis and addicted, according to the tradition, to hascheesh-catitig, 
 in order to bring about celestial visions. As shown by our late 
 brother Kenneth Mackenzie, "they were teachers of the secret doctrines 
 of Islamism; they encouraged mathematics and philosophy, and pro- 
 duced many valuable works. The chief of the Order was called Sheik- 
 el-Jebel. translated the 'Old Man of the Mountains', and, as their Grand 
 Master, he possessed power of life and death." 
 
 Assorus (Chald.). The third group of progeny (Kissan and As- 
 sorus) from the Babylonian Duad, Tauthe and Apason, according to the 
 Theogonies of Damascius. From this last emanated three others, of 
 which series the last, Aus, begat Belus — "the fabricator of the World, 
 the Demiurgus", 
 
 Assur (Chald.). A city in Assyria; the ancient seat of a lil)rary 
 from which George Smith excavated the earliest known tablets, to which 
 he assigns a date about 1500 B.C., called Assur Kileh Shergat. 
 
 Assurbanipal (Chald.). The Sardanapalus of the Greeks, "the 
 greatest of the Assyrian Sovereigns, far more memorable on account of 
 his magnificent patronage of learning than of the greatness of his em- 
 pire", writes the late G. Smith, and adds: "Assurbanipal added more to 
 the Assyrian royal library than all the kings ivho had gone hefore him". 
 As the distinguished Assyriologist tells us in another place of his "Baby- 
 lonian and Assyrian Literature" (Chald. Account of Genesis) that "the 
 majority of the texts preserved belong to the earlier period previous to 
 B.C. 1600", and yet asserts that "it is to tablets written in his (Assur- 
 banipal's) reign (b.c. 673) that we owe almost all our knowledge of the 
 Babylonian early history", one is well justified in asking, "How do you 
 know?"
 
 GLOSSARY 35 
 
 Assyrian Holy Scriptures. Orientalists show seven such books: 
 the Books of Mamit, of Worship, of Interpretations, of Going to Hades; 
 two Prayer Books (Kanmagarri and Kaninikri: Talbot) and the Kan- 
 tolite, the lost Assyrian Psalter. 
 
 Assyrian Trcr of Lifr. "Ashcrah'' ((j.v.). It is translated in tlie 
 Bible by "grove'' and occurs 30 times. It is called an "idol"; and 
 Maaehali, the grandmother of Asa, King of Jerusalem, is accused of 
 having made for herself such an idol, which was a lingham. For centuries 
 this was a religious rite in Judaea. But the original Asherah was a pillar 
 with seven branches on each side surmounted by a globular flower with 
 three projecting rays, and no phallic stone, as the Jcics made of it, but 
 a metaphysical symbol. "^lereiful One, who dead to life raises!" was 
 the prayer uttered before the Asherah, on the banks of the Euphrates. 
 The "Merciful One", was neither the personal god of the Jews who 
 brought the "grove" from their captivity, nor any extra-cosmic god, 
 but the higher triad in man symbolized by the globular flower with its 
 three rays. 
 
 Asta-dasha (Sk.). Perfect, Supreme Wisdom; a title of Deity. 
 
 Aster 't (Heh.). Astarte, the Syrian goddess the consort of Adon, 
 or Adonai. 
 
 Astraea (Or.). Tlie ancient goddess of justice whom the wicked 
 ness of men drove away from earth to heaven, wherein she now dwells 
 as the constellation Virgo. 
 
 Astral Body, or Astral "Double". The ethereal counterpart or 
 shadow of man or animal. The Linga Sharira, the "Doppelgiinger". 
 The reader must not confuse it with the Astr.vl Soul, another name 
 for the lower Manas, or Kama-]\Ianas so-called, the reflection of the 
 Higher Ego. 
 
 Astral Light (Occult.). Tlie invisible region that surrounds our 
 globe, as it does every other, and corresponding as the second Principle of 
 Kosmos (the third being Life, of which it is the vehicle) to the Linga 
 Sharira or the Astral Double in man. A subtle Essence visible only to 
 a clairvoyant eye, and the lowest but one {viz., the earth), of the Seven 
 Akasic or Kosmic Prineii)les. Eliphas Levi calls it the great Serpent 
 and the Dragon from which radiates on Humanity every evil influence. 
 This is .so; but why not add that the Astral Light gives out nothing but 
 what it lias received ; that it is the great terrestrial crucible, in which 
 the vile emanations of the earth (moral and physical) upon which the 
 Astral Light is fed, are all converted into their subtlest essence, and ra- 
 diated back intensified, thus becoming epidemics — moral, psychic and 
 physical. Finally, the Astral Light is the same as the Sidereal Light of 
 Paracelsus and other Hermetic philosophers. "Physically, it is the ether 
 of modern science. ^Metaphysically, and in its spiritual, or occult sen.se, 
 ether is a great deal more than is often imagined. In occult physics, 
 and alchemv. it is well demonstrated to enclose within its shoreless waves
 
 36 THEOS()I']II('AL 
 
 not only Mr. 'I'vikImU "s 'proniist and j)oti'iK'y of cvci-y (juality of lift', 
 but also the /•( (ili-iitiuii of tin- potem-y of cvrry quality of spirit. Alche- 
 mists and IlcriiU'tists lu'licvt' that tlu'ir astral, or sidereal other, besides 
 the above i)roperties of sulphur, and white and red inajinesia, or magtics, 
 is the anima mundi, the workshop of Nature and of all the Kosraos. 
 spiritually, as well as physically. The 'grand mafristerium' a.sserts it- 
 self in the phenomenon of mesmerism, in the 'levitation' of human and 
 inert objects; and may be called the ether from its spiritual aspect. The 
 desijrnation dstral is ancient, and was used by some of the Xeo-platonists, 
 altlioujrli it is claimed by some that the word was coined by the Mar- 
 tinists. Porphyry describes the celestial body which is always joined 
 with the soul as 'immortal, luminous, and star-like'. The root of tiiis 
 word nuiy be found, perhai)s, in the Scythic Aist-an- — which means star, 
 or the As.syrian Isiar, which. accordiii<r to Burnouf has the .same sen.se." 
 {Isis Unveiled.) 
 Astrolatry (Gr.). Worsliip of the Stars. 
 
 Astrology ((ir.). The Science which defines the action of celestial 
 bodies upon mundane affairs, and claims to foretell future events from 
 the position of the stars. Its antiquity is such as to place it among the 
 very earliest records of human learning. It remained for long ages a 
 secret science in the East, and its final expression remains so to this 
 day, its exoteric application having boon brought to any degree of per- 
 fection in the West only during the ])eriod of time since Varaha Muhira 
 wrote his book on Astrology some UOO years ago. Claudius Ptolemy, 
 the famous geographer and matiiematician, wrote his treatise Tctrabiblos 
 about 13o A.D., which is still the basis of modern astrology. The science 
 of Horoscopy is studied now chiefly under four heads: viz., (1) Mun- 
 dane, in its application to meteorology, seismology, husbandry, etc. (2) 
 State or civic, in regard to the fate of nations, kings and rulers. (3) 
 Horary, in reference to the solving of doubts arising in the mind upon 
 any subject. (4) Gcncthliacal, in its application to the fate of individ- 
 uals from the moment of their birth to their deatii. Tlie Egyptians and 
 the Chaldees were among the most ancient votaries of Astrology, though 
 their modes of reading the stars and the modern i)ractices differ con- 
 siderably. The former claimed that Belus, the Bel or Elu of the Chal- 
 dee.s, a scion of the divine Dynasty, or the Dynasty of the king-gods, had 
 belonged to the land of Chenii, and had left it, to found a colony from 
 P^gypt on the banks of the Euphrates, where a temple ministered by 
 priests in the .service of the "lords of the stars" was built, the said 
 priests adopting the name of Chaldeea. Two things are known: (a) 
 that Thebes (in Egypt) claimed the honor of the invention of Astrology; 
 and (&) that it was the Chaldees who taught that science to the other 
 nations. Now Thebes antedated con.siderably not only "Ur of the Chal- 
 dees", but also Nipur, where Bel was fir.st worshipped — Sin, his son 
 (the moon), being the presiding deity of Ur, the land of the nativity 
 of Terah, the Sabean and x\strolatrer, and of Abram. his son, the great
 
 GLOSSARY 37 
 
 Astrologer of biblical tradition. All ti-nds, therefore, to corroborate the 
 Egyptian claim. If later on the name of Astrologer fell into disrepute 
 in Rome and elsewhere, it was owing to the fraud of those who wanted 
 to make monev by means of that wiiich was part and parcel of the sacred 
 Science of thi' :\iystories, and. ignorant of the latter, evolv«'d a system 
 based entirely upon mathematics, instead of on transcendental meta- 
 physics and having the physical celestial bodies as its upadhi or material ^ 
 basis. Yet, all persecutions notwithstanding, the number of tiie adher- 
 ents of Astrology among the most intellectual and scientific minds was 
 always very great. If Garden and Kei)ler were among its ardent sup- 
 porters, then its later votaries have nothing to blush for, even in its now 
 imperfect and distorted form. As said in J sis Unveiled (1. 259) : "As- 
 trology is to exact astronomy what psycliology is to exact physiology. 
 In asTrology and psychology one has to step beyond the visible ^yorld of 
 matter, and enter into tlie domain of transcendent spirit." (See "Astro- 
 iiomos. ") 
 
 Astronomos (Gr.). The title given to the Initiate in the Seventii 
 Degree of the reception of the Mysteries. In days of old. Astronomy 
 was synonvmous with Astrology-; and the great Astrological Initiation 
 took place "in Egypt at Thebes, where the priests perfect.'d, if they did 
 not wholly invent the science. Having passed tlirougli tlie degrees of 
 Pastophoros, Ncocoros, Mclanophoros, Kistophoros, and Balahidn (the 
 degree of Chemistry of the Stars), the neophyte was taught the mystic 
 signs of the Zodiac, in a circle dance representing the course of the 
 planets (the dance of Krishna and the Gopis, celebrated to this day in 
 Rajputana) ; after which he received a cross, the Tau (or Tat), _ becom- 
 ing an Astronomos and a Healer. (See Isis Unvfihd. Vol. II. 365). As- 
 tronomy and Chemistry were inseparable in these studies. "Hippo- 
 crates had so lively a faith in the influence of the stars on animated be- 
 ings, and on their diseases, that he expressly recommends not to trust 
 to^'phvsicians who are ignorant of astronomy." (Arago.) Unfortu- 
 nately the key to the final door of Astrology or Astronomy is lost by the 
 modern Astrologer ; and witiiout it, how can he ever be able to answer 
 the pertinent remark made by the author of Mazzoroth, who writes: 
 "people are said to be born under one sign, while in reality they are born 
 under another, because fh( sun is now seen among different stars at the 
 equinox".^ Nevertheless, even the few truths he does know brought to 
 his science such eminent and scientific believers as Sir Isaac Newton, 
 Bishops Jeremy and Hall. Arelii)ishoi) Usher, Drydeii, Flamstead. Ash- 
 mole, Jolin :\liitoii, Steele, and a host of noted Rosicrucians. 
 
 Asura Mazda (Sk.). In the Zend, Ahum Mazda. TUr same as 
 Orniuzd or .Ma/<leo; the god of Zoroaster and tlie Parsis. 
 
 Asuramaya (Sk.). Known also as Mayasnra. An Atlantean astron- 
 omer, considered as a great magician and sorcerer, well known in Sans- 
 krit works.
 
 38 TIIEOSOPIIICAL 
 
 Asuras (Sk.). Exotfrically. clcincMtals and i-vil grods — considered 
 malctic'tnt ; demons, and no {rods. But esoterically — the reverse. For 
 in tlie most ancient i)(>rtions of the Rig Veda, the term is used for the 
 Supreme Spirit, and therefore the A.suras are spiritual and divine. It 
 is only in the last book of the h'ig Veda, its latest part, and in the Atharva 
 V(da, and the Brdhmanas, that the epithet, which had been griven to Agni, 
 the greatest Vedic Deity, to Indra and Varuna, has come to signify the 
 reverse of gods. Asu means breath, and it is with liis breath that Praja- 
 pati (Braiima) creates the Asuras. AVlien ritualism and dogma got the 
 better of the Wisdom religion, the initial letter a was adopted as a nega- 
 tive prefix, and the term ended by signifying "not a god", and Sura only 
 a deity. But in the Vedas the Suras have ever been connected with 
 Surya. the sun, and regarded as inferior deities, devas. 
 
 Asw amedha (Sk.). The Ilorse-sacrifice ; an ancient Brahmanical 
 ceremony. 
 
 Aswattha (Sk.). The Bo-frcc, the tree of knowledge, ficus religiosa. 
 
 Aswins (Sk.), or Aswinau, dual; or again, Aswim-Kumarau, are the 
 most mysterious and occult deities of all; who have "puzzled the oldest 
 commentators". Literally, they are the "Horsemen", the "divine char- 
 ioteers", as they ride in a golden car drawn by horses or birds or ani- 
 mals, and "are possessed of many forms". They are two Vedic deities, 
 the twin sons of the sun and the sky, which becomes the nymph Aswini. 
 In mythological symbolism they are "the bright harbingers of Ushas, 
 the dawn", who are "ever young and handsome, bright, agile, swift as 
 falcons", who "prepare the way for the brilliant dawn to those who 
 have patiently awaited through the night". They are also called the 
 "physicians of Swarga" (or Devaclum), inasmuch as they heal every 
 pain and suffering, and cure all diseases. Astronomically, they are 
 asterisms. They were enthusiastically worshipped, as their epithets show. 
 They are the "Ocean-born" {i.e., space born) or Ahdhijau, "crowned 
 with lotuses" or Pushkara-srajam , etc., etc. Yaska, the commentator in the 
 Nirukta, thinks that "the Aswins represent the transition from dark- 
 ness to liglit" — cosraically, and we may add, metaphysically, also. But 
 ^luir and Goldstiicker are inclined to see in them ancient "horsemen of 
 great renown", because, forsooth, of the legend "that the gods refused 
 the Aswins admittance to a sacrifice on the ground that they had been 
 on too fayniliar terms with men". Just so, because as explained hy the 
 same Yaska "they are identified with heaven and earth", only for quite 
 a different reason. Truly they are like the Rihhus, "originally renowned 
 mortals (but also non-renowned occasionally) who in the course of time 
 are translated into the companionship of gods"; and they show a nega- 
 tive character, "the result of the alliance of light with darkness", sim- 
 ply because these twins are. in the esoteric philosophy, the Kumdra-Egos, 
 the reincarnating "Principles" in this Manvantara. 
 
 Atala (Sk.). One of the regions in the Hindu lokas, and one of the
 
 GLOSSARY 39 
 
 seven mouutaiii.s ; but esoterically Atala is on an astral plane, and was, 
 once on a time, a real island upon this earth. 
 
 Atalanta Fugiens (Lat). A famous treatise by the eminent Rosi- 
 erueian .Mirliad Maier; it has many beautiful eiifrravinprs of Al- 
 chemic symbolism: here is to be found tiie ori«irinal of the picture of a 
 man and woman within a circle, a triangle around it, then a square : the 
 inscription is, "From the first ens proceed two contraries, thence come 
 the three principles, and from them the four elementary states ; if you 
 separate tlie pure from the impure you will have tlie stone of the Philos- 
 ophers", [w.w.w.] 
 
 Atarpi (Chald.), or Atarpi-nisi, tlie "man". A personafre who was 
 "pious to the gods"; and who prayed the god Hea to remove the evil 
 of drought and other things before the Deluge is sent. The story is 
 found on one of the most ancient Babylonian tablets, and relates to the 
 sin of the world. In the words of G. Smith "the god Elu or Bel calls 
 together an assembly of the gods, his sons, and relates to them tliat he 
 is angry at the sin of the world ' ' ; and in the fragmentary phrases of the 
 tablet : " . . . . I made them .... Their wickedness I am 
 angry at, their puiiislimment shall not be small .... let food be 
 exhausted, above let Vul drink up his rain", etc., etc. In answer to 
 Atarpi 's prayer the god Ilea announces his resolve to destroy the people 
 he created, which he does finally by a deluge. 
 
 Atash Behram (Zend). The sacred fire of the Parsis, preserved 
 })erpetually in tlieir fire-temples. 
 
 Atef (Eg.), or Crown of Horns. It consisted of a tall white cap 
 witii ram's horns, and the urceus in front. Its two feathers represent the 
 two truths — life and death. 
 
 Athamaz (lid).). The same as Adonis with the Greeks, the Jews 
 having borrowed all their gods. 
 
 Athanor (Occult.). The "astral" fluid of the Alchemists, their 
 Archimedean lever; exoterically, the furnace of the Alchemist. 
 
 Atharva Veda (i:ik.). The fourth Veda; lit., magic incantation 
 containing aphorisms, incantations and magic formulne. One of the most 
 ancient and revered Books of the Brahmans. 
 
 Athenagoras (Or.). A Platonic philosopher of Atlieiis, who 
 wrote a Greek Apology for the Christians in a.d. 177, addressed to the 
 Emporer Marcus Aurelius, to prove tliat tlie accusations brought again.st 
 them, namely that they were incestuous and ate murdered children, were 
 untrue. 
 
 Athor (Eg.). "Mother Night"". Primeval Chaos, in the Egyptian 
 cosmogony. The goddess of night. 
 
 Ativahikas (Sk.). With the Visishtadwaitees, these are the Pitris, 
 or D( I'ds, who help the disembodied soul or Jiva in its transit from its 
 dead body to Paramapadha.
 
 40 T1IK(>S()I']II(AI- 
 
 Atlantidae (dr.). Tlu* aiict'stoi-s of the IMiaraolis and the I'on-- 
 fatliti's (if the Kfiyptians, aecordiiij; to some, and as tlu' Esoteric Science 
 teaches. (See St c. Doct., Vol. II., and Ksottric Buddhis-ni.) Plato heard 
 of this hij;hly civilized i)eoj)le, the last remnant of whieh was sul)mer<jed 
 9.000 years before his day, from Solon, who had it from the Ilijrh Priests 
 of Egypt. Voltaire, the eternal scotTer, was rijrht in stating that "the 
 Atlantichv (our fourth Root Race) made their ai)pearance in Egypt. 
 
 . . . . It was in Syria and in Phrygia. as well as Egypt, that they 
 established the worship of the Sun." Occult pliilosophy teaches that 
 the Egyj)tians were a remnant of the last Aryan Atlantida-. 
 
 Atlantis (Or.). The continent that was submerged in the Atlantic 
 and the Pacific Oceans according to the secret teachings and Plato. 
 
 Atma (or Atman) ((Sk.). The Universal Spirit, the divine Monad, 
 the 7th Princijile, so-called, in the septenary- constitution of man. The 
 Supreme Soul. 
 
 Atma-bhu (Sk.). Soul-existence, or existing as soul. (See "Alaya".") 
 
 Atmabodha (Sk.). Lit., "Self-knowledge" the title of a Vedan- 
 tic treatise by Sankaracharya. 
 
 Atma-jnani (Sk.). The Knower of tlie AVoi-ld-Soul. or Soul in 
 general. 
 
 Atma-matrasu (Sk.). To enter into the elements of the "One-Self". 
 (See S(c. Duct. 1., 334.). Atmamatra is the spiritual atom, as contrasted 
 with, and opposed to. the elementary differentiated atom or molecule. 
 
 Atma Vidya (Sk.). The highest form of spiritual knowledge; lit., 
 "Soul-knowledge". 
 
 Atri, Sons of (Sk.). A class of Pitris, the "ancestors of man", or 
 the so-called Prajapati, "progenitors"; one of the seven Rishis who 
 form the constellation of the Great Bear. 
 
 Attvada (Pali.). The sin of personality. 
 
 Atyantika (Sk.). One of tlie four kinds of praluya or dissolution. 
 The "absolute" pralaya. 
 
 Atziluth (Ilcb.). The highest of the Four Worlds of the Kab- 
 halah referred only to the pure Spirit of God. [w.w.w.] See "Azi- 
 luth" for another interpretation. 
 
 Audlang (Scand.). The second heaven nuide by Deity above the 
 field of Ida, in the Norse legends. 
 
 Audumla (Scand.). The Cow of Creation, tlie "nourisher", from 
 which flowed four streams of milk which fed the giant Ymir or Orgelmir 
 (matter in ebullition) and his sons, the Ilrimthurses (Frost-giants), 
 before the appearance of gods or men. Having nothing to graze upon 
 .she licked the salt of the ice-rocks and thus produced Buri, "the Pro- 
 ducer" in his turn, who had a son Bor (the born) who married a 
 daughter of the Frost Giants, and had three sons, Odin (Spirit), Wili 
 (Will), and We (Holy). The meaning of the allegory is evident. It is
 
 GLOSSARY 41 
 
 the precosmic union of the elements, of Spirit, or tlie creative Force, 
 with Matter, cooh'd and still seethin":, which it forms in accordance with 
 universal Will. Then the Asrs, "the pillars and sujiports of thr World" 
 {Cosmocraiorrs), ntvp in and crtatf as All-father wills them. 
 
 Augoeides (Gr.). Bulwer Lytton calls it the "Luminous Self", 
 or our Iliy:her Ego. Hut Occultism makes of it something: distinct from 
 this. It is a mystery. The Au(jO( idrs is the luminous divinf radiation 
 of the Ego which, when incarnatt-d, is but its shadow — pure as it is yet. 
 This is explained in the Amshaspt nrls and their Firourrs. 
 
 Aum (Sk.). The sacred syllable; the tripledettered unit; li.-nce the 
 ti-iiiity in one. 
 
 Aura (fir. and LafJ. A subtle invisible essence or Huid that eTuan- 
 ates from human and animal bodies and even things. It is a psychic 
 effluvium, i)artaking of both the mind and the body, as it is the electro- 
 vital, and at the same time an electro-mental aura ; called in Thecsophy 
 the akasic or magnetic aura. 
 
 Aurnavabha (Sk.). An ancient Sanski-it commentator. 
 
 Aurva (Sk.). The Sage who is credited witli tlie invention of the 
 "fiery Aveapon" called Agncydstra. 
 
 Ava-bodha (8k.). "Mother of Knowledge". A title of Aditi. 
 
 Avaivartika (Sk.). An epithet of every Buddha: ///., one who 
 turns no more back; who goes straight to Nirvana. 
 
 Avalokitesw^ara (Sk.). "The on-looking Lord". In the exoteric 
 interpretation, he is Padmapani (the lotus bearer and the lotus- 
 born) in Tibet, the first divine ancestor of the Tibetans, the complete 
 incarnation or Avatar of Avalokiteswara ; but in esoteric ]diilosophy 
 Avaloki, the "on-looker", is the Higher Self, while Padmapani is the 
 Higher Ego or Manas. The mystic formula "Om mani i)adme hum" is 
 specially used to invoke their joint help. Whil(> popular fancy claims 
 for Avalokiteswara many incarnations on earth, and sees in him, not 
 very wrongly, the spiritual guide of every believt'r, the esoteric inter- 
 pretation sees in him the Logos, both celestial and human. Therefore. 
 when the Yogacharya School has declared Avalokiteswara as Padma- 
 pani "to be the Dhyani Bodhisattva of Amitabha Buddha", it is in- 
 deed, because the former is thr spiritual rrfh x in the world of form.<t of 
 the latter, botli being one — one in heaven, the other on earth. 
 
 Avarasaila Sangharama (Sk.). Lit., the School of the Dwellers on 
 the western mountain. A celebrated Vihara (monastery) in Dhana- 
 kstchjlka according to Eitel, "built 600 n.c, and deserted .\.n. (500 ". 
 
 Avastan (Sk.). An ancient name for Arabia. 
 
 Avasthas (Sk.). States, conditions, positions. 
 
 Avatara (Sk.). Divine incariuition. The descent of a god or some 
 exalted ]^eing, who has progressed beyond the necessity of Rebirths, 
 into the body of a simple mortal. Krishna was an avatar of Vi.shnu.
 
 42 THEaSOl'JIKVL 
 
 The Dalai Lama is rofjartU'd as an avatar of Avalokiti-swara, and tlie 
 Teschu Lama as one of Tson-kha-pa, or Amitabha. There are two kinds 
 of avatars; tliosc lioni from woman, and the parentless, the anupapadaka. 
 
 Avebury or Abury. In Wiltshire are the remains of an ancient 
 metralitiiie Serpent temple: according to the eminent antiquarian 
 Stukeley, 1740, there are traces of two circles of stones and two avenues; 
 the whole has formed the representation of a serpent, [w.w.w.] 
 
 Avesta (Zi)i(I). Lit., "tlie Law". From tlie old Persian Ahasl/i, 
 "the law". The sacred Scriptures of the Zoroastrians. Zoid mi'ans in 
 the "Zend-Avesta" — a "commentary" or "interpretation". It is an 
 error to regard "Zend" as a language, as "it was applied only to ex- 
 planatory texts, to the translations of the Avesta" (l)arrasteter). 
 
 Avicenna. Tlie latinized name of Abu-Ali al Iloseen ben Abdallah 
 Ibu Sina ; a Persian philosopher, born 980 a.d., though generally referred 
 to as an Arabian doctor. On account of his surprising learning he was 
 called "the Famous", and was the author of the best and the first alchem- 
 ical works known in P^urope. All the Spirits of the Elements were sub- 
 ject to him, so says the legend, and it further tells us that owing to his 
 knowledge of the Elixir of Life, he still lives, as an adept who will dis- 
 close himself to the profane at the end of a certain cycle. 
 
 Avidya (Sk.). Opposed to Vidyd, Knowledge. Ignorance which 
 proceeds from, and is produced by the illusion of the Senses or Vipar- 
 ijaya. 
 
 Avikara (Sk.). Free from degeneration; cliangeless — used of deity. 
 
 Avitchi (Sk.). A state: not necessarily after death only or be- 
 tween two births, for it can take place on earth as well. Lit., "unin- 
 terrupted hell". The last of the eight hells, we are told, "where the 
 culprits die and are rchorn without interruption — yet not without hope 
 of final redemption". This is because Avitchi is another name for My- 
 alba (our earth) and also a state to which some soulless men are con- 
 demned on this physical plane. 
 
 Avyakta (Sk.). The unrevealed cause; indiscrete or undifferen- 
 tiated ; the opposite of Vyakta, the differentiated. Tlie former is used 
 of the unmanifested, and the latter of the manifested Deity, or of Brali- 
 ma and Brahma. 
 
 Axieros (dr.). One of tlie Kabiri. 
 
 Axiocersa (Or.). " " 
 
 Axiocersus (Gr.). ". ". 
 
 Ayana (Sk.). A period of time; two Ayanas complete a year, one 
 bring the period of the Sun's progress northward, and the other south- 
 ward in the ecliptic. 
 
 Ayin (Ilch.). Lit., "Nothing", whence the name of Ain-So])li. (See 
 "Ain"). 
 
 Aymar, Jacques. A famous Frenchman who had great success in the
 
 GLOSSARY 43 
 
 use of the Divining Rod al)Out the end of the 17th century ; he was often 
 employed in detecting criminals; two M.D.'s of the University of Paris, 
 Chauvin and Garnier reported on the reality of his powers. See Col- 
 quhoun on Magic [w.w.w.] 
 
 Ayur Veda (Sk.). Lit., "the Veda of Life". 
 
 Ayuta (Sk.). 100 Koti. or a sum equal to 1.000.000.000. 
 
 Azareksh (Zend). A place celebrated for a tire-tcmph- of tin- 
 Zoroastrians and Magi during the time of Alexander the Great. 
 
 Azazel (Hch.). "God of Victory"; the scape-goat for the sins of 
 Israel. He who comprehends the mystery of Azazel, says Aben-Ezra, 
 "will learn the mystery of God's name", and truly. See "Typhon" and 
 the scape-goat made sacred to him in ancient Egypt. 
 
 Azhi-Dahaka (Zend). One of the Serpents or Dragons in the legends 
 of Iran and the Avesta Scriptures the allegorical destroying Serpent or 
 Satan. 
 
 Aziluth (Hcb.). The name for the world of the Sephiroth, called 
 the world of Emanations Olam Aziluth. It is the great and the highest 
 prototype of the other worlds. "' Atzcclooth is the Great Sacred Seal by 
 means of which all the worlds are copied which have impressed on them- 
 selves the image on the Seal ; and as this Great Seal comprehends three 
 stages, which are three zures (prototypes) of Nephesh (the Vital Spirit 
 or Soul), Ruach (the moral and reasoning Spirit), and the Ncshamah 
 (the Highest Soul of man), so the Sealed have also received three zureSy 
 namely Breeah, Yetzeerah, and Aseeyah, and these three zures are only 
 one in the Seal" (Myer's Qahhahih). The globes A, Z, of our terrestrial 
 chain are in Aziluth. (See Secret Doctrine). 
 
 Azoth (Alch.). Tlie creative principle in Natuure. the gros,ser por- 
 tion of which is stored in the Astral Light. It is symbolized by a figure 
 which is a cross (See "Eliphas Levi"), the four limbs of which bear 
 each one letter of the word Taro, which can be read also Rota. Ator, and 
 in many other combinations, each of which has an occult meaning. 
 
 A. and n. Alpha and Omega, the First and the Last, the beginning 
 and ending of all active existence; the Logos, hence (with the Christians) 
 Christ. See Rev. xxi, 6., where John adopts "Alpha and Omega" as the 
 symbol of a Divine Comforter who "'will give unto him that is athirst of 
 the fountain of the water of life freely". The word Azot or Azoth is a 
 media!val glyph of this idea, for the word consists of the first and last 
 letters of the Greek alphabet, A and Q. of the Latin alphabet, A and Z. 
 and the Hebrew alphabet, A and T, or alcph and tan. (See also 
 ''Azoth"). [w.w.w.]
 
 44 TUKOSOPIIICAL 
 
 B. 
 
 B 
 
 The st'coiul IcttiT ill almost all the alphabets, also the second in 
 tilt' llt'bri'W. Its symbol is a house, the form of Btth, the letter itself 
 indicating: a dwellinpr, a shed or a shelter. "As a comi)ound of a root, it 
 is constantly used for the purpose of showing that it had to do with 
 stone ; when stones at Beth-el are set up, for instance. The Hebrew 
 value as a numeral is two. Joined witli its predeet'ssor. it forms the word 
 Ah, the root of 'father'. Master, one in autliority, and it has tlie Ka])a- 
 listical distinction of being: tiie first letter in the Sacred Volume of the 
 Law. The divine name connected with this letter is Bnkhonr." {R. M. 
 Cyclop.). 
 
 Baal (Chtiid.). Baal or Adoii (Adoiiai) was a phallic jrod. "Wlio 
 shall ascend unto the hill (the high place) of the Lord; who shall stand 
 in the place of his Kadushii {q.v.)f" {Psalms xxiv. 3.) The "circle- 
 dance" performed by King David round the ark, was the dance pre- 
 scribed by the Amazons in the Mysteries, the dance of the daughters of 
 Shiloh {Judges xxi., et seq.) and the same as tlie leaping of the prophets 
 of Baal (I. Kings xviii). He was named Bcud-Tzi phon, or god of the 
 crypt (Exodus) and Scih, or the pillar {phallus), because he was the 
 same as Amnion (or Baal-llammou) of Egypt, called "the hidden god". 
 Typhon, called Set, w^io was a great god in Egypt during the early dy- 
 nasties, is an aspect of Baal and Ammon as also of Siva, Jehovah and 
 other gods. Baal is the all-devouring Sun, in one sense, the fiery Moloch. 
 
 Babil Mound fChald. II, h.). Tlie site of the Temple of Bel at 
 Iljihyloii. 
 
 Bacchus (dr. I. hLxoterically and sui)erfieially the god of wine and 
 the vintage, and of licentiousness and joy; but the esoteric meaning of 
 this personification is more abstruse and i)liilosoi)liical. He is the Osiris 
 of Egypt, and his life and significance belong to the same group as the 
 other solar deities, all "sin-bearing," killed and resurrected; e.g., as 
 Dionysos or Atys of Phrygia (Adonis, or the Syrian Tammuz), as Auso- 
 nius, Baldur {q.v.), etc., etc. All these were put to death, mourned for, 
 and restored to life. The rejoicings for Atys took i)lace at the Ililaria 
 on the "pagan" Easter, i\Iarcli 15th. Ausonius, a form of Bacchus, was 
 slain "at the vernal equinox, March 21st, and rose in three days". Tam- 
 muz, the double of Adonis and Atys, was mourned by the women at 
 the "grove" of his name "over Bethlehem, where tiie infant Jesus 
 cried", says St. Jerome. Bacchus is murdered and his mother collects 
 the fragments of his lacerated body as Isis does those of Osiris, and so on.
 
 GLOSSARY 45 
 
 Dionysos lacchus, torn to shreds by the Titans. Osiris, Krishna, all de- 
 scended into Hades and returned again. Astronomically, they all repre- 
 sent the Sun ; psychically they are all emblems of the ever-resurrecting 
 "Soul" (the Ego in its re-incarnation) ; spiritually, all the innocent 
 scape-goats, atoning for the sins of mortals, tlieir own earthly envelopes, 
 and in truth, the poeticized image of divine man, the form of clay in- 
 formed by its God. 
 
 Bacon, Roger. A Franciscan monk, famous as an adept in Alcliemy 
 and Magic Arts. Lived in the thirteenth century in England. He be- 
 lieved in the philosopher's stone in the way all the adepts of Occultism 
 believe in it ; and also in philosophical astrology. He is accused of having 
 made a head of bronze which having an acoustic apparatus hidden in it, 
 seemed to utter oracles which were words spoken by Bacon himself in 
 another room. He was a wonderful physicist and chemist, and credited 
 with having invented gunpowder, tliough he said he had the .secret from 
 "Asian (Chinese) wise men". 
 
 Baddha (Sk.). Bound, conditioned; as is every mortal who has not 
 made himself free through Nirvana. 
 
 Bagavadam (Sk.). A Tamil Scripture on Astronomy and otlier 
 matters. 
 
 Bagh-bog (Slavon.). "God"; a Slavonian name for the Greek 
 Bacchus, whose name became the prototype of the name God or Bagh 
 and hog or hogh ; tlie Russian for God. 
 
 Bahak-Zivo (Gn.). The "father of tiie Genii "" in the Codex Naza- 
 r(EHs. The Nazarenes were an early semi-Christian .sect. 
 
 Bal (Heb.). Commonly translated "Lord", but also Bel, the Chal- 
 dean god, and Baal, an "idol". 
 
 Bala (Sk.), or Panchahalani. The "five powers" to be acquired in 
 Yoga practice ; full trust or faith ; energy ; memory ; meditation ; wisdom. 
 
 Baldur (Scand.). The "Giver of all Good". The bright God who 
 is "the best and all mankind are loud in his praise ; so fair and dazzling is 
 he in form and features, that rays of light seem to issue from him". 
 (Edda). Such was the birth-song chanted to Baldur who resurrects as 
 Wall, the spring Sun. Baldur is called the "well-beloved", the "Holy 
 one", "who alone is without .sin". He is the "God of Goodness", who 
 "shall be born again, when a new and purer world will have ari.seu from 
 the ashes of the old, sin-laden world (Asgard)". He is killed by the 
 crafty Loki, because Frigga, the mother of the gods, "while entreating 
 all creatures and all lifeless tilings to swear that tiiey will not injure the 
 well-beloved", forgets to mention "the weak mistletoe bough", just as 
 the mother of Achilles forgot her .son's heel. A dart is made of it by 
 Loki and he places it in the iiands of blind Ilodur who kills with it the 
 sunny-hearted god of light. The Christmas mi.sletoe is probably a rem- 
 iniscence of the mistletoe that killed the Northern God of Goodness. 
 
 Bal-ilu (Chald.). One of the many titles of the Sun.
 
 46 T1IK(^S()I'JII( Ah 
 
 Bamboo Books. Most ancitiit iind certainly piv-historic works in 
 Cliinesc containint; tlie antediluvian records of the Annals of China. 
 They were found in the tond) of Kinp: Seang of Wai, who died 295 B.C., 
 and claim to j^o hack many centuries. 
 
 Bandha (Sk.). liouda^'r : life on this earth; from the same root as 
 Bdildha. 
 
 Baphomet (dr.). The andro^ryne j^oat of the Mendes. (See Secret 
 Doctrini , I. 'jr)3). According' to the Western, and especially the French 
 Kahalists, the Templars were accu.sed of worshippinf? Baj)homet, and 
 Jacques de Molay, the Grand Master of the Templars, with all his 
 brother-Masons, suffered death in consequence. But esoterically, and 
 l)hilologically, the word never meant "goat", nor even anything so ob- 
 jective as an idol. The term means according to Von Hammer, "bap- 
 tism" or initiation into M'isdom, from the Greek words I'^dcpri and >:t<sW, 
 and from the relation of Baphometus to Pan. Von Hammer must be 
 right. It was a Ilermetico-Kabalistic symbol, but tlie whole story as in- 
 vented by the Clergy was false. (See "Pan"). 
 
 Baptism (Or.). The rite of purification performed during the cere- 
 mony of initiation in the sacred tanks of India, and also the later identi- 
 cal rite established by John "the Baptist" and practised by his disciples 
 and followers, wiio were not Christians. This rite was hoary with age 
 when it was adopted by the Chrcstians of the earliest centuries. Baptism 
 belonged to the earliest Chaldeo-Akkadian theurgy ; was religiously 
 practised in the nocturnal ceremonies in the Pyramids where we see to 
 this day tlie font in tlie shape of the sarcophagus; was known to take 
 place during the Eleusinian mysteries in the sacred temple lakes, and is 
 practised even now by the descendants of the ancient Sabians. The 
 Mendasans (the El Mogtasila of the Arabs) are, notwithstanding their 
 deceptive name of "St. John Christians", less Christians than are the 
 orthodox Mussulman Arabs around them. They are pure Sabians; and 
 this is very naturally explained when one remembers that the great 
 Semitic scholar Renan has shown in his Vie de Jesus that the Aramean 
 verb scba, the origin of the name Sabian, is a synonym of the Greek 
 fSanri^o). The modern Sabians, the Mendaeans, whose vigils and relig- 
 ious rites, face to. face with the silent stars, have been described by sev- 
 eral travellers, have still preserved the theurgic, baptismal rites of their 
 distant and nigh-forgotton forefathers, the Chaldean Initiates. Their 
 religion is one of multiplied baptisms, of seven purifications in the name 
 of the seven planetary rulers, the "seven Angels of the Presence" of the 
 Roman Catholic Church. The Protestant Baptists are but the pale imi- 
 tators of the El Mogtasila or Nazareans who practise their Gnostic rites 
 in the deserts of Asia Minor. (See "Boodhasp".) 
 
 Bardesanes or Bardaisan. A Syrian Gnostic, erroneously regarded 
 as a Christian theologian, born at Edessa (Edfssene Chronicle) 
 •■" 155 of our era (Assemani Bihl. Orient, i. 389). He was a great as- 
 
 loger following the Eastern Occult System. Accordinj^ to Porphyry
 
 GLOSSARY 47 
 
 (who calls him the Babylonian, probably on account of his Chaldtiism 
 or astrology), "Bardesanes . . . held intercourse with the Indians 
 that had been sent to the Caesar with Dainadamis at their head" (Dc Abst. 
 iv. 17), and had his information from the Indian gymnosophists. The 
 fact is that most of his teachings, however much they may have been 
 altered by his numerous Gnostic followers, can be /traced to Indian phil- 
 osophy, and still more to the Occult teachings of the Secret System. Thus 
 in his Hymns he speaks of the creative Deity as "Father-Mother", and 
 elsewhere of/"Astral Destiny" {Karma) of "Minds of Fire" (the Agni- 
 Dcvas) etc. He connected the Soul (the personal Manas) with the Seven 
 Stars, deriving its origin from the Higher Beings (the divine Ego) ; and 
 therefore "admitted spiritual resurrection but denied the resurrection 
 of the body", as charged with by the Church Fathers. P]phraim shows 
 him preaching the signs of the Zodiac, the importance of tiie birth-hours 
 and "proclaiming the seven". Calling the Sun the "Father of Life" and 
 the Moon the "Mother of Life", he shows the latter "laying aside her 
 garment of light (principles) for the renewal of the Earth". Photius 
 cannot understand how, while accepting "the Soul free from the power 
 of genesis (destiny of birth) " and possessing free will, he still placed the 
 body under the rule of birth (genesis). For "they (the Hardesanists) 
 say, that wealth and poverty and sickness and health and death and all 
 things not within our control are works i of destiny" {Bibl. Cod. 223, p. 
 221 — f). This is Karma, most evidt-ntly, which does not preclude at all 
 free-will. Hippolytus makes him a representative of the Eastern School. 
 Speaking of Baptism, Bardesanes is made to say {loe. cit. pp. 985 — ff.), 
 "It is not however the Bath alone which makes us free, but the Knowl- 
 edge of who we are, what we are become, where we were before, whither 
 we are hastening, whence we are redeemed, what is generation (birth), 
 what is re-generation (re-birth) ". This points plainly to the doctrine of 
 re-incarnation. His conversation (Dialogue) with Awida and Barjamina 
 on Destiny and Free Will shows it. "What is called Destiny, is an order 
 of outflow given to the Rulers (Gods) and the Elements, according to 
 which order the Intelligences (Spirit-Egos) are changed by their descent 
 into the Soul, and the Soul by its descent into the body". (See Treatise, 
 found in its Syriac original, and published with P^nglish tran.slation in 
 1855 by Dr. Cureton. Spicileg. Syriac. in British ^Museum.) 
 
 Bardesanian rSystemj. The "Codex of the Nazarenes", a 
 system worked out by one Bardesanes. It is called by some a Kabala 
 within the Kabala ; a religion or sect the esotericism of which is given out 
 in names and allegories entirely sui-gcneris. A very old Gnostic system. 
 This codex has been translated into Latin. Whether it is right to call 
 the Sahcanism of the Mendaites (miscalled St. John's Christians), con- 
 tained in the Nazarene Codex, "the Bardesanian system", as some do, is 
 doubtful ; for the doctrines of the Codex and the names of the Good and 
 Evil Powers therein, are older than Bardaisau. Yet the names are iden- 
 tical in the two systems.
 
 48 THEOSorill* AL 
 
 Baresma (/.(ud). A [ilant usi'd hy Molu'ds (Parsi priests* in the 
 tir.-t.iri|ilrs, wluTfin c'oiisct'ratfd hundlrs of it an- kept. 
 
 Barhishad iSk.). A class of tlic "lunar" Pitris or "Ancestors", 
 Fathers, who arc l)clic\TTl in popular superstition to have kept up in 
 their past incarnations th?^ household sacred llaine and made lire-otTer- 
 intrs. Ksoterically the Pitris who evolved their shadows or rhknyas to 
 make therewith the first man. (See Stcn I Doitriiu, Vol. II.) 
 
 Basileus ((ir.). The Archon or Chief who hail the outer super- 
 vision durinjr the Eleusinian Mysteries. "While the latter was hn initiated 
 layman, and mat^istrate at Athens, the Basih us of the itni) r Temple was 
 of the staff of the preat HiiTophant, and as such was one of the chief 
 Miistrr and belonjred to the inner mysteries. 
 
 Basilidean ^ System i. Xanud after Ba.silidcs; the Founder of 
 one of the most philosophical gnostic .sects. Clement the Alexandrian 
 speaks of Basilides. the Gnostic, as "a pliilosopher devoted to the contem- 
 plation of divine things". While he claimed that he had all his doc- 
 trines from the Ajiostle Matthew and from Peter through Glaucus, 
 Irena'us reviled him. Tertullian stormed at him, and the Church Fathers 
 had not suflicicnt words of ohloipiy against the "heretic". And yet 
 on the authority of St. Jerome iiimself, who dt'scrihes with indignation 
 what he had found in thr unhj (jnxuinc Ilrhn w copi/ of the Gospel of 
 Matthew (See Isis I'nv., ii., 181) which he got from the Nazarenes, the 
 statement of Basilides becomes more than credible, and if accepted 
 would solv»' a great and perplexing problem. His 24 vols, of Inirrprc- 
 tatioti of the Goaprh, wer(\ as Eusebius tells us, l)urnt. I^seless to say 
 that these gospels, were not oui" pr( s( )it Gospels. Thus, ti-utli was ever 
 eruslied. 
 
 Bassantin, James. A Scotch astrologer. lie lived in the 16tli 
 century and is said to have predicted to Sir Robert Melville, in \^)G2 the 
 death and all the events connected therewith of Mary, the unfortunate 
 Queen of Scots. 
 
 Bath (U'h.). Daughter. 
 
 Bath Kol (Il'hj. Daughter of the Voice: the Divine atllatus. or in- 
 spiration, by which the prophets of Israel were inspired as by a voice 
 from Heaven and the ^lercy-Seat. In Latin Filia Vocis. An analogous 
 ideal is found in Hindu exoteric theology named Vach, the voice, the 
 female es.sence, an aspect of Aditi, the mother of the gods and primaeval 
 Light ; a mystery, [w.w.w.] 
 
 Batoo (Eg.). The first in Egyptian folk-lore. Noum, the 
 heavenly artist, creates a beautiful girl — the original of the Grecian 
 Pandora — and sends her to Batoo. after which th(> happiness of the first 
 man is destroyed. 
 
 Batria (Eg.). According to tradition the wife of the Pharaoh and 
 the teacher of Mo.ses.
 
 GLOSSARY 49 
 
 Beel-Zebub (Iltb.). Tho disfifriiri'd Baal of tin- Teinpli-s. ami 
 iiiori' cdi Dctly Bt'fl-Zfbul. Bet4-Zt'bub means literally "god of flies"; 
 the derisory epithet used by the Jews, and the incorrect and confused 
 rendering of tiie "god of the sacred scarabapi", the divinities watching 
 the mummies, and symbols of transformation, regeneration and immor- 
 tality. Beel-Zeboul means proi)erly the "God of the Dwelling" and is 
 si)oken of in this sense in Matihav x. 2.'). As Apollo, originally not a 
 (Jreek but a Phenician god, was the healing god. I'aiait, or ])hysi('ian, as 
 well a-s tile god of oracles, he became gradually transformed as such into 
 the "Lord of Dwelling", a liousehold deity, and thus was calh'd Beel- 
 Zeboul. He was also, in a sense, a psychopompic god. taking care of the 
 souls as did Anubis. Beelzebub was always the oracle god, and was only 
 confused and identified with Apollo later on. 
 
 Bel (Chahl.). The oldest and mightest god of Babylonia, one of 
 the earliest trinities, — Anu iq.v.) ; Bel, "Lord of the World", father of 
 the gods. Creator, and "Lord of the City of Nipur"; and Ilea, maker 
 of fate, Lord of the Deep, God of Wisdom and esoteric Knowledge, and 
 "Lord of the city of Eridu". The wife of Bel, or his female aspect 
 (Sakti), was Belat, or Beltis, "the mother of the great gods", and the 
 "Lady of tiie city of Nipur". The original Bel was also called Enu, 
 Elu and Kaptu (see Chahhaii account uf (tciusis, by G. Smith). Ilis 
 eldest son was the Moon God Sin (whose names were also Ur, Agu and 
 Itu), who was the presiding deity of the city of Ur, called in his honour 
 by one of his names. Now Ur was the place of nativity of Abrara (see 
 "Astrology"). In the early Babylonian religion the Moon was. like 
 Soma in India, a male, and the Sun a female deity. And this led almost 
 every nation to great fratricidal wars between the lunar and the solar 
 worshippers — e.g., the contests between the Lunar and the Solar Dynas- 
 ties, the Chandra and Suryavansa in ancient Aryavarta. Thus we find 
 the .same on a smaller scale between the Semitic tribes. Abram and his 
 father Teraii are shown migrating from LTr and carrying their lunar god 
 (or its scion) with them; for Jehovah Elohim or El — another form of 
 Elu — has ever been connected with the moon. It is the Jewish lunar 
 chronology which has led the European "civilizt-d" nations into the 
 greatest blunders and mistakes. Merodach. the son of Ilea, became the 
 later Bel and was worshipped at Babylon. Ilis other title, Belas, has a 
 number of synil)()lic meanings. 
 
 Bela-Shemesh (diaUJ. Ifib.). Tlu- Lord of the Sun", the name 
 of the Moon during that period when the Jews became in turn .solar and 
 lunar worshij)j)ers, and when the Moon was a male, and the Sun a fe- 
 male deity. This period embraced the time between the allegorical ex- 
 pulsion of Adam and Eve from Eden down to the no less allegorical 
 Noachian flood. (See Secret Doctrine, 1. 397.) 
 
 Bembo, TahUt of; or M<nsa Isiaca. A brazen tablet inlaid with 
 designs in Mosaic (now in the Museum at Turin) which once belonged 
 to the famous Cardinal Bembo. Its origin and date are unknown. It
 
 50 TnEOSOPiirrAL 
 
 is coviTod with Efryptian fifjuns and liirrofrlypliics, and is supposed to 
 have iK'i'n an ornanu'nt in an ancient Tcinplc of Isis. The learned Jesuit 
 Kirelier wrote a description of it, and Montfaiieon has a ehai)ter devoted 
 to it. [w.w.w.] 
 
 The only Knjjlish work on the Isiac Tablet is hy Dr. W. Wymi West- 
 cott. who };ives a photofjravyiri- in addition to its history, description, 
 and occult sifjnifieance. 
 
 Ben ( ll'I'.i. A son; a eniiinion jn-ctix in prnpir names to denote the 
 son of so-and-so. e.g., Ben Solomon, Ben Ishmael, etc. 
 
 Be-ness. A term coin«'il hy Theoso|)hsts to render more accurately 
 the efwential nieaninp of the untranslatable word Sat. The latter word 
 doe.s not mean "Bein<:", for it presupposes a sentient feeling or some 
 cons<'iousiu'ss of existence. But. as the term Sat is applied solely to the 
 absolute Principle, the universal, unknown, and ever unknowable Pres- 
 ence, which philosophical Pantheism postulates in Kosmos, calling it 
 the basic root of Kosmos, and Kosmos itself — "Being" was no fit word 
 to express it. Indeed, the latter is not even, as translated by some 
 Orientalists, "the ineompresensible Entity"; for it is no more an Entity 
 than a non-Entity, but both. It is, as said, ab.solute Be-ncss, not Being, 
 the one secondless. undivided, and indivisible All — the root of all Nature 
 visible and invisible, objective and subjective, to be sen.sed by the highest 
 spiritual intuition. l)ut never to be fully comprehended. 
 
 Ben Shamesh (Il<b.). The children or the "Sons of the Sun". 
 The term belongs to the period when the Jews were divided into sun and 
 moon worshii»p»'rs — Elites and Belites. (Sec "Bela-Shemesh".) 
 
 Benoo (Eg.). A word applied to two symbols, both taken to mean 
 "Pho'nix". One was the Sheu-shen (the heron), and the other a non- 
 descript bird, called the Reeh (the red one), and both were sacred to 
 Osiris. It was the latter that was the r«'frular Pluenix of the great Mys- 
 teries, the typical .symbol of self-creation and resurrection through death 
 — a type of the Solar Osiris and of the divine Ego in man. Yet both the 
 Heron and the Rech were symbols of cycles; the former, of the Solar 
 year of 365 days; the latter of the tropical year or a period covering al- 
 most 20.000 years. In both cjises the cycles were the types of the return 
 of li<rlit from darkness, the yearly and great cyclic return of the sun-god 
 to his birth-place, or — his Resurrection. The Keeh-Benoo is described 
 by Macrobius as living 660 years and then dying; while others stretched 
 its life as long as 1,460 years. Pliny, the Naturali.st, describes the Rech 
 <is a large bird with gold and purple wings, and a long blue tail. As 
 every reader is aware, the Pluenix on feeling its end approaching, ac- 
 cording to tradition, builds for itself a funeral pile on the top of the 
 sacrificial altar, and then proceeds to consume himself thereon as a burnt- 
 offering. Then a worm appears in the ashes which grows and developes 
 rapidly into a new Phoenix, resurrected from the ashes of its predecessor. 
 
 Berasit (Heh.). The first word of the book of Genesis. The Eng-
 
 GLOSSARY 5X 
 
 lish established version translates this as "In the beginning." but tliis 
 rendering is disjuittd by many scholars. Tcrtullian approved of "In 
 power"; Grotius "Wluu first"; but the authors of tlie Targum of Jeru- 
 salem, who ouglit to liave known IIe])rew if anyone did, translated it 
 "In Wisdom". Godfrey Iliggins, in his AiKuaiypsU, insists on Berasit 
 being the sign of the ablative case, meaning "in" and ros, rasit, an 
 ancient word for Chokmah, "wisdom", [w.w.w.] 
 
 Berasit or Beraslu th is a mystic word among tlie Kabbalists of Asia 
 Minor. 
 
 Bergelmir (Scand.). The one giant who escaped in a Ituai the 
 geiiei-al slaughter of his brothers, the giant Ymir's children, drowned in 
 the blood of their raging Father. He is tbe Scandinavain Noah, as he, 
 too, becomes tiie father of giants after the Deluge. The lays of tlie 
 Norsemen siiow the grandsons of the divine Buri — Odin. "Wili, and "SVe 
 — conquering and killing tiie terrible giant Ymir, and creating the world 
 out of his body. 
 
 Berosus (Chald.). A priest of the Temple of Belus who wrote for 
 Alexander the Great the history of the Cosmogony, as taught in the 
 Temples, from the astronomical and chronological records preserved in 
 tJiat temple. Tiie fragments we have in the s&i-dLtant translations of 
 Eusebius are certainly as untrustworthy as the biographer of the Em- 
 peror Constantine — of whom he made a saint (!!) — could make them. 
 The only guide to this Cosmogony may now be found in the fragments 
 of the Assyrian tablets, evidently copied almost bodily from the earlier 
 Babylonian records ; which, say what the Orientalists may, are undeni- 
 ably the originals of the ^losaic Genesis, of the Flood, the tower of Babel, 
 of baby Moses set afloat on tlie waters, and of other events. For, if 
 the fragments from the Cosmogony of Berosus, so carefully re-edited and 
 probably mutilated and added to i)y Eusebius, are no great proof of the 
 antiquity of tiiese records in Babylonia — seeing that the i>riest of Belus 
 lived three hundred years after the Jews were carried captive to Baby- 
 lon, and they majf have been borrowed by the Assyrians from them — 
 later discoveries have made such a consoling hypothesis impossible. It is 
 now fully ascertained by Oriental scholars that not only "Assyria bor- 
 rowed its civilization and written characters from Babylonia." but the 
 Assyrians copied their literature from Babylonian sources. Moreover, in 
 his first Ilibbert lecture, Professor Sayce shows the culture both of Baby- 
 lonia itself and of the city of Eridu to have been of foreign importation; 
 and, according to this scholar, the city of Eridu stood already "6.000 
 years ago on the shores of the Persian gulf," i.e., about the very time 
 when Gencsui shows the Elohim cn-ating the world, sun. and stars out 
 of nothing. 
 
 Bes (Eg.). A phallic god. the god of concupiscence and pleasure. 
 He is represented standing on a lotus ready to devour his own progeny 
 (Abydos). A rather modern deity of foreign origin.
 
 52 THKOSdI'JII- Al. 
 
 Bestla (Siiiinl.l. 'rin- diUl^'litiT of the "Frost triaiits". till' sons of 
 ^'IlliI•; inarrif(l to Huri, ;m<l the iiiotluT of Odiii and liis hrotlurs (tJilda). 
 
 Beth ill'h.i. lloMs*', (Iwflliiip:. 
 
 Beth Elohim llih.). A Kab^alistic tj-i-atisc ti-fatin^r of the an}r»*ls. 
 souls of lucii. and dfUions. Tlu' nauic means "Iloiisf of the Gtids". 
 
 Betyles (J'Ikih.). .Majrical stones. The ancient writers call them 
 the "animated stones"; oracular stones, believed in iiiid used both In 
 G(>ntih>s and Christians. (See S<ct. Dart. II. p. 342 i. 
 
 Bhadra Vihara (Sk.). Lit., "tlie Monastery of the Sajres or Bodhi- 
 sattvas". A certain Vihara or Matham in Kanyaknhdja. 
 
 Bhadrakalpa (Sk.). Lit., "The Kalpa of the Sabres". Our i)resent 
 |)eriod is a BJuidra Kalpa. and the exoteric teachinj; makes it last 
 236 million years. It is "so called heeanse 1,000 Buddhas or sapres ap- 
 pear in the course of it". {Sanskrit Chiixsc Diet.) "Four Buddhas 
 have already appeared" it adds; hut as out of the 2:{() millions, over 151 
 million years have already elapsed, it does seem a rather uneven distri- 
 bution of Buddhas. This is the way exoteric or popular relijrions eon- 
 fuse everythinp:. Esoteric philosopliy teaches us that every Root-race 
 has its chief Buddha or Reformer, who appears also in the seven sub- 
 races as a Bodhisattva (7.?'.). Gautama Sakyamuni was the fourth, 
 and also the fifth Buddha: the fifth, because we are the fifth root-race; 
 the fourth, as the chief Buddha in this fourth Round. The lihadra 
 Kalpa, or the "period of stability", is the name of our present Round, 
 esoterically — its duration applying, of course, only to our globe (D), the 
 "1.000" P)uddhas being thus in reality limited to but forty-nine in all. 
 
 Bhadrasena (Sk.). A Buddhist king of Magadha. 
 
 Bhagats (Sk.). Also called Sokha and SiviidtJi by tlie Hindus; one 
 who exoi-ejses evil sjlirits. 
 
 Bhagavad-gita (Sk.). Lit., "the Loi-d's Song". A portion of 
 the .Mahohharata, the great epic |)oem of India. It contains a dialogue 
 wherein Khi-isiina — the "Charioteer"— and Arjuna, his Chrla, have a 
 discussion upon the highest spiritual i)liilosophy. The work is pre- 
 eminently occult or esoteric. 
 
 Bhagavat (Sk.). A title of the Buddha and of Ki'ishna. "The 
 Lord" literally. 
 
 Bhao (Sk.). A eei'cmony of divination among the Kolarian tribes 
 of Central India. 
 
 Bharata Varsha fSk.l. The land of I>liai'a1a, an ancient name of 
 hxiia. 
 
 Bhargavas (Sk.). An ancient i-aee in India; from the name of 
 Bhrigu. the Rishi. 
 
 Bhashya (Sk.). A connnentary. 
 
 Bhaskara (Sk.). One of the titles of Surga, the Sun; meaning 
 "life-giver " and "light-maker".
 
 GLOSSARY 53 
 
 Bhava (Sk.). Bcinfr. or state of l)ciiijr; tlic world, a nirtli. and also 
 a name of Siva. 
 
 Bhikshu SI,-.). In Pali Bikhhu. Tin- iianu' jrivt-ii to tlie first fol- 
 lowers of Sakyamiini Buddha. Lit., "iiuMidicant scholar''. The Sans- 
 krit Chin('S< Dictionary explains the term correctly by dividinj; Bhik- 
 shus into two classes of Sramana.'i (Buddhist monks and priests), viz., 
 "esoteric mendicants who control their nature by the (reliprious) law, 
 and exoteric mendicants who control their nature by di^t;'' and it adds, 
 less correctly: "every true Bhikshu is supposed to work miracles". 
 
 Bhons (Tib.). The followers of the old religion of the Aborifjines of 
 Tibet; of pre-buddhistic temples and ritualism; the same as Dugpas, 
 "red caps", thoug:h the latter appellation usually ajiplies only to sor- 
 cerers. 
 
 Bhrantidarsanatah (Sk.). Lit., "false comprehension or appre- 
 hension"; somethiuf; conceived of on false appearance.-> as a mayavic, 
 illusionary form. 
 
 Bhrigii ("XA-.j. One of the pfreat Vedic Rishis. lie is called "Son" 
 by Mann, who confides to him his I)istifi(t(s. He is one of the Seven 
 Prnjapatis, or progenitors of mankind, which is eciuivalent to identifying 
 him with one of the creative gods, placed by the Puranas in Krita Yug, 
 or the first age, that of purity. Dr. Wynn Wescott reminds us of the 
 fact that the late and very erudite Dr. Kenealy (who spelt tiie name 
 Bri(jJwo), made of this Muni (Saint) the fourth, out of his twelve, 
 "divine messengers" to the "World, adding that he ajipeared in Tibet. 
 A.N. 4800 and that his religion spread to Britain, where his followers 
 raised the megalithic temple of Stonehenge. This, of course, is a hy- 
 pothesis, based merely on Dr. Kenealy 's personal speculations. 
 
 Bhumi (Sk.). The earth, called also PrithirJ. 
 
 Bhur-Bhuva (Sk.). A mystic incarnation, as Om. lihur. Bhuva. 
 Sivar, meaning "Om, earth, .sky, heaven". This is the <.rot(ric explana- 
 tion. 
 
 Bhuranyu iSk.). "The rapid"' or tiie swift. Tsed of a missile — 
 an ((piivalent also of the Greek Phoroncus. 
 
 Bhur-loka (Sk.). One of the 14 lokas or worlds in Hindu Pan- 
 theism ; our Earth. 
 
 Bhutadi. (Sk.). Elementary substances, the origin and the germ- 
 inal essence of the elements. 
 
 Bhutan. A country of heretical Buddhists and Lamaists beyond 
 Sikkhim, where rules the Dharma Raja, a nominal vassal of the Dalai 
 Lama. 
 
 Bhuhta-vidya (Sk.). The art of exorcising, of treating and curing 
 demoniac possession. Literally, "Demon" or "Ghost-knowledge". 
 
 Bhuta-sarga (Sk.). Llemental or incipient Creation, i.e., when 
 matter was several degrees less material than it is now.
 
 54 TllKiKSol'JIItAI, 
 
 Bhutesa (SkJ. Or Iihut< sicdiii : lil., "Lord of hciiifrs nr of cx- 
 istiiit livt's". A name apj)lit'(l to Visliim. to Bralmia and Krishna. 
 
 Bhuts (Sk.). lihutd : (Jluists, pliaiitoins. To call tlii'in "di'mons" 
 as do the Orientalists, is ini'orreet. For, if on tlie one liand. a Hliuta 
 is "a nialifjnant spirit wliieli liaiints cemeteries, lurks in trees, animates 
 dead bodies, and tieludes and devoiii-s Iniman l)einj;s". in popular fancy, 
 in India in Tibet and China, by Hhutas are also meant "heretics" wlio 
 besmear their boilies with asiies, or Sluiiva ascetics (Siva beiufr held in 
 India for the King of Bhiitas). 
 
 Bhuva-loka (Sk.). One of the 14 worlds. 
 
 Bhuvana (Sk.). A name of Kiidra oi- Siva, luir of thr Indian 
 Trii)iurti (Trinity). 
 
 Bifrost (Scand.). A bridge built by the gods to i)rotect Asgard. 
 On it "the third Sword-god, known as lleimdal or Riger", stands night 
 and day girded with his sword, for lie is the watchman selected to pro- 
 tect Asgard, the abode of gods. lleimdal is the Scandinavian CMierubim 
 with the tiaming sword, "which turned every way to keep tiie war of the 
 tree of life." 
 
 Bihar Gyalpo (Tib.). A king deified l)y the l)ugi)as. A patron 
 over all tiieir religious buildings. 
 
 Binah (Hch.). Understanding. The third of the K) Sephiroth. the 
 tliird of the Supernal Triad ; a female potency, corresj^onding to the 
 letter he of the Tetragrammaton IHVII. Binah is called Aima, the 
 Supernal ^Mother, and "the great Sea", [w.w.w.] 
 
 Birs Nimrud (ChaUJ.). Believed by the Orientali.sts to be the site 
 of the Tower of Babel. The great pile of Birs Nimrud is near Babylon. 
 Sir II. Rawlinson and several Assyriologists examined the excavated 
 ruins and found that tiie tower consisted of seven stages of brick-work, 
 each stage of a different colour, which shows that the temple was devoted 
 to the .seven planets. Even with its three higher stages or floors in 
 ruins, it still rises now 154 feet a])ove the level of the plain. (See 
 " Borsippa". 
 
 Black Dwarfs. The name of the Elves of Darkness, who creep 
 about in the dark caverns of the earth and fabricate weapons and utensils 
 for their divine fathers, the ^sir or A.ses. ('ailed also "Black Elves". 
 
 Black Fire (Zohar.). A Kabbalistic term for Absolute Light and 
 Wisdmii : "blaek" because it is incompreiiensible to our finite intellects. 
 
 Black Magic (Occult.). Sorcery; necromancy, or tlu» raising of 
 the dead, and other .selfish al)uses of abnormal powers. This abuse may 
 be unintentional ; yet it is still "black magic" whenever anything is pro- 
 (lueed phenomenally simply for one's own gratification. 
 
 B'ne Alhim or Bmi Elohim (Ilrb.). "Sons of God", literally or more 
 correctly "Sons of the gods", as Elohim is the plural of Eloah. A 
 group of angelic powers referable by analogy to the Sephira Ilod. 
 [w.w.w.]
 
 GLOSSARY 55 
 
 Boat of the Sun. This sacred solar boat was called Sckii, and it 
 was steered by tlie dead. With the Egyptians the highest exaltation of 
 the Sun was in Arks and the depression in Libra. (See "Pharaoh", the 
 "Son of the Sun".) A blue light— which is the "Sun's Son"— is seen 
 streaming from the bark. The ancient Egyptians taught that the real 
 colour of the Sun was blue, and ]\Iacrobius aho statf^s that liis colour is of 
 a pure blue before he reaches the horizon and after he disappears below. 
 It is curious to note in this relation the fact that it is only since 1881 
 that physicists and astronomers discovered that "our Sun is really blue". 
 Professor Langley devoted many years to ascertaining the fact. Helped 
 in this by the magnificent scientific apparatus of physical science, he has 
 succeeded finally in proving that the apparent yellow-orange colour of 
 the Sun is due only to the effect of absorption exerted by its atmosphere 
 of vapours, chiefly metallic; but that in sober truth and reality, it is not 
 "a white Sun but a blue one", i.e., something which the EgA'ptian priests 
 had discovered without any known scientific instruments, many thou- 
 sands of years ago ! 
 
 Boaz (Ilch.). Tiie great-grandfather of David. The word is from 
 B, meaning "in", and oz "strength", a symbolic name of one of the 
 pillars at the porch of King Solomon's temple, [w.w.w.] 
 
 Bodha-Bodhi (SJx.). Wisdom-knowledge. 
 
 Bodhi or ,Sa»ihodhi (Sk.). Receptive intelligence, in contradistinction 
 to Buddhi, which is the potentiality of intelligence. 
 
 Bodhi Druma (Sk.). The Bo or Bodhi tree; the tree of "knowl- 
 edge", the I'ippida or fims rcligiosa in botany. It is the tree under 
 which Sakyamuni meditated for seven years and then reached Buddha- 
 ship. It was originally 400 feet high, it is claimed ; but when Hiouen- 
 Tsang saw it, about the year 640 of our era, it was only 50 feet high. 
 Its cuttings have been carried all over the Buddhist world and are 
 planted in front of almost every Vihara or temple of fame in China, 
 Siam, Ceylon, and Tibet. 
 
 Bodhidharma (Sk.). Wisdom-religion; or tlie wisdom contained 
 in Dharma (ethics). Also the name of a great Arhat Kshatriya (one 
 of the warrior-caste), the son of a king. It was Panyatara, his guru, 
 who "gave him the name Bodhidliarma to mark his understanding 
 (bodhi) of the Law (dharma) of Buddha". [Chin. San. Diet.). Bod- 
 hidharma, who flourished in tlie sixth century, travelled to China, where- 
 to he brought a precious relic, namely, the almsbowl of the Lord Buddha. 
 
 Bodhisattva (Sk.). Lit., "lie, whose essence (sattva) has be- 
 come intelligence (hodhi)"; those who need but one more incarnation 
 to become perfect Buddhas, i.e., to be entitled to Nirvana. This, as 
 applied to Ma)H(sln (terrestrial) Buddhas. In the metaphysical sense, 
 Bodhisattva is a title given to the sons of the celestial Dhyani Buddhas. 
 
 Bodhyanga (Sk.). Lit., the seven branches of knowledge or un- 
 derstanding. One of the 37 catagories of the Bodhi pakchika dharma,
 
 56 THEOSOI'IirCAL 
 
 eoinpreluMi(liii«; st'vcii degrees of iiitclligeiu'e (esoterically. seven states of 
 eonseiousness). and these are (1) SniritI, "memory"; (2) Dharma 
 pravitclnn/ii, "eorreet understanding'" ni- disei-iniinatioii of the Law; 
 (3) Viri/d. ••fiirrjry" ; (4) I'rili, "si)iritual joy"; ( f) ) Prasrabdhi, 
 "tranquillity" or (juietinle ; (6) Sanuhlhi, "eestatie eontemplation" ; and 
 (7) CixIxsIki "ahsolutc iiiditTeiTiicc ". 
 
 Boehme (.lacob). A ^reat mystie i)hih)sopher, one of the most 
 Itroininent Theosophists of the medijvval apes. lie was born about loTf) 
 at OUl Seidenl)urjr. some two miles from Giirlitz (Sih-sia), and died in 
 1624. at nearl\' fifty years of age. In his boyhood lie was a common 
 shepherd, and. after learning to read and write in a village school, b«'- 
 came an api)rentice to a i)oor shoemaker at Giirlitz. He was a natural 
 clairvoyant of most wonderful powers. With no education or acquaint- 
 ance with science he wrote works which are now proved to be full of 
 scientific truths; but then, as he says himself, wiiat he wrote upon, he 
 "saw it as in a great Deep in the Eternal". lie had "a thorough view 
 of the universe, as in a chaos", which yet "opened it.self in him, from 
 time to time, as in a young plant". lie was a thorough born Mystic, 
 and evidently of a constitution whicii is most rare ; one of those fine 
 natures whose material envelope impedes in no way the direct, even if 
 only occasional, intercommunion between the intellectual and the spirit- 
 ual Ego. It is this Ego which Jacob Boelime, like so many other un- 
 trained mystics, mistook for God; "^lan must acknowledge," he writes, 
 "that his knowledge is not his own, but from God, who manifests the 
 Ideas of Wisdom to the Soul of Man, in what measure he pleases". Had 
 this great Theosophist mastered Eastern Occultism he might have ex- 
 pressed it otherwise. He would have known then that the "god" who 
 spoke through his poor uncultured and untrained brain, was his own 
 divine Ego, the omniscient Deity within himself, and that what that 
 Deity gave out was not in "what measure he pleased," but in the meas- 
 ure of the capacities of the mortal and temporary dwelling it informed. 
 
 Bonati, (luido. A Franciscan monk, born at Florence in the Xlllth 
 century and died in 1306. He became an astrologer and alchemist, but 
 failed as a Rosicrucian adept. He returned after tliis to his monastery. 
 
 Bona-Oma, oi- Bo)i(i Dm. A Roman goddess, the patroness of female 
 Initiates and Occultists. Called also Fauna after her father Faunus. 
 She was worshipped as a prophetic and chaste divinity, and her cult 
 was confined solely to women, men not being allowed to even pronounce 
 her name. She revealed her oracles only to women, and the ceremonies of 
 her Sanctuary (a grotto in the Aventine) were conducted by the Vestals, 
 every 1st of May. Her aversion to men was so great that no male person 
 was permitted to approach the house of the consuls where her festival was 
 sometimes held, and even the poi-traits and the busts of men were carried 
 out for the time from the building. Clodius, who once profaned such 
 a sacred festival by entering the house of Csesar where it was held, in a 
 female disguise, brought grief upon himself. Flowers and foliage dec-
 
 GLOSSARY 57 
 
 orated her temple and women made libations from a vessel (mellarium) 
 full of milk. It is not true that the mdlarium contained wine, as as- 
 serted by some writers, who being men thus tried to revenge themselves. 
 
 Bono, Peter. A Lombardian ; a great adept in the Hermetic Science, 
 who travelled to Persia to study Alchemy. Returning from iiis voyage 
 he settled in Istria in 1330, and became famous as a Rosierueian. A 
 Calabrian monk named Lacinius is credited with having published in 
 1702 a condensed version of Bono's works on the transmutation of metals. 
 There is, however, more of La(dnius tlian of Bono in the work. Bono 
 was a genuine adept and an Initiate ; and such do not leave their secrets 
 behind them in MSS. 
 
 Boodhasp (Chald.). An alleged Chaldean; but in esoteric teaching a 
 Buddhist (a Bodhisattva), from the East, who was the fo\inder of the 
 esoteric school of Neo-Sabeism, and whose secret rite of baptism passed 
 bodily into the Christian rite of the same name. For almost three cen- 
 turies before our era, Buddhist monks overran the whole country of 
 Syria, made their way into the Mesopotamian valley and visited even 
 Ireland. The name Fcrho and Faho of the Codex Nazaranis is but a 
 corruption of Fho, Fo and Pho, the name which the Chinese, Tibetans 
 and even Ne])aulese often give to Buddha. 
 
 Book of the Dead. An ancient Egyptian ritualistic antl occult work 
 attributed to Thot-IIermes. Found in the coffins of ancient mummies. 
 
 Book of the Keys. An ancient Kabbalistic work. 
 
 Borj (I'crs.). The Mundane Mountain, a volcano or lire-mountain; 
 the same as the Indian Meru. 
 
 Borri, Joseph Francis. A great Hermetic philosopher, born at 
 Milan in the 17th century. He was an adept, an alchemist and a de- 
 voted occultist. He knew too nuich and was, therefore, condemned to 
 death for heresy, in January, 1661, after the death of Pope Innocent X. 
 He escaped and lived many years after, when finally he was recognized 
 by a monk in a Turkish village, denounced, claimed by the Papal Nuncio, 
 taken back to Rome and imprisoned, August 10th, 1675. But facts show 
 that he escaped from his prison in a way no one could account for. 
 
 Borsippa (Chald.). The planet-tower, wherein Bel was worshipped 
 in the days when astrol-atcrs were the greatest astronomers. It was dedi- 
 cated to Nebo, god of Wisdom. (See "Birs Nimrud".) 
 
 Both-al (Irish). The Both-al of the Irish is the descendant and 
 copy of the Greek Batvlos and the Beth-el of Canaan, the "house of 
 God" (q.v.). 
 
 Bragadini, Marco Antonio. A Venetian RosierueiaTi of great 
 achievements, an Occultist and Kabbalist who was decapitated in 1595 
 in Bavaria, for making gold. 
 
 Bragi (Scaud.). The god of New Life, of the re-incarnation of na- 
 ture and man. He is called "the divine singer" without spot or blemish. 
 He is represented as gliding in the ship of the Dwarfs of Death during
 
 58 THEOSOI'HICAL 
 
 the dt-'atli of nature (i)ralaya\ lyinrj aslctp on tlk* di-fk with liis golden 
 strin<]red liarp near him and drcaininf; tlie dream of life. When the 
 vessel crosses tiie threshold of Xain. the Dwarf of Death. Bra{;i awakes 
 and sweepinjr the strings of his harp. sin<;s a sonpr that eehoes over all 
 the worlds, a song describing the rapture of existence. mihI awakens dumb, 
 sleeping nature out of her long death-like sleep. 
 
 Brahma (Sk.). The student must distingui.sh l)etwr<ii iiralmui the 
 luutn-, and Brainna. the nude creator of tlie Indian Pantheon. The 
 formei'. ]>rahma or Brahman, is tlie impersonal, supreme and uneogniz- 
 able Prineii)le of the Univer.se from the essence of which all emanates, 
 anil into which all returns, which is incorporeal, immaterial, unborn, 
 eternal, beginningless and endless. It is all-pervading, animating the 
 highest god as well as the smallest mineral atom. Brahma, on the other 
 hand, the male and the alleged Creator, exists periodically in his mani- 
 festation only, and then again goes into pralaija, i.e., disappears and is 
 (nni{hil<it( d. 
 
 Brahma's Day. A period of 2,160,000,000 years during winch 
 Brahma having emerged out of his golden eg^ {Hiranijagar'bha) , creates 
 and fashions the material world (being simply the fertilizing and cre- 
 ative force in Nature). After this period, the worlds being destroyed 
 in turn by fire and water. h(^ vanishes with objective nature, and then 
 comis Brahma's Night. 
 
 Brahma's Night. A period of e((iuil duration, during which 
 Brahma is said to be asleep. Upon awakening he recommences the pro- 
 cess, and this goes on for an age of Brahma. comi)oscd of alternate 
 "Days", and "Nights", and lasting 100 years (of 2.160,000.000 years 
 each). It requires fifteen figures to express the duration of such an 
 age ; after the expiration of which the Mahapralaya or the Great Dis- 
 solution sets in. and lasts in its turn for the same space of fifteen figures. 
 
 Brahma Prajapati (Sk.). "Brahma, the Progenitor", literally 
 the "Lord of Creatures". In this aspect Brahma is the synthesis of the 
 PrajPipati or creative Forces. 
 
 Brahma "Vach (Sk.). Male and female Brahma. Vach is also 
 sometimes called the female logos; for Vach means Speech, literally. 
 (See .M(i)ni, Book I., and Vishnu Furdna). 
 
 Brahma Vidya (Sk.). The knowledge, the esoteric .science, about 
 the two P>i-aliinas and their true nature. 
 
 Brahma Viraj. (Sk.). The same: Brahmji separating his body 
 into two halves, male and female, creates in them Vach and Viraj. In 
 plainer terms and esoteric ally, BrahmS,, the Univer.se, differentiating, 
 produced thereby material nature, Viraj, and spiritual intelligent Na- 
 ture, Vach — whicli is the Logos of Deity or the manifested expression 
 of the eternal divine Ideation. 
 
 Brahmachari (Sk.). A Brahman ascetic ; one vowed to celibacy, 
 a monk, virtuallv, or a religious student.
 
 GLOSSARY 59 
 
 Brahmajnani (8k.). One possessed of complete Knowledge; an 
 JUuminatus in esoteric parlance. 
 
 Brahman (Sk.). Tlu' liifrhest of tht- four castes in India, one sup- 
 posed or ratlier fancyiiif^ himself, as hig:h among men, as Braliman, the 
 ABSOLUTE of the Vedantins, is high among, or above the gods. 
 
 Brahmana period (Sk.). One of the four periods into which Vedic 
 litcratm-i' lias ])cen divided l)y Orientalists. 
 
 Brahmanas (Sk.). Hindu Sacred Books. Works composed by. 
 and for Brahmans. Commentaries on these portions of the Vedas which 
 were intended for the ritualistic use and guidance of the "twice-born" 
 (Dwija) or Brahmans. 
 
 Brahmanaspati (Sk.). The planet Jupiter; a deity in the liifj- 
 Vcda, known in the exoteric works as Brihaspati, whose wife Tara was 
 carried away by Soma (the Moon). This led to a war between the gods 
 and the Asuras. 
 
 Brahmapuri (Sk.). Lit., "the City of Brahma". 
 
 Brahmaputras (Sk.). Tlic Sons of Brahma. 
 
 Brahmarandhra (Sk.). A spot on the crown of the head connected 
 h,\- SushumiKi. a cord in the spinal column, with the heart. A mystic 
 term havinjjr its significance only in mysticism. 
 
 Brahmarshis (Sk.). The Brahminieal Ri.-^his. 
 
 Bread and Wine. Bapti.sm and the Eucharist have their direct 
 origin in pagan Egypt. Tliere the "waters of purification" were used 
 (the Mithraic font for baptism being borrowed by the Persians from the 
 Egyptians) and so were bread and wine. "Wine in the Dionysiak cult, 
 as in the Christian religion, represents that blood which in different 
 senses is the life of the world" (Brown, in the Dionysiak Mi/th). Justin 
 Martyr says, "In imitation of which the devil did the like in the 
 ]\Iysteries of ]\Iitliras, for you either know or may know that they also 
 take bread and a cup of water in the sacrifices of those that are initiated 
 and pronounce certain words over it". (See "Holy Water".) 
 
 Briareus (Gr.). A famous giant in the Theogony of Hesiod. The 
 son of CgjIus and Terra, a monster w^ith 50 heads and 100 arms. He is 
 conspicuous in the wars and battles between tiie gods. 
 
 Briatic World or Briah (Hch.). This world is the second of the 
 Four worlds of the Kabbalists and referred to the highest created "Arch- 
 angels", or to Pure Spirits, [w.w.w.] 
 
 Bride. The tenth Sephira, Malkuth. is caHed by the Kabbalists the 
 Bride of Microprosopus ; she is the final He of the Tetragrammaton ; in 
 a similar manner the Christian Church is called the Bride of Christ. 
 [w.w.w.] 
 
 Brihadaranyaka (Sk.). The name of a Upanishad. One of the 
 sacred and secret books of the Brahmins; an Aranyaka is a treatise ap- 
 pended to the Vedas, and considered a subject of special study by those
 
 60 THE08(>l'in«AI. 
 
 who have rttirt'd ti» the juM«,'lt' (fon-st) for purposes of ri'lijjious medi- 
 tation. 
 
 Brihaspati (Sk.). The nam.- of a Deity, also ttf a h'ishi. it is lilie- 
 wise the iiHme of the planet Jupiter. He is the per.sonilied Guru and 
 priest of the pods in India; also the symbol of exoteric ritualism as 
 opposed to esoteric mysticism. Hence the opponent of Kinp Soma — the 
 moon, hut also the sacred juice drunk at initiation -the parent of Budha. 
 Siecret Wisdom. 
 
 Briseus liir.). A name ^iven to the <rod Hacchus for his nursi*. 
 Hrisd. Ill' had also a temple at Brisa. a i)romontory of the isle of Lesbos. 
 
 Brothers of the Shadow. A name driven by tiie Occultists to 
 Sorcerers, and especially to the Tibetan Diufpas, of whom there are many 
 in the Bhoii sect of the Red Caps {Dugpa). The word is applied to all 
 practitioners of black or hft hand mapic. 
 
 Bubaste (E(;.). A city in Epypt which was sacred to tlie cats, and 
 whcr-r was their princijial shi-ine. Many hundreds of thousands of cats 
 were embalmed and buried in the prottoes of Beni-Hassan-el-Amar. The 
 cat beinj; a symbol of the moon was .sacred to Isis, her goddess. It sees 
 in the dark and its eyes have phosphorescent lustre which frightens the 
 night-birds of evil omen. The eat was also sacred to Ba.st. and thence 
 called "the destroyer of the Sun's (Osiris') etiemies''.; 
 
 Buddha (SkJ. Lit., "The Enlightened". The highest degree of 
 knowledge. To become a Buddha one has to break through the bondage 
 of sense and personality ; to acquire a complete perception of the re.\l 
 SELF and learn not to separate it from all other selves; to learn by ex- 
 perience the utter unreality of all phenomena of the visible Kosmos 
 foremost of all ; to reach a complete detachment from all that is evan- 
 escent and finite, and live while yet on Earth in the immortal and the 
 everlasting alone, in a .supreme state of holiness. 
 
 Buddha Siddharta (Sk.). The name given to Gautama, tiie 
 rriiicr (if Kiipilavastu. at his birth. It is an abbreviation of Sarvdrt- 
 thasiddha and means, the "realization of all desires". Gautama, which 
 means, "on earth (gau) the most victorious (tama)" was the sacerdotal 
 name of the Sakya family, the kingly patronymic of the dynasty to 
 which the father of Gautanui, the King Suddhodhana of Kai>ilavastu, 
 belonged. Kapilavastu was an ancient city, the l)irth-{)lace of the Great 
 Reformer and was destroyed during his life time. In the title Sakya- 
 muni, the last component, muni, is rendered as meaning one "mighty in 
 charity, isolation and silence", and the former Sakija is the family name. 
 Every Orientalist or Pundit knows by heart the story of Gautama, the 
 Buddha, the most perfect of mortal men that the world has ever seen, 
 but none of them seem to suspect the esoteric meaning underlying his 
 prenatal biograi)hy, i.e., the significance of the pojjular story. The Lali- 
 tavistara tells the tale, but abstains from hinting at the truth. The 5,000 
 Jdfakas, or the events of former births (re-incarnations) are taken liter-
 
 GLOSSARY 61 
 
 iilly instead of I'sott-rically. (Jautania. tlic Butldha. would luit havt* been 
 a moi'tal man. had lie flot passed throujrli hundreds and thousands of 
 hirths previous to his last. Yet the detailed aceount of these, and the 
 statement that during them he worked his way up through every stage 
 of transmigration from the lowest animate and inanimate atom and in- 
 sect, up to the higlicst — or man, contains simply the well-known occult 
 aphorism: "a stone becomes a plant, a plant an animal, and an animal a 
 man". Every human being who has ever existed, has passed througli 
 the same evolution. But the hidden .symbolism in the sequence of these 
 re-births (jdtaka) contains a jx'rfect history of the evolution on this 
 earth, pre and post liuman, and is a scientific exposition of natural facts. 
 One truth not veiled but bare and open is found in their nomenclature. 
 riz., that as soon as Gautama had reached the human form he began ex- 
 hibiting in every personality the utmost unselfishness, .self-sacrifice and 
 charity. Buddha Gautama, the fourth of the Sapta (Seven) Buddhas 
 and Sapta Tathagatas, was born according to Chinese Chronology in 
 1024 B.C.; but according to the Singhalese chronicles, on the 8th day 
 of tlie second (or fourth) moon in the year 621 before our era. He fled 
 from his father's j)alace to become an ascetic on the night of the 8th 
 day of the second moon, 597 B.C., and having passed six years in ascetic 
 meditation at Gaya, and perceiving that physical self-torture was use- 
 J/^ss to bring enlightenment, he decided upon striking out a new path, 
 until he reached the state of Bodhi. lie l)ecame a full Buddha on the 
 night of the Stli day of the twelfth moon, in the year 592, and finally 
 entered Nirvana in the year 543, according to Southern Buddhism. The 
 Orientalists, however, have decided upon several other dates. All the 
 rest is allegorical. He attained the state of Bodhisattva on earth when 
 in the personality called Prabhapala. Tushita stands for a place on this 
 globe, not for a paradise in the invisible regions. The .selection of the 
 Sakya family and his mother ]\Iaya, as "the ])urest on earth," is in ac- 
 cordance with the model of the nativity of every Saviour, God or deified 
 Reformer. The tale about his entering his mother's bosom in the shape 
 of a white elephant is an allusion to his innate wisdom, the elephant of 
 that colour being a symbol of every Bodhisattva. The statements that at 
 Gautama's birth, the newly born l)abe walked srvrn steps in four direc- 
 tions, that an Vdumhara flower bloomed in all its rare beauty and that 
 the Naga kings forthwith proceeded '*to baptise him", arc all so many 
 allegories in the jihraseology of the Initiates and well-understood by 
 every Eastern Occultist. The whole events of his noble life are given 
 in occult numbers, and every so-called miraculous event — so deplored 
 by Orientalists as confusing the narrative and making it impossible to 
 extricate truth from fiction — is simply the allegorical veiling of the truth. 
 It is as comprehensible to an Occultist learned in symbolism, as it is dif- 
 ficult to understand for a European scholar ignorant of Occultism. 
 Every detail of the narrative after his death and before cremation is a 
 chapter of facts wi-ittm in a language which must be studied before it is
 
 (32 THEOSOPIIK \L 
 
 understood, otherwise its dtail lttt< r will lead oiit- into absurd coutra- 
 ilictions. For insfanct'. haviiif; nniindt'd his disfiplcs of tlic immortality 
 of Dharmakaya. Hudtlha is said to have passed into Samadlii, and lost 
 liims«'lf in Nirvana— /rf>»j which num c(in r<tuni. And yet, notwitli 
 standing; this, the Huddha is shown hurstiiifr open the lid of the eofiin. 
 and stepping out of it ; saluting with folded liands his mother !Maya 
 who had suddenly appean-d in the air, tliou^'h she had died seven days 
 after his birth, ete., ete. As Huddha was a Chakravartti (he who turns 
 the wheel of the Law), his body at its ereination could not l)e eonsumeil 
 by eonimon fire. What happens? Suddenly a ,jet of llanie burst out of 
 th( Svastka on his brrast, and redueed ins ixuly to aslies. Spaee pre- 
 vents piving more instanees. As to his being one of the true and un- 
 ileniable S.wiouks of the World, suffice it to say that the most rabid 
 orthodox missionary, unless he is hopelessly insane, or has not the least 
 regard even for historical truth, eannot find one smallest accusation 
 against the life and j)ersonal character of Ga\itama, the "Buddha". 
 Witiiout any claim to divinity, allowing his followers to fall into athe- 
 ism, ratlier than into the degrading superstition of deva or idol-worshij). 
 his walk in life is from the beginning to the end, holy and divine. Dur- 
 ing the 45 years of his mi.ssion it is blameless and i)ure as that of a god 
 — or as the latter should be. lie is a jierfect exami)le of a divine, godly 
 num. He readied Buddhaship — i.e., complete enlightenment — entirely 
 by his own merit and owing to his own individual exertions, no god be- 
 ing supposed to liave any personal merit in the exercise of goodness and 
 holiness. Esoteric teachings claim that he renounced Nirvana and gave 
 up the Dharmakaya vesture to remain a "Buddha of compassion" within 
 the reach of the mi.series of this world. And the religious philosophy he 
 left to it has produced for over 2,000 years generations of good and un- 
 selfish men. His is the only ahsohitcly hluodhss religion among all the 
 existing religions: tolerant and liberal, teaching universal compassion 
 and charity, love and self-sacrifice, poverty and contentment with one's 
 lot, whatever it may be. No persecutions, and enforcement of faith by 
 tire and sword, liave ever disgraced it. No thunder-and-lightning-vomit- 
 ing god has inti-rfered with its chaste comnuindments ; and if tiie simple, 
 humane and i»hilosophical code of daily life left to us by the greatest 
 Man-Reformer ever known, should ever come to be adopted by mankind 
 at large, then indeed an era of bliss and peace would dawn on Humanity. 
 
 Buddhachhaya (Sk.). Lit., "the shadow of Buddha''. It is said 
 to becoiiie visible at Certain great events, and during some im])osing 
 ceremonies j)erformed at Temples in commenioration of glorious acts of 
 Buddha's life. Hiouen-t.seng, the Chinese traveller, names a certain cave 
 where it occasionally appears on the wall, hut adds tliat only he "whose 
 mind is })erfectly pure", can .see it. 
 
 Buddhaphala (Sk.). Lit., "the fruit of F.u.ldha", the fruition 
 of Ardluittvaphalld, or Arhatshij). 
 
 Buddhi (Sk.). Universal Soul or Mind. Mahdbuddhi is a name of
 
 GLOSSARY $3 
 
 Mahat (see "Alaya") ; also the spiritual Soul in man (the sixth prinei 
 pie), the vehicle of Atma, exoterically the seventh. 
 
 Buddhism. Biiddliism is now split into two distinct Churches: the 
 Southern and tlie Northern Church. The former is .said to be the purer 
 form, as having^ preserved more religiously the original teachings of the 
 Lord Buddha. It is the religion of Ceylon. Siam. Burmah and other 
 places, while Northern Buddliism is confined to Tibet, China and Nejtaul. 
 Such a distinction, liowever, is incorrect. If the Southern Cluireh is 
 nearer, in that it has not departed, except perhaj)S in some trifling dog- 
 mas due to the many councils held after the death of the Master, from 
 the public or exoteric teachings of Sakyamuni — the Northern Church is 
 the outcome of Siddharta Buddha's esoteric teacliings which he confined 
 to his elect Bhikshus and Arliats. In fact. Buddhism in the present age. 
 cannot be justly judged either by one or the other of its (xutiric popular 
 forms. Real Buddliism can be appreciated only by blending the phil- 
 osophy of the Southern Church and the metaphysics of the Northern 
 Schools. If one seems too iconocla.stic and stern, and the other too meta- 
 physical and transcendental, even to being overgrown with the weeds of 
 Indian exotcricism — many of the gods of its Pantheon having been trans- 
 planted under new names to Tibetan soil — it is entirely due to the 
 popular expression of Buddhism in both Churches. Corre.spondentially 
 they stand in their relation to each other as Protestantism to Roman 
 Catholicism. Both err by an excess of zeal and erroneous interpretations, 
 though neither the Southern nor the Northern Buddhist clergy have ever 
 departed from truth consciously, still less have they acted under the 
 dictates of pricstocrac]i, ambition, or with an eye to personal gain and 
 power, as the two Christian Churches have. 
 
 Buddhochinga (Sk.). The name of a great Indian Arhat who 
 went to China in the 4th century to propagate Buddhism and converted 
 masses of people by means of miracles and most wonderful magic feats. 
 
 Budha (^k.). "The Wise and Intelligent", the Son of Soma, the 
 Moon, and of Rokini or Taraka, wife of Brihasj^ati carried away by 
 King Soma, thus leading to tlie great war between the Asuras, who sided 
 with the Moon, and the Gods who took the defense of Brihaspati (Ju- 
 piter) who was their I'urohita (family priest). This war is known as 
 the Tarakaynaya. It is the original of the war in Olympus between the 
 Gods and the Titans and also of the war (in Rcvdaiion) between Michael 
 (Indra) and the Dragon (personifying the Asuras). 
 
 Bull-Worship (See "Apis"). The worship of the Bull and the 
 Ram was addres.sed to one and the same power, that of generative crea- 
 tion, under two aspect.s — the celestial or cosmic, and the terrestrial or 
 human. The ram-headed gods all belong to the latter aspect, the bull 
 — to the former. Osiris to whom the bull was sacred, was never regarded 
 as a phallic deity; neither was Siva with his Bull Nandi, in spite of the 
 lingham. As Nandi is of a pure milk-white colour, so was Apis. Both
 
 (34 Till-KKSorJIirAl- 
 
 wrri' the fmblcin.s of tlu^ ^ji'iuTiitivt', or of I'volutionary power iu tho 
 I'liivfrsal Kosinos. Tliost- who n-gard the solar gotls and the bulls as 
 of a phallic eharactiT, or connect the Sun with it, are mistaken. It is 
 only the lunar gods and the rams, and lambs, which are priapic, and it 
 little becomes a n-ligion which, however unconsciously, has still adopted 
 for its worship a god pre-eminently lunar, and accentuated its choice by 
 the selection of the lamb, whose sire is the ram. a glyph as pre-eminently 
 phallic, for its most sacred symbol — to vilify the older religions for using 
 the .same .symbolism. The worship of the bull, Apis, Hapi Ankh, or the 
 living Osiris, cea.scd over 3,000 years ago; the worship of the ram and 
 lamb continues to this day. Mariette Bey discovered the Serapeum, the 
 .\ecropolis of the Apis-bulls, near Memphis, an imposing subterranean 
 <-rypt 2,000 fe<'t long and twenty feet wide, containing tlie mummies of 
 thirty sacred bulls. If 1.000 years hence, a Roman Catholic (Cathedral 
 with the Kaster lamb in it, were discovered under the ashes of Vesuvius 
 or Etna, would future generations be justified in inferring therefrom 
 that Christians were "Iamb" and "dove" worshippers? Yet the two 
 symbols would give them as much right in the one case as in the other. 
 Moreover, not all of the sacred "bulls" were phallic, i.t., males; there 
 Were hermaphrodite and sexless "bulls". Tlie black bull Mnrvis. the 
 son of Ptah, was sacred to the God Ra at Ileliopolis; the Pacis of Her- 
 monthis — to Amoun Ilorus, etc., etc., and Apis him.sclf was a herma- 
 phodite and not a male animal, which shows his cosmic character. As 
 well call the Taurus of the Zodiac and all Nature phallic. 
 
 Bumapa (Tib.). A school of inm. usually a college of mystic 
 
 students. 
 
 Bunda-hish. An old Eastern work in which among otlier things 
 anthropology is treated in an allegorical fashion, 
 
 Burham-i-Kati. A Hermetic Eastern work. 
 
 Buri ( Scaiitl.). "The producer", the Son of Bestla, in Norse legends. 
 
 Buru Bonga. Tiie "Spirit of the Hills". This Dryadic deity is 
 worshipped by the Kolarian tribes of Central India with great cere- 
 monies and magical display. There are mysteries connected with it, but 
 the people are ver>' jealous and will admit no stranger to their rites. 
 
 Busardier. A Hermetic philosopher born in Bohemia who is 
 eifdited with having made a genuine poivdcr of projection. He left the 
 bulk of his r(d powder to a friend named Richthausen, an adept and 
 alehemist of Vienna. Some years after Busardier 's death, in 1637, 
 liiclitliausen introduced himself to the Emi)eror Ferdinand III,- who is 
 known to have been ardently devoted to alchemy, and together they arc 
 said to have (converted three pounds of mercurv into the finest gold with 
 one single grain of Busardier 's powder. In 1658. the Elector of Mayence 
 ahso was permitted to test the powder, and the gold produced with it was 
 <leelared by the Master of the Mint to be such, that he had never seen
 
 GLOSSARY 65 
 
 finer. Such arc tho claims vouchsafed by tin- city records and cliron- 
 icles. 
 
 Butler. All P]ii<,^li.sh name a.ssumed by an adept, a discipU- of some 
 Eastern Sages, of whom many fanciful stories are current. It is said 
 for instance, that Butler was captured during his travels in 1629, and 
 .sold into eai)tivity. He became the slave of an Arabian philosopher, a 
 great alchemist, and finally escaped, robbing his Master of a large quan- 
 tity of red powder. According to more trustwortliy records, only the 
 last portion of this story is true. Adepts who can be robbed without 
 knowing it would be unworthy of the name. Butler or rather the person 
 who assumed this name, robbed his "Master" (whose free disciple he 
 was) of the secret of tra}ismutatio)\, and abused of his knowledge — i.e., 
 sought to turn it to his personal profit, but was speedily imnished for it. 
 After performing many wonderful cures by means of his "stone" (i.*., 
 the occult knowledge of an initiated adept), and producing extraordinary 
 phenomena, to some of which Val Helmont, the famous Occultist and 
 Rosicrucian, was witness, not for the benefit of men but his own vain 
 glory, Butler was imprisoned in the Castle of Viloord. in Flanders, and 
 passed almost the whole of his life in confinement. He lost his powers 
 and died miserable and unknown. Such is the fate of every Occidti.st 
 who abuses his power or desecrates the sacred science. 
 
 Bythos (Gr.). A Gno.stic term meaning "Depth" or the "great 
 Deep". Chaos. It is equivalent to space, before anything had formed 
 itself in it from tlie primordial atoms that exist eternally in its spatial 
 depths, according to the teachings of Occultism.
 
 66 TiiKosui'iiir.u. 
 
 C. 
 
 V-.' — Tile third Ifttt-r of the P^nglish alphal»tt, whic-h lias no equivalent in 
 Hebrew I'xcej)! Caph, which see under K. 
 
 Cabar Zio (Gnost.). "The miorhty Lord of Splendour" (Codex 
 Xiuarui us), they who procreate seven beneficent lives, "who shine in 
 their own form and lijjht" to eounteraet the influence of the seven 
 "badly-disposed" sti'llars or principles. These are the progeny of Kar- 
 abtanos. the personification of concupiscence and matter. The latter are 
 the seven physical planets, the former, their genii or Rulers. 
 
 Cabeiri or Kabiri (Phccn.). Deities, held in the highest veneration 
 at Thebes, in Lemnos, Phrygia, ^Macedonia, and especially at Samothrace. 
 They were mystery gods, no profane having the right to name or speak 
 of them. Herodotus makes of them Fire-gods and points to Vulcan as 
 their father. The Kabiri presided over the Mysteries, and their real 
 number has never been revealed, their occult meaning being very sacred. 
 
 Cabletow (Mas.). A ^^lasonic term for a certain object used in 
 the Lodges. Its origin lies in the thread of the Brahman ascetics, a 
 thread which is also used for magical purposes in Tibet. 
 
 Cadmus (Gr.). The sui)poscd inventor of the letters of the alphabet. 
 He may have been their originator and teacher in Europe and Asia 
 Minor; but in India the letters were known and used by the Initiates 
 ages before him. 
 
 Caduceus (Gg.). The Greek poets and mythologists took the idea of 
 the Caduceus of Mercury from the Egyptians. The Caduceus is found 
 as two serpents twisted round a rod, on Egyptian monuments built be- 
 fore Osiris. The Greeks altered this. We find it again in the hands of 
 ./Esculapius assuming a different form to the wand of ]\Iercurius or 
 Hermes. It is a cosmic, sidereal or astronomical, as well as a spiritual 
 and even physiological symbol, its significance changing with its appli- 
 cation. ^Metaphysically, the Caduceus represents the fall of primeval 
 and primordial matter into gross terrestrial matter, the one Reality be- 
 coming Illusion. (See Sect. Doct. I. 550.) Astronomically, the head 
 and tail represent the points of the ecliptic where the planets and even 
 the sun and moon meet in close embrace. Physiologically, it is the sym- 
 bol of the restoration of the equilibrium lost between Life, as a unit, 
 and the currents of life performing various functions in the human body. 
 
 Caesar. A far-famed astrologer and "professor of magic", i.e., an 
 Occultist, during the reign of Henry IV. of France. "He was reputed 
 to have been strangled by the devil in 1611," as Brother Kenneth Mac- 
 kenzie tells us.
 
 GLOSSARY 57 
 
 Cagliostro. .1 fdnious Adept, whose real iiaiiie is claimed (by liis 
 enemies) to have been Joseph Balsanio. lie was a native of Palermo, 
 and studied under some mysterious foreifjner of whom little has bt-eii 
 ascertained. His accepted history is too well known to need repetition, 
 and his real iiistory has never been told. Ilis fate was that of every 
 human being who proves that he knows more than do his fellow-creat- 
 ures; he was "stoned to death'' by per.secutions, lies, and infamous ac- 
 cusations, and yet he was the friend and adviser of the highest and 
 mightiest of every land he visited. He was finally tried and .sentenced 
 in Rome as a iieretic, and was said to have died during his confinement 
 in a State prison. (See "^lesmer".) Yet his end was not utterly un- 
 deserved, as he had been untrue to his vows in some respects, had fallen 
 from his state of chastity and yielded to ambition and selfisliness. 
 
 Cain or Kai/n (II(h.). In Esoteric symbology he is said to be identi- 
 cal with Jehovah or tiie "Lord God" of the fourth chapter of Genesis. 
 It is held, moreover, that Abel is not his brother, but his female aspect. 
 (See Sec. Doct., suh voce.) 
 
 Calvary Cross. This form of cross does not date from Christianity. 
 It was known and used for mystical purposes, thousands of years 
 before our era. It formed part and parcel of the various Rituals, in Egypt 
 and Greece, in Babylon and India, as well as in China, Mexico, and Peru. 
 It is a cosmic, as well as a physiological (or phallic) symbol. That 
 it existed among all the "heathen'' nations is testified to by Tertullian. 
 "How doth the Athenian Minerva differ from the body of a cro.ss?" he 
 queries. "The origin of your gods is derived from figures moulded on a 
 cross. All those rows of images on your standards are the appendages 
 of crosses; those hangings on your banners are the robes of crosses." 
 And the fiery champion was right. The tau or T is the most ancient of 
 all forms, and the cross or the tat (q.v.) as ancient. The crux ansata, 
 the cross with a handle, is in the hands of almost every god, including 
 Baal and the Pluenician Asfarte. The croix eramponuiv is the Indian 
 Swastica. It has been exhumed from the lowest foundations of the 
 ancient site of Troy, and it appears on Etruscan and Chaldean relics 
 of antiquit}'. As Mrs. Jamieson shows: "The ankh of Egypt was the 
 crutch of St. Anthony and the cross of St. Philip. The Laharum of 
 Constantine . . was an emblem long before, in Etruria. Osiris 
 
 had the Lahannn for his sign; Horus appears sometimes with the long 
 Latin cross. The Greek pectoral cro.ss is Egyptian. It was called by 
 the Fathers 'the devil's invention before Christ'. The crux ansata is 
 upon the old coins of Tarsus, as the ^Maltese upon the breast of an A.ssy- 
 rian king. . . The cross of Calvary, so common in Europe, occurs on 
 the breasts of mummies. ... If was suspended round the niM-ks of 
 sacred Serpents in Egyi)t, . . Strange Asiatic tribes bringing trib- 
 
 ute in Egypt arc noticed with garments studded with crosses, and Sir 
 Gardner Wilkinson dates this picture B.C.. ir)00. " Finally, "Typhon. 
 the Evil One. is ehained by a cross!" (E(/. lielirf and Mod. Thought K
 
 68 THKOSOl'lIK'AI, 
 
 Campanella, Tomaso. A Calabrcse, born in ir)6iS, who. from liis 
 iliiliUuxKl exhibited strange powers, and gave himself up during liis 
 whole life to the Oeeult Arts. The story whieh shows him initiated in 
 his boyhood into the scert-ts of alchemy and thoroughly instructed in the 
 secret science by a Kabbi-Kai)balist /// n fortniaht by means of notariroti. 
 is a cock and bull invention. Occult knowl(>dge. even when an htirloom 
 from the preceding Ijirth, does not come back into a new personality 
 within fifteen days. He became an opponent of the Aristotelian mater- 
 ialistic philosophy when at Naples and was obliged to fly for his life, 
 fjater. the Inquisition sought to try and condemn him for the practice 
 of nuigic arts, but its clTorts were defeated. During his lifetime he 
 wrote an enormous quantity of magical, astrological and alchemical 
 works, most of which are no longer e.xtant. He is reported to have died 
 in tlie convent of the Jacobins at Paris on May the 21.st 1639. 
 
 Canarese. Tlu' language of the Kaniafic originally called Kanar;i. 
 one of the divisions of South India. 
 
 Capricornus (Lat.). The 10th sign of the Zodiac (Makara in 
 Sanskrit), considered, on account of its hidden meaning, the most im- 
 portant among the constellations of the mysterious Zodiac. It is fully 
 described in tlie Seen t Doctrinr, and therefore needs but a few words 
 more. Whether, agreeably with exoteric statements, Cai)ricornus was 
 related in any way to the wet-nurse Amaltha'a who fed Jupiter with her 
 milk, or whether it was the god Pan who changed him.sclf into a goat and 
 left his impress upon the sidereal records, matters little. Each of the 
 fables has its significance. p]verything in Nature is intimately corre- 
 lated to the rest, and therefore the students of ancient lore will not be 
 too much surprised when told that even the seven steps taken in the 
 direction of every one of the four points of the compass, or — 28 steps — 
 taken by the new-born infant Buddha, are closely related to the 28 stars 
 of the constallation of Capricornus. 
 
 Cardan, Jt'mnh . An astrologer, alchemist, kabbalist and mystic, 
 well known in literature. lie was born at Pavia in 1501, and died at 
 Rome in 1576. 
 
 Carnac. A very ancient site in Brittany (France) of a temple of 
 Cyclopean structure, sacred to the Sun and the Dragon; and of the 
 same kind as Karnac, in ancient Egy]>t. and Stonehenge in England. 
 (See the "Origin of the Satanic Myth" in Archaic Symbolism.) It was 
 built by the prehistoric hierophant-priests of the Solar Dragon, or sym- 
 bolized Wisdom (the Solar Kumnras who incarnated being the highest). 
 Each of the stones was personally })laced there by the successive priest- 
 adepts in i)ower, and commemoratt-d in symbolic language the degree 
 of power, status, and knowledge of each. (See further Secret Doctrine 
 II. 381, et scq., and also "Karnac".) 
 
 Caste. Originally the system of the four liereditary classes into 
 wiiich the Indian population was divided: Brahman, Kshatriya, Vai.sya,
 
 GLOSSAKV 69 
 
 and Sudra (or (U-secndants of Braliina. Warriors, Merchants, and th»' 
 lowest or Afrriciilturalists >. Besides, tlu-st- original four, hundreds have 
 now grown up in India. 
 
 Causal Body. This "IkkIn ", whieli is no l)ody either objective or 
 subjective, but Buddhi, the Spiritiial Soul, is so called because it is the 
 direct cause of the Sushupti condition, leading to tlie Turya state, the 
 highest state of Sawadhi. It is caUed Karanopadhi, "the basis of the 
 Cause", by the Taraka Raja Yogis; and in the Vedanta system it cor- 
 responds to both the Vignanamaija and. Anandamaya Kosha, the latter 
 coming next to Atraa, and therefore being the vehicle of the universal 
 Spirit. Buddhi alone could not be called a "Causal Body", but becomes 
 .so in conjunction with Manas, the incarnating Entity or Ego. 
 
 Gazette, JacqiKs. The wonderful Seer, wiio predicted tiie beliead- 
 ing of .several royal personages and his own decapitation, at a gay supper 
 some time before the first Revolution in France. He was born at Dijon 
 in 1720, and studied mystic philosophy in the school of Martinez Pa.s- 
 qualis at Lyons. On the 11th of September 1791. he was arrested and 
 comdemned to death by the president of the revolutionary government, a 
 man who. shameful to state, had been his fellow-student and a member 
 of the Mystic Lodge of Pasqualis at Lyons. Cazotte was executed on 
 the 25th of September on the Place du Carrousel. 
 
 Cecco d'Ascoli. Surnamed "Francesco Stabili"'. lie lived in 
 the thirteenth century, and was considered the most famous astrologer 
 in his daj'. A work of his published at Basle in 148o. and called Com- 
 mcntarii in Spharam Joannis de Sacrahosco, is still extant. He was 
 burnt alive by tlie Inquisition in 1327. 
 
 Cerberus (Or.. Lat.). Cerberus, the three-hi^aded canine monster, 
 which was su])posed to watch at the threshold of Hades, came to the 
 Greeks and Romans from Eg>pt. It was the mon.ster, half-dog and 
 half-hippopotamus, that guarded the gates of Amenti. The mother of 
 (^erberus was Eehidna^ — a Ix'ing half-woman, half-serpent, much honoured 
 in Etruria. Both the Egyptian and Greek Cerberus are symbols of 
 Kamaloka and its uncouth monsters, the cast-off shells of mortals. 
 
 Ceres (Lat.). In Greek Dcmrftr. As the female aspect of Peter 
 ^ther. Jupiter, she is esoterically the productive principle in the all- 
 pervading Spirit that quickens every germ in the material universe. 
 
 Chabrat Zereh Aur Bokher (Il<h.). An order of tlie Rosicrueian 
 stock, wlio.se nu'ml)er.-> study the Kabbalah and Hermetic sciences: 
 it admits both sexes, and has many grades of instruction. The members 
 meet in private, and the very existence of the Order is generally un- 
 known, [w.w.w.] 
 
 Chadayatana (Sk.). Lit., the six dwellings or tjatu s in man for 
 the reception of .sensations; thus, on the physical plane, the eyes. nose, 
 ear, tongue, body (or touch) and mind, as a product of the physical 
 brain and on the mental plane (esoterically). spiritual sight, smell, hear-
 
 70 TIIEOSOPHICAL 
 
 ing, taste, touch and perception, the whole syntliesized by the Buddhi- 
 atmic eh'ment. C'hailayatana is one of the 12 yidiinas, wliicli form tlie 
 ehain of incessant causation and effect. 
 
 Chaitanya (Sk.). The founder of a nustieal s«'et in India. A 
 ratli.r iiiodtrn sa«re. believed to be an avatar of Krishna.. 
 
 Chakna-padma-karpo (Tib.). "lie who holds the lotus". u.sed 
 of Chi'tinsi, the Ht)dhisattva. It is not a {genuine Tibetan word, but half 
 Sanskrit. 
 
 Chakra (Sk.). A wheel, a disk, or tlie circle of Vishnu jrenerally. 
 ['s,(l also of a cycle of time, and with other meanings. 
 
 Chakshub (Sk.). The "eye". Loka-chakshuh or "the eye of the 
 world" is a title of the Sun. 
 
 Chaldean Book of Numbers. A work which contains all that is 
 found in the Zohar of Simeon Ben-Jochai, and much more. It 
 nuist be the older by many centuries, and in one sense its original, as it 
 contains all tlie fundamental principles taught in the Jewish Kabbalistic 
 works, but none of their blinds. It is very rare indeed, there being per- 
 hajts only two or three copies extant, and these in private hands. 
 
 Chaldeans, or Kasdim. At first a tribe, then a ca.ste of learned 
 Kal)balists. They were the savants, the magians of Babylonia, a.s- 
 trologers and diviners. The famous Ilillel, the precursor of Jesus in phil- 
 osophy and in ethics, was a. Cluildean. Franck in his Kahhaia point.=> 
 to the close resemblance of the "secret doctrine" found in the Avcsta 
 and the religious metaphysics of the Chaldees. 
 
 Chandra (Sk.). The >\Ioon ; also a deity. Tlie terms Chandra and 
 Sonia are .synonyms. 
 
 Chandragupta (Sk.). The fir.st Buddhist King in India, the grand- 
 sire of A.soka ; the Sandrafottus of the all-bungling Greek \\Titers who 
 went to India in Alexander's time. (See "Asoka".) 
 
 Chandra-kanta (Sk.). "The moon-.stone", a gem that is claimed to 
 l)e formed and developed under the moon-beams, whicn give it occult 
 and magical properties. It has a very cooling influence in fever if ap- 
 plied to both temples. 
 
 Chandramanam (Sk.). The method of calculating time by the Moon. 
 
 Chandrayana (Sk.). The lunar year chronology. 
 
 Chandra-vansa (Sk.). The "Lunar Race", in contradistinction 
 to Siiri/diuinsa, the "Solar Race". Some Orientalists think it an incon- 
 sistency that Krishna, a Chandravansa (of the Yadu branch) should 
 have been declared an Avatar of Vishnu, who is a manifestation of the 
 solar energy in Rig- Veda, a work of unsurpassed authority with the 
 Brahmans. This shows, however, the deep occult meaning of the Avatar; 
 a meaning which only esoteric philosophy can exj)lain. A glos.sary is no 
 fit place for such explanations; but it may be useful to remind those 
 who know, and teach those who do not, that in Occultism, man is called
 
 GLOSvSARY 71 
 
 a solar-lunar being, solar in his higlu-r triad, and lunar in his quarter- 
 nary. Moreover, it is the Sun who imparts his light to the Moon, in the 
 same way as the human triad sheds its divine light on the mortal shell of 
 sinful man. Life celestial quickens life terrestrial. Krishna stands 
 metaphysically for the Ego made one with Atma-Huddhi, and performs 
 mystically the same function as the Christ os of tlit- Gnostics, both being 
 "the inner god in the temple" — man. Lucifer is "the l)right morning 
 star", a well known symbol in Revelations, and, as a planet, corresponds 
 to the Ego. Now Lucifer (or the planet Venus) is the Sukra-Usauas of 
 the Hindus; and Usanas is the Daitya-guru, i.e., the spiritual guide and 
 instructor of the Danavas and the Daityas. The latter are the giant- 
 demons in the Furdnas, and in the esoteric interpretations, the antetypal 
 symbol of the man of flesh, physical mankind. Tlie l)aityas can raise 
 themselves, it is said, through knowledge "austerities and devotion" to 
 "the rank of the gods and of the Ahsolute". All tliis is very suggestive 
 in the legend of Krishna; and what is more suggestive still is that just 
 as Krishna, the Avatar of a great God in India, is of the race of Yadu, 
 so is another incarnation," "God incarnate himself" — or the "God- 
 raan Christ", also of the race ladoo — the name for the Jews all over 
 Asia. Moreover, as his mother, who is represented as Queen of Heaven 
 standing on the crescent, is identified in Gnostic pliilosophy, and also 
 in the esoteric system, with the Moon her.self, like all the other lunar 
 goddesses such as Isis, Diana. Astarte and others — motliers of tlie Logoi, 
 so Christ is called repeatedly in the Roman Catholic Church, the Sun- 
 Christ, the Christ-Sol( it and so on. If the latter is a nievaphor so also is 
 the earlier. 
 
 Chantong (Tib.). "He of the 1.000 Eyes', a name of Padmaj^ani 
 or Chenresi (Avalokitesvara). 
 
 Chaos (Gr.). The Aby.ss the '"Great Deep". It was personified 
 in Egj'pt by the Goddess Neith, anterior to all gods. As Deveria says, 
 "the only God. without form and sex, who gave birth to itself, and with- 
 out fecundation, is adored under the form of a Virgin Mother". She 
 is the vulture-lu'aded Goddess found in the oldest period of Abydos, 
 who belongs, accordingly to Mariette Bey. to the lirst Dynasty, which 
 would make her, even on the confession of the time-dwarfing Orientalists, 
 about 7.000 years old. As ]\Ir. Bonwick tells us in his excellent work on 
 Egyptian belief — "Neith, Nut, Nepte, Nuk (her names as variously 
 read!) i? a philosophical conception worthy of the nineteenth century 
 after the Christian era, rather than the thirty-ninth before it or earlier 
 than that". And he adds: "Neith or Nout is neither more nor less than 
 the Great Mother , and yet the Immaculate Virgin, or female God from 
 whom all things proceeded". Neith is the "Father-Mother" of the 
 Stanzas of the Secret Doctrine, the Swahhdvat of the Northern Bud- 
 dhists, the immaculate Mother indeed, the prototype of the latest "Vir- 
 gin" of all : for. as Sharpe says, "the Feast of Candlemas — in honour of
 
 72 THEOSOPIIICAL 
 
 the goddess Ne'ith — is ytt inarkctl in our Alinaimes as Candlenuis tlay. 
 or the Purification of the \'irf;in Mary"; and Beaun-pard tells us of 
 "the lininaeulati' Conception of the Virj^in, wlio can hcnci'forth, as well 
 as the Hj,'yptian Mim-rva. tlic mysterious Neith, boast of havinj: come 
 from hersi'lf. and of havinjr piven birth to God". He who would deny 
 the working; of cycles and the recurrence of events, let him read what 
 Xeith was 7.000 years n^o, in the conception of the Egyptian Initiates, 
 trying to popularize a philosophy too abstract for the ma.s.se8; and then 
 remend)er the subjects of disjiute at the Council of Kphesus in 4'M, wlien 
 Mary was (h'clared Mother of God; and her immaculate Concejjtion 
 forced on the World as by command of God, by Pojx' and Council in 
 lSr)8, Ni'i'th is Swabhavat and also the Vedic Aditi and the Puranic 
 Akasa, for "she is not only the celestial vault, or ether, but is made to 
 api)ear in a tree, from which she gives the fruit of the Tree of Life (like 
 another Eve) or pours upon her worshippers some of the divine water of 
 life". Ilenci' she gained the favourite appelation of "Lady of the Syca- 
 more", an epithet apj)lied to another Virgin (Bonwick). The resem- 
 blance becomes still more marked when Neith is found on old pictures 
 represented as a ^lother embracing the ram-headed god, the "Lamb". 
 An ancient stele declares her to be "Neut, the luminous, who has en- 
 gendered the gods" — the Sun included, for Aditi is the mother of the 
 Marttanda. the Sun — an Aditya. She is Naus, the celestial ship; hence 
 We find her on the prow of the Egyj^tian vessels, like Dido on the prow 
 of the ships of the Phoenician nuiriners, and forthwith we have the Virgin 
 Mary, from Mar, the "Sea", called the "Virgin of the Sea", and the 
 "Lady Patroness" of all Roman Catholic seamen. The Rev. Sayce is 
 quoted by Bonwick, exi)laining her as a principle in the Babylonian Baku 
 (Chaos, or confusion) i.r., "merely the Chaos of Genesis . . . and 
 l)erhaps also Mot, the primitive snibstance that was the mother of all the 
 gods". Nebuchadnezzar .seems to have been in the mind of the learned 
 profe.s.sor, since he left the following witness in cuneiform language, "1 
 built a temple to the Great Goddess, ray Mother". We may close with 
 the words of Mr. Bonwick with which we thoroughly agree: "She 
 (Neith) is the Ziruudna of the Avesta, 'time without limits'. She is the 
 Nerfe of the P^truscans. half a woman and half a fish" f whence the con- 
 nection of the Virgin ]\Iary with the fish and pisccs) ; of whom it is said : 
 "From holy good Nerfe the navigation is happy. She is the Byihos of 
 the Gno.stics, the One of the Neoplatonists. the All of German m(>taphy- 
 sieians, the Anaita of Assyria." • 
 
 Charaka (Sk.). A writer on Medicine who lived in Vedic times. He is 
 believed to have been an incarnation (Avatara) of the Serpent Srsha, 
 i.e., an embodiment of divine Wisdom, since Sesha-Naga, the King of 
 the "Serpent" race, is synonymous with A)ionta, the seven-headed Ser- 
 pent, on which Vishnu sleeps during the pralaifds. Ananta is the "end- 
 less" and the .symbol of eternity, and as such, one witli Space, while 
 Sesha is only periodical in his manifestations. Hence while Vishnu is
 
 GLOSSARY 75 
 
 identified witli Aiiauta, Charaka is only the Avatar of S.-sha. (See 
 "Ananta" and "Sesha".) 
 
 Charnock, Thomas. A great aleheniist of the sixtti-nth eentiir\ : u 
 snr^^on who lived and practiced near Salishnry. studying tlie art in 
 some neighhoriiig cloisters with a i)riest. It is said that he was initiated 
 into the final secret of transimitation by the famous mystic William Hird. 
 who "had been a ]>rior of Bath and defrayed the expense of repairing 
 the Abbey Church from the gold which he made by the red and white 
 elixirs" (Roijal Mas. Cycl.). Charnock wrote liis Bn x'iary of Fhilosophif 
 ill the year l')')? and tlie Enicfma of Alchimij in 1574. 
 
 Charon (dr.). The Egy})tian Khu-i n-ua, the hawk-headed Steer-i- 
 man of the boat conveying the Souls across the black waters that sep- 
 arate life from death. Charon, the Sun of P^rebus and Nox, is a variant 
 of Khu-en-ua. Tlie dead w^ere obliged to pay an obelus, a small piece of 
 money, to this grim ferryman of the Styx and Acheron; therefore the 
 ancients always placed a coin under the tongue of the deceased. Th.is 
 custom has been i)reserved in our own times, for most of the lower cla.sses 
 in Russia place coppers in the coffin under the head of the dead for post 
 mortem expenses. 
 
 Charvaka (Sk.). There were two famous beings of this name. 
 One a Iialcshasa (demon) who disguised himself as a Brahman and 
 entered HastiiiTi-pura ; wiiereupon the Brahmans discovered the impos- 
 ture and reduced Charvaka to ashes with the fire of their eyes, — i.e.^ 
 magnetically by means of what is called in Occultism the "black glance'* 
 or evil eye. The second was a terrible materialist and denier of all but 
 matter, who if he could come back to life, would put to shame all the 
 "Free thinkers" and "Agnostics" of the day. lie lived before the Ra- 
 mayanic period, but his teachings and school have survived to this day. 
 and he has even now followers, who are mostly to be found in Bengal. 
 
 Chastanier, B<n(dkt. A French mason who established in Tjon 
 don in 17()7 a Lodge called "The Illuminated Theosophists". 
 
 Chatur mukha (Sk.). The "four-faced one", a title of Brahma. 
 
 Chatur varna (Sk.). Tiie four castes (lit., colours). 
 
 Chaturdasa Bhuvanam (Sk.). The fourteen lokas or planes of ex- 
 istence. Hsolei'ieally. the dual seven states. 
 
 Chaturyoni (Sk.). Written also tchatur-ijoni. The same as Kar- 
 maya or "the four modes of birth" — four ways of entering on the path 
 of birth as decided by Karma: (o) birth from the womb, as men and 
 mammalia; (6) birth from an egg, as birds and reptiles; (r) from 
 moisture and air-germs, as insects; and (r/) by sudden self-transforma- 
 tion, as Bodhisattvas and Gods (Anupadaka). 
 
 Chava (Ueb.). Tlie same as Eve: "the Mother of all that lives": 
 "Life". 
 
 Chavigny, J((in Almi <h . A disciple of the woi-Jd-faiiious Nostra 
 damus, an astrologer and an alchemist of the sixteenth century. He-
 
 74 THEOSOrUFCAI. 
 
 died in the year 1604. His life was a very quiet one and he was almost 
 unknown to his contemporaries; but he left a precious manuscript on the 
 pre-natal and post-natal inHurnce of the stars on certain marked individ- 
 uals, a secret revealed to him ])y Nostradamus. This treatise was last in 
 the possession of the Emperor Alexander of Russia. 
 
 Chela (Sk.). A disciple, the ])upil of a Ouru or Sajre. tiie follower 
 of some adept of a school of philosophy (lit., child). 
 
 Chemi (Erj.). The ancient name of Ejrypt. 
 
 Chenresi (Tib.). Tlie Tibetan Avalokitesvara. Th.' Bodhisattva 
 r;u I iiiapani. a divine Buddha. 
 
 Cheru (Scand.). Or Heru. A magfic .sword, a weapon of the 
 "sword grod" Ileru. In tiie Edda, the Sagra describes it as destroying its 
 possessor, .should lie be unworthy of wielding it. It brings victory and 
 fame only in the hand of a virtuous hero. 
 
 Cherubim (Hrh.). According to the Kabbalists. a gi-oup of angels, 
 wliieli they .specially a.ssociated with the Sephira Jcsod. In Christian 
 teaching, an order of angels who are "watchers". Genesis places Cher- 
 ubim to guard the lost Eden, and the 0. T. frequently refers to them 
 as guardians of the divine glory. Two winged representations in gold 
 were placed over the Ark of the Covenant ; colossal figures of the same 
 were also placed in the Sanctum Sanctorum of the Temple of Solomon. 
 Ezekiel describes them in poetic language. Each Cherub appears to 
 have been a compound figure with four faces — of a man, eagle, lion, and 
 ox, and was certainly winged. Parkhurst, in voc. Chcruh, suggests that 
 the derivation of the word is from K, a particle of similitude, and RB or 
 RUB, greatness, master, majesty, and so an image of godhead. Many 
 other nations have displayed similar figures as symbols of deity; e.g., 
 the Egyptians in their figures of Serapis, as Macrobius describes in his 
 Saturnalia; the Greeks had their triple-headed Hecate, and the Latins 
 had three-faced images of Diana, as Ovid tells us, ccce procul ternis 
 Hecate variata figuris. Virgil also describes her in the fourth Book of 
 the JEneid. Porphyry and Eusebius write the same of Proserpine. The 
 Vandals had a many-headed deity they called Triglaf. The ancient 
 German races had an idol Rodigast witli human ])ody and heads of the 
 ox, eagle, and man. The Persians have some figures of Mithras with a 
 man's body, lion's head, and four wings. Add to these the Chimaera, 
 Sphinx of Egypt, Moloch, Astarte of the Syrians, and some figures of 
 Isis with Bull's horns and feathers of a bird on the liead. [w.w.w.] 
 
 Chesed (Hrh.). ":\Iercy'\ also named Gedidah, the fourth of the 
 fen Sephiroth ; a masculine or active potency, [w.w.w.] 
 
 Chhaya (Sk.). "Shade" or "Shadow". The name of a creature 
 produced by Sanjna, the wife of Surya, from her.self (astral body). 
 Unable to endure the ardour of her husband, Sanjna left Chhaya in her 
 place as a wife, going herself away to perform austerities. Chhaya is 
 the astral image of a person in esoteric philosophy.
 
 GLOSSARY 75 
 
 Chhandoga (Sk.). A Samhitd colU'ction of Saiiia W-da ; also a 
 priest, a chanter of the Sama Veda. 
 
 Chhanmiika (SJx.). A great Bodhisiittva with the Northern Bud- 
 dhists, famous for his ardent love of Humanity ; regarded in the esoteric 
 schools as a Nirtnanakdya. 
 
 Chhannagarikah (Tib.). Lit., the school of six cities. A famoui* 
 j)hilosophicaI school where Chelas are pn'i)ared before entcrin": on tlu" 
 Path. 
 
 Chhassidi or Chasdim. In the Septuagint Assidm, and in English 
 Assidcaus. They are also mentioned in Maccabees I., vii., 13, as being- 
 put to death witli many others. They w'ere the followers of Mattathias, 
 the father of the Maccabeans. and were all initiated mystics, or Jewish 
 adepts. The word means: "skilled; learned in all wi.sdom. human and 
 divine". Mackenzie (R.M.C.) regards them as the guardians of the 
 Temple for the preservation of its purity ; but as Solomon and his Tem- 
 ple are both allegorical and had no real existence, the Temple means 
 in this case the ''body of Israel" and its morality. "Scaliger connects 
 this Society of the Assideans with that of the Essenes, deeming it the 
 predecessor of the latter." 
 
 Chhaya loka (Sk.). The world of Shades; like Hades, the world 
 of the Eidola and Umbra. We call it Kdmaloka. 
 
 Chiah (Ileh.). Life; Vita, Rcvivificatio. In the Kabbala, tlir 
 second highest essence of the human soul, corresponding to Chokmah 
 (Wisdom). 
 
 Chichhakti (f^k.). Chih-Sakti; the power which generates thought. 
 
 Chidagnikundum (Sk.). Lit., "the fire-hearth in the heart"; the 
 seat of the force which extinguishes all individual desires. 
 
 Chidakasam (Sk.). The field, or basis of consciousness. 
 
 Chifflet, Jean. A Canon-Kabbalist of the XVIIth century, reput«"d 
 to have learned a key to the Gnostic works from Coptic Initiates; he 
 wrote a work on Abraxas in two portions, the esoteric portion of which 
 was burnt by the Church. 
 
 Chiim (Ilcb.). A plural noun — "lives"; found in compound names; 
 Elohim Chiim, the gods of lives, Parkhurst translates "the living God"; 
 and Ranch Chiim, Spirit of lives or of life, [w.w.w.] 
 
 China, Tlie Kabbalah of. One of the oldest known Chinese books is 
 the Yih King, or Book of Changes. It is reported to have been written 
 2850 B.C., in the dialect of the Accadian black races of Mesopotamia. It 
 is a most abstruse system of Mental and Moral Philosophy, with a 
 scheme of universal relation and divination. Abstract ideas are repre- 
 sented by lines, half lines, circle, and points. Tiius a circle represents 
 YIH, the Great Supreme ; a line is referred to YIN, the Masculine Active 
 Potency; two half lines are YANG, the Feminine Passive Potency. 
 KWEI is the animal soul, SHAN intellect, KHIEN heaven or Father,
 
 76 TIlHOSOl'JllCAl. 
 
 KIIWAX tartli or Mother. KAN m- QIIIX is Son; inalc iiumlKTs are 
 odd, n-pivsi'iitt'd by li^'it eirc-lts, rtuialc miiiilnTs arc I'ven, by black 
 circU'S. Tlu're arc two most mysterious dia<irams. one calU'd "HO or the 
 River Map", and also associated with a Horse; and the other called 
 "The Writin": of LO"; these are formed of {groups of white and black 
 circles, arran{;ed in a Kabbalistic manner. 
 
 Tile text is by a Kinjj; named Wan, and the coinincntai'N- by Kan, his 
 son; the text is allowed to be older than the time of Confucius, jw.w.w.] 
 
 Chit (>^k.). Abstract Consciousness. 
 
 Chitanuth our (lid).). Chitons, a priestly j;arb ; the "coats of .skin'" 
 yiven by Java Alcim to Adam and Eve after their fall. 
 
 Chitkala (Sk.). In Esoteric philosophy, identical with the Ku- 
 nu'iras, those who Hr.st incarnated into the men of the Third Root-Race. 
 (See S(r. Dort.: Vol. I., p. 288 n). 
 
 Chitra Gupta (Sk.). Tiie deva (or god) who is the recorder of 
 Yama (the god of death), and who is supposed to read the account of 
 every Soul's life from a register called Agra Sandhdni, when the said 
 .soul appears before the .seat of Judgment. (See "Agra Sandhani"). 
 
 Chitra Sikkandinas (Sk.). The constellation of the great Bear; th.- 
 habitat of the seven Kishis (Sapta-Riksha). Lit., "bright-crested. 
 
 Chnoumis (Or.). The same as Chnouphis and Kneph. A symbol 
 of creative force; Chnoumis or Kneph is "the unmade and eternal deity" 
 according to Plutarch. He is represented as blue (ether), and with his 
 ram's head with an asp between the horns, he might be taken for Ammon 
 or Chnouphis (q.v.). The fact is that all these gods are solar, and rep- 
 resent under various aspects the phases of generation and impregnation. 
 Their ram's heads denote tliis meaning, a ram ever symbolizing genera- 
 tive energy in the abstract, while the bull was the symbol of strength and 
 tile creative function. All were one god, whose attributes were individ- 
 ualised and per.sonified. According to Sir G. Wilkinson, Kneph or 
 Chnoumis was "the idea of the Spirit of God"; and Bonwick explains 
 that, as Av, "matter" or "flesh", he was criocephalic (ram-headed), 
 wearing a solar disk on the head, standing on the Serpent Melien, with 
 a viper in his left and a cross in his riglit hand, and bent upon the 
 function of creation in the underworld (the earth, esotcrically). The 
 Kabbalists identify him with Binah, the third Sephira of the Sephirothal 
 Tree, or "Binah, represented by the Divine name of Jehovah". If as 
 Chnoumis-Kneph, he represents tlie Indian Narayana, the Spirit of God 
 moving on the waters of space, as Eichton or Ether he holds in his 
 mouth an Egg, the symbol of evolution ; and as Av he is Siva, the De- 
 stroyer and the Regenerator; for, as Deveria explains: "His journey to 
 the lower hemispheres appears to symbolize the evolutions of substances, 
 which are born to die and to be reborn." Esotcrically, however, and as 
 taught by the Initiates of the inner temple, Chnoumis-Kneph was pre- 
 emintly the god of reincarnation. Says an inscription: "1 am Chnoumis,
 
 GLOSSARY 77 
 
 Son of the Uuiverse. 700", a mystiTv liavin<^ a direct reference to the 
 roincarnating Ego. 
 
 Chnouphis (Gr.). Nuitf in Ejryptiaii. Another aspect of Amnion, 
 and the personification of his jrenerative power in actu, as Kneph is of 
 the same in potent ia. lie is also ram-headed. If in his aspect as Knepli 
 he is the Holy Spirit with the creative ideation brooding in him, as 
 Chnouphis, he is the angel who "comes in" into the Virgin soil and 
 flesh. A prayer on a papyrus, translated by the French Egyptologist 
 Chabas, says: "0 Sepui, Cause of being, who hast formed thine own 
 body ! O only Lord, proceeding from Noum I divine substance, cre- 
 ated from itself! God, who hast made the substance wiiich is in him I 
 God, who has made his own father and impregnated his own mother." 
 This shows the origin of the Christian doctrines of the Trinity and im- 
 maculate conception. He is seen on a monument seated near a potter's 
 wheel, and forming men out of clay. The tig-leaf is sacred to him, which 
 is alone sufficient to prove him a phallic god — and idea which is carried 
 out by the inscription : "he who made tliat which is, the creator of benigs, 
 the first existing, he who made to e.xist all that exists." Some see in 
 him the incarnation of Ammon-Ra, but he is the latter himself in his 
 phallic aspect, for, like Ammon, he is "his mother's husband", i.e., the 
 male or impregnating side of Nature. His names vary, as Cnouphis. 
 Noum, Khem, and Khnum or Chnoumis. As he represents the Demiurgos 
 (or Logos) from the material, lower aspect of the soul of the World, he 
 is the Agathodffimon, symbolized sometimes by a Serpent ; and his wife 
 Athor or Maut (Mot mother), or Sate, "the daughter of the Sun", 
 carrying an arrow on a sunbeam (the ray of conception), stretches "mis- 
 tress over the lower portions of the atmosphere", below the constellations, 
 as Ne'ith expands over the starry heavens. (See "Chaos".) 
 
 Chohan (Tib.). "Lord" or "Master"; a chief; thus Dhijini-Chohan 
 would answer to "Chief of the Dhyanis", or celestial Lights — which 
 in English would be translated Archangels. 
 
 Chokmah (Ilch.). Wisdom; the second of the ten Sephiroth. and 
 the second of the supernal Triad. A masculine potenc}' corresponding 
 to the YocI (1) of the Tetragrammaton IHVH, and ioAb, the Father. 
 |w.w.w.] 
 
 Chrestos (dr.). The early Gnostic form of Christ. It was used in 
 the fifth century B.C. by -<Eschylus, Herodotus, and others. The Mantcu- 
 niota pythochr( sta, or the "oracles delivered by a Pythian god" through 
 a pythoness, are mentioned by the former {Chocph. 901). Chrfstcrion 
 is not only "the seat of an oracle", but an offering to, or for, the oracle, 
 Chrestes is one who explains oracles, "a prophet and soothsayer", and 
 Chresterios one who serves an oracle or a god. The earliest Christian 
 writer, Justin Martyr, in his first Apologif, calls his co-religionists Chrcs- 
 tians. "It is oidy through ignorance tiiat men call themselves Christians 
 instead of Chrcstians," says Lactantius (lib. iv., cap. vii.). The terms 
 Christ and Christians, spelt originally ChrCst and Chn'stians, were bor-
 
 78 TIIEQSOI'Hl* AL 
 
 rowed from tht* TeinpU' vocabulary »)f the Pat?ans. Chn'stus meant in 
 that vocabulary a disciple on j)robation, a candidate for hieroithantshij). 
 When he had attained to this throu{:^h initiation. lon<; trials, and suffer- 
 ing, and had been ** anointed" {i.e., "rubbed with oil", as were Initiates 
 and even idols of the gods, as the last touch of ritualistic observance), 
 his name was changed into (liristo.'i, the "purified", in esoteric or mys- 
 tery language. In mystic symbology, indeed, Chri.'itrs, or Cliristos, 
 meant that the "Way", the I'ath, was already trodden and the goal 
 reached; when the fruits of the arduous labour uniting the [)ersonality of 
 evanescent clay with the indestructible Individi'ality, transformed it 
 thereby into the immortal P]go. "At the end of the Way stands the 
 Chrestes", the Piiri/icr, and the union once accomplished, the Chrestos. 
 the "man of sorrow", became Christo.f himself. Paul, the Initiate, knew 
 this, and meant this precisely, when he is made to say, in bad transla- 
 tion : "I travail in birth again until Christ be formed in you" (Gal. 
 iv. 19), the true rendering of which is . . . "until ye form the 
 Christos within yourselves". But the profane who knew only that 
 Chrt'ste.s was in some way connected with priest and prophet, and knew 
 notiiing about the hidden meaning of Christos, insisted, as did Lactan- 
 tius and Justin Martyr, on being called Chrestians instead of Christians. 
 Every good individual, therefore, may find Christ in his "inner man" as 
 Paul expresses it (P^phes. iii. 16, 17), whether he be Jew, Mussulman. 
 Hindu, or Christian. Kenneth Mackenzie seemed to think that the 
 word Chrestos was a synonym of Soter, "an appellation assigned to 
 deities, great kings and heroes," indicating "Saviour," — and he was 
 right. For, as he adds: "It has been applied redundantly to Jesus 
 Christ, whose name Jesus or Joshua bears the same interpretation. The 
 name Jesus, in fact, is rather a title of honour than a name— the true 
 name of the Soter of Ciiristianity being Emmanuel, or God with us 
 (Matt, i., 23.). . , Great divinities among all nations, who are rep- 
 resented as expiatory or self-sacrificing, have been designated by the 
 same title." {R. M. Cyclop.) The Asklepios (or JEsculapius) of the 
 Greeks had the title of Soter. 
 
 Christian Scientist. A newly-coined term for denoting the prac- 
 titioners of an art of iieaiing by will. The name is a misnomer, 
 since Buddhist or Jew, Hindu or Materialist, can practice this new form 
 of Western Yoga, with like success, if he can only guide and control his 
 will with sufticient firmness. The "Mental Scientists" are another rival 
 school. These work by a universal denial of every disease and evil 
 imaginable, and claim syllogistically that since Universal Spirit cannot 
 be subject to the ailings of fiesh, and since every atom is Si)irit and in 
 Spirit, and since finally, they — the healers and the liealed — are 
 all absorbed in this Spirit or Deity, there is not, nor can there be, such a 
 thing as disease. This prevents in no wise botli Christian and Mental 
 Scientists from succumbing to disease, and nursing chronic diseases in 
 their own bodies just like ordinary mortals.
 
 GLOSSARY 79 
 
 Chthonia (Or.). Chaotic eartli in the Hellenic cosmogony. 
 
 Chuang. A great Chinese philosopher. 
 
 Chubilgan (Mongol.). Or Khuhilkhan. The same as Chutuktu. 
 
 Chutuktu (Tib.). An incarnation of Buddha or of some Bod- 
 hisattva, as believed in Tibet, where there are generally five manifesting 
 and two secret Chutuktus among the high Lamas. 
 
 Chyuta (8k.). Means, "the fallen" into generation, as a Kabbalist 
 would say; the oi)posite of achyuta, something which is not subject to 
 change or differentiation ; said of deity. 
 
 Circle. There are several "Circles" with mystic adjectives at- 
 tached to them. Thus we have: (1) the "Decussated or Perfect Circle" 
 of Plato, who shows it decussated in the form of the letter X; (2) the 
 "Circle-dance" of tlie Amazons, round a Priapic image, tlie same as the 
 dance of the Gopis around the Sun (Krishna), tlie shepherdesses rep- 
 resenting the signs of the Zodiac; (3) the "Circle of Necessity" of 3,000 
 years of the Egyptians and of the Occultists, the duration of the cycle 
 between rebirths or reincarnations being from 1,000 to 3,000 years on 
 the average. Tliis will be treated under the term "Rebirth" or "Rein- 
 carnation ' '. 
 
 Clairaudience. The faculty, wliether innate or acquired by occult 
 training, of hearing all that is said at whatever distance. 
 
 Clairvoyance. The faculty of seeing with the inner eye or spirit- 
 ual sight. As ]iow used it is a loose and lii|)i)ant term, eml)racing 
 under its meaning a happy guess due to natural slircwdness or intuition, 
 and also that faculty which was so remarkably exercised by Jacob 
 Boehme and Swedenborg. Real clairvoyance means the faculty of seeing 
 through the densest matter (the latter disappearing at the will and before 
 the spiritual eye of the Seer), and irresjx'ctivc of tim('( past, present and 
 future) or distance. 
 
 Clemens Alexandrinus. A Church Father and a voluminous 
 writer, wlio had been a Neo-Platonist and a disciple of Ammonius Saccas. 
 He lived between the second and the third centuries of our era, at Alex- 
 andria. 
 
 Cock. A very occult biivl. much a])pi"cciate(l in aiu-ient augury and 
 symbolism. According to the Zohar, the cock crows three times before 
 the death of a per.son ; and in Russia and all Slavonian countries when- 
 ever a person is ill on the premises where a cock is kept, its crowing is 
 held to be a sign of inevitable deatli, unless tlie bird crows at the hour 
 of midnight, or immediately afterwards, when its crowing is considered 
 natural. As the cock was sacred to j!E.sculapius, and as the latter was 
 called tiie Sotcr (Saviour) wiio raised the dead to life, the Socratic ex- 
 clamation "We owe a cock to -^.sculapius", just before the Sage's death, 
 is very suggestive. As the cock was always connected in symbology with 
 the Sun (or solar gods), Death and Resurrection, it has found its ap- 
 propriate place in the four Gospels in the prophecy about Peter repu-
 
 80 THEOSOPHICAL 
 
 diating his Master before the cock crowed thrice. The cock is the most 
 inajriirtic and sfiisitivc of all birds, hence its Greek name alcctruon. 
 
 Codex Nazaraeus (Lat.). The "Book of Adam" — the latter name 
 meaning: (nithropos, Man or Humanity. The Nazarene faith is 
 called sonii'tinu's tin* Bardesanian system, thoufjh Bardcsancs (h.c. 15.'> 
 to 228) does not seem to have iiad any connection with it. True, he was 
 born at Edessa in Syria, and was a famous astrologer and Sabian before 
 his allepretl conversion. But he was a well-educated man of nol)](' fam- 
 ily, and would not have used the almost incomprehensible Chaldeo-Syriae 
 dialect mixed with the mystery language of the Gnostics, in which the 
 Codex is written. The sect of the Nazarenes was pre-Christian. Pliny 
 and Josei)hus speak of the Nazarites as settled on the banks of the Jordan 
 150 years B.C. (.-1/)^ Jud. xiii. p. 9) ; and Munk says that the "Naziareate 
 was an institution established before the laws of Musah" or Mo.ses. 
 (Munk p. 169.) Their modern name is in Arabic — El Mogtasila; in 
 European languages — the Mendaans or "Christians of St. John". (See 
 "Baptism".) But if the term Baptists may well be applied to them, it 
 is not witli the Christian meaning : for while they were, and still are 
 Sabians. or pure astrolaters, the Mendteans of Syria, called the Galileans, 
 are pure polytheists, as every traveller in Syria and on the Euphrates 
 can ascertain, once he acquaints himself with their mysterious rites and 
 ceremonies. (See Isis Unv. ii. 290, et scq.) So secretly did they pre- 
 serve their beliefs from the very beginning, that Epiphanius who wrote 
 against the Heresies in the 14th century confesses himself unable to say 
 what they believed in (1. 122) ; he simply states that they never mention 
 the name of Jesus, nor do they call themselves Christians {loc. cit. 190). 
 Yet it is undeniable that some of the alleged philosophical views and 
 doctrines of Bardesanes are found in the codex of the Nazarenes. (See 
 Norberg's Codex NazarcBus, or the "Book of Adam", and also "Men- 
 daeans".) 
 
 Coeur, Jacques. A famous Treasurer of France, born in 1408, who 
 obtained the office by black magic. He was reputed as a great alchemist 
 and his wealth became fabulous; but he was soon banished from the 
 country, and retiring to the Island of Cyprus, died there in 1460, leaving 
 behind enormous wealth, endless legends and a bad reputation, 
 
 Coffin-Rite, or Pa.stos. This w^as the final rite of Initiation in trie 
 Mysteries in Egypt, Greece and elsewhere. The last and supreme secrets 
 of Occultism could not be revealed to the Disciple until he had passed 
 through this allegorical ceremony of Death and Resurrection into new- 
 light. "The Greek verb teleutao," says Vronsky, "signifies in the active 
 voice 'I die', and in the middle voice 'I am initiated' ". Stobaeus quotes 
 an ancient author, who says, "The mind is affected in death, just as it 
 is in the initiation into the Mysteries ; and w'ord answers to word as well 
 as thing to thing; for tcleutan is 'to die', and telcisthai 'to be initiated' ". 
 And thus, as Mackenzie corroborates, when the Aspirant was placed in
 
 GLOSSARY gl 
 
 the Pastos, Bed, or Coffin (in India on the lathe, as explained in the 
 Secret Doctrine), "he was symbolically said to die". 
 
 Collanges, Gahrul dc. Born in 1524. The best a.strologrcr in tlie 
 XVIth century and a still better Kabbalist. He spent a fortune in the 
 unravelling of its mysteries. It was rumored that he died througrli 
 poison administered to liim by a Jewisli Rabbin-Kabbalish. 
 
 College of Rabbis. A college at Babylon ; most famous during 
 the early centuries of Christianity. Its glory, however, was greatly 
 darkened by the appearance in Alexandria of Hellenic teachers, such 
 as Philo Juda^us, Josephus, Aristobulus and otliers. The former avenged 
 themselves on their successful rivals by si)eakiug of the Alexandrians as 
 theurgists and unclean prophets. But the Alexandrian believers in thau- 
 maturgy were not regarded as sinners or impostors when orthodox Jews 
 were at the head of such schools of "'hazim". These were colleges for 
 teaching prophecy and occult sciences. Samuel was the chief of such a 
 college at Ramah ; P^lisha at Jericho. Ilillel had a regular academy for 
 prophets and seers; and it is Hillel, a pupil of the Babylonian College, 
 who was the founder of the Sect of the Piiarisees and the great orthodox 
 Rabbis. 
 
 Collemann, Jean. An Alsatian, born at Orleans, according to K. 
 Mackenzie ; other accounts say he was a Jew, wlio found favor owing to 
 his astrological studies, with both Charles VII. and Louis XL, and that 
 he had a bad influence on the latter. 
 
 Collyridians. A sect of Gnostics wlio, in the early centuries of 
 Christianity, transferred their worship and reverence from Astoreth to 
 Mary, as Queen of Heaven and Virgin. Regarding the two as identical, 
 they offered to the latter as they had done to the former, buns and cakes 
 on certain days, with sexual symbols represented on them. 
 
 Continents. In the Buddhist cosmogony according to Gautama 
 Buddha's exoteric doctrine, there are numberless systems of worlds (or 
 Sakwala) all of which are born, mature, decay, and are destroyed period- 
 ically. Orientalists translate the teaching about "the four great contin- 
 ents which do not communicate with each other", as meaning that "upon 
 the earth there are four great continents" (see Hardy's Eaftteni Monach- 
 ism, p. 4), while the doctrine means simply that round or above tlie earth 
 there are on either side four worlds, i.e., the earth appearing as the fourth 
 on each side of the arc. 
 
 Corybantes, Mysterirs of the. These were held in Phrygia in 
 honour of Atys, the youth beloved by Cybele. The rites were very elalior 
 ate within the temple and very noisy and tragic in public. They began 
 by a public bewailing of the death of Atys and ended in tremendous re- 
 joicing at his resurrection. The statue or image of the victim of Jupiter's 
 jealously was placed during the ceremony in a pastos (coffin), and the 
 priests sang his sufferings. Atys, as V^isvakarma in hidia, was a repre- 
 sentative of Initiation and Adeptship. He is shown as being born im-
 
 82 THEOSOl'HICAI. 
 
 potont, bfcausi' i-liastity is a rrquisitc (tf tlif lifi" of an asi)ii-aiit. Atys 
 is said to luivf establislu'd tlit» rites aiul worship of Cyhclc, in Lydia. 
 fSot* ruusnn., vii., c. 17.) 
 
 Cosmic Gods. Infi-rioi- ;,'0(is, those connreted with thr formation 
 of matter. 
 
 Cosmic Ideation lOicult.). Eternal thonj^ht, imi»re.ss«'d on sub- 
 stance or spirit matter, in the eternity; thouj^ht which l)ecome8 active 
 at the l)ej::iniiinj!: of every n»'W life-cycle. 
 
 Cosmocratores f(ir.). "Builders of tlie Tnivers.'". the "world 
 architects'", or tiie Creative Forces personified. 
 
 Cow- Worship. The idea of any such "worship" is as erronecms 
 as it is unjust. No F^^yptian worshipped thr cow, nor does any Hindu 
 worship this aninud now, though it is true that tlie cow and hidl were 
 sacred then as they are today, but oidy as tlie natural physical symbol 
 of a metaphysical ideal; even as a church made of bricks and mortar is 
 sacred to the civilized Christian because of its associations and not by 
 reason of its walls. The cow was sacred to Isis, the Universal Mother, 
 Nature, and to the Ilathor. the female principle in Nature, the two pod- 
 de.s.ses beinj: allied to both sun and moon, as the disk and the cow's horns 
 (crescent) prove. (See "Ilathor" and "Isis".) In the Vedas, the 
 Dawn of Creation is represented by a cow. This dawn is Ilathor, and 
 the day which follows, or Nature already formed, is Isis, for both are 
 one except in the matter of time. Hathor the elder is "the mistress of 
 the seven mystical cows" and Isis, "the Divine Mother", is the "cow- 
 horned", tfu cow of plctity (or Nature, p]arth). and, as the mother of 
 Horns (the j)hysical world) — the "mother of all that lives". The outa 
 was the synd)olic eye of Ilorus, the rijj^ht being the sun, and the left the 
 moon. Tlie right "eye" of Ilorus was called "the cow of Ilathor", and 
 served as a powerful amulet, as the dove in a nest of rays or glory, with 
 or without the cross, is a talisman with Christians, Latins and Greeks. 
 The 7^1/// and the Lion which we often find in company with Luke and 
 Mark in the frontispiece of their respective Gospels in the Greek and 
 Latin texts, are explained as symbols — which is indeed the fact. "Why 
 not admit the same in the case of the Egyptian sacred liulls, ( 'ows, Kams. 
 and Birds? 
 
 Cramer, Jolm. An eminent scholar who for over thirty years studied 
 Hermetic philo.sophy in pursuance of its practical secrets, while he was 
 at the same time Abbot of Westminster. While on a voyage to Italy, he 
 met the famous Raymond Lully whom he induced to return with him to 
 England. Lully divulged to Cremer the secrets of the stone, for which 
 .service the monastery offered daily i)rayers for him. Cremer, says the 
 Royal Masonic Cj/cloprdia, "having obtained a profound knowledge of 
 the secrets of Alehemy. Ix'came a most celebrated adept in occult phil- 
 osopliv lived to a good old age. and died in tlie nngn of King 
 
 Edward III."
 
 OLOSSARY 33 
 
 Crescent. Sin was tlie Assyrian naiiu- for the moon, ami Sinai tin- 
 Mount, the birtli-plaee of Osiris, of Dionysos, Bacchus and several other 
 {rods. Aceordinpr to Rawlinson, the moon was held in liiprlier esteem than 
 the sun at Babylon, Ixcause darkness pr< ct (hd light. The crescent was. 
 therefore, a sacred symbol with almost every nation, before it became the 
 standard of the Turks. Says the author of Egyptian Bdi^f, "The cres- 
 cent is not es.sentially a Maliomctan ensign. On the con- 
 trary, it was a christian one, derived throu«ijli Asia from the Babylonian 
 Astarte, Queen of Heaven, or from the E<?yptian Isis .... wliose 
 t-mblem was the crescent. Tiie Greek Cliristian Empire of Constantino- 
 j>le held it as their palladium. Ui)on tiie conquest of the Turks, the 
 Mahometan Sultan adopted it for the .symbol of his i)ower. Since that 
 time the crt scrnt has been made to oppo.se tiie idea of the cross." 
 
 Criocephale (dr.). Ram-headed, applied to si-veral deities and 
 emblematic tigrures, notably those of ancient Egypt, which were de- 
 signed about the period when the Sun pas-stnl, at the Vernal Equinox, 
 from the sign Taurus to the sign Aries. Previously to this period, bull- 
 headed and horned deities prevailed. Apis was the type of the Bull 
 deity, Ammon that of the ram-headed type: Isis, too, had a Cow's head 
 allotted to her. Porphyry writes that the Greeks united the Ram to 
 Jupiter and the Bull to Bacchus, fw.w.w.] 
 
 Crocodile. "The great reptile of Typhon." The seat of its "wor- 
 shij/' was Crocodilopolis and it was sacred to Set and Sebak — its alleged 
 creators. The primitive Ri.shis in India, the Manns, and Sons of Brah- 
 ma, are each the progenitors of some animal species, of which he is the 
 alleged "father"; in Egypt, each god was credited with the formation 
 or creation of certain animals which were sacred to him. Crocodiles 
 must have been numerous in Egypt during the early dynasties, if one 
 has to judge by the almo.st incalculable number of their mummies. Thou- 
 sands upon thousands have been excavated from the grottoes of Moabdeh, 
 and many a vast necropolis of that Typhonic animal is still left un- 
 touclied. But the Crocodile was only worshipped where his god and 
 "father" received honours. Typhon (^r/.r. J had once received sucli honours 
 and, as Bunsen shows, had been considered a great god. His words are, 
 "Down to the time of Ramses n.c. 1300, Typhon was one of tiie most 
 venerated and powerful gods, a god who pours blessings and life on the 
 rulers of Egypt." As explained elsewhere, Typhon is the material aspect 
 of Osiris. When Typhon, the Quaternary, kiUs Osiris, the triad or di- 
 vine Light, and cuts it metaphorically into 14 pieces, and .separates him- 
 self from the "god", he incurs the execration of the masses; he becomes 
 the evil god, tlie storm and hurricane god, the burning sand of tlie Des- 
 ert, the constant enemy of the Nile, and the "slayer of the evening bene- 
 ficent dew", becau.se Osiris is the ideal Universe, Siva the great Regener- 
 ative Force, and Tyjihon the material ])ortion of it, the evil side of the 
 god, or the Destroying Siva. This is wliy the crocodih' is also partly 
 venerated and jmrtly execrated. The apj)earanee of the crocodile in the
 
 84 TIIE08<)I'1II(AL 
 
 Desert, far from thr watt-r, profjaostieattd tin- liajjpy event of tlie roiu- 
 ing inuiulatioii — ^lu'iin- its adoration at Tliflu'S and Oinbos. But he de- 
 stroyoil thousands of human and animal Ix'ings yearly — hence also the 
 hatred and persecution of the Crocodile at Kh'pliantine and Tont^Ta. 
 
 Cross. Maiiette liey has shown its antiquity in Kjrypt hy jirovinjr 
 tliat in all the primitive sepulchres "the plan of the chamber has the 
 form of n cross". It is the symbol of the Hrotherhood of races and men; 
 Hud was laid on the breast of the corpses in Kprypt. as it is now placed 
 on the corpses of deceased Christians, and, in its Sicastica form {croix 
 crampoiuia ), on the hearts of tlie Buddhist adepts and Buddlias. (See 
 "Calvary Cross".) 
 
 Crux Ansata (Lnl.i. Tlie handled erosN. -f- ; whereas the iau is T. 
 in this form, and the oldest Egyptian cro.ss or the tat is tlius +. The 
 cruj atisafa was the symbol of immortality, but the tat-cross was that of 
 spirit-matter and had the significauce of a sexual emblem. The crux 
 (i)isat(i was the foremost symbol in the Egj-ptian I^Iasonry instituted by 
 Count Caglio.stro: and IMasons must have indeed forgotten the primitive 
 signiticauce of their highest symbols, if some of their autliorities still 
 insist that the crux ansata is only a comlTination of the cteis (or yoni) 
 and phallus (or lingham). Far from tiiis. The handle or ansa had a 
 double significance, but never a phallic one; as an attribute of Isis it 
 was the mundane circle; as a symbol of law on the breast of a mummy 
 it was that of immortality, of an endless and beginningless eternity, that 
 which descends upon and grows out of the i)lane of material nature, the 
 horizontal feminine line, surmounting the vertical male line — the fructi- 
 fying male principle in nature or spirit. Without the handle the crux 
 ansata became the tan T, which, left by itself, is an androgyne symbol, 
 and becomes purely i)iiallic or sexual only when it takes the shape +• 
 
 Crypt (dr.). A secret subterranean vault, some for the purpose of 
 initiation, others for burial purposes. There were crypts under every 
 temple in antiquity. There was one on the Mount of Olives, lined with 
 red stucco, and built before the advent of the Jews. 
 
 Curetes. The Bi-iest-lnitiates of ancient Crete, in the service of 
 Cybele. Initiation in their temples was very severe; it lasted twenty- 
 seven days, during which time the aspirant was left by him.self in a 
 crypt, undergoing terrible trials. Pythagoras was initiated into these 
 rites and came out victorious. 
 
 Cutha. An ancient city in Babylonia after which a tablet giving an 
 account of "creation" is named. The "Cutha tablet" speaks of a "tem- 
 ple of Sittam", in the sanctuary of Nergal, the "giant king of war, lord 
 of the city of Cutha", and is purely esoteric. It has to be read symbol- 
 ically, if at all. 
 
 Cycle. From the (J reek Iniklos. The ancients divided time into end- 
 less cycles, wheels within wheels, all sucii periods being of various dur- 
 ations, and each marking the beginning or the end of some event either
 
 GLOSSARY 85 
 
 cosmic, niuiidanr. pliysii-al or int-taphysical. There were eycU-s of only 
 u few years, and cycles of immense duration, the pn-at Orphic cycle, 
 referring to the ethnological change of races, lasting 120,000 years, and 
 the cycle of Cassandrus of 136,000, which brought about a complete 
 change in planetary inHuenecs and their correlations between men and 
 gods — a fact entirely lost sight of by modern astrologers. 
 
 Cynocephalus (Gr.).. The Egyptian llopl. There was a notable 
 ditl'erence between the ape-headed gods and tlie "Cynocephalus" {Simi<i 
 hamadryas) , a dog-headed baboon from upper Kgypt. The latter, whos«- 
 sacred city was Hermopolis, was sacred to the lunar deities and Thoth- 
 Ilerraes, hence an emblem of secret wisdom — as was Ilanuman, the 
 monkey-god of India, and later, the elephant-headed Ganesha. The 
 mission of the Cynocephalus was to show the way for the Dead to the 
 Seat of Judgment and Osiris, whereas the ape-gods were all phallic. 
 They are almost invariably found in a crouching posture, holding on one 
 hand the outa (the eye of Horus), and in the other the sexual cro.ss. Isis 
 is seen sometimes riding on an ape, to designate the fall of divine nature 
 into generation.
 
 g6 THKOSOPJIICAL 
 
 D. 
 
 •L-'* — Both in the Enjjlish and Ilebivw alphabets tlie fourth letter, 
 whose numorioal value is four. The symbolical signification in the Kah- 
 hala of the DaUth is "door". It is the Greek A, throufrh which the 
 world (whose symbol is the tetrad or muiiber four,) issued, produeinj: 
 the divine seven. Tlie name of the Tetrad was Harmony with tlie Pytha- 
 goreans, "because it is a diatessaron in sesquitertia". With the Kab- 
 balists, the divine name associated with Daleth was Daghuul. 
 
 Daath (Hch.). Knowledge; "the conjunction of Ciickmah and 
 Binah, Wisdom and Understanding: sometimes, in error, called a Sephira. 
 [w.w.w.] 
 
 Dabar (Heb.). D (a) B (a) R (im), meaninjjr tli.- -Word", and 
 the "Words" in the Chaldean Kabbala, Dahar and Logoi. (See See. 
 Doct., I. p. 350, and "Logos", or "Word"). 
 
 Dabistan (I'rrs.). The land of Iran; ancient Persia. 
 
 Dache-Dachus Chald.). The dual emanation of Moymis, the pro- 
 geny of tlie dual or androgynous World-Principle, the male Apason 
 and female Tauthe. Like all theocratic luitions possessing Temple mys- 
 teries, the Babylonians never mentioned the "One" Principle of the 
 Universe, nor did they give it a name. This made Damascius {Thco- 
 gonies) remark that like the rest of "barbarians" the Babylonians 
 passed it over in silence. Tauthe was the mother of the gods, while 
 Apason was her self-generating male power, Moymis,- the ideal universe, 
 being her only-begotten son, and emanating in his turn Dache-Dachus,, 
 and at last Belus, the Demiurge of the objective Universe. 
 
 Dactyli (Gr.). From daktulos, "a finger". The name given to the 
 Phrygian Ilierophants of Kybele, who were regarded as the greatest 
 magicians and exorcists. They were five or ten in number because of 
 the five fingers on one hand that blessed, and the ten on both hands 
 which evoke the gods. They also healed by manipulation or mesmerism. 
 
 Dadouchos (Gr.). The torch-bearer, one of the four celebrants 
 in the Eleusinian mysteries. There were several attached to the temples 
 but they appeared in public only at the Panathenaic Games at Athens, 
 to preside over the so-called "torch-race". (See Mackenzie's R. M. 
 Cijelopadia.) 
 
 Daemon (Gr.). \n the original Hermetic works and ancient classics 
 it has a meaning identical with that of "god", "angel" or "genius". 
 The Daemon of Socrates is the incorruptible part of the man, or rather 
 the real inner man which we call Nous or the rational divine Ego. At all
 
 GLOSSARY 87 
 
 events the Dieinon (or Daimoii) of tlie groat Sage was surely iioi the 
 demon of the Christian Hell or of Christian orthodox theology. The 
 name was given by ancient peoples, and especially the philosophers of 
 the Alexandrian school, to all kinds of spirits, whether good or bad. 
 human or otlierwise. The appellation is often synonymous with that 
 of gods or angels. But some philosophers tried, with good reason, to 
 make a just distinction between the many classes. 
 
 Daenam (Pahlavi). Lit., "Knowledge", the principle of under- 
 standing in man, rational Soul, or Manas, according to the Avesia. 
 
 Dag, Dagon (Hch.). "Fish" and also "Messiah". Dagon was the 
 Chaldean man-fish Cannes, the mysterious being w^ho arose daily out of 
 the depths of the sea to teach peoph^ every useful science. He was also 
 called Annedotus. 
 
 Dagoba (Sk.), or Stupa. Lit: a sacred mound or tower for Buddhist 
 lioly relics. These are pyramidal-looking mounds scattered all over 
 India and Buddhist countries, such as Ceylon, Burmah, Central Asia, 
 etc. They are of various sizes, and generally contain some small relics 
 oi Saints or those claimed to have belonged to Gautama, The Buddha. 
 As the human body is supposed to consist of 8-4,000 dhdtus (organic cells 
 with definite vital functions in them), Asoka is said for this reason to 
 have built 84,000 dhdtu-gopas or Dagobas in honour of every cell of the 
 Buddha's body, each of which has now become a dharmadhdtu or holy 
 relic. There is in Ceylon a Dhatu-gopa at Anuradhapura, said to date 
 from 160 years B.C. They are now built pyramid-like, but the primitive 
 Dagobas were all shaped like towers with a cupola and several tchhatra 
 (umbrellas) over them. Eitel states that the Chinese Dagobas have all 
 from 7 to 14 tchhatras over them, a number which is symbolical of the 
 human body. 
 
 Daitya Gura (Sk.). The instructor of the giants, ealUnl Daitijas 
 iq.v.) Allegorically, it is the title given to tlie planet Venus-Lucifer, or 
 rather to its indwelling Ruler, Siikra, a male deitv (See Sec. Doct., ii. p. 
 30). 
 
 Daityas (Sk.). Giants, Titans, and exotericallij demons, but in 
 truth identical with certain Asuras, the intellectual gods, the opponents 
 of the useless gods of ritualism and the enemies of puja, sacrifices. 
 
 Daivi-prakriti (Sk.). Primordial, homogeneous light, called by 
 some Indian Occultists "the Light of the Logos" (see Notes on the 
 Bhagavat Gita, by T. Subba Row, B.A., L.L.B.) ; when differentiated 
 this light becomes Fohat. 
 
 Dakini (Sk.). Female demons, vampires and blood-drinkers (asra- 
 pas). In the Puranas they attend upon the goddess Kali and feed on 
 human flesh. A species of evil "Elementals" {q.v.). 
 
 Daksha (Sk.). A form of Brahma, and his son in the Puranas. 
 But the Rig Veda states that "Daksha sprang from Aditi, and Aditi 
 from Daksha", which proves him to be a personified correlating Creative
 
 88 TllKoSol'JlICAI. 
 
 Forco actiiij": on all tlu phuus. Tlif OriiMitalists sct-m very much per- 
 plcxt'ti what to make of him; but Koth is nearer the trutli than any, 
 when sayinfr that Daksha is the spiritual power, and at the same time 
 the mah' enerjry that jjenerates the pods in eternity, whieli is represented 
 by Aditi. Puranas, as a matter of course. anthroi)omorphizi' tlie idea, 
 and show l^aksha instituting? "sexual intereourse on this eartli", after 
 tryinjr t-very means of proerealion. The ^renerative Foree. spiritual at 
 the eouHneneement. heeomes of eourse at the most material end of its 
 evolution a proereative Foree on the i)hysieal plane; and so far the 
 Puranie allegory is correct, as the Secret Science teaches that our present 
 mode of procreation bepran towards the end of the third Root-Race. 
 
 Dalada (Sk.). A v.ry precious relic of Gautama the Buddha; viz., 
 his supposed left canine tooth preserved at the prreat temple at Kandy, 
 Ceylon. Unfortunately, the relic shown is not genuine. The latter has 
 been securely secreted for sevi-ral hundred years, ever since the shameful 
 and big:oted attempt by the Portu<]riiese (the then rtilinpr power in Cey- 
 lon) to steal and make away with the real relic. That wliich is shown 
 in the place of the real thinpr is the monstrous tooth of some animal. 
 
 Dama (Sk.). Restraint of the senses. 
 
 Dambulla (S/,-.). The name of a hujre rock in Ceylon. It is about 
 400 feet above the level of the sea. Its upper portion is excavated, and 
 .several lar«re cave-temples, or Viharas, are cut out of the solid rock, all 
 of these beinp: of pre-Christian date. They are consid(>red as the best- 
 preserved antiquities in the island. The North side of the rock is vertical 
 and quite inaccessible, but on the South side, about 150 feet from its 
 summit, its hufje overhanging granite mass has been fashioned into a 
 platform with a row of large cave-temples excavated in the surrounding 
 walKs — evidently at an enormous sacrifice of labor and money. Two 
 Viharas may be mentioned out of the many: the Maha Raja Vikara, 
 172 ft. in length and 75 in breadth, in which there are upwards of fifty 
 figures of Buddha, most of them larger than life and all formed from the 
 solid rock. A well has been dug out at the foot of the central Dagoba, 
 and from a fi.ssure in the rock there constantly drips into it beautiful 
 clear water which is kept for sacred purposes. In the other, the Maha 
 Dfwvjo Vihara, there is to be seen a gigantic figure of the dead Gautama 
 Buddha, 47 feet long, reclining on a couch and pillow cut out of solid 
 rock like the rest. "This long, narrow and dark temple, the position 
 and placid aspect of Buddha, together with the stillness of the place, 
 tend to impress the beholder with the idea that he is in the chamber of 
 death. The priest asserts . . . that such was Buddha, and such 
 were those (at his feet stands an attendant) who witnessed the last 
 moments of his mortality" (Hardy's East. Monachism). The view from 
 Dambulla is magnificent. On the large rock platform which seems to 
 be now more visited by very intelligent tame white monkeys than by 
 monks, there stands a huge Bo-Tree. one of the numerous scions from 
 the original Bo-Tree under wliich the Lord Siddhartha reached Nirvana.
 
 GLOSSART 39 
 
 "About 50 ft. from the summit there is a pond which, as the priests 
 
 assert, is never without water." {The Ceylon Almanac, \S'3-i.) 
 
 Dammapadan (I'dli.). A Buddhist work eontaiuingr moral precepts. 
 
 Dana (Sk\). A\msg\\in<r to mendicants, lit., "charity", the first 
 of the six Paramitas in Buddhism. 
 
 Danavas (Sk.). Almost the same as Daififas; jjiants and demons. 
 Tilt' ()[)i)on('nts of the ritualistic {jods. 
 
 Dangma (Sk.). In P^sotericism a i)urified .Soul. A Seer and an 
 Initiate; one who has attained full wisdom. 
 
 Daos (Chald.). The seventh Kinjr (Shepherd) of the divine Dy- 
 nasty, who reigned over the Babylonians for the space of ten sari, or 
 36,000 years, a saros being of 3,600 years' duration. In his time four 
 Annedoti, or ^len-fishes (Dagons) made their appearance. 
 
 Darasta (Sk.). Ceremonial magic practi.sed by the central Indian 
 trilxs. especially among the Kolarians. 
 
 Dardanus (Gr.). The Son of Jupiter and F^lectrrt. wlio received 
 the Kabeiri gods as a dowry, and took them to Samothrace. where they 
 were worshipped long before the hero laid the foundations of Troy, and 
 before Tyre and Sidon were ever heard of, though Tyre was built 2,760 
 years n.c. (See for fuller details "Kabiri".) 
 
 Darha (Sk.). The ancestral spirits of the Kolarians. 
 
 Darsanas (Sk.). The Schools of Indian philosophy, of whicli there 
 are six ; Shad-darsanas or .six demonstrations. 
 
 Dasa-sil (Pali.). The ten obligations or commandments taken by 
 and binding upon the priests of Buddha ; the five obligations or Pansil 
 are taken by laymen. 
 
 Dava (Tih.). Tlie moon, in Til)etan astrology. 
 
 Davkina (Chald.). The wife of Ilea, "the goddess of the lower 
 i-egions, the consort of the Deep", the mother of Merodach, the Bel of 
 later times, and mother to many river-gods, Hea being the god of the 
 lower regions, the "lord of the Sea or abyss", and also the lord of 
 Wisdom. 
 
 Dayanisi (Aram.). The god worshipped by the Jews along with 
 other Semites, as the "Ruler of men"; Dionysos — the Sun; whence 
 Jehovah-Nissi, or lao-Nisi, tiie same as Dio-nysos or Jove of Nys.sa. (Sep 
 Isis Unveil. II. 526), 
 
 Day of Brahma. See "Brahma's Day" etc. 
 
 Dayus or Di/aiis (Sk.). A Vedic term. The unrevealed Deity, or 
 that which reveals Itself only as light and the bright dav — metaphoric- 
 ally. 
 
 Death, Kiss of. According to the Kabl)alah. the earnest follower 
 does not die by the power of the Evil Spirit. Yetzer ha Rah. but by a kiss 
 from tlie moutli of Jehovah Tetragrammaton, meeting him in the Haikal 
 Ahabah or Palace of Love, [w.w.w.]
 
 90 TiiEosurincAL 
 
 Dei termini (Lat.). Tlie iiainr for pillars with Imniaii heads irp- 
 rfstiitin^r Iltriiios. plai'cd at iToss-roads by the ancient Greeks and 
 Kouians. Also the <;eneral name for deities ])resi(iiii«,' over boundaries 
 and frontiers. 
 
 Deist. One who admits the existenee of a fjod or pods but claims 
 to know nothinpf of either and denies revelation. A Freethinker of olden 
 times. 
 
 Demerit. In Occult and Huddhistic i)arlance. a constituent of 
 Karma. It is through avidifu or ifjnorancc of vidya, divine illumination, 
 that merit and demerit are produced. Once an Arhat obtains full il- 
 lumination and perfect control over his personality and lower nature, 
 he ceases to create "merit and demerit". 
 
 Demeter. The Hellenic name for the Latin Ceres, the jroddess of 
 corn and tillajje. The astronomical siprn, Virgo. The Eleusinian I^Iys- 
 teries were celebrated in her honour. 
 
 Demiurgic Mind. The same as "Universal ^lind". Mahat, th> 
 first "prdduct" of Brahma, or himself. 
 
 Demiurgos (Gr.). The Demiurge or Artificer; the Sepernal Power 
 whicli built the universe. Freemason.s derive from this word their 
 phra.se of "Supreme Architect". With the Occulti.sts it is the third 
 manifested Logos, or Plato's ^'second god", the second logos being repre- 
 sented by him as the "Father", the only Deity that he dared mention 
 as an Initiate into the Mysteries. 
 
 Demon est Deus Inversus (Lut.). A Kabbalistic axiom; lit., 
 
 "the devil is n-od reversed"; which means that there is neither evil noi* 
 good, but that the forces which create the one create the other, according 
 to the nature of the materials they find to work upon. 
 
 Demonologia (Or.). Ti-eatises or Discourses u])()n Demons, or 
 Gods in their dark aspects. 
 
 Demons. According to the Kabbalah, tlie demons dwell in the 
 world of A.s.siah, the world of matter and of the ".shells" of the dead. 
 They are the Klippoth. There are Seven Hells, whose demon dwellers 
 represent the vices personified. Their prince is Samael, his female com- 
 panion is Isheth Zenunim — the woman of prostitution : united in aspect, 
 they are named "The Beast", Chiva. [w.w.w.] 
 
 Demrusch (F(rs.). A Giant in the mytliology of ancient Iran. 
 
 Denis, Anfjoras. "A phvsician of Paris, astrologer and alchemist in 
 the XlVth century" (R.M.'C). 
 
 Deona Mati. In the Kolarian dialect, one who exerci.ses evil spirits. 
 
 Dervish. A .Mussulman — Turkish or Persian — ascetic. A nomadic 
 and wandering monk. Dervishes, however, sometimes live in communi- 
 ties. They are often called the "whirling charmers". Apart from his 
 au.sterities of life, prayer and contemplation, the Turkish, Egyptian, or 
 Arabic devotee presents but little .similarity with the Hindu fakir, who is
 
 GLOSSARY 91 
 
 also a Mussulman. Tiie latter may become a saint and holy mendicant ; 
 the former will never reach beyond his second class of occult manifesta- 
 tions. The dervish may also be a strong mesmerizer, but he will never 
 voluntarily submit to the abominable and almost incredible self-punish- 
 ment which the fakir invents for himself with an ever-increasing avidity, 
 until nature succumbs and he dies in slow and excruciating tortures. 
 The most dreadful operations, such as flaying the limbs alive; cutting 
 off the toes, feet, and legs; tearing out the eyes; and causing one's self 
 to be buried alive up to the chin in the earth, and passing whole months 
 in this posture, seem child's play to them. The Dervish must not be 
 confused with the Hindu sanydsi or yogi. (See "Fakir".) 
 
 Desatir. A very ancient Persian work called the Book of Shct. It 
 speaks of the thirteen Zoroasters, and is very mystical. 
 
 Deva (Sk.). A god, a "resplendent" deity. Deva-Deus, from the 
 root div "to shine". A Deva is a celestial being — whether good, bad, 
 or indifferent. Devas inhabit "the three worlds", which are the three 
 planes above us. There are 33 groups or 330 millions of them. 
 
 Deva Sarga (Sk.). Creation: the origin of the principles, said 
 to be Intelligence born of the qualities or the attributes of nature. 
 
 Devachan (Sk.). The "dwelling of the gods". A state inter- 
 mediate between two earth-lives, into which the Ego (Atma-Buddhi- 
 Manas, or the Trinity made One) enters, after its separation from Kama 
 Rupa, and the disintegration of the lower principles on earth. 
 
 Devajnanas (Sk.). or Daivajna. The higher classes of celestial 
 beings, those who possess divine knowledge. 
 
 Devaki (Sk.). The mother of Krishna. She was shut up in a 
 dungeon by her brother. King Kansa, for fear of the fulfilment of a 
 prophecy which stated that a son of his sister should dethrone and kill 
 him. Notwithstanding the strict watch kept, Devaki was overshadowed 
 by Vishnu, the holv Spirit, and thus gave birth to that god's avatara, 
 Krishna. (See "Kansa"). 
 
 Deva-laya (Sk.). "The shrine of a Deva". The name given to 
 all Brahamanical temples. 
 
 Deva-lokas (Sk.). The abodes of the Gods or Devas in superior 
 spheres. The seven celestial worlds above Meru. 
 
 Devamatri (Sk.). Lit., "the mother of the gods". A title of 
 Aditi, Mystic Space. 
 
 Devanagari (Sk.). Lit., "the language or letters of the devas'' or 
 gods. The characters of the Sanskrit language. The alphabet and 
 the art of writing were kept secret for ages, as the Dwijas (Twice-born) 
 and the Dikshitas (Initiates) alone were permitted to use this art. It was 
 a crime for a Sudra to recite a verse of the Vcdas, and for any of the 
 two lower castes (Vaisya and Sudra) to know the letters was an offense 
 punishable by death. Therefore is tiie word lipi, "writing", absent 
 from the oldest MSS.. a fact which jrave tlie Orientalists the erro-
 
 92 THEOSoriiu'.vi. 
 
 neous and rather iiiconf^ruous idea that irriti)Uf was not only unknown 
 hefore the day of Panini, but t-vi-n to that sapre himself! That the 
 greatest grammarian the workl luis ever jirodueed shouhl l)e ignorant of 
 writing wouhl indeed he the greatest and most ine()ini)reheiisihh' j)lie 
 nomenon of all. 
 
 Devapi (Sk.). A Sanskrit Sage of tlie race of Kuru, who, together 
 with another Sage (^Nloru). is supposed to live throughout the four ages 
 and until the eoming of Maitrcifd Buddha, or Kidhi (the last Avatar of 
 Vishnu) ; who. Ukc all the i<aviuurs of the ^yorld in their last appearance, 
 like Sosiosh of the Zoroastrians and the liidcr of St. John's Rt v(latioi\, 
 will appear .seated on a Whiir Ilorst . The two. Devapi and Morn, are 
 supposed to live in a Himalayan n'treat called Kalapa or Katapa. This 
 is a Puranic allegory. 
 
 Devarshis, or D<i'a-rishi (Six.). Lit., "gods rishis"; the divine 
 or god! ike .saints, tho.se sages who attain a fully divine nature on earth. 
 
 Devasarman (Sk.). A very aneient author who died about a 
 century after Gautama Buddha. He wrote two famous works, in which 
 he denied the e.xistence of both Ego and non-E<jo, the one as successfully 
 as the other. 
 
 Dharana (Sk.). That state in Yoga practice wlieti tlie mind has 
 to be fi.xed untlinchingly on .some object of meditation. 
 
 Dharani (Sk.). In Buddhism — both Southern and Northern — and 
 also in Hinduism, it means simply a mantra or mantras — sacred verses 
 from the Ivifj V(da. In days of old these mantras or J)harani were 
 all considered mystical and practically et^cacious in their use. At pres- 
 ent, however, it is the Yogacharya school alone which proves the claim in 
 practice. When chanted according to given instructions a Dharani 
 produces wonderful eifects. Its occult power, however, does not reside 
 in the words but in the inflexion or accent given and the resulting sound 
 originated thereby. (See "Mantra" and "Akasa"). 
 
 Dharma (Sk.). The .sacred Law; the Buddhi.st Canon. 
 
 Dharmachakra (Sk.). Lit., The turning of the "wheel of the Law". 
 The emblem of Buddhism as a system of cycles and rebirths or reincar- 
 nations. 
 
 Dharmakaya (Sk.). Lit., "the glorified si)iritual body" called 
 tlie "Vesture of Bliss". The third, or highest of the Trikdya (Three 
 Bodies), the attribute developed by every "Buddlia", i.e., every initiate 
 who has cro.s.sed or reached the end of what is called the "fourth Path" 
 (in esoterici.sm the sixth "portal" prior to his entry on the scvrnth) . 
 The highest of the Trikaija, it is the fourth of the Buddhakchetra, or 
 Buddhic planes of consciousness, represented figuratively in Buddhist 
 asceticism as a robe or vesture of luminous Spirituality. In popular 
 Northern Buddhism these vestures or robi s are: (1) Nirmanakaya, (2) 
 Sambhogakaya, (3) and Dharmakaya, the last being the highest and 
 most snl)limated of all. as it ])laces the ascetic on the threshold of Nir-
 
 nLOSSARY 93 
 
 vana. (See, however, the Voice of the Silence, page 96. Glossarif, for tin- 
 true < sotrriv ineaiiinj]:. 
 
 Dharmaprabhasa (Sk.). Tlie name of the Buddlia who will api)ear 
 (liirinp: the seventh Root-race. (See " Ratuavabhasa Kalpa", when sexes 
 
 will exist no lonjrerV 
 
 Dharmasmriti Upasthana (Sk.). A very long compound word con- 
 taining a very mystical wai-ning. "Remember, the constituents (of 
 human nature) originate accordiiKj to the Nidanas, aiul an not 
 originally the Self", which means — that, which the Esoteric Schools 
 teach, and not the ecclesiastical interpretation. 
 
 Dharmasoka (Sk.). The name given to the tirst Asoka after his 
 conversion to Buddhism, — King Chandragupta. who served all his long 
 life "Dharma", or the law of Buddha. King Asoka (the .second) was 
 not converted, but was born a Buddhist. 
 
 DhatU (Pali.). Relics of Buddlui's hodv collrcted aftt-r his crema- 
 tion. 
 
 Dhruva (Sk.). An Aryan Sage, now the Pole Stai-. A Kshutriija 
 (one of the w'arrior caste) who became through religious austerities a 
 Rishi, and was, for this reason, raised by Vishnu to this eminence in the 
 skies. Also called Grah-Adhar or "the pivot of the planets". 
 
 Dhyan Chohans (Sk.). Lit., "The Lords of Light". The high- 
 est gods, ajiswering to the Roman Catholic Archangels. The divine 
 rntelligenccs charged with the supervision of Kosmos. 
 
 Dhyana (Sk.). In Buddhism one of the six Paramitas of i)»'r- 
 fection, a state of abstraction which carries the ascetic practising it far 
 above this plane of sensuous perception and out of the world of matter. 
 Lit., "contemplation". The six stages of Dhyan differ only in the 
 degrees of abstraction of the })ersonal Ego from sensuous life. 
 
 Dhyani Bodhisattvas (Sk.). In Buddhism, the five sons of the 
 Dhyani-Buddhas. They have a mystic meaning in E.soteric Philosophy. 
 
 Dhyani Buddhas (Sk.). They "of the ^Merciful Heart": worship])ed 
 especially in X( paul. These have again a secret meaning. 
 
 Dhyani Pasa (Sk.). "The rope of the Dhvanis" or Spirits: the 
 Ring "Pass not" (See Stc. Doct., Stanza V., Vol. L. p. 129). 
 
 Diakka. ("ailed by Occultists and Theosophists "spooks" and 
 "shells", i.e., phantoms from Kama Loka. A word invented by the 
 great American Seer, Andrew Jackson Davis, to clenote what he con- 
 siders untrustworthy "Spirits". In his own words: "A Diakka (from 
 the Summerland) is one who takes insane delight in plaijing part a, in 
 .juggling trickf!, in pcrsonatinej opposite characters; to whom prayer and 
 profane utterances are of equi-value; surcharged with a passion for 
 lyrical narrations; . . . morally deficient, he is without the active 
 feelings of justice, philanthropy, or tender affection. He knows nothing 
 of what men call the sentiiuiMit of gratitude ; the ends of hate and love
 
 94 TIIEaSOPIII( VL 
 
 an' tlu' saint' to him; liis motto is often frarful and tiTrihlf to otliers — 
 SELF is the whole of private livin};, and exalted annihilation ttu end of 
 all private lift . Only yesterday, one said to a lady medium, sipninp 
 himself Su'< il( )ihor;f, this: 'Whatsoever is, has been, will he, or may be. 
 that 1 AM ; and private life is but the aj^^^'re^ative jthantasms of thinkinf; 
 fhrol)Iets. rushin<r in their risin<; onward to the central heart of eternal 
 death"!" {'J'hi IHdhkii atul tlu ir Viclinis; "an explanation of the False 
 and Ke|>ulsive in Spiritualism.") These "Diakka" are then simply the 
 eonunuiueatinjr and materiali/.injr so-ealled "Spirits" of Mediums and 
 Spiritualists. 
 
 Dianoia ((ir.). The same as the Lofjos. Tlic eternal source of 
 thttu^'iit, "divine ideation", which is the root of all thoujiht. (See 
 " Ennoia"). 
 
 Dido, or Elissa. Astarte ; the Virprin of the Sea - who erushos the 
 hra^'on under her foot. The patroness of the Phu'nieian mariners. A 
 <^ueen of C'arthajre who fell in love with ^neas according to Virgil. 
 
 Digambara (Sk.). A naked mendicant. Lit., "clothed with Space". 
 .\ naiiir Liiv. II to Siva in his character of Kudra, the Yo<ri. 
 
 Dii Minores (Lot.). The inferior or "reflected" group of the 
 "twelve gods"" or Dii Miijons, described by Cicero in his Dr Xaturn 
 Drorum, I. 18. 
 
 Dik (Sk.). Space, Vacuity. 
 
 Diktamnon (Gr.), or Dictamnus ( Dittdin/). A cui-ious iilanti>os- 
 stssing vfi'\- (tecult and mystical projx'rties and well-known from 
 ancient times. It was sacred to the ]\Ioon-Goddcsses, Luna. Astarte, 
 Diana. The Cretan name of Diana was Diktynna, and as such the god- 
 dess wore a wreath made of this magic plant. The Diktamnon is an 
 evergreen shrub whose contact, as claimed in Occultism, develops and 
 at the same time cures somnambulism. ]\Iixed with Verbena it will pro- 
 duce clairvoyance and ecstasy. Pharmacy attributes to the Diktamnon 
 strongly .sedative and quieting properties. It grows in abundance on 
 Mount Dictc, in Crete, and enters into many nuKjical performances re- 
 sortrd to b}- the Cretans even to this day. 
 
 Diksha (Sk.). Initiation. Dikshit, an Initiate. 
 
 Dingir and Mul-lil (Akkad.). The Creative Gods. 
 
 Dinur (Uih.). The River of Fire whose flame burns the Soul of 
 the guilty in the Kabbalistic allegory. 
 
 Dionysos (Sk.). The Demiurgos. who. like Osiris, was killed by 
 the Titans and dismembered into fourteen parts. He was the personitied 
 Sun, or as the author of the Great Dionijsiak Myth says "He is Phanes. 
 the spirit of material visibility, Kyklops giant of the Universe, with one 
 bright solar eye, the growth-power of the world, the all-pervading anim- 
 ism of things, son of Semele "' Dionysos was born at Nysa or 
 
 Ni.ssi, the name given by the Hebrews to Mount Sinai (Exodus xvii. 15),
 
 GLOSSARY 95 
 
 tlie birtlijilace of Osiris, whicli identifies botli suspiciously witli 'Jehovah 
 Nissi". (See Isis. Unv. II. 165, 526). 
 
 Dioscuri (dr.). The name of Castor and Pollux, the sons of Jupi- 
 ter and Leda. Tlieir festival, the Dioscuria, was celebrated with much re- 
 joicinf? by the Lacedaemonians. 
 
 Dipamkara (Sk.). Lit., "\\u' Buddha of fixed lifrht"; a |»redpces- 
 sor of Gautama, the Buddha. 
 
 Diploteratology ((it-.). Produetion of mixed Monsters; in altltnvia- 
 tion teratoUjy. 
 
 Dis (Gr.). In tlie Thcofroiiy of Damaseius. the same as J'rotoffoiios, t]\<- 
 "first born light", called by tliat author "the disposer of all thinjrs". 
 
 Dises (Scand.). The later nanif for the divine women called Walk\- 
 ries, Xorns, etc., in the Edda. 
 
 Disk-worshij). This was very eominon in Ejryi)t but not till later 
 times, as it began with Amenoph III., a Dravidian. who brought it from 
 Soutiiern India and Ceylon. It was Sun-worship under another form, 
 the Aten-Ncphru, Aten-Ra being identical with the Adonai of the Jews. 
 the "Lord of Heaven" or the Sun. The winged disk was the emblem 
 of the Soul. The Sun was at one time the symbol of Universal Deity 
 shining on the whole world and all creatures; tlie Sabteans regarded the 
 Sun as the Demiurge and a Universal Deity, as did also tiie Hindus, and 
 as do the Zoroastrians to this day. The Sun is undeniably the one 
 creator of physical nature, Lenormant was obliged, notwithstanding 
 his orthodox Christianity, to denounce the resemblance between disk and 
 Jewish worship. "Ateu represents the Adona'i or Lord, the Assyrian 
 Tammuz, and the Syrian Adonis. . . ." {The Gr. Dionys. Myth.) 
 
 Divyachakchus (Sk.). Lit., "celestial Eye" or divme seeing, per- 
 ception. It is the first of the six "Abhijnas" (q.v.); the faculty de- 
 veloped by Yoga practice to perceive any object in the Universe, at 
 whatever distance. 
 
 Divyasrotra (Sk.). Lit., "cele.stial Ear" or divine iiearing. The 
 second "Abhijna", or the faculty of understanding the language or 
 sound produced by any living being on Earth. 
 
 Djati (Sk.). One of the twelve "Nidanas" (q.v.); the cause and 
 the effect in the mode of birth taking place according to the "Chatur 
 Yoni" (q.v.), when in each case a being, whether man or animal, is 
 placed in one of the six (esoteric seven) Gdti or paths of sentient exist- 
 ence, which esoterically, counting downward, are : (1) the highest Dhyani 
 (Anupadaka); (2) Devas; (3) Men; (4) Elementals or Nature Spirits; 
 (5) Animals; (6) lower Elementals; (7) organic Germ.s. There are in the 
 popular or exoteric nomenclature, Devas, Men, Asuras, Beings in Hells. 
 Pretas (hungry demons), and Animals. 
 
 Djin (Aral).). P^lementals; Nature Spirits; Genii. The Djin^ or 
 ■Jins are much dreaded in Egypt, Persia and elsewhere.
 
 96 THKOSOPHRAL 
 
 Djnana (Skj. or J nana. Lit., KnowUcl^e ; I'sott'rically, "suptT- 
 nal or divine knowledge acquired by Yoga", Written also Gnyana. 
 
 Docetae (Gr.). Lit., "The Illusionists". The luune given by ortiiodox 
 Clii-istians to those Gnosties who lit-ld tliat Christ did not, nor eoiild he. 
 suffer death aetually. but that, if such a thing had happened, it was 
 incrt'ly an illusion which they explained in various ways. 
 
 Dodecahedron (Gr.). According to IMato. the Universe is built 
 by "the tirst begotten" on the geometrical figure of the Dodecahedron. 
 (See Timmis). 
 
 Dodona (Gr.). An ancient city in Thessaly, famous for its Tem- 
 ple of Jupiter and its oracles. According to ancient legends, the to\^'Ti 
 was founded by a dove. 
 
 Donar (Scanrl.), or Thunar, Thar. In the North the God of Thun- 
 der, lie was the Jupiter Tonans of Scandinavia. Like as the oak was 
 devoted to Jupiter so was it sacred to Thor, and his altars were over- 
 shadowed with oak trees. Thor, or Donar, was the offspring of Odin, 
 "the omnipotent God of Heaven'', and of ^Mother Eartli. 
 
 Dondam-pai-den-pa (Tib.). The same as the Sanskrit term Para- 
 iiKirthasatjjd or "absolute truth", the highest spiritual self-con- 
 sciousness and perception, divine self-consciousness, a very mystical 
 term. 
 
 Doppelganger ((Urm.). A synonym of the "Double" and of the 
 'Astral body" in occult parlance. 
 
 Dorjesempa (Tih.). The "Diamond Soid", a name of the celestial 
 lUidilha. 
 
 Dorjeshang (Tib.). A title of Buddha in liis highest as])eet ; a luune 
 <>r the siipi-euie Buddha; also Dorje. 
 
 Double. The same as the "Astral body*' or "Doppelganger". 
 
 Double Image. The name among the Jewish Kabbalists for the 
 Dual Ego, called respectively: the Higher, Metatron, and the Lower, 
 Samael. They are figured allegorically as the two inseparable compan- 
 ions of man through life, the one his Guardian Angel, the other his Evil 
 Demon. 
 
 Dracontia (Gr.). Temples dedicated to the Dragon, tiie emblem 
 of tile Sun, tile symbol of Deity, of Life and Wisdom. The Egyptian 
 Karnac, the Carnac in Britanny, and Stonehenge are Dracontia well 
 
 known to all. 
 
 Drakon (Gr.). or JJranon. Now considered a "mythical" monster, 
 ]»erpetuated in the West only on seals, etc., as a heraldic griffin, and the 
 Devil slain by St. George, etc. In fact an extinct antediluvian mon.ster. 
 In Babylonian antiquities it is referred to as the "scaly one" and con- 
 nected on many gems with Tiamat the sea. "The Dragon of the Sea" 
 is repeatedly mentioned. In Egypt, it is the star of the Dragon (then 
 the North Pole Star), the origin of the connection of almost all the gods
 
 GLOSSARY 97 
 
 with the Dragon. Bel and the Dragon, Apollo and Python, Osiris and 
 Typhon, Sigur and Fafnir, and finally St. George and the Dragon, are 
 the same. They were all solar gods, and wherever we find the Sun there 
 also is the Dragon, the symbol of Wisdom — Thoth-IIermes. The Hiero- 
 phants of Egypt and of Bal)ylon styled tliemselves "Sons of the St-rpcnt- 
 God" and the "Sons of tlie Dragon". "I am the Serpent, 1 am a 
 Druid", said the Druid of the Celto-Britannic regions, for the Serpent 
 and the Dragon were botii types of Wisdom, Immortality and Rebirth. 
 As the serpent casts its old skin only to reappear in a new one, so does 
 the immortal Ego east off one personality but to assume another. 
 
 Draupnir (Scand.). Tlie golden armlet of Wodan or Odin, the 
 eompanion of the spear Gungnir which he holds in his right hand; botli 
 are endowed with wonderful magic properties. 
 
 Dravidians. A group of tribes inhabiting Soutliein India: the 
 aborigines. 
 
 Dravya (Sk.). Substance (metaphysically). 
 
 Drishti (Sk.). Scepticism; unbelief. 
 
 Druids. A sacerdotal caste which flourished in Britain, and (iaul. 
 Tliey were initiates who admitted females into tlieir sacred order, and 
 initiated them into the mysteries of their religion. They never entrusted 
 their sacred verses and scriptures to writing, but, like the Brahmans of 
 old, committed them to memory ; a feat which, according to the state- 
 ment of CiEsar, took twenty years to accomplisii. Like tlie Parsis they 
 had no images or statues of their gods. The Celtic religion considered 
 it blasphemy to represent any god, even of a minor character, under 
 a human figure. It would have been well if the Greek and Roman 
 Christians had learnt this lesson from the "pagan'' Druids. The three 
 chief commandments of their religion were : — "Obedience to divine laws; 
 concern for tlie welfare of mankind; suffering with fortitutle all the 
 evils of life''. 
 
 Druzes. A large sect numbering about 100,000 adherents, living on 
 ]\Iount Lebanon in Syria. Their rites are very mysterious, and no 
 traveller, who has written anything about them, knows for a certainty 
 the whole truth. They are tiie Hufi^ of Syria. They resent being called 
 Druzes as an insult, but call themselves the "disciples of Hamsa", theii- 
 Messiah, who came to them in the ninth century from the "Land of 
 the Word of God", which land and word they kept religiously secret. 
 The Messiah to come will be the same Hamsa, but called Hakcm — the 
 "All-IIealer". (See Isis Unveiled, II., 308, ct scq.) 
 
 Dudaim (Hcb.). Mandrakes. The Atropa Mandragora plant is 
 mentioned in Genesis, xxx., 14, and in Canticles: the name is related in 
 Hebrew to words meaning "breasts" and "love", the plant was notorious 
 as a love charm, and has been used in many forms of black magic. 
 [w.w.w.] 
 
 Dudaim in Kabhalistic parlance is the Soul and Spirit : any two things
 
 yg TIIKO«Ol'HICAL 
 
 unit«'d in lovt* ami frifiitisliip {ilu(liin<. ■■ilapiis is n. w Im |iitsti\i's 
 liis iludaim (liijjlier aiul iowir -Manas) iiiseparahlr". 
 
 Dugpaa (Tib.). Lit., "Hnl Caps", a .sct-t in Tilxt. H.fon- ilu- 
 advrnt i)f Tson«;-ka-pa in the fourteentli century, the Tibitans, wlios«- 
 Buddhism hjid deteriorated and been dreadfully adulterated with the 
 tenets of the old lihon relifrion, — were all Dujjpas. From that century, 
 however, and after the rifjfiil laws impo.seil upon the ddnkpas (yellow 
 eaps^i an<l the {general n-form and puritieation of Buddhism (or Lam- 
 aism), the l)u<.'pas have jriven tiit-mselves over more than ever to sorcery, 
 immorality, and drunkenness. Since then the word Diufpa has heconn- 
 a synonym of "sorcerer", "adept of black magic" and everythinjj vile. 
 There arc few, if any, Dugpas in Eastern Tibet, but they congregate in 
 Bhutan. Sikkim. and the horderlajuls generally. P^uropeans not being 
 ptrmittfd t(» pt lutrate further than tlio.se borders, the Orientalists never 
 liavin^' studied Huddlio-Lanuiism in Tibet proper, but judging of it on 
 iiearsay and from what Cosmo di Kiiros. Sehlagintweit. and a few others 
 have learnt of it from Dugpas. confuse both religions and bring them 
 under one head. They thus give out to the public pure Dugpaism in 
 stead of Buddho-Lanuiism. in short Northern Buddhism in its purified. 
 ni'tapli.Nsieal form is almost entirely unknown. 
 
 Dukkha (Sk.l. Sorrow, pain. 
 
 Dumah ilhh.). The Angel of Silence (Death) in the Kabbala. 
 
 Durga (Sk.). Lit., "inaccessible". The female potency of a god; 
 thr name of Kali, the wife of Siva, tin- Mahxsvuni, or "tlie great god". 
 
 Dustcharitra (Sk.). The "ten evil acts"; namely, three acts of the 
 fioilv vi:., taking life, theft and adultry ; four evil acts of the 
 mouih viz., lying, exaggeration in accusations, slander, and foolish talk; 
 and three evil acts of mind (Lower Manas), viz., envy, malice or re- 
 venge, and unbelief. 
 
 Dwapara Yuga (Sk.). The third of the "Four Ages ' in Hindu 
 Pliilos(iph\ ; or the second age counted from below. 
 
 Dwarf of Death. In the Edda of the Nor.semeii. Iwaldi. the 
 Dwarf of Death, hidi-s Life in the depths of the great ocean, and then 
 .sends her up into the world at the right time. This Life is Iduna, the 
 beautiful maiden, the daughter of the "Dwarf". She is the Eve of the 
 Scandinavian Lays, for she gives of the apples of ever-renewed youth 
 to the gods of Asgard to eat ; but these, in.stead of being cursed for so 
 doing and doomed to die, give thereby renewed youth yearly to the 
 earth and to men, after every short and .sweet sleej) in the arms of the 
 Dwarf. Iduna is raised from the Ocean when Bragi iq.v.), the Dreamer 
 of Life, without spot or blemish, crosses asleep the silent waste of 
 waters. Bragi is the divine ideation of Life, and Iduna living Nature — 
 Prakrit i, Eve. 
 
 Dwellers Mm tlie Threshold j. A term invented by Bulwer Lytton 
 in Znuotii: but in Occultism the word "Dweller" is an occult
 
 GLOSSARY 99 
 
 term used by students for long ages pjist. and rt-ft-rs to o.rtain mal- 
 eficent astral Doubles of defunct persons. 
 
 Dwesa fSk.). An^'t-r. One of the three priiieii)al states ot nniKi 
 (of which 63 are t'liunierated), which are Kdtja — pride or evil desire. 
 Divesa — anger, of which hatretl is a part, and Moha — the ignorance of 
 truth. These three are to be steadily avoided. 
 
 Dwija (Sk.). "Twice-born ". In days of old this term was used 
 only of the Initiated Brahnians; l)ut now it is applied to every man W- 
 louging to the first of tlie four castes, who has und<'rgone a certain cere- 
 mony. 
 
 Dwija Brahman (Sl:.j. The investure with the sacred thread that 
 now constitutes the "second birth". Even a Hudra who chooses to pay 
 for the honour becomes, after the ceremony of passing through a silver 
 or golden cow — a dwija. 
 
 Dwipa (^h.). An island or a continent. The Ilindus have seven 
 \ Sapla dwipa) ; the Buddhists only four. This is owing to a misun- 
 <lerstood reference of the Lord Buddha who. using the term m«'taphor- 
 ically, applied the word dwipa to the races of men. The four Root-races 
 which preceded our fifth, were compared by Siddhartha to four con- 
 tinents or isles which studded the ocean of birth and death — Samsara. 
 
 Dynasties. In India there are two, the Lunar and the Solar, or 
 the Soniat'ansa and the Suryavausa. In Chaldea and Egypt there were 
 also two distinct kinds of dynasties, the divine and the human. In both 
 countries people were ruled in the beginning of time by Dynasties of 
 Gods. In Chaldea they reigned one hundred and twenty Sari, or in all 
 432,000 years; which amounts to the same figures as a Hindu Mabayuga 
 4,320,000 years. The chronology prefacing the Book of (h ncsvi (Engli.sh 
 translation) is given "Before Christ. 4004"'. But the figures are a 
 rendering by solar years. In the original Hebrew, which preserved a 
 lunar caleidation. the figures are 4,320 years. This "coincidence" is 
 well explained in Occultism. 
 
 Dyookna (h'ab.). The shadow of eternal Light. The "Angels of 
 the Presence" or archangels. The same as the Frromr in the Vrndidad 
 and Zoroastrian works. 
 
 Dzyn or Dzjian (Tih.). Written also Dzin. A corruption of the 
 Sanskrit DJn/an and Jndna (or gnj/dna phonetically "i-^Visdom. divine 
 knowledge. In Tibetan, learning is called dzin.
 
 100 THEOSOPHICAL 
 
 E. 
 
 LL.— The fifth letter of tlie English alphabet. The he (soft) of th.- 
 Hebrew alphabet beeonies in tlie Ehevi system ot" i-eadinfr tliat laiigiiagf 
 an E. Its numerical value is five, and its symbolism is a tvinduw; the 
 womb, in the Kabbala. In the order of the divine names it stands for 
 the fifth, which is Iladoor or the "majestic" and the "splendid." 
 
 Ea idiuld.). also Hm. The second fiod of the orifjinal Babylonian 
 trinity composed of Anu, Ilea and Bel. Ilea was the "Maker of Fate". 
 "Lord of the Deep". "God of "Wisdom and Knowledrje". and "Lord of 
 the City of Eridu". 
 
 Eagle. This syml)ol is one of the most ancient. Witii the Greeks 
 and Persians it was sacred to the Sun; with the Egyptians, under the 
 name of Ah, to Horus, and the Kopts worshipped the eagle under the 
 name of Ahom. It was regarded as the sacred emblem of Zeus by the 
 Greeks, and as that of the highest god by the Druids. The symbol has 
 pass(?d down to our day, when following the exami)le of the jiagan ]\Iarius. 
 who, in the second century u.c. used the double-iieaded eagle as the ensign 
 of Kome, the Christian crowned heads of Europe made the double- 
 headed sovereign of the air sacred to themselves and their scions. Jupi- 
 ter was satisfied with a one-headed eagle and so was the Sun. The 
 imperial houses of Russia, Poland, Austria, Germany, and the late Em- 
 pire of tlie Napoleons, have adopted a two-headed eagle as their device. 
 
 Easter. The word evidently comes from Ostara, the Scandinavian 
 goddess of spring. She was the symbol of the resurrection of all nature 
 and was worshipped in early spring. It was a custom with the pagan 
 Norsemen at that time to exchange colored eggs called the eggs of 
 Ostara. These have now become Eastrr-Eggs. As expressed in Asgard 
 and the Gods: "Cliristianity put another meaning on the old custom, by 
 connecting it with the feast of the Resurrection of the Saviour, who. 
 like the hidden life in the egg, slept in the grave for three days before he 
 awakened to new life". This was the more natural since Christ was 
 identified with that same Spring Sun which awakens in all his glory, 
 after the dreary and long death of winter. (See "Eggs".) 
 
 Ebionites (Jlch.). Lit., "the i)oor"; the earliest sect of Jewish 
 Christians, the other being Nazarenes. They existed when the term 
 "Christian" was not yet heard of. ]\Iany of the relations of lassou 
 (Jesus), the adept asetic around whom the legend of Christ was formed, 
 were among the P^bionites. As the existence of tliese mendicant ascetics 
 can be traced at least a century earlier than chronological Christianity,
 
 GLOSS ARV 101 
 
 it is an additional proof that lassou or Jesus lived during the reign of 
 Alexander Jannaeus at Lyd (or Lud). where he was put to death as 
 stated in the Scphcr Toldos Jcshu. 
 
 Ecbatana. A famous city in Media worthy of a place among the 
 seven wonders of tlie world. It is thus described by Draper in his Con- 
 flict between Religion eind Science, chap. I, . . . "Tlie cool summer 
 retreat of the Persian Kings was defended by seven encircling walls of 
 hewn and polished blocks, the interior ones in succession of increasing 
 height, and of different colors, in astrological accordance with the seven 
 planets. The palace was roofed with silver tiles; its beams were plated 
 with gold. At midnight in its halls, the sun was rivalled by many a row 
 of naphtha cressets. A paradise, that luxury of the monarchs of the East, 
 was planted in the midst of the city. The Persian Empire was truly 
 the garden of the world." 
 
 Echath Ileh.). The same as the following— the "One"', but feminin.'. 
 
 Echod (Heh.). or Echad. "One", masculine applied to Jehovah. 
 
 Eclectic Philosophy. One of the names given to the Neo-Platonie 
 school of Ak'xandi'ia. 
 
 Ecstasis (Gr.). A psycho-spiritual state; a jihysical trance which 
 induces clairvoyance and a beatific state bringing on A-isions. 
 
 Edddi,(Ieelaiid.). Lit., "great-grandmother" of the Scandinavian 
 Lays. It was Bisliop Brynjiild Sveiusson, who collected them and 
 brought them to light in 1643. There are two collections of Sagas, 
 translated by the Northern Skalds, and there are two Eddas. The ear- 
 liest is of unknown authorship and date and its antiquity is very great. 
 These Sagas were collected in the Xlth century by an Icelandic priest ; 
 the second is a collection of the iiistory (or myths) of the gods spoken 
 of in the first, wiiich became Germanic deities, giants, dwarfs and heroes. 
 
 Eden (Heh.). "Delight", pleasure. In Genesis the "Garden of 
 Delight" built by God ; in the Kabbala the "Garden of Delight", a place 
 of Initiation into the mysteries. Orientalists identify it with a place 
 which was situated in Baljylonia in the district of Karduniyas. called also 
 Gan-dunu, which is almost like the Gan-eden of the Jews. (See the 
 works of Sir H. Rawlinson, and G. Smith.) That district has four rivers. 
 Euphrates, Tigris, Surappi, Fkni. The two first have been adopted 
 without any change by the Jews: the other two they have probably 
 transformed into "Gihon and Pi.son", so as to have something original. 
 The following are some of the reasons for the identification of Eden, 
 given by Assyriologists. The cities of Babylon, Larancha and Sippara, 
 were founded before the flood, according to the chronology of the Jews. 
 "Surippak was the city of the ark, the mountain east of the Tigris was 
 the resting place of the ark, Babylon was the site of the tower, and Ur 
 of the Chaldees the birthplace of Abraham." And, as Abraham, "the 
 first leader of the Hebrew race, migrated from Ur to Ilarran in Syria 
 and from thence to Palestine", the best Assyriologists think that it is "so
 
 102 THEIXSOI'IIICAL 
 
 much evidonco in favor of tin- hypothesis that Chahlca was the ori{?inal 
 homo of these stories (in the liibh' ) and that the Jews receivi<l them 
 originally from the Babylonians". 
 
 Edom lllih.). Kdoinitc Kinjrs. A dctjiiy eonerah'd mystery is to be 
 found in the allej^ory of the seven Kinjrs of Edom. who "reifi^ned in the 
 land of p]dom before there rei<rned any King over the ehildreii of Israel''. 
 (Gen. xx.wi, 31.) The Kabbala teaeiies that tiiis Kingdom was one of 
 "unbalanced forces" and necessarily of unstable character. The world 
 of Israel is a type of the condition of the worlds which came into exist- 
 ence subsequently to the later i)eriod when the equilil)rium had become 
 established, fw.w.w.] 
 
 On the other hand the Eastern Esoteric philosoi)hy teaclies that the 
 seven Kings of Edom are not the type of perished worlds or unbalanced 
 forces, but the symbol of the seven human Root-races, four of which 
 have passed away, the fifth is i>assing, and two are still to come. Tliough 
 in the language of esoteric hlinds, the hint in St. John's R(V( lotion is 
 clear enough when it states in chapter xvii, 10: "And tliere are seven 
 Kings; five are fallen, and one (the fifth, still) is, and the other (the 
 sixth Root-race) is not yet come. . . ." Had all the seven Kings of 
 Edom perished as worlds of "unbalanced forces", how could the fifth 
 still be, and the other or others "not yet come"? In The Kahhahih Un- 
 veiled, we read on page 48, "Tiie seven Kings had die(l and tlieir pos- 
 sessions had been broken up", and a footnote emphasizes the statement 
 by saying, "these seven Kings are the Edomite Kings". 
 
 Edris (Arab.), or Idris. Meaning "the learned One", an epithet 
 applied by the Arabs to Enoch. 
 
 Eggs (Easter). Eggs were symbolized from an early time. There 
 was the "Mundane Egg", in which Brahma gestated, with the Hindus the 
 Uiranya-Gharba, and the jMundane Egg of the p]gyptians. which pro- 
 ceeds from the moutii of the "unmade and eternal deity", Kneph, and 
 wiiich is the emblem of generative power. Then the Egg of Babylon, 
 which hatched Ishtar, and was said to have fallen from heaven into the 
 Euphrates. Therefore coloured eggs were used yearly during spring in 
 almost every country, and in Egypt were exchanged as sacred symbols 
 in the spring-time, which was, is, and ever will be, the emblem of birth 
 or rebirth, cosmic and human, celestial and terrestrial. Tiiey were hung 
 up in Egyptian temples and are so suspended to this day in Maliometan 
 mosques. 
 
 Egkosmioi (Or.). "The intercosmic gods each of which pn-sides 
 over a gi'eat number of da'mons, to whom they impart their power and 
 change it from one to another at will", says Proclus, and he adds, that 
 which is taught in the esoteric doctrine. In his system he shows the 
 uppermost regions from the zenith of the Universe to the moon belong- 
 ing to the gods, or planetary Spirits, according to their hierarchies and 
 classes. The highest among them were the twelve JIuper-ouranioi, the
 
 GLOSSARY 103 
 
 supt-r-eelestial g:()ds. Xt-xt to tlio lattt-r, in rank and jxiwer, came the 
 Egokosmioi. 
 
 Ego (Lat.). "Self; the consciousness in man '"I am I" — or tlie 
 feeling of "I-am-ship". Esoteric philosoph.v teaches the existence of 
 two Egos in man, the mortal or personal, and the Higher, the Divine and 
 the Impersonal, calling the former "personality" and the latter "In- 
 dividuality". 
 
 Egoity. From the word "Ego". Egoity means "individuality", 
 never "personality", and is the opposite of egoism or "selfishness", the 
 characteristic par excellence of the latter. 
 
 Egregores. Eliphas Levi calls them the "ciiiefs of the souls who 
 are tlie spirits of energy and action ; whatever that may or may not mean. 
 The Oriental Occultists describe the Egregores as Beings whose bodies 
 and essence is a tissue of the so-called astral light. Tiiey are the shadows 
 of the higher Planetary Spirits whose bodies are of the essence of the 
 higher divine light. 
 
 Eheyeh (Heh.). "I am", according to Ibn Gebirol. but not in the 
 sense of "I am that I am". 
 
 Eidolon (Gr.). The same as that which we term the human phan- 
 tom, the astral form. 
 
 Eka (Sk.). "One"; also a synonym of Mahat, the Liiirtrsal Miml. 
 as the principle of Intelligence. 
 
 Ekana-rupa (Sk.). The One (and the Many) bodies or forms: a 
 term applied by the Paranas to Deity. 
 
 Ekasloka Shastra (Sk.). A work on the Shastnis ('Scriptures > hy 
 Xagarjuna ; a mystic work translated into Chinese. 
 
 El-Elion fiffh.). A name of the Deity horrou-id by tlie Jews from 
 the Plitt'iiiciau Eton, a name of the Sun. 
 
 Elementals. Spirits of the Elements. The creatures evolved in 
 tile four Kingdoms or Elements — earth, air, fire, and water. They are 
 called by the Kabbalists, Gnomes (of the earth). Sylphs (of the air). 
 Salamanders (of the fire), and Undines (of the water). Except a few 
 of the higher kinds, and their rulers, they are rather forces of nature 
 than ethereal men and women. Thes*' forces, as the .servile agents of the 
 Occultists, may produce various effects; but if employed by "Ele- 
 mentaries" (q.v.) — in which ease they enslave the mediums — they will 
 deceive the credulous. All the lower invisible beings generated on the 
 5th, 6th, and Ttli planes of our terrestrial atmosphere, are called Ele- 
 mentals: Peris, Devs, Djins, Sylvans, Satyrs, Fauns. Elves, Dwarfs. 
 Trolls, Kobolds, Brownies, Nixies, Goblins, Pinkies, Banshees. Moss 
 People, White Ladies, Spooks, Fairies, etc., etc., etc. 
 
 Elementaries. Properly, the disembodied souls of the depraved ; 
 these souls having at some time prior to death separated from them- 
 selves their divine spirits, and so lost their chance for immortality ; Init
 
 104 THEOSOI'IIICAL 
 
 at the present stap:o of li-aniiiif; it lias Imth tlioiifrlit best to apply the 
 term to the spooks or ])liaiitoiiis of (lisciiihodicd jxtsoiis. in general, to 
 those vvhosi' tt'inporary lial)itation is the Kama Loka. Eliphas Levi and 
 some other Kabbalists make little distiiietion between elementary spirits 
 wlio liave been men, and tliose beinpfs wiiich people the elements, and are 
 the blind forces of nature. Once divorced from their higher triads and 
 their bodies, these souls remain in their Kdma-rupic envelopes, and are 
 irresistibly drawn to the earth amid elements congenial to their gross 
 natures. Their stay in the Kama Loka varies as to its duration ; but 
 ends invariably in disintegration, dissolving like a column of mist, atom 
 by atom, in the surrounding elements. 
 
 Elephanta. An island near Bombay, Lidia, on which are the well- 
 preserved ruins of the cave-temple of that name. It is one of the 
 most ancient in the country and is certainly a Cyclopeian work, though 
 the late J. Fergusson has refused it a great antiquity. 
 
 Eleusinia (Or.). The Eleusinian Mysteries were the most famous 
 and the most ancient of all the Greek Mysteries (save the Samothracian), 
 and were celebrated near the hamlet of Eleusis, not far from Athens. 
 Epiphanius traces them to the days of Inachos (1800 B.C.), founded, as 
 another version has it, by Eumolpus, a King of Thrace and a Hierophant. 
 They were celebrated in honour of Demeter, the Greek Ceres and the 
 Egyptian Isis : and the last act of the performance referred to a sacri- 
 ficial victim of atonement and a resurrection, when the Initiate was ad- 
 mitted to the highest degree of "Epopt" {q.v.). The festival of the 
 Mysteries began in the month of Boedromion (September), the time of 
 grape-gathering, and lasted from the 15th to the 22nd, seven days. The 
 Hebrew feast of Tabernacles, the feast of Imjathcrings, in the month of 
 Ethanim (the seventh), also began on the 15th and ended on the 22nd 
 of that month. The name of the month (Ethanim) is derived, according 
 to some, from Adoiiim, Adonia, Attenim, Ethanim, and was in honour of 
 Adonai or Adonis (Thammuz), whose death was lamented by the He- 
 brews in tile groves of Bethlehem. The sacrifice of both "Bread and 
 Wine" was performed before the Mysteries of initiation, and during 
 the ceremony the mysteries were divulged to the candidates from the 
 pctroma, a kind of book made of two stone tablets (pctrai), joined at one 
 side and made to open like a volume. (See Isis Unveiled 11.. pp. 44 and 
 91. rt srq., for further explanations.) 
 
 Elivagar (Scand.). The waters of Chaos, called in the cosmogony 
 of the Norsemen "the stream of Elivagar". 
 
 Elohim (Hfh.). Also Alhim, the word being variously- spelled. 
 Godfrey Higgins, who has written much upon its meaning, always 
 spells it Aleim. The Hebrew letters are alcph, lamed, he, ijud, mem, and 
 are numerically 1, 30, 5, 10, 40=86. It seems to be plural of the feminine 
 noun Eloah, ALII, formed by adding the common plural form IM, a 
 masculine ending ; and hence* the whole seems to imply the emitted active
 
 GLOSSARY 105 
 
 and passive essences. As a title it is re furred to "Binali" the Supernal 
 Mother, as is also the fuller title IHVH ALHIM, Jehovah Elohim. As 
 Binah leads on to seven succeedent Emanations, so "Elohim" has been 
 said to represent a sevenfold i)o\ver of godhead, [w.w.w.] 
 
 Eloi (On.). The Genius or ruler of Jupiter; its Planetary Spirit. 
 (See Origen, Contra Celsum). 
 
 Elu (Sing.). An ancient dialect used in Ceylon. 
 
 Emanation the Doctrine of. In its metaphysical meaning, it is opposed 
 to li^volution, yet one with it. Science teaches that evolution is physiolog- 
 ically a mode of generation in which the germ that develops the foetus 
 pre-exists already in the parent, the development and final form 
 and characteristics of that germ being accomplislied in nature; and that 
 in cosmology the process takes place blindly through tlie correlation 
 of the elements, and their various compounds. Occultism answers that 
 this is only the apparent mode, the real process being Emanation, guided 
 by intelligent Forces under an immutable Law. Therefore, while the 
 Occultists and Theosophists believe thorougiily in the doctrine of Evolu- 
 tion as given out by Kai)ila and Manu, they are Emanationists rather 
 than Evolutio)>ists. The doctrine of Emanation was at one time uni- 
 versal. It was taught by the Alexandrian as well as by the Indian phil- 
 osophers, by the Egyptian, the Chaldean and Hellenic Ilierophants, and 
 also by the Hebrews (in their Kabbala, and even in Genesis). For it is 
 only owing to deliberate mistranslation that tiie Hebrew word asdt has 
 been translated "angels" from the Septuagint, wlien it means Emana- 
 tions, JEons, precisely as with the Gnostics. Indeed, in Deuteronomy 
 (xxxiii., 2) the word asdt or ashdt is translated as "fiery law", whilst 
 the correct rendering of the pa.ssage should be "from his right hand w'ent 
 [not a fiery law, but] a fire according to law"; viz., that the fire of one 
 flame is imparted to, and caught up by another like as in a trail of in- 
 flammable substance. This is precisely emanation. As shown in Isis 
 Unveiled: "In Evolution, as it is now beginning to be understood, there 
 is supposed to be in all matter an impulse to take on a higher form — 
 a supposition clearly expressed by Manu and other Hindu philosophor.s 
 of the highest antiquity. The philosopher's tree illustrates it in the cose 
 of the zinc solution. The controversy between the followers of this 
 school and th(^ P^manationists may be briefly stated thus: The Evolu- 
 tionist stops all inquiry at the borders of "the Unknowable" ; the Emana- 
 tionist believes that notliing can be evolved — or, as the word means, un- 
 wombed or born — except it has first been involved, thus indicating that 
 life is from a spiritual potency above the whole. 
 
 Empusa (Gr.). A ghoul, a vampire, an evil demon taking various 
 forms. 
 
 En (or Ain^ Soph (ITeh.). The endless, limitless and ])oundle.ss. 
 The absolute deiiic Principle, impersonal and unknowable. It means 
 literally "no-thing" i.e., nothing that could be classed with anything
 
 106 THEOSOIMIICAL 
 
 else. The word and ideas are equivalent to tin- Vedantie conceptions of 
 Parabrahm. [w.w.w.] 
 
 Some Western Kal)balists, however, contrive to inaki- of It, a jHTSftnal 
 ■■//' ", a male dt-ity instead of an impersonal deity. 
 
 En (ClnihL). A lU'^Mtivc particle, like a in (J reek and Sanskrit. The 
 first syllable of "En-Soph" (q.v.), or ;jothing: that beji^ins or ends, the 
 "Endless". 
 
 Enoichion ill v.). Lit., the innei- Eye"; the "Seer" a reference 
 to the tiiird iinur, or Spiritual Eye, the true name for Enoch disfignired 
 from Chanoch. 
 
 Ens (Gr.). The .same as the Greek To On "Being", oi- the real 
 Preseiiee in Nature. 
 
 Ephesus (dr.). Famous tor its jrreat metaithysieal College where 
 Occultism {Gnusis) and Platonic philosophy were taught in the days of 
 the Apostle Paul. A city regarded as the focus of secret sciences, and 
 that Gnosis, or Wisdom, which is the antagonist of the perversion of 
 Christo-Esotericism to this day. It was at Ephesus wliere was the great 
 College of the E.sseues and all tiie lore the Tanaim had brought from 
 the Chaldecs. 
 
 Epimetheus (Gr.). Lit., "He who takes eounsel afrcr" the event. 
 A brother of Prometheus in Greek Mythology'. 
 
 Epinoia (Gr.). Thought, invention, design. A name adopted by 
 tlie Gnostics for the first passive JEon. 
 
 Episcopal Crook. One of the insignia of Bishops, derived from 
 the sacerdotal sceptre of the Etruscan Augurs. It is also found in the 
 hand of several gods. 
 
 Epoptes (dr.). An Initiate. One who has j^assed his last degree 
 
 of initiation. 
 
 Eridanus ( IjCit.). Ardun, the Greek name for the river Jordan. 
 
 Eros ((jr.). Ilesiod makes of the god Eros the third personage of 
 the Hellenic primordial Trinity composed of Ouranos, Gaea and Eros. 
 It is the personified procreative Force in nature in its abstract sense, the 
 propeller to "creation" and procreation. Exoterically, mythologj- 
 makes Eros the god of lustful, animal desire, whence the term erotic; 
 esoterieally, it is different. (See "Kama"). 
 
 Eshmim (Ilch.). The Heavens, the Firmament in which are the 
 Sun, Planets and Stars ; from the root 8m, meaning to place, dispose ; 
 henee. the planets, as disposers, [w.w.w.] 
 
 Esoteric (Gr.). Hidden, .secret. Frof the Greek (sofiricos, "iinier", 
 eoncealed. 
 
 Esoteric Bodhism. Secret wisdom or intelligence from the Greek 
 csotcricos "inii.r'. and the San.skrit Bodhi, "knowledge", intelli- 
 gence — in contradistinction to Buddhi, "the faiuUu of knowledge 
 or intelligence", and Buddhism, the philosophy or Law of Buddha (the
 
 GLOSSARY 107 
 
 Enliglitened). Also writtcMi "Budliisin ". from Badha (Intelligence 
 and Wisdom) the Son of Soma. 
 
 Essasua. Tlie African and Asiatic sorcerers and s<-rj)ent cliarmers. 
 
 Essenes. A lielleiiized word, from the Hebrew Asa, a "healer". A 
 mysterious sect of Jews said by Pliny to have lived near the Dead Sea 
 per miUia saculorum — for thousands of ages. "Some have supposed 
 them to be extreme Pharisees, and others — which may be tne true theory 
 '-the descendants of the B( nim-nahim of the BihU , and think that they 
 were 'Kenites' and Nazarites. They had many Buddhistic ideas and 
 practices; and it is noteworthy that the priests of the Gnat Mothrr at 
 Ephesus, Diana-Bhavani witli many breasts, were also so denominated. 
 Eusebius, and after him l)e Quincey, declared them to be the same as 
 the early Christians, which is more than probable. The title 'brother', 
 used in the early Church, was Essenean ; they were a fraternity, or a 
 koinohion or community like the early converts." {Isis Unveiled). 
 
 Ether. Students are but too apt to confuse this with Akasa and 
 with Astral Light. It is neither, in the sense in which ether is described 
 by physical Science. Etiier is a material agent, though hitherto unde- 
 tected by any physical apparatus ; whereas Akasa is a distinctly spiritual 
 agent, identical, in one sense, with the Anima Mundi, while the Astral 
 Light is only the seventh and highest principle of the terrestrial atmos- 
 phere, as undctectalile as Akasa and real Ether, because it is something 
 quite on anotlier i)lane. The seventh principle of the earth's atmosphere, 
 as said, the Astral Light, is only the second on the Cosmic scale. The 
 scale of Cosmic Forces, Principles and Planes, of Emanations — on the 
 metaphysical — and Evolutions — on the physical plane — is the Cosmic 
 Serpent biting its own tail, the Serpent reflecting the Higher, and re- 
 flected in its turn by the lower Serpent. The Caduceus explains the 
 mystery, and the four-fold Dodecahedron on the model of which the 
 universe is said by Plato to have been built by the manifested Logos — 
 synthesized by the unmanifested First-Born — yields geometrically the 
 key to Cosmogony and its microcosmic reflection — our Earth. 
 
 Eurasians. An abbreviation of "European-Asians"'. The mixed 
 cohnired races: the children of the white fathers and the dark mothers of 
 India, or vice versa. 
 
 Evapto. Initiation; the same as Epoplna. 
 
 Evolution. The development of higher orders of animals from 
 lower. As said in Isis Unveiled: "^Modern Science holds but to a one- 
 sided physical evolution, prudently avoiding and ignoring the higiier or 
 spiritual evolution, which would force our contemporaries to confess the 
 superiority of the ancient philosophers and p.sychologists over themselves. 
 The ancient sages, ascending to the inknowarle. made their starting- 
 point from the first manifestation of the unseen, the unavoidable, and, 
 from a strictly logical reasoning, the absolutely necessary creative Being, 
 the Demiurgos of the universe. Evolution began with them from jiurc
 
 108 TlllX)S()l'lil(AI. 
 
 spii'it. wlik-li ik'.sfi'iiding lowiT and lower down, assumed at last a visible 
 and comprehensible form, and beeame matter. Arrived at this i)oint, 
 they speculated in the Darwinian method, but on a far more large and 
 comprehensive basis." (See "Emanation''.) 
 
 Exoteric. Outward, imblie; the opi)osite of esoterie or hidden. 
 
 Extra-Cosmic. (Outside of Kosmos or Nature; a nonsensieal word 
 iuveiited to a.ssert the existence of a personal pod, independent of, or out- 
 side, Nature per sc, in opposition to the Pantheistic idea that the whole 
 Kosmos is animated or informed with the Spirit of Deity, Nature being 
 but the garment, and matter tiie illusive shadow, of the real unseen 
 Presence. 
 
 Eye of Horus. A very sacretl .symbol in aneient Egypt. It was 
 called the auta: the right eye represented the sun, the left, the moon. 
 Says Macrobius: "The outa (or uta) is it not the emblem of the sun, 
 king of the world, who from his elevated throne sees all the Universe 
 below him?" 
 
 Eyes (divine). Tlie "eyes'' the Lord Buddha developed in him 
 at tile twentieth hour of his vigil when sitting under the Bo-tree, when 
 he was attaining Buddhaship. They are the eyes of the glorified Spirit, 
 to which matter is no longer a physical impediment, and which have the 
 power of seeing all things within the space of the limitless Universe. On 
 the following morning of that night, at the close of the third watch, the 
 "Merciful One" attained the Supreme Knowledge. 
 
 Ezra (Tlrb.). The Jewisli priest and scribe, who, circa 450 B.C., 
 compiled the Pentateuch (if indeed he was not author of it) and the 
 rest of the Old Testament, except Nehemiah and Malachi. [w.w.w.] 
 
 Ezra (H(h.). The same as Azareel and Azriel, a great HebreAv 
 Kabbalist. His full name is Rabbi Azariel ben Manahem. He flourished 
 at Valladolid, Spain, in the twelfth century, and was famous as a phil- 
 osopher and Kabbalist. He is the author of a work on the Ten Sephiroth.
 
 ULU^SAKV 109 
 
 F. 
 
 r . — The sixth letter of the English alpluilx't. for wiiieh there is no 
 equivalent in Hebrew. It is the donbh* Fj of the ^Eolians which becamt- 
 the Digamma for some mysterious reasons. It corresponds to the Greek 
 phi. As a Latin numeral it denotes 40. witii a dash over the letter (F) 
 400,000. 
 
 Faces (Kabbalisiic), or, as in Hebrew, Fartzuphccm. The word us- 
 ualh- refers to Arechh Anpecn or Long Face, and Zcir-Aiiprn, or Short 
 Face, and Rcsha Hivrah the "White Head" or Face. The Kabbala 
 states that from the moment of their appearance (the hour of differ- 
 entiation of matter) all the material for future forms was contained in 
 the three Heads which are one, and called Attcckuh Kadosha, (Holy 
 Ancients and the Faces). It is when the Faces look toward each other, 
 that the "Holy Ancients" in three Heads, or Attcckah Kadosha, are 
 called Areek Appayem, i.e., "Long Faces". (See Zohar iii.. 292a.) 
 This refers to the three Higher Principles, cosmic and human. 
 
 Fafnir (Stand.). The Dragon of Wisdom. 
 
 Fahian (Chin.). A Chine.se traveller and writer in the early cen- 
 turies of Christianity, who wrote on Buddhism. 
 
 Fa-Hwa-King (Chin.). A Chinese work on Cosmogony. 
 
 Faizi (Aral).). Literally the "heart". A writer on occult and 
 mystic subjects. 
 
 Fakir (Arab.). A ^Mussulman ascetic in India, a Maliometan 
 "Yogi". The name is often applied, though erroneously, to Hindu as- 
 cetics; for strictly speaking only Mussuhnan ascetics are entitled to it. 
 This loose way of calling things by general names was adopted in Isis 
 Unveiled but is now altered. 
 
 Falk, Cain Chcnul. A Kabbalistic Jew, reputed to have worked 
 "miracles". Kenneth Mackenzie quotes in regard to him from the 
 German ainialist Archenoilz' work on England (1788): — "There exists 
 in Loudon an extraordinary man who for thirty years has been cele- 
 brated in Kab])alistic records. He is named Cain Cheinil Falk. A 
 certain Count de Rautzow, lately dead in the service of France, with the 
 rank of Field-Marshal, certifies that he has seen this Falk in Brunswick, 
 and that evocations of spirits took place in the presence of credible wit- 
 nessess. " These "spirits" were Elementals, whom Falk brought into 
 view by the conjurations used by every Kabbalist. His son, Johann 
 Frederich Falk, likewise a Jew, was also a Kabbalist of repute, and was 
 once the head of a Kabbalist college in London. His occupation was 
 that of a jeweler and appraiser of diamonds, and he was a wealthy man.
 
 110 THEOSOPIIICAL 
 
 To this day tin- my.stie writiiijrs and rare Kabbalistic works bi-queatlied 
 by him to a trustee may be perused in a certain half-public library in 
 London, by every genuine student of Occultism. Falk's own writings 
 are still in ]MS., and some in cyijher. 
 
 Farbauti (Scand.). A giant in the Edda; Jil., "'the oarsman"; 
 the father of Loki, whose mother was the giantess Laufey (leafy isle) ; a 
 genealogy which makes W. S. W. Anson remark in Asgnrd and the Gods 
 that probably the oarsman or Farbauti "was . . . tlie giant who 
 saved himself from the flood in a boat, and the latter (Laufey) the 
 island to which he rowed" — which is an additional variation of the 
 Deluge. 
 
 Fargard (Z<iid.). A section or cluipter of verses in the Vrndidad 
 of the Parsis. 
 
 Farvarshi (MazdJ. The same as Fcroucr, or the opposite (as 
 contrasted) double. The spiritual counterpart of the still more spiritual 
 original. Thus, Ahriman is the Ferouer or the Farvarshi of Ormuzd— 
 "demon est deus im^ersus" — Satan of God. Michael the Archangel, "he 
 like god", is a Ferouer of that god. A Farvarshi is the shadowy or dark 
 side of a Deity — or its darker lining. 
 
 Ferho (Gnost.). The highest and greatest creative power with 
 the Nazarene Gnostics. {Codex Nazarceus). 
 
 Fetahil (Gr.). The lower creator, in the same Codex. 
 
 First Point. Metaphysically the first point of manifestation, the 
 germ of primeval differentiation, or the point in the infinite Circle 
 "whose centre is everywhere, and circumference nowhere". The Point 
 is the Logos. 
 
 Fire (Living). A figure of speech to denote deity, the "One" life. 
 A theurgic term, used later by the Rosicrucians. The symbol of the 
 living fire is the sun, certain of whose rays develop the fire of life in a 
 diseased body, impart the knowledge of the future to the sluggish mind, 
 and stimulate to active function a certain psychic and generally dor- 
 mant faculty in man. The meaning is very occult. 
 
 Fire-Philosophers. The name given to the Hermetists and 
 Alcliemists of the Middle Ages, and also to the Rosicrucians. The latter,, 
 the successors of the Theurgists, regarded fire as the symbol of Deity. It 
 was the source, not only of material atoms, but the container of the 
 spiritual and psychic Forces energizing them. Broadly analyzed, fire is 
 a triple principle ; esoterically, a septenary, as are all the rest of the 
 Elements. As man is composed of Spirit, Soul and Body, plus a four- 
 fold aspect: so is Fire. As in the works of Robert Fludd (de Fluctibus) 
 one of the famous Rosicrucians, Fire contains (1) a visible flame (Body) ; 
 (2) an invisible, astral fire (Soul) ; and (3) Spirit. The four aspects are 
 heat (life), light (mind), electricity (Kamic, or molecular powers) and 
 the Synthetic Essence, beyond Spirit, or the radical cause of its exist- 
 ence and manifestation. For the Hermetist or Rosicrucian, when a flame?
 
 GLOSSARY 111 
 
 is extinct on the objective plane it has only passed from the seen world 
 unto the unseen, from the knowable into the unknowable. 
 
 Fifty Gates of Wisdom (Kah.). The number is a blind, and 
 there are really 49 prates, for Moses, than whom the Jewish world has no 
 higher adept, reached, according to the Kab])alas. and passed only the 
 49th. These "gates" typify tiie different planes of Being or Ens. They 
 are thus the "gates" of Life and the "gates" of understanding or de- 
 grees of occult knowledge. Tliese 49 (or 50) gates correspond to the 
 seven gates in the seven caves of Initiation into the ]\Iysteries of Mithra 
 (see Celsus and Kircher). The division of the 50 gates into five chief 
 gates, each including ten — is again a blind. It is the fourth gate of 
 these five, from which begins, ending at the tenth, the world of Planets, 
 thus making seven, corresponding to the seven lower Sephiroth — that 
 the key to their meaning lies hidden. They are also called the "gates of 
 Rinair" or understanding. 
 
 Flagse (fbrm.). A name given l)y Pai-fieelsus to a i)artienlar kiii<l 
 of guardian angels or genii. 
 
 Flame (Ilohj). The "Holy Flame" is tlie name given by tlie 
 Eastern Asiatic Kabbalists (Semites) to the Anima Mundi, the "world- 
 soul". The Initiates were called the "Sons of the Holy Flame". 
 
 Fludd (Robert), generally known as Rohrrtus dr Flucfibus the 
 chief of the "Philosophers by" Fire". A celebrated Englisli Ilermeti.st of 
 the sixteenth century, and a voluminous writer. lie wrote on the essence 
 of gold and otlier mystic and occult subjects. 
 
 Fluvii Transitus (Lat.). Or crossing of tlie River (Chebar). 
 Cornelius Aggrippa gives tliis ali)habet. In tlie Ars Quatnor Corona- 
 torum. Vol. III., i)art 2, 1890. whieli work is the Report of the proceed- 
 ings of the Quartuor Coronati Lodge of Freemasons. No. 2076, will be 
 found copies of this alphabet, and also the curious old letters called 
 Melachim. and the Celestial alphabet, supplied by W. Wynn Westcott, 
 P.M. This lodge seems to be the only one in England whicli really does 
 study "the hidden mysteries of Nature and Science" in earnest. 
 
 Fohat (rih.). 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 Dairiprakriti, 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 ])ropelling Vital Vovov. at 
 once the propeller and the resultant. 
 
 Foh-tchou (Chin.). Lit., "Buddha's Lord", meaning, however, 
 .simply the teacher of the doctrines of Buddha. Foli means a Guru who 
 lives generally in a temple of a Sakyamuni Buddlia — the Foh-Maeyu. 
 
 Fons Vitae (Lot.). A word of Ibn Gebirol, the Arabian Jewish 
 philosopher of tlie Xlth century, who called it Mc-fjor Haiiyun or the
 
 112 TIIEOSOPIIICAL 
 
 "Fountain of Life" ( J>i Mah ria I'liivtrsdli ami Fi))is Vitcr). 'Plir 
 Westorn Kahbalists liavc proclainicii it a really Kahhalistic work. 
 Several MSS.. Latin and Hebrew, of this wondei-ful produetion have 
 been discovered by scholars in public libraries; anionj; others one by 
 Munk, in ISOli. The Latin name of Ibn Gebirol was Avieebron, a name 
 well-known to all Oriental scholars. 
 
 Four Animals. The synd)olic animals of the vision of PJzekiel (the 
 Ml rcahdh ). "•With the first Christians the celebration of the Mys- 
 ti'ries of the Faith was accompanied by tlu' bui'iiinp: of seven liglits. 
 with incense, the Trishaj^ion, and the reading of the book of the gos- 
 pels, upon which was wrought, both on covers and pages, the winged 
 man, lion, bull, and eagle" {Qabbalah, by Isaac Myer, LL.B.). To this 
 day these animals are represented along with the four Evangelists and 
 prefixing their respective gospels in the editions of the Greek Church. 
 p]aeh represents one of the four lower classes of worlds or planes, into 
 the similitude of which each pcrsonaUty is cast. Thus the Eagle (as- 
 sociated with St. John) represents cosmic Spirit or Ether, the 
 all-piercing Eye of the Seer; the Bull of St. Luke, the waters of Life, 
 the all-generating element and cosmic strength ; the Lion of St. Mark, 
 fierce energy, undaunted courage and cosmic fire ; while the human 
 Head or the Angel, which stands near St. IMatthew is the synthesis of 
 all three combined in the higher Intellect of man, and in cosmic Spirit- 
 uality. All these symbols are P^gyptian, Chaldean, and Indian. The 
 Eagle, Bull and Lion-headed gods are plentiful, and all represented 
 the same idea, whether in the Egyptian, Chaldean, Indian or Jewish 
 religions, but beginning with the Astral body they went no higher than 
 the cosmic Spirit or the Higher Manas — Atma-Buddhi, or Absolute 
 Spirit and Spiritual Soul its vehicle, being incapable of being sym- 
 bolised by concrete images. 
 
 Fravasham (Zend). Absolute spirit. 
 
 Freya or Frigfja (Slcand.). In the Edda, Frigga is the mother of 
 the gods like Aditi in the Vedas. She is identical with the Northern 
 Frea of the Germans, and in her lowest aspect was worshipped as the 
 all-nourishing Mother Earth. She was seated on her golden throne, 
 formed of webs of golden light, with three divine virgins as her hand- 
 maidens and messengers, and was occupied with spinning golden threads 
 with which to reward good men. She is Isis and Diana at the same time, 
 for she is also Ilolda, the mighty huntress, and she is Ceres-Demeter, 
 who protects agriculture — the moon and nature. 
 
 Frost Giants or Hrimihurscs (Scand.). They are the great build- 
 ers, the Cyelo])es and Titans of the Norsemen, and play a promin- 
 ent part in the Edda. It is they who build the strong wall round Asgard 
 (the Scandinavian Olympus) to protect it from the Jotuns, the wicked 
 giants. 
 
 Flyfot (Scand.). A weapon of Thor, like the Swastika, or the Jaina,. 
 the four-footed cross; generally called "Thor's Hammer".
 
 GLOSSARY 113 
 
 G. 
 
 >J. — The seventh letter in the Enprlish alphabet. "Tn Greek, Chal- 
 dean, Syriac, II('])rew, Assyrian. Samaritan. Etrnrian. Coptic, in the 
 modern Romaic and Gotliic, it occupies the tliird place in the alphabet, 
 while in Cyrillic, Glafrolitic, Croat, Russian, Servian and Wallachian. 
 it stands fourth." As the name of "jrod" beprins witli tliis letter (in 
 Syriac, gad; Swedish, gud; German, gott ; Enjrlish, god; Persian, gada. 
 etc., etc.), there is an occult reason for this which only the students 
 of esoteric philosophy and of the Secret Doctrine, explained esoterically. 
 will understand thoroufrhly ; it refers to the three logni — ^the last, the 
 Elohim, and the emanation of the latter, the androprynous Adam Kad- 
 mon. All these peoples have derived the name of "god" from their 
 respective traditions, the more or less clear echoes of the esoteric tra- 
 dition. Spoken and "Silent Speech" (writinpr) are a "g:ift of th«> 
 g:ods", say all the national traditions, from the old Aryan Sanskrit- 
 speaking^ people who claim that their alpha])et, the Deranagari (lit., 
 the language of the d( vas or gods) was given to them from heaven, 
 down to the Jews, who speak of an alphabet, the parent of the one 
 which has survived, as having been a celestial and mystical symbolism 
 given by the angels to the patriarchs. Hence, every letter had its 
 manifold meaning. A symbol itself of a celestial being and objects, it 
 was in its turn represented on earth by like corresponding objects 
 whose form symbolised the shape of the letter. Tlie present letter 
 called in Hebrew gimel and symbolised by a long camel's neck, or 
 rather a serpent erect, is associated with the third sacred divine name. 
 Ghadol or Magnus (great). Its numeral is four, the Tetragranimaton 
 and the .sacred Tetraktys; hence its sacredness. With other people it 
 stood for 400 and with a dash over it, for 400,000. 
 
 Gabriel. According to the Gnostics, the "Spirit" or Cliristos, the 
 "messenger of life", and Gabriel are one. The former "is called some- 
 times the Angel Gabriel — in Hebrew 'the mighty one of God'," and 
 took with the Gnostics the place of the Logos, while the Holy 
 Spirit was considered one witli the .^]on Life (see Irenaus T., xii.V 
 Therefore we find Theodoret saying (in Hard. Fah., II., vii.) : "Tlie 
 heretics agree with us (Christians) respecting the beginning of all 
 things. . . . but they say there is not one Chri.st (God), hut one 
 above and the other below. And this last formerhj dwelt in man]i ; but 
 the Jesus, they at one time say is from God, at another they call him 
 a Spirit." The key to this is given in the esoteric philosophy. The 
 "spirit" with the Gnostics was a female potency exoterically, it was
 
 114 TJIEOSOI'UHAI, 
 
 the ray proet'ediiijj^ from the Ilij^luT Manas, tin- Egu, and tliat wliicli 
 the Esotorit'ists refer to as the Kama-Manas or the h)W('r pm'sonal Ego, 
 vvhieli is radiated in every iiumau entity by the IIi{?her Ego or Christos, 
 the god witliin us. Therefore, tliey were right in saying: "there is 
 not one Christ, but one above and the other below". Every student 
 of Oeeultism will understand this, and also that Gabriel — or "the 
 mighty one of God" — is one with tlie Higher Ego. (See I sis Unveiled.) 
 
 Gaea (Or.). Primordial flatter in the Cosmogony of llesiod ; Earth, 
 as some think ; the wife of Ourauos, the sky or heavens. The female 
 j)ersona<>e of the primeval Trinity, composed of Ouranos, Gsea and Eros. 
 
 Gaffarillus. An Aleliemist and plnlosoi)lier who lived in the 
 middle of tiie seventeenth century. He is the first philosopher known 
 to maintain that every natural object {e.g., plants, living creatures, 
 etc.), when burned, retained its form in its ashes and that it could be 
 raised again from them. This claim was justified by the eminent chem- 
 ist Du Chesne, and after him Kireher, Digby and Vallemont have as- 
 sured themselves of the fact, by demonstrating that the astral forms 
 of burned plants could be raised from their ashes. A receipt for 
 raising such astral phantoms of flowers is given in a work of Oetinger, 
 Thoughts ou the Birth and the Generation of Things. 
 
 Gaganeswara (SI:.). "Lord of the Sky", a name of Garuda. 
 
 Gai-hinnom (Ilch.). The name of Hell in the Talmud. 
 
 Gambatrin (Scand.). The name of Hermndur's magic staff" 
 in tile Ed da. 
 
 Ganadevas (Sk.). A certain class of celestial Beings who are 
 said to inhabit Maharloka. They are the rulers of our Kalpa (Cycle) 
 and therefore termed Kalpadhikarins, or Lord of the Kalpas. They 
 last only "One Day" of Brahma. 
 
 Grandapada (Sk.). A celebrated Brahman teacher, the author 
 of the Commentaries on the Sankhya Karika, Mandukga Upanishad, 
 and other works. 
 
 Gandhara (Sk.). A musical note of great occult ]»ower in the 
 Hindu gamut — the third of the diatonic scale. 
 
 Gandharva (Sk.). The celestial choristers and musicians of India. 
 In the Vcdas these deities reveal the secrets of heaven and earth and 
 esoteric science to mortals. They had charge of the sacred Soma plant 
 and its juice, the ambrosia drunk in the temple which gives "omni- 
 science". 
 
 Gan-Eden (Heh.). Also Gandunigas. (See "Eden"). 
 
 Ganesa (Sk.). The elephant-headed God of Wisdom, the son of Siva. 
 He is the same as the P^gyptian Thoth-Hermes, and Anubis or Her- 
 manubis (q.v.). The legend shows him as having lost his human head, 
 which was replaced by that of an elephant. 
 
 Ganga (Sk.). The Ganges, the principal sacred river in India.
 
 GLOSSARY 115 
 
 There are two versions of its myth : one relates that Ganga (the goddess) 
 having transformed herself into a river, flows from the big toe of Vishnu ; 
 the other, that the Ganga droi)s from the ear of Siva into the Anava- 
 tapta lake, thenee passes out, througli the mouth of the silver eow 
 igoniukhi), crosses all Eastern India and falls into the Southern Ocean. 
 "An 'heretical superstition' ", remarks Mr. Eitel in his Sanskrit, 
 Chinese Dictionary "ascribes to the waters of the Ganges sin-cleansing 
 power". No more a "superstition" one would say, than the belief 
 tliat the waters of Bai)tism and the Jordan have "sin-cleansing i)ower". 
 
 Gangadwara (Sk.). "The gate or door of tive Gauges", literally; 
 the name of a town now called Hardwar, at the foot of the Himalayas. 
 
 Gangi (Sk.). A renowned Sorcerer in the time of Kasyapa Buddha 
 (a predecessor of Gautama). Gangi was regarded as an incarnation of 
 Apalala, the Naga (Serpent), the guardian Spirit of the Sources of 
 Subhavastu, a river in Udyana. Apalahi is said to have been converted 
 by Gautama Buddha, to the good Law, and become an Arhat. The al- 
 legory of the name is comprehensible : all the Adepts and Initiates were 
 called ndgas, "Serpents of Wisdom". 
 
 Ganinnanse. A Singhalese i)riest who lias not yet been ordained 
 — from gana, an assemblage or brotherhood. The higher ordained priests 
 "are called terunndnse from the Pali thero, an elder" (Hardy). 
 
 Garm (Scand.). The Cerberus of the Edda. This monstrous dog 
 lived in the Gnypa cavern in front of the dwelling of Hel, the goddess 
 of the nether-world. 
 
 Garuda (Sk.). A gigantic bird in the Rdmdgana. the steed of Vislimi. 
 Esoterically — the symbol of the great Cycle. 
 
 Gatha (Sk.). i\letrieal chants or hymns, consisting of moral aphor- 
 isms. A gatha of thirty-two words is called Aryagiti. 
 
 Gati (Sk.). The six (esoterically seven) conditions of sentient ex- 
 istence. These are divided into two groups: the three higher and the 
 three lower paths. To the former belong the devas, the asuras and i im- 
 mortal) men; to the latter (in exoteric teachings) creatures in hell, 
 pretas or hungry demons, and animals. Explained esoterically, how- 
 ever, the last three are the personalities in Kamaloka, elementals and 
 animals. The seventh mode of existence is that of the Nirmanakaya (q.v.). 
 
 Gatra (Sk.). Lit., the limhs (of Brahma) from which the "mind- 
 born" sons, the seven Kumaras, were born. 
 
 Gautama (Sk.). The Prince of Kapilavastu, son of Sudhodana, the 
 Sakya king of a small realm on the borders of Nepaul, born in the 
 seventh century B.C., now called the "Saviour of the World". Gautama 
 or Gotama was the sacerdotal name of the Sakya family, and Sidhartha 
 was Buddha's name before he became a Buddha. Sakya ^Muni, means 
 the Saint of the Sakya family. Born a simple mortal he rose to Buddha- 
 ship through his own personal and unaided merit. A man — verily 
 greater than any god !
 
 ll(i THEOSOI'HICAL 
 
 Gaya (Skj. Auv'wui city of MafTiitlha, a little north-wi'st of the 
 modtTii Gayah. It is at the fornior tliat Sakyamiuii reached his Biiddlia- 
 ship. under the famous Bodhi-tree, Bodhidnima. 
 
 Gayatri iSLj, also Sarilri. A tiiost sacred vei-se. adtlressed to the 
 Sun, in the Hi«j-Veda. which the liralinians have to repeat mentally 
 every raorn and eve during their devotions. 
 
 Geber (/lib.), or liibhorini. "Mijrhty men"; the same as the 
 h'(ihiri)ii. In heaven, they are re«;:arded as powerful an«?els, on earth 
 .IS tlie {xiants mentioneil in chai)ter vi. of Gnu sis. 
 
 Gebirol, S<ilo»ion Jh ii .hhudah. (-ailed in literature Avicel)ron. 
 All Israelite by birth, a philosopher, poet and Kal)l)alist, a voluminous 
 writer and a mystic. lie was born in the eleventh century at IMalaga 
 (lO'Jl). educated at Sargossa, and died at Valencia m 1070. murdered 
 by a Mahommedan. His fellow-religionists called him Salomon the 
 Sephanli, or the Spaniard, and the Arabs, Abu Ayyub Suleiman ben 
 ya'hya Ibn Dfrebirol. whilst the scholastics named him Avieebron. (See 
 Myer's (Jahbalah). Ibn Gebirol was certainly one of the greatest phi- 
 losphers and scholars of his age. He wrote much in Arabic and most 
 of his MSS. have been preserved. His greatest work appears to be the 
 Mrgnf Jlaiiji'nn, ij ., the Fountain of Lif< , "one of the earliest exposures 
 of the .secrets of the Speculative Kabbalah", as his biographer informs 
 us. (See " Fous Vita''M. 
 
 Geburah iHrb.). A Kabhali.stic term; tiie liftli Sephira. a female 
 and passive potency, meaning .sevei-it.N and |»n\ver: from it is named 
 the Pillar of Severity, [w.w.w.] 
 
 Gedulah illih.). Another name for the Sei)hira (lusid. 
 
 Gehenna, in Hebrew Hinnom. No hell at all, but a valley near 
 Jerusalem, where Israelites immolated their children to Moloch. In that 
 valley a place named TopJut was situated, where a fire was j)erpetually 
 preserved for sanitary purpo.ses. The prophet Jeremiah informs us that 
 his countrymen, the Jews, used to sacrifice their children on that spot. 
 
 Gehs (Z(nd). Parsi prayers. 
 
 Gelukpa (Tib.). "Yellow Caps" literally; the highest and most 
 urthodo.x Buddhist sect in Tibet, the antithesis of the Dugpa ("Red 
 <'aps"). the old "devil wor.siiippers''. 
 
 Gemara dlcb.). The latter portion of the Jewish Talmud, begun 
 by Rabbi Ashi and completed by Rabbis Mar and ]\Ieremar. about 300 
 ,\.D. [w.w.w.] 
 
 LH.. to tinisli. It is a commentary on the ]\Iishna. 
 
 Gematria illtb.). A division of the practical Kabbalali. It .shows 
 the numerical value of Hebrew words by summing up the values of the 
 letters composing them; and further, it shows by this means, analogies 
 between words and phrases, [w.w.w.] 
 
 One of the methods (arithmetical) for extracting the hidden meaning 
 from letters words and sentences.
 
 GLOSSARV 117 
 
 Gems, Thni pncious. In Southern Huddliisni tlit-s4' an- the sacretl 
 books, the Buddhas and the priesthood. In Nortliern Buddhism and its 
 secret schools, the Buddha, liis sacred tmchinprs, and the Xarjols (Bud- 
 dhas of Compassion). 
 
 Genesis. The whole of the liook of Genesis down to tlie deatii of 
 Joseph, is found to be a hardly altered version of the Cosmogony of 
 the Chaldeans, as is now repeatedly proven from the As.syrian tiles. 
 The first three chapters are transcribed from the allefrorical narratives 
 of the befrinninps common to all nations. Cliapters four and five are 
 a new allegorical adaptation of the same narration in the secret Bo^ 
 of Numbers; cha])ter six is an astronomical narrative of the Solar 
 year and the seven cosmocratorcs from the Egryptian original of the 
 Pymander and the symbolical visions of a series of Enoxchioi (Seers) 
 — from whom came also the Book of Enodi. The l)efrinninp: of Exodus, 
 and the story of Moses is that of the Babylonian Sarfron, who having 
 flourished (as even that unwillin<r authority Dr. Sayce tells us) 3750 
 B.C. preceded tlie Jewish lawgiver by almo.st 2300 years. (See Sccrrl 
 Doctrine, vol. IT., pp. 691 et seq.). Nevertheless, Genesis is an unde- 
 niably esoteric work. It has not borrowed, nor has it disfigured the 
 universal symbols and teachings on the lines of which it was written, 
 but simply adapted the eternal truths to its own national spirit and 
 clothed them in cunning allegories comprehensible only to its Kabbal- 
 ists and Initiates. The Gnostics have done the .same, each sect in its 
 own way, as thousands of years before, India, Egypt, Chaldea and 
 Greece, had also dressed the same incommunicable truths each in its 
 own national garb. The key and solution to all such narratives can 
 be found onb/ in the esoteric teachings. 
 
 Genii (Lat.). A name for ^ons, or angels, with the Gnostics. TW 
 names of their hierarchies and classes are simply legion. 
 
 Geonic Period. The era of the Geonim may be found mentioned 
 ill works ti'eating of the Kabbalah; the ninth century .v.d. is implied, 
 [w.w.w.] 
 
 Gharma (Sk.). A title of Karttikeya, the Indian god of war and 
 the Kuniara born of Siva's drop of sweat that fell into the Ganges. 
 
 Ghocha (Sh\). Lit., "the miraculous X'oicc". Tlie name of a great 
 Arhat, the autlu)r of Ahhidhdrmnmriia Shasta, wiio restored sight to a 
 blind man by anointing his eyes with the tears of the audience moved by 
 his (Ghocha 's) supernatural eloquence. 
 
 Gilgoolem (Heh.). The cycle of rebirths with the Hebrew Kab- 
 balists; with the orthodox Kabbalists, the "whirling of the soul" after 
 death, which finds no rest until it reaches Palestine, the "promised 
 land", and its body is buried there. 
 
 Gimil (Scand). "The Cave of Gimil" or Wingolf. A kind of 
 Heaven or Paradise, or perhaps a New Jerusalem. Imilt l)y the "Strong
 
 118 THE()«()IMir< Al. 
 
 aiul Mijrhty God' who remains nainoless in the Edda, aljove the Field 
 of" Ida. and aftiT the new earth rose out of the waters. 
 
 Ginnungagap (Sctnnl.). Thf "euj) of illn.sion" literally; the 
 abyss of the <rreat deep, or the slioreless. bejriiininjrh'.ss. and mdlcss yawn- 
 inpr friilf; whieh in esoteric parlanef we eall the "World's Matrix", tiie 
 primordial livinfj: spaee. 'I'lu- ciii) that contains the universe, hence the 
 "cup of illusion". 
 
 Giol (SiandJ. The Styx, the livcr (iiiil wliidi had to be crossed 
 befoiv the nether-world was reached, or the cold Kin^'dom of Ilel. It 
 was si)anned by a {jold-covered bridge, which led to the gigantic iron 
 fence that encircles th(» palace of the Goddess of the Under- World or 
 Ilel. 
 
 Gna (Scandj. One of the three iiandinaidens of the goddess Kreya. 
 She is a female Mei-cui-v who bears her mistress' messages into all parts 
 of the world. 
 
 Gnana (Sk.). Knowledge as applied to tiie esoteric .sciences. 
 
 Gnan Devjis (Sk.). Lit., "the gods of knowledge". The higher 
 classes of gods or dcvas; the "mind-born" sons of Brahma, and others 
 including the Mauasa-jjutros (the Sons of Intellect). Esoterically, our 
 reincarnating Effos. 
 
 Gnanasakti (Sk.}. The power of true knowledge, one of the 
 seven great forces in Nature .{six, exoterically). 
 
 Gnatha (Sk.). The Kosmic Ego; the con.scious, intelligent Soul of 
 Kosmos. 
 
 Gnomes (Ahli.). The Rosieruciaii name for the mineral and earth 
 
 eleUlelitals. 
 
 Gnosis (Or.). Lit., "knowledge". The technical term used by the 
 .schools of religious philosophy, both before and during the fir.st centuries 
 of so-called Christianity, to denote the object of their enquiry. This 
 Spiritual and Sacred Knowledge, the Gupta VidyCi of the Hindus, could 
 only be obtained by Initiation into Spiritual Mysteries of which the 
 eeremonial "^lysteries'' were a type. 
 
 Gnostics (Gr.). The philosophers who formulated and taught the 
 Gnosis or Knowledge (q.v.). They flourished in the fir.st three centuries 
 of the Christian era: the following were eminent. Valentinus. Basilides. 
 ^larcion. Simon Magus, etc. [w.w.w.] 
 
 Gnypa (ScdniL). The cavern watched by the dog Garm (q.v.). 
 
 Gogard (Zoid). The Tree of Life in the Avcsta. 
 
 Golden Age. The ancients divided the life cycle into the Golden, 
 Silver. Bronze and Iron Ages. Tiie Golden was an age of primeval 
 ])urity, simplicity and general hapi)iness. 
 
 Gonpa (Tib.). A temple or monastry ; a Jjamaarry. 
 
 Gopis (Sk.). Shepherdes.ses — the playmates and companions of 
 Krishna, among whom was his wife Raddiia.
 
 GLOSSARY 119 
 
 Gossain (Sk.). The name of a eertain class of ascetics in India. 
 
 Great Age. There were several "^eat ages'' mentioned by the 
 ancients. In India it embraced the whole Maha-manvantara, the "age 
 of Brahma", each "Day" of which represents the life cycle of a 
 chain — i.e. it embraces a period of seven Rounds. (See Esotiric Buct 
 dhism, by A. P. Sinnett.) Thus while a "Day" and a "Night" repre- 
 sent, as Manvantara and Pralaya, 8,640,000,000 years, an "age" lasts 
 through a period of 311,040,000^000,000 years; after which the Pralaya. 
 or dissolution of the universe, becomes universal. With the Egyptiann 
 and Greeks the "great age" referred only to the tropical or sidereal 
 year, the duration of which is 25,868 solar years. Of the complete 
 age — that of tlie gods — they say nothing, as it was a matter to be dis- 
 cussed and divulged only in the ^lysteries, during the initiating cere- 
 monies. The "great age" of the C'haldees was tlie same in figures as 
 that of the Hindus. 
 
 Grihastha (Sk.). Lit., "a householder", "one wiio lives in a 
 house with his family". A Brahman "family priest" in popular render- 
 ing, and the sarcerdotal hierarchy of the Hindus. 
 
 Guardian Wall. A suggestive name given to the host of trans- 
 lated adepts (Narjols) or the Saints collectively, who are supposed to 
 watch over, help and protect Humanity. This is the so-called "Nir- 
 manakaya" doctrine in Northern mystic Buddhism. (See Voicr of the 
 Silence, Part III.). 
 
 Guff (Heh.). Body; physical form; also written Gof. 
 
 Guhya (Sk.). Concealed, secret. 
 
 Guhya Vidya (Sk.). The secret knowledge of mystic ■Mantras. 
 
 Gullweig (Scand.). The personification of the "golden" ore. It 
 is said in the Edda tliat during the Golden Age, when lust for gold 
 and wealth was yet unknown to man, "when the gods played with 
 golden disks, and no passion disturbed the rapture of mere existence", 
 the whole earth was happy. But no sooner does "Gullweig (Gold ore) 
 the bewitching enchantress come, who, thrice cast into the fire, arises 
 each time more beautiful than before, and fills the souls of gods and 
 men with unappeasable longing", than all became changed. It is then 
 that the Norns, the Past, Present and Future, entered into being, the 
 blessed peace of childhood's dreams passed away and Sin came into 
 existence with all its evil consequences. (Asgard and the Gods.) 
 
 Gunas (Sk.). Qualities, attributes (See "Triguna"^ : a thread, 
 also a cord, 
 
 Gunavat (Sk.). That which is endowed with qualities. 
 
 Gupta Vidya (.SV,-.). The same as Guhya Vidya; Esoteric or St^cret 
 Science ; knowledge. 
 
 Guru (Sk.). Spiritual Teacher; a master in metaphysical and 
 ethical doctrines ; used also for a teacher of any science.
 
 120 THKiKSoI'lIli Al, 
 
 Guru Deva (Sk.). Lit., ■■(livim- Master". 
 
 Gyan-Ben-Gian il'<rs.}. Tli»- K\\\\i of tlu- IN-ris. tli.- Sylphs, in 
 the old mytliolopy of Iran. 
 
 Oyges (dfi.). "Thf rinj: of (lytri-s" has lu'conu- a familiar mcta- 
 j)hor in Kuropcan litcratnn'. (ivjjfs was a Lydian who. after murder- 
 infr the Kinp Candault's, married his widow. I'lato tells us that GyRes 
 ileseended once into a chasm of the earth and di.se(»vered a bra/en 
 horse, within whose op»'n side was the skeleton of a man who had a 
 bra/en rin<j on his tinper. This rinj; when plaeeil on his own finger 
 made him invisible. 
 
 Gymnosophists (Gr. ). The name jriveii by Hellenic writers to a 
 class of naked or "air-clad" mendicants: ascetics in India, extremely 
 learned and endowed with ^rreat mystic powers. It is easy to recogniw 
 in these pymno-sophists the Hindu Araiiyaka of old, the learned yogis 
 and ascetic-philosophers who retired to the jungle and forest, there 
 to reach, throufrh ^rreat austerities, superhuman knowledge and ex- 
 perience. 
 
 Gyn (Tib.). KnowIed<re aecpiired under the tuition of an adept 
 teacher or guru.
 
 GLOSS AKV 121 
 
 H. 
 
 H, 
 
 • — The fifrlith '.etter and aspirate of tlic Enprlisli alphabet, and also 
 the eiphth in the Hebrew. As a Latin numeral it signifies 200, and 
 with the addition of a dash 200,000; in the IIe])rew alp]ial)et rh«'th 
 is equivalent to />. corresponds to eijrht, and is symbolized by a F'ence 
 and V()ius accordinfr to Reyffarth, being: in affinity and conneeted with 
 He, and therefore with the opening or womb. It is jire-eminently a 
 Youic letter. 
 
 Ha (i^k.). A majrie .syllable used in saered formulfe : it represents 
 the powt^r of Akasa Sakti. Its efficacy lies in the expirational accent 
 and the sound produced. 
 
 Habal de Garmin (II<I).). Accordinj: to the Kabbalah this is 
 tile Kesurreetion Body: a iz<hm imajie or dnnooth similitude to the 
 deceased man ; an inner fundamental spiritual type remaininpr after 
 death. It is the "Spirit of the Rones" mentioned in Daniel and Isaiah 
 and the Psalms, and is refern-d to in the Vision of Ezekiel aliout the 
 elothinpr of the drv bones with life: con.sult C. de Leininpen on the 
 Kabbalah, T. P. S.* Pamphlet. Vol. II.. No. 18. [w.w.w.] 
 
 Hachoser (Ilrh.). Lit., "retlected Lifrhts"; a name for tin- minor 
 or inferior powers, in the Kabbalah. 
 
 Hades (Gr.). or A'id< s. The "invisible"", i'.< .. the land of the 
 shadows, one of whose regions was Tartarus, a jilaee of complete dark- 
 ne.ss. like the region of profound dreamless sleej> in the Egyptian 
 .\menti. Judging by tlie allegorical deserij)tion of the various punish- 
 ments inflicted therein, the place was purely Karmic. Neither Ilades 
 nor Amenti were the liell still preached by some retrograde priests and 
 clergymen; but whether represented by the Ely.sian Fields or by Tar- 
 tarus, Ilades was a place of retributive justice and no more. This 
 could only be reached by crossing the river to the "other shore", i.i ., 
 by crossing the river Death, and being once reborn, for weal or for 
 woe. As well expressed in K(f!/i)ti(iii l'nl\4 f: "The story of Charon, the 
 ferrynum (of the Styx) is to hv found not only in Homer, but in the 
 poetry of many lands. The River must be cros.sed before gaining the 
 I.sles of the Blest. The Ritual of Egypt described a Charon and his 
 boat long ages before Honn r. He is Khu-en-ua. the hawk-headed 
 steersman." (See "Amenti". "Ilrl " jnul "Happy Fields".) 
 
 Hagadah (Ilch.). A nam*- given to pai-ts of tlu- Talmud which 
 are legendary, [w.w.w.] 
 
 Hahnir (Hcand.), or llnnir. One of th.' mighty gods (Odin.
 
 122 TH?X>S()1'J1I( Al. 
 
 Ilaiuur and Lmlur > wlio. wliiU- waiKUrinti on tarlh, loiinil lying on tin- 
 sea-shore two human forms, motionless, speechless, and sens<'less. Odin 
 jjave them souls; Ilahnir. motion and senses; and Tindur. Monminfr com- 
 plexions. Thus Were men created. 
 
 Haima //»/*.'. 'I'lie same as the Sanskrit hinnn/ii ('•roldcni. as "the 
 •rnlden KfTfr" Ilirdin/dfjarbha. 
 
 Hair. Occult i)hil()sophy considers the hair iwliethii- human or 
 animal) as the natural receptacle and rrtaimr of the vital es.scnce 
 which often escapes with other emaiuitions from the body. It is closely 
 connected with many of the hrain functions — for instance memory. 
 With the ancient Israelites the euttinp of the hair and beard was a 
 sifrn of dcHlement, and "the Lord said unto Mo.ses. . . . They 
 shall not make baldness upon their head", etc. (Lev. xxi., 1-5.) "Bald- 
 ness", whether natural or artificial, was a sijrn of calamity, punish- 
 ment, or <rrief. as when Isaiah (iii., 24) enuincrates, "instead of well- 
 .set hair l)aldness". amon«x the evils that are ready to befall the chosen 
 people. And aj;ain. "On all their heads baldness and every beard cut" 
 {Ibid. XV.. 2). The Nazarite was ordered to let his hair and beard 
 •rrow. and never to permit a razor to touch them. With the Egyptians 
 and Buddhists it was only the initiated priest or ascetic to wliom life is 
 a burden, who shaved. The Epryptian priest was supposed to have be- 
 come master of his body, and lience shaved his head for cleanliness; 
 yet the Hierophants wore their hair long. The Buddhist still shaves 
 his head to this day — as a sig:n of scorn for life and healtli. Yet 
 Buddha, after shaviufj his hair when he first became a mendicant, let 
 it prow ajrain and is always n-prcsented with the top-knot of a Yogi. 
 The Hindu priests and Brahmins, and almost all the ca.stes, shave the 
 rest of the head but leave a long lock to grow from the center of the 
 crown. The ascetics of Lidia wear their hair long, and so do the war- 
 like Sikhs, and almost all of the Mongolian peoples. At Byzantium 
 and Rhodes the shaving of the beard was prohibited by law. and in 
 Sparta the cutting of the beard was a mark of slavery and servitude. 
 Among tiie Scandinavians, we are told, it was considered a disgrace, 
 "a mark of infamy", to cut oif the hair. The whole population of the 
 island of Ceylon (the Buddhist Singhalese) wear their hair long. So 
 do the Russian. Greek and Armenian clergy, and monks. Jesus and 
 the Apostles are always represented with their hair long, but fashion 
 in Christendom proved stronger than Christianity, tiie old ecclesiastical 
 rules (Const it. Ajwst. lib. I. c. 3) cnjoitiing tiic clergy "to wear their 
 hair and beards long". (See Riddle's Ecclesiastical Antiquities.) The 
 Templars were commanded to wear their beards long. Samson wore his 
 hair long, and the biblical allegory shows that health and strength and 
 the very life are connected with the length of the hair. If a cat is 
 shaved it will die in nine cases out of ten. A dog whose coat is not 
 interfered with lives lojiger and is more intelligent than one whose
 
 GLOSSARY 123 
 
 coat is shaven. ^laiiy old people as they lose their liair lose much of 
 their memory and become weaker. Wliile the life of the Yog:is is 
 j)i-overhialIy lon^, the linddliist priests (of Ceylon and elsewhenO are 
 not j^enerally lon<r-lived. Mnssulmen shave tiieir heads but wear their 
 beai-ds; and as their head is always covered, the danprer is less. 
 
 Hajaschar (Ilch.). The Liprht Foi-ces in the Kabbalah; the 
 "Powers of Light", whicli are the creative but inferior forces. 
 
 Hakem. Lit., "the Wise One", the ^Messiah to come, of tlie Druzes 
 or the "Disciples of Hamsa". 
 
 Hakim (Anih.). A doctor, in all the Eastern countries, from Asia 
 .Miiioi- to India. 
 
 Halachah (Urh.). A name given to parts of the Talmud, whicli 
 are arfruiiKiits on points of doctrine; the word means "rule", [w.w.w.] 
 
 Hallucination. A state produced sometimes by jthysiological 
 disorders, sometimes by mcdiumship, and at others by drunkenness. 
 But tlie cause that produces the visions has to be sought deeper than 
 physiology. All such visions, especially when produced through 
 mediumship, are preceded by a relaxation of the nervous system, in- 
 variably generating an abnormal magnetic condition which attracts to 
 the sufferer waves of astral light. It is the latter that furnishes the 
 various hallucinations. These, however, are not always what physicians 
 would make them, empty and unreal dreams. No one can see that 
 which does not exist — i.e., whicli is not impressed — in or on the a.stral 
 waves. A Seer may, however, perceive objects and scenes (whether 
 past, present, or future) which have no relation whatever to himself, 
 and also perceive several things entirely disconnected with each other 
 at one and the same time, thus ]n'oducing the most grotesque and 
 absurd combinations. Both drunkard and Seer, medium and Adept, 
 see their respective visions in the Astral Light ; but while the drunk- 
 ard, the madman, and the untrained medium, or one suffering from 
 brain-fever, see, because they cannot help it, and evoke the jumbled 
 visions unconsciously to themselves, the Adept and the trained Seer 
 have the choice and the control of such visions. They know where to 
 fix their gaze, how to steady the scenes they want to observe, and how 
 to see beyond the upper outward layers of the Astral Light. With 
 the former such glimpses into the ivavcs are hallucinations : witii the 
 latter they become the faithful reproduction of what actually has been, 
 is, or will be, taking ]>lace. The glinijjses at random caught by the 
 medium, and his Hick(>ring visions in the deceptive light, are trans- 
 formed under the guiding will of the Adei)t and Seer into steady i>ic- 
 tures, the truthful representations of that which he wills to come within 
 the focus of his perception. 
 
 Hamsa or If ansa (Sk.). "Swan or goose", according to the Orien- 
 talists; a mystical bird in Occultism analogous to the Rosicrucian Peli- 
 can. The sacred mystic name which, when preceded by that of K.\l.\
 
 124 TIIKosdpill' \l 
 
 (intinitf tiinej. i.t. Knlnhnnsd. is a iiaiiir t»t' i'arahrahin ; iiu-aiiiii^; the 
 ''Bird out of spacr ami tiiiu ". Ilciicr liralima (male) is calltd JIansa 
 Vahiinii **thr Vt'liirlc of Ilaiisa" (tin- Hikd). \V<' find tin- sanu; idea 
 in tilt' Zohiir, wlitrc Ain Siiph (the i-ikIU'ss and iiitinitt-i is saitl t«» 
 descj'iid into the universe, for purposes of manifestation, usinp Adam 
 Fvndnion (ITuinanity) as a ehariot or vehicle. 
 
 Hamsa (Ar<ih.). The founder of thr mystic sect of tin- l)ru/.<'s of 
 •Mount Lebanon. (See "Druzes"). 
 
 Hangsa (Sk.). A mystic syllal)lc standing' for rvolution. and nn'aii- 
 \]\<: in its literal sens*- " I am In-", or Ahdmsa. 
 
 Hansa (Sk.). The name, aeeoi-din}r to the lihai/iDdtn I'urnna, of th'' 
 ■■(>iii' Caste" when there wi're as yet no varieties of caste, hiit verily 
 ■ i>nr Veda, one Deity and one Caste". 
 
 Hanuman (Sk.). The monkey {rod of the h'<ini<iti(in(i : the (ft mnil- 
 issinio of Kama's army; son of Vayu, the {rod of the wind, and of a 
 virtuous she-demon. Hanuman was the faithful ally of Ranui and 
 by his unparalleled audacity and wit, helped the Avatar of Vishnu to 
 Hnally coiujuer the dem()n-kin{r of Lanka, Ravana, who had carried ofl" 
 the beautiful Sita, Rama's wife, an outrage which led to the celebrated 
 war described in the Hindu epic poem. 
 
 Happy Fields. The nanu- {riven by the Assyrio-C'haldeans to 
 their Klysian l"'iel(ls. which were intermin{rled with their Hades. As Mr. 
 Boscawen tells iiis readers — "The Kin{Tdom of the underworld was the 
 realm of the pod Ilea, and the Hades of the Assyrian le{rends was placed 
 in the underworld and was ruled over by a jroddess. Nin-Ki«ral, or 
 'the Lady of the Great Land'. She is also called Allat." A translated 
 inscription states: — "After the g:ifts of these i)re.sent days, in the fea.sts 
 of the land of the silver sky, the resplcJident courts, the abode of blessed- 
 ness, and in the li{rht of the napi)y Fields, may he dwell in life eternal, 
 holy, in the presence of the gods who inhabit Assyria". This is worthy 
 of a Christian tumulary inscription. Ishtar, the beautiful goddess, de- 
 scended into Hades after her luloved Taiiunuz. and found that this dark 
 place of the shades had seven spheres and seven gates, at ea<-li of whieli 
 she had to leave sometiiing belonging to her. 
 
 Hara (Sk.). A title of the god Siva. 
 
 Hare-Worship. The hare was sacred in iiuiny lands and espec- 
 ially anions the Egyptians and Jews. Though the latter consider it an 
 unclean, hoofed animal, unfit to eat, yet it was held sacred by some tribes. 
 The reason for this was that in certain species of hare the male suckled 
 the little ones. It was thus considered to be androgynous or hermaphro- 
 dite, and so typified an attribtite of the D( miiirr/r, or creative TiOgos. The 
 hare was a symbol of the moon, wherein the face of the prophet Moses is 
 to be .Seen to this day. say the Jews. Moreover the moon is connected 
 with the worship of Jeiiovah, a deity {)re-eminently the god of generation, 
 perhaps also for the same reason that Eros, the god of sexual love, is
 
 GLOSSARY 125 
 
 represented fis oarryinfr a hare. The hare was also sacred to Osiris. 
 Lenormand writes that tlie hare "has to be considered as the symbol of 
 the Logos . . . the Logos ought to be hermaphrodite and we know 
 that the hare is an androgynous type". 
 
 Hari (Sk.). A title of Vishnu, but used also for other gods. 
 
 Harikesa (Sk.). TIu- nanif of one of the seven rays of the Sim. 
 
 Harivansa (Sk.). A poi-tion of the .Mohabharota, a poi-m on tli 
 gt-nealofry of Vishnu, or Hari. 
 
 Harmachus (dr.). The Egyptian Spliinx. called JI(ir< m-i ku ov 
 "Ilorus (the Sun) in the Horizon", a form of Ra the sun-god; esnti-r- 
 ically the risen god. An in.seription on a tablet reads: "0 blessed Ka- 
 Harmachus! Thou careerest by him in triumph. shine. Amoun-Ra- 
 Harmaehus self-generated". The temple of the Sphin.x was dis- 
 covered by Mariette Bey close to the Sphinx, near the great 
 Pyramid of Gizeh. All tlie Egyptologists agree in ])ron()uneing the 
 Sphinx and her temple the "oldest religious monument of the world" — 
 at any rate of Egypt. "The principal chamber", writes the late Mr. 
 Fergusson "i« the form of a cross, is supported by piers, sunple prisms 
 of Syenite granite without base or capital . . no sculptures or in- 
 scriptions of any sort are found on the walls of this temple, no orna- 
 ment or symbol nor any image in the sanctuary". This proves the 
 enormous anticiuity of both the Sjihinx and the t<'mple. "The great 
 bearded Sphinx of the Pyramids of Gizeh is the symbol of Harmachus. 
 the same as each Egyptian Pharaoh who bore, in the inscriptions, the 
 name of 'living form of the Solar Sphinx upon the Earth'," writes 
 Brugsh Bey. And Renan recalls that "at one time the Egyptians were 
 .said to have temples without sculptured images" (Bonwick). Not only 
 the Egyptians but every nation of the earth began with temples devoid 
 of idols and even of syml)ols. It is only when the remembrance of the 
 great abstract trutiis and of the primordial Wisdom taught to humanity 
 by the d3'nasties of the divine kings died out that men had to resort to 
 mementos and symbology. In the story of Horus in some tablets of 
 Edfou, Rouge found an inscription showing that the god had once as- 
 sumed "the shape of a human-headed lion to gain advantage over his 
 enemy Typhon. Certainly Ilorus was so adored in Leontopolis. He is 
 the real Sphinx. That accounts, too, for the lion figure being sometimes 
 seen on each side of Isis. . . It was her child." (Bonwick.) And 
 yet the story of Harmachus, or Har-em-chu, is still left untold to the 
 world, nor is it likely to be divulged to this generation. (See "Sphinx".) 
 
 Harpocrates (Gr.). The child Ilorus or Ehoou represented with 
 a finger on his mouth, the .solar disk upon his head and golden hair. He 
 is the "god of Silence" and of Mystery. (See "Horus"). Harpocrates 
 was also worshipped In both Greeks and Romans in Europe as a son of 
 Isis.
 
 12G THEOSOI'JIlt Al, 
 
 Harshana (SI:.). A dritv pn'sidin^z ovti- olTn-iii'^'s to the dtiKi, or 
 Sri'idillui. 
 
 Harviri (Kt/.). llonis. thi' ehltr: tin- ancient name of a solar trod: 
 the ri.siri«r sun rcprtscntod as a prod nu-linin}? on a fidl-blowii lotus, the 
 symbol of the Tniverse. 
 
 Haryaswas (SI,-.). Tlie (ir» and h n thousand sons of Daksha, 
 who instead of peoplinj; the world as desired by their father, all beeann' 
 yojris, as advis»*d by the mysterious sage Narada. and remained celibates. 
 "They dispersed throufrh the regions and have not returned." This 
 means, aeeording to the .secret science, that they had all incarnated in 
 mortals. The name is given to natural born mystics and celibates, who 
 are said to be incarnations of the "Haryaswas''. 
 
 Hatchet. In the Egyptian Hieroglyphics a synd)ol of power, and 
 also of death. The hatchet is called the "Severer of the Knot" i.r., of 
 marriage or aii\- other tie. 
 
 Hatha Yoga (Sl,.). The lower form of Yoga practice; one which 
 u.ses physical means for purposes of spiritual self-development. The 
 oj)posite of Raja Yoga. 
 
 Hathor (E(/.). Tlie lowei- or iiifei-nal aspect of Isis, corresponding 
 to the Hecate of Greek mythology. 
 
 Hawk. The Hieroglyphic aiul type of tlie Soul. The same varies 
 with the postures of the bird. Thus when lying as dead it represents 
 the transition, larva state, or the pa.ssage from the state of one life to 
 another. When its wings are opened it means that the defunct is resur- 
 rected in Amenti and once more in conscious possession of his soul. The 
 chry.salis has become a butterfly. 
 
 Hayo Bischat (Hch.). The Beast, in the Zohar-. the Devil and 
 TiriiptiT. Esoterically our lower animal passions. 
 
 Hay-yah (Ilrh.). One of the metai)hysical human "Principles". 
 Eastern Occultists divide men into seven such Princii)les; Western Kab- 
 balists, we are told, into three only — namely, Ncpht .sh, Ruach and Ncs- 
 hamah. But in truth, this division is as loose and as mere an abbre- 
 viation as our "Body, Soul. Spirit". For. in the Qahhalah of Myer 
 (Zohar ii., 141. h., Crnnona Ed. ii.. fol. iV.\ h., col. 'J.')! ) it is stated that 
 Nrshamah or S[)irit has three divisions, "the highest being Y< 'hrc-dah 
 (Atma) the middle, llay-i/ah (Buddhi), and the last and third, the 
 Ncshanmh, properly speaking (Manas)". Then comes Mah.fhahah, 
 Thought (th(^ lower Manas, or con.scious Personality), In which the 
 higher then manifest themselves, thus making four: this is followed by 
 Tzilcm, Phantom of the Image {Kama-rupa, in life the Kamic element) ; 
 D'}foor]-)ioli, Shadow of the image (Liiifja Sharini, the Double) ; and Zu 
 rath. Prototype, which is Lift — sevI':x in all. even without the D'nioofh, 
 Likeness or Similitude, which is called a lower manifestation, and is in 
 reality the Guf, or Body. Theosophists of the E, S. who know the trans- 
 position in:ule of Atma and the part taken by the auric pi-ototype. W'ill
 
 GLOSSARY 127 
 
 casilv find wliicli ai'c tlic n at s( rt ii, and assiiiT tliPinst'lvcs tluit Iwlwrni 
 the division of Principles of the Eastern Occultists and that of the real 
 p]astt'rii Kal)l)alists there is no difference. Do not let us for^ret tliat 
 neither the one nor the other are prepared to <rive out the real and final 
 elassifioation in their public writings. 
 
 Hay-yoth ha Qadosh (II(h.). The holy li\-in<r creatures <»f 
 Ezekiel's vision of the Mtrhahdh, or vehicle, or chariot. These are the 
 four .symbolical beasts, the cherubim of Ezekiel, and in the Zo<liac Tau- 
 rus, Leo, Seori)io (or the Eagle), and Aquarius, the man. 
 
 Hea (Chald.). The god of the Deep and the rnderworld ; smne -se.- 
 in him Ea or Cannes, the fish-man, or Dragon. 
 
 Heabani (Chald.). A famous astrologer at the Court of Izdubar. 
 frequently mentioned in the fragments of the As.syrian tablets in ref»'r- 
 ence to a dream of Izdubar, the great Babylonian King, or Nimrod, the 
 "mighty hunter before the Lord". After his death, his soul being 
 unable to rest underground, the ghost of Heabani was raised l)y Mero- 
 daeh, the god, his body restored to life and then transferi-ed (ilivr, liki- 
 Elijah, to the regions of the Blessed. 
 
 Head of all Heads (Hah.). Used of the "Ancient of the An- 
 cients" Attickah D'attcrkco), who is the "Hidden of the Hidden, the 
 Concealed of the Concealed". In this cranium of the "AVhite Head". 
 Rcsha Hivrak, "dwell daily 13,000 myriads of worlds, which rest upon 
 It, lean upon It" (Zohar Hi. Idrah Rahhah). . . "In that Attcckah 
 nothing is revealed except the Head alone, because it is the Head of all 
 Heads. . . The "Wisdom above, which is the Head, is hidden in it. 
 tlie Brain Avhich is tranquil and quiet, and none knows it but Itself. 
 . And this Hidden Wisdom . . . the Concealed of the 
 Concealed, the Head of all Heads, a IL ad which is not a Head, nor does 
 any one know, nor is it ever known, what is in that Head which Wisdom 
 and Reason cannot comprehend" (Zohar iii., fol. 288 a) This is said 
 of the Deity of which the Head {i.e.. Wisdom "perceived by all) is alone 
 manifested. Of that Princii)le which is still higher nothing is even predi- 
 cated, except that its universal presence and actuality are a philosophical 
 necessity. 
 
 Heavenly Adam. The synthesis of the Sejihirothal Tree, or of 
 all the Forces in Nature and their informing deitic essence. In the dia- 
 grams, the Seventh of the lower Sephiroth, Sephira Mtdkhooth — the 
 Kingdom of Harmony — represents the feet of the idi-al ^Macrocosm, 
 whose head reaches to the first manifested Head. This Heavenly Adam 
 is the natura )taf}irans, the abstract world, while the Adam of Earth 
 (Humanity) is the natura naturata or the material universe. The for- 
 mer is the presence of Deity in its univi'rsal essence ; the latter the mani- 
 festation of the intelligence of that essence. In the real Zohar — not the 
 fantastic and anthroj)omorphic caricature which we often find in the 
 writings of Western Kabbalists — there is not a partie1t> of the personal
 
 128 TlIKo.SDl'illt AL 
 
 <l.it> whirli \\r liiul so proiiuiicnt in the dark cloaking of the Secret 
 Wisdom known as the Mosaic Pentat»'ncli. 
 
 Hebdomad \(,'r.i. The Septenary. 
 
 Hebron oi- Kirjtith-AHxi. The city of the Four Krheiri, for Kir 
 jtith-Arhn si-rnilirs "the City of the Four". Tt is in that city, accordinfr 
 to the h^fjj'nd. that an Isarim or an Initiate found the famous Smarajr- 
 dine tablet on the dead body of Hermes. 
 
 Hel or Tffla (Scand). The Ooddess-Qurcn of th.- Land of tli.- D.-ad: 
 the inserntal)le and direful Rt'in<: who reiprns over the depths of Ilclheiin 
 and Xifelheim. In the earlier mytholopry, Ilel was the earth-poddess. 
 the good and beneficent mother, nourisher of the weary and the hunpry. 
 Rut in the later Skalds she became the female Pluto, the dark Qu(»en of 
 thi' Kiufrdom of Shades, she who brought death into this world, and 
 sorrow afterwards. 
 
 Helheim (Scand.). The Kingdom of the Dead in the Norse myth- 
 ology. In the E(Ma. Ilelheim surrounds the Northern Mistworld, called 
 Nifelheim. 
 
 Heliolatry (<rr.). Sun-Worsliii). 
 
 Hell. A term with tlie Anglo-Sa.xons. cvidi-ntly dn-ived from tli.- 
 name of the goddess Hrla {q.v.) and by the Selavonians from the Greek 
 Hades: hell being in Ru.ssian and other Sclavonian tongues — dd, the 
 only difference between the Scandinavian cold bell and the hot hell of 
 the Christians, being found in their respective temperatures. But even 
 the idea of tho.se overheated regions is not original with the ?]uropeans. 
 many peoples having entertained the conception of an underworld cli- 
 mate ; as well may we if we localise our Hell in the center of the earth. 
 All exoteric religions — the creeds of the Brahmans, Buddhists, Zoroast- 
 rians ]\Iahommedans, Jews, and the rest, make their hells hot and dark, 
 though many are more attractive than frightful. The idea of a hot hell 
 is an afterthought, the distortion of an astronomical allegory. With the 
 Egyptians. Hell became a place of punishment by Hre not earlier than 
 the .seventeenth or eighteenth dynasty, when Typhon was transformed 
 from a god into a devil. But at whatever time this dread superstition 
 was implanted in the minds of the poor ignorant masses, the scheme of 
 a burning hell and souls tormented therein is ]iurely Egyptian. Ra (the 
 Sun) became the Lord of the Furnace in AV/rr, the liell of the Pharaohs, 
 and the sinner was threatened with misery "in the heat of infernal fires"'. 
 "A lion was there" .says Dr. Birch "and was called the roaring mons- 
 ter". Another describes the place as "the bottomless pit and lake of 
 fire, into which the victims are thrown" (compare Revelation). The 
 Iltbrew word r/ai-hiitiioni (Gehenna) never really had the significance 
 given to it in Christian orthodoxy. 
 
 Hemadri fSk.). The golden Mountain; Meiu.
 
 tiLUSSARY 129 
 
 Hemera (Gr.). "Tlic light of tin- iiiffrior or tern-strial rt-nrions"' 
 as Ether is tlie light of the superior heavenly spheres. Both are horn 
 of Er(hos (darkness) and Nux (night). 
 
 Heptakis \Gr.). "The Seven-rayed One" of the Chaldean astrolaters: 
 the same as Iao. 
 
 Herakles (Gr.). The same as Hercules. 
 
 Heranasikha (Sing.). From Hcrana "novice" and Sikhu "rvili" or 
 precept : manual of Precepts. A work written in EIu or the ancit-nt 
 Singhalese, for the use of young priests. 
 
 Hermanubis (Gr.). Or Hermes Anubis "the revealer of the mys- 
 teries of the lower world" — not of Hell or Hades as interpreted, but of 
 our Earth (the lowest world of the Septenary chain of worlds) — and 
 also of the sexual mysteries. Creuzer must have guessed at tiie truth 
 of the right interpretation, as he calls Anubis-Thoth-Hermes "a symbol 
 of science and of the intellectual world". He was always represented 
 with a cross in his hand, one of the earliest symbols of the mystery of 
 generation, or procreation on this earth. In the Chaldean Kabbala 
 (Book of Niimhcrs) the Tat symbol, or +, is referred to as Adam and 
 Eve, the latter being the transverse or horizontal bar drawn out of the 
 side (or rib) of JIadam, the perpendicular bar. Tiie fact is that, esoter- 
 ically, Adam and Eve while representing the early third Root Race — 
 those who, being still mindless, imitated the animals and degraded them- 
 .selves with the latter — stand also as the dual symbol of the sexes. Hence 
 Anubis, the Egyptian god of generation, is rei)resented with the head of 
 an animal, a dog or a jackal, and is also said to be the "Lord of the 
 under world" or "Hades" into which he introduces the souls of the 
 (lead (the reincarnating entities), for Hades is in one sense tiie womb, as 
 some of the wi-itings of the Church Fathers fully show'. 
 
 Hermaphrodite (Gr.). Dual-sexed ; a male and female Ri-ing. 
 whether man or animal. 
 
 Hermas (Gr.). An ancient Greek' writer of whose works only a 
 few fragments are now extant. 
 
 Hermes-fire. The same as "Elmes-fire". (See Isis rnvrilcd Vol. 
 I., p. 125 I. 
 
 Hermes Sarameyas (Greco-Sanskrit). The God Hermes, or ]\Iercury, 
 "lie who watches over tht^ Hock of stars" in the Greek mytliology. 
 
 Hermes Trismegistus (Gr.). The "thrice great Hermes", the 
 Kgyptian. Tli<' mythical personage after whom the Hermetic philosophy 
 was named. In Egypt the God Thoth or Thot. A generic name of 
 many ancient Greek writers on philosophy and Alchemy. Hermes Tris- 
 megistus is the name of Hermes or Thoth in his human aspect, as a 
 god he is far more than this. .l.s- Hermes-Thoth-Aah, lie is Thoth. the 
 moon, i.e., his symbol is the bright side of the moon, supposed to contain 
 the essence of creative Wisdom, "the elixir of Hermes". As sucli lie is
 
 130 TJIKi).S()l'JIKAL 
 
 associated with tin- I'ynoci'jilialus. the (lojr-licadi'il inoiikoy. for tlio sann^ 
 reason as was Aiiuhis, one of tlie aspi'fts of Thotli. (See "Ilcnnamibis",) 
 The same idea underlies tlie form of the Hindu God of Wisdom, the 
 elephaut-lieaded Ganesa. or Ganpat, the son of Parvati and Siva. (See 
 "Ganesa".) When lie has the head of an ibis, he is the sacred seribe of 
 the gods; but t'ven then he wears the erown aiff and the luiuir disk. 
 He is the most mysterious of {^ods. As a serpent. Hermes Thoth is the 
 diviiH' ert-ative Wisdom. The Church P^athers sjxmU ;it length of 
 Thoth-Hermes. (See "Hermetic".) 
 
 Hermetic. Any doctrine or writing i-onneeted with the esoteric 
 teachings of Hermes, who. whether as the Egyptian Thoth or the Gn'ek 
 Hermes, was the God of Wisdom with the Ancients, and, according to 
 Plato, "discovered numbers, geometry, astronomy and letters". Though 
 mostly considered as spurious, nevertheless the Hermetic writings were 
 highly prized by St. Augustine, Lactantius, Cyril and others. In the 
 words of Mr. J. Bonwick, "They are more or less touched up by the 
 Platonie i)hilosophers among the early Christians (such as Origen and 
 Clemens Alexandriiuis) who souglit to substantiate their Christian argu- 
 ments by ai)peals to these heathen and revered writings, though they 
 could not resist the temptation of making them say a little too much". 
 Though represented by some clever and interested writers as teaching 
 jnire monotheism, the Hermetic or Trismegistic books are, nevertheless, 
 purely pantheistic. The Deity referred to in them is defined by Paul as 
 that in ichich "we live, and move and have our being" — notwithstanding 
 the "in Him" of the translators. 
 
 Hetu (SkJ. A natural or physical cau.se. 
 Heva (Ilrb.). Eve, "the mother of all that lives". 
 Hiarchas (Gr.). The King of the "Wise Men", in the .lourney of 
 Aixtlloiiius of T.xana to India. 
 
 Hierogrammatists. The title given to those Egy])tiaii priests who 
 were entrusted with the writing and reading of the sacred and secret 
 records. The ".scribes of the secret records" literally. They were the 
 instructors of the neophytes preparing for initiation. 
 
 Hierophant. From the Greek "Hierophantes" : literally, "One 
 who ex|)lains sacred things". The discloser of sacred learning and the 
 Chief of the Initiates. A title belonging to the highest Adepts in the 
 temples of antiquity, who were the teachers and expounders of the 
 Mysteries and the Initiators into the final great Mysteries. The Hiero- 
 phant represented the Demiurge, and explained to the postulants for 
 Initiation the various phenomena of Creation tiiat were produced for 
 their tuition. "He was the sole exi)oun(ler of the esoteric .secrets and 
 doctrines. It was forbidden even to pronounce his name before an un- 
 initiated person. He sat in the East, and wore as a symbol of authority 
 a golden globe suspended from the neck. He was also called Mi/stagogus" 
 (Kenneth R. H. Mackenzie, ix., F. T. S., in Thr Roijal Moso)ii<' Cyclo-
 
 ciLossAin' 131 
 
 pa-dia). In Hebrew and Clialdaic tlic ttrni was I'litr, the opener, dis- 
 closer; hence (the Pope as the successor of the hierophant of the ancient 
 Mysteries, sits in the Pagan cliair of St. Peter.) 
 
 Higher Self. Tiie Supreme Divine Spirit oversliadowinpr man. The 
 crown of the upper sjiiritual Triad in man — Atmfin. 
 
 Hillel. A great Babylonian Kal)l)i of the century i)reeeding thi- 
 Cliristian era. He was tiie founder of tlie sect of tlic Pharisees, a 
 h,^arned and a sainted man. 
 
 Himachala Himadri (Sk.). The Himalayan Mountains. 
 
 Himavat (Sh-j. The personified Himalayas; the father of the river 
 <}anga, or Ganges. 
 
 Hinayana (Sk.). Tiie "Smaller Vehicle"; a Scripture and a 
 School of the Northern Buddhists, opposed to the Mahayana, "the 
 Greater Vehicle", in Tibet. Both schools are mystical. (See "^lahay- 
 ana"). Also in exoteric superstition the lowest form of transmigration. 
 
 Hiouen Thsang". A great Chinese writer and philosopher who 
 travelled in India in the sixth century, in order to learn more about 
 Buddhism, to which he was devoted. 
 
 Hippocrates (Or.). A famous physician of Cos, one of the Cy- 
 elades, who flourished at Athens during the invasion of Artaxerxes, and 
 ilelivered that to^^^l from a dreadful pestilence. He was called "the 
 father of Medicine". Having studied his art from the votive tablets 
 offered by the cured patients at the temples of ^^sculapius, he became an 
 Initiate and the most proficient healer of his day, so much so that he 
 was almost deified. His learning and knowledge were enormous. Galen 
 says of his writings that they are truly the voice of an oracle. He died 
 in his 100th year 361 B.C. 
 
 Hippopotamus ((Gr.). In Egyptian symbolism Typhon was called 
 ■'the hippopotamus who slew his father and violated his mother," Rhea 
 (mother of the Gods). His father was Chronos. As applied therefore to 
 Time and Nature (Chronos and Rhea), the accusation becomes cora- 
 jirehensible. The type of Cosmic Disharmony. Typhon, who is also 
 Python, the monster formed of the slime of the Deluge of Deucalion, 
 "violates" his mother. Primordial Harmony, whose beneficence was so 
 great that she was called "The Mother of the Golden Age". It was 
 Typhon, who put an end to the latter, i.e., produced the first war of the 
 elements. 
 
 Hiquet (Eij.). The frog-goddess; one of tile symi)ois of immortality 
 and of the "water" principle. Tiie early Cliristians had their church 
 lamps made in tiie form of a frog, to denote tiiat baptism in water li'd to 
 immortality. 
 
 Hiram Abiff. A i)il)iical personage; a skilful imilder and a 
 
 "Widow's Son", wiiom King Solomon procured from Tyre, for the 
 
 purpose of superintending the works of tiie Temple, and who became
 
 132 TIIEf>«nPHI(\\L 
 
 later a tnasuiiic cliariH-tir. tlic hern on wlioin hanj^'s all tin* drama, or 
 rathor play, of the Masonic Third Initiation. The Kabbala makes a 
 {^rrat deal of Hiram Abiflf. 
 
 Hiranya tSli.i. Radiant, trulden. used nf tin- "K^:;: of JirahnuV. 
 
 Hiranya Garbha (Sk.). The radiant or jrolden efrjr or womb. 
 Esoterieally the liiininons "fire mist'' or ethereal stnfT from which the 
 Fniverse was formed. 
 
 Hiranyakasipu (Sk.). A Kin<_' of the Daityas. whom Vishnu--in 
 his (irntdr of the "man-lion" — puts to death. 
 
 Hiranyaksha (Sk.). "The {rolden-eyed"". The kinj,' and ruler 
 of the oth refjion of Patala. the nether-world : a snake-god in the Hindu 
 Pantlieciii. It has various other meanings. 
 
 Hiranyapura (Sk.). The Golden City. 
 
 Hisi (Fin.). The " rriueii)le df Hvil " in \\\i'/\(ih luiln, the epic poem 
 iif Firdand. 
 
 Hitopadesa (Sk.). "Good Adviee". A work eompo.sed of a col- 
 lection of ethical precepts, allegories and other tales from an old Script- 
 ure, the Panchatanira. 
 
 Hivim or Vhivim (Ihh.). Whence tiie Ilivites who. according to 
 some Roman Catholic commentators, descend from Heth. son of Canaan, 
 son of Ham, "the accursed". Brasseur de Bourbourg, the missionary 
 translator of the Scripture of the Guatemalians, the Popol Vuh, indulges 
 in the theory that the Hivim of the Qudzo CohuatI, the Mexican Serpent 
 Deity, and the "descendants of Serpents" as they call themselves, are 
 identical with the descendants of Ham (!!) "whose ancestor is Cain". 
 Such is th(* conclusion, at any rate, drawn from Bourbourg 's writings 
 by Des ]\Iousseaux. the demonologist. Bour])ourg hints that the chiefs 
 of the name of Votan. the Quetzo CohuatI. are the descendants of Ham 
 and Canaan. "I am Hivim", they say. "Being a Hivim, I am of the 
 great Race of the Dragons. I am a snake, myself, for I am Hivam" 
 (Cortes 51). But Cain is allegorically shown as the ancestor of the 
 Hivites, the Serpents, because Cain is held to have been the first initi/itt 
 in the vn/stery of procreation. The "race of the Dragons" or Serpents 
 means the Wise Adepts. Tiie names Jlivi or Hivite. and Levi — signify a 
 "Serpent"; and the Hivites or Serpent-tribe of Palestine, were, like all 
 Lcvites and Opiiites of Israel, initiated ^linisters to the temples, i.e.. 
 Occultists, as are the priests of Quetzo CohuatI. The Gibeonites whom 
 Joshua a.ssigned to the service of the .<!n)icti(nn/ wei-e Hivites. (See /.m 
 Unvcilrel Vol. II. 481.) 
 
 Hler (Seand.). The god of the sea. One of the three mighty sons 
 of the Frost-giant, Ymir, These sons were Kari, god of the air and the 
 storms; Hler of the Sea; and Logi of the Fire. They are the Cosmic 
 
 trinity of the Xor.semen.
 
 ULOSSAKV 138 
 
 Hoa (Jlib.J. Tliat, from wliicli procft-ils Ah. tin- "Father"; thiTc- 
 fore the Couceakd Logos. 
 
 Hoang Ty (Chin.). "The Great Spirit". His Suns are said to have 
 Hcquind new wisdom, and imparted what they knew before to mortals, 
 by falling — like the rebellious angels — into the "Valley of Pain", which 
 is allegorically our Earth. In other words they are identical with the 
 "Fallen Angels" of exoteric religions, and witli the reincarnating Egos, 
 esotcrically. 
 
 Hochmah ilhl).). See "('hochniair'. 
 
 Hod (II(b.). Splendour, the eighth of the ten Sepiroth a female 
 passive potency, [w.w.w.] 
 
 Holy of Holies. The As.syriologists, ^Egyptologists, and Orien- 
 talists, in general, show that such a place existed in every temple of 
 antiquity. Tlie great temple of Bel-]\Ierodach whose sides faced the 
 four cardinal points, had in its extreme end a "Holy of Holies" hidden 
 from the profane by a veil: here, "at the beginning of the year 'the 
 divine king of heaven and earth, the lord of the iicavens, seats himself." 
 According to Herodotus, here was the golden image of the god with a 
 golden table in front like the Hebrew table for the sliew bread, and upon 
 this, food appears to have been placed. In some temples there also was 
 "a little coffer or ark with two engraved stone tablets on it". (Myer's 
 Qahhalah.) In short, it is now pretty well proven, that the "chosen 
 people" had nothing original of their own, but that every detail of their 
 ritualism and religion was borrowed from older nations. The Hihhcrt 
 Lectures by Prof. Sayce and others show this abundantly. The story of 
 the birth of Moses is that of Sargon, the Babylonian, who preceded 
 Moses by a couple of thousand years; and no wonder, as Dr. Sayce tells 
 us that the name of ]Moses, Moshch, has a connection with the name of 
 the Babylonian sun-god as the "hero" or "leader". {Hih. Led., p. 46 
 et seq.) Says Mr. J. Myer, "The orders of the priests were divided into 
 high priests, those attached or bound to certain deities, like the Hebrew 
 Levites; anointers or cleaners; tiie Kali, 'illustrious' or 'elders'; the 
 soothsayers, and the Makhkhu or 'great one', in which Prof. Delitzsch 
 sees the liah-mag of the Old Testament. . . The Akkadians and 
 Chaldeans kept a Sabbath day of rest every seven days, they also had 
 thanksgiving days, and days for humiliation and prayer. There were 
 sacrifices of vegetables and animals, of meats and wine. . . . The 
 number seven was especially sacred. . . . The great temple of 
 Babylon existed long before 2,250 b.c. Its 'Holy of Holies' was with- 
 in the shrine of Xebo, the prophet god of wisdom.'" It is from the 
 Akkadians that the god Mardak passed to the Assyrians, and he had 
 been before Merodach, "the merciful", of the Babylonians, the only 
 son and interpreter of the will of Ea or Ilea, the great Deity of Wisdom. 
 The Assyriologists have, in short, unveiled the whole sclieme of the 
 ''chosen people".
 
 134 THEOSOPniCAL 
 
 Holy Water. 'I'liis is oih' of the oldest i-itcs pi-actiscd in K^'xpt. 
 and thence in Pa<;an Rome. It aeeoinpanied tlie rite of l)rcn(l and wine. 
 "Holy water was si)rinkled by the E^fyi)tian priest alike upon his gods' 
 imajjes and the faithful, it was both poured and sprinkled. A brush 
 has been found, supposed to have been used for that purpose, as at this 
 day." (Bon wick's Egi/ptian Belief). As to the bread, "the cakes of Isis 
 . . were placed upon the altar. Gliddon writi's that they were 
 'identical in shai)e with the consecrated cake of the Roman and Eastern 
 Churches'. ^Melville assures us 'the Egyptians marked this lioly bread 
 with St. Andrew's cross'. The Presence bread was broken before being 
 distributed by the priests to the people, and was supposed to become the 
 fle.sli and blood of the Deity. The miracle was wrought by the hand of 
 the officiating priest, who blessed the food. . . Rouge tells us 'the 
 bread offerings bear the imprint of the fingers, the mark of consecra- 
 tion'." {Ibid, page 418.) (See also "Bread and Wine".) 
 
 Homogeneity. From the Greek words homos "the same" and 
 genos "kind". That which is of the same nature throughout, undif- 
 ferentiated, non-compound, as gold is supposed to be. 
 
 Honir (Scand.). A creative god who furnished the first man with 
 intellect and understanding after man had been created by him jointly 
 with Odin and Lodur from an ash tree. 
 
 Honover (Zned). The Persian Logos, the manifested Word. 
 
 Hor Ammon (Eg.). "The Self-engendered", a w^ord in theogony 
 which answers to the Sanskrit Anupadaka, parentless. Hor-Ammon is a 
 combination of the ram-headed god of Thebes and of Horus. 
 
 Horchia (Chfthl.). According to Berosus, the same as Vesta, god- 
 dess of the Hearth. 
 
 Horus (Eg.). Tlie last in the line of divine Sovereigns in Egypt, 
 said to be the son of Osiris and Isis. He is the great god "loved of 
 Heaven", the "beloved of the Sun, the offspring of the gods, the subju- 
 gator of the world". At the time of the Winter Solstice (our Christ- 
 mas), his image, in the form of a small newly-born infant, was brought 
 out from the sanctuarj^ for the adoration of the worshipping crowds. As 
 he is the type of the vault of lieaven, he is said to have come from the 
 Maem Misi, the sacred birth-place (the womb of the World), and is, 
 therefore, the "mystic Child of the Ark" or the argha, the symbol of the 
 matrix, Cosmically, he is the Winter Sun. A tablet describes him as 
 the "substance of his father", Osiris, of whom he is an incarnation and 
 also identical with him. Horus is a chaste deity, and "like Apollo has 
 no amours. His part in the lower world is associated with the Judgment. 
 He introduces souls to his father, the Judge" (Bonwiek). An ancient 
 hymn says of him, "By him the world is judged in that which it con- 
 tains. Heaven and earth are under his immediate presence. He rules 
 all human beings. The sun goes round according to his purpose. He
 
 GLOSSAHV 135 
 
 brings forth abundance and dispenses it to all tlu- »-artli. Kv.-ry on*- 
 adores his beauty. Sweet is his love in us." 
 
 Hotri (8k.). A priest who recitrs the liyiiins from tht- h'ig Wda. 
 and makes oblations to the fire. 
 
 Hotris (Sk.). A symbolical name for the seven senses called, in 
 the Anugita "the Seven Priests". "The senses supply the fire of mind 
 (i.e., desire) with the oblations of cxtrrnal pleasures". An occult term 
 used metaphysically. 
 
 Hrimthurses (Scaiid.). The Frost-jriants: Cyclopean builders in 
 the Edda. 
 
 Humanity. Occultly ami Kabbalistically. the whole (»f mankind is 
 symbolized, by Mann in India; by Va.irasattva or Dorj< s( mpa, the head 
 of the Seven Dhyani, in Northern Buddhism; and by Adam Kadmon in 
 the Kabbala. All these represent the totality of mankind whose bcg:in- 
 ning is in this androjjynic protoplast, and whose end is in the Ab.<;olut(, 
 beyond all these symbols and myths of human origin, riumanity is a 
 great Brotherhood by virtue of the sameness of the material from which 
 it is formed physically and morall\-. Unless, however, it becomes a 
 Brotherhood also intellectually, it is no better tiian a superior genus of 
 animals. 
 
 Hun-desa (Sk.). The country ai-ound lake Mausaravara in Tibet. 
 
 Hvanuatha (Mazd.). The name of the eartii on which we live. 
 One of tlie seven Karshvan (Earths), spoken of in Orwa Ahr. (See 
 Introduction to the Vendidad by Prof. Darmsteter). 
 
 Hwergelmir (Scand.). A roaring cauldron wherein the souls 
 of the evil doers perish. 
 
 Hwun (Chin.). Spirit. The same as Atman. 
 
 Hydranos (Or.). Lit., the "Baptist". A name of the ancient 
 Hierophant of the Mysteries who made the candidate pass through the 
 "trial by water", wherein lie was plunged thrice. This was his baptism 
 by the Holy Spirit which moves on the waters of Space. Paul refers to 
 St. John as Hydranos, the Baptist. The Christian Church took this rite 
 from the ritualism of tlie Eleusinian and other Mysteries. 
 
 Hyksos (Eg.). The mysterious nomads, the Shepherds, who invaded 
 Egypt at a period unknown and far anteccding the days of Moses. They 
 are called the "Shepherd Kings". 
 
 Hyle (Or.). Primordial stutT or mattci- : l^soterically th.- homo- 
 geneous scdimc nt of Chaos or the Great Deei). The first principle out of 
 which the objective Universe was formed. 
 
 Hypatia (Gr.). The girl-philosopher, who lived at Ale.xantlria 
 during the fifth century, and taught many a famous man— among others 
 Bishop Synesius. She was the daughter of the mathematician Theon, 
 and became famous for lu-r learning. Falling a martyr to the fiendish 
 conspiracy of Theophilos, Bisliop of Alexandria, and his nephew Cyril,
 
 136 THEOSOPIIICAL 
 
 slie was foully murdered by their order. With her death fell tlie Neo- 
 Platonic School. 
 
 Hyperborean (Or.). Tin- re<?ions around the North Poh- in the 
 Ai-ctir ("irck'. 
 
 Hypnotism ((jr.). A name given by Dr. Braid to various processes 
 by which one person of strong will-power plunges anotlu-r of weaker 
 mind into a kind of trance ; once in such a state the latter will do any- 
 thing s^uggcstcd to him by the hypnotiser. Unless produced for beneficial 
 purposes, Occultists would call it black magic or Sorcery. It is the most 
 dangerous of practices, morally and physically, as it interferes with the 
 nerve fluid and the nerves controlling the circulation in the capillary 
 blood-vessels. 
 
 Hypocephalus (Gr.). A kind of a pillow for the head of the 
 mummy. They are of various kinds, e.g., of stone, wood, etc., and very 
 often of circular disks of linen covered with cement, and inscribed with 
 magic figures and letters. They are called "rest for the dead" in the 
 Ritual, and every mummy-coffin has one.
 
 GLOSSARY 137 
 
 I. 
 
 !• — The ninth letter in the English, the tenth in the Hebrew alphabet. 
 As a numeral it signifies in both languages one, and also toi in the 
 Hebrew (see J), in which it corresponds to the Divine name Jah, the 
 male side, or aspect, of the liermaphrodite being, or the male-f<*male 
 Adam, of which hovah (eJah-hovah) is tlie female aspect. It is symbolized 
 by a hand with bent fore-finger, to show its phallic signification. 
 
 lacchos (Gr.). A synonym of Bacchus. ^Mythology mentions three 
 persons so named : the}- were Greek ideals adopted later by the Romans. 
 The word lacchos is stated to be of Phoenician origin, and to mean "an 
 infant at the breast". Many ancient monuments represent Ceres or 
 Demeter with Bacchus in her arms. One lacchos was called Thebau 
 and Conqueror, son of Jupiter and Semele ; his mother died before his 
 birth and he was preserved for some time in the thigh of his father ; he 
 was killed by the Titans. Another was son of Jupiter, as a Dragon, and 
 Persephone ; this one was named Zagrnsus. A third was lacchos of 
 Eleusis, son of Ceres: he is of importance because he appeared on the 
 sixth day of the Eleusinian Mysteries. Some see an analogy between 
 Bacchus and Noah, both cultivators of the Vine, and patrons of alcoholic 
 excess, [w.w.w.] 
 
 lachus (Gr.). An Egyptian physician whose memory, according 
 to jElian, was venerated for long centuries on account of his wonderful 
 occult knowledge. lachus is credited witli having stopped epidemics 
 simply by certain fumigations, and cured diseases hy making his patients 
 inhale herbs. 
 
 laho. Though this name is more fully treated under thf word 
 "Yaho" and "lao", a few words of explanation will not be found amiss. 
 Diodorus mentions that the God of ]\Ioses was lao ; but as the latter name 
 denotes a "mystery god", it cannot therefore be confused with laho or 
 Yaho (q.v.) The Samaritans pronounced it labe, Yahva, and the Jews 
 Yaho, and then Jehovah, by change of Masoretic vowels, an elastic 
 scheme by which any change may be indulged in. But "Jehovah" is a 
 later invention and invocation, as originally the name was Jah, or lacchos 
 (Bacchus). Aristotle shows the ancient Arabs representing lach (lac- 
 chos) by a horse, i.e., the horse of the Sun (Dionysus), whicli followed 
 the chariot on which Ahura Mazda, the god of the Heavens, daily rode. 
 
 lamblichus (Gr.). A great Theurgist, mystic, and writer of the 
 third and fourth centuries, a Neo-lMatonist and philosopher, born at 
 Chalcis in Crele-Syria. Correct biographies of him have never existed
 
 138 TJIKOvSOl'JlK Al. 
 
 beeaust' of tli.- liatred of the Cliristiaiis; but tliat wliich lias been tratli.fi-d 
 of his life in isolated fragments from works by inij)artial pagan and 
 independent writers sliows how exeellent and lioly was his moral char- 
 aeter. and liow great Ins learning. lie may be called the founder of 
 theurgie magie among the Xeo-Platonists and the reviver of the i)raeticai 
 mysteries outside of temple or fane. TTis school was at first distinct 
 from that of Plotinus and Porphyry, wiio were .strongly against cere- 
 nionial magic and practical theurgy as dangerous, though later he con- 
 vinced Porphyry of its advi.sability on .some occa.sions, and l)otli master 
 and i)ui)il lirmly believed in theurgy and magic, of which the former 
 IS principally the highest and most efficient mode of communication 
 with one's Higher Ego, through the medium of one's a.stral body. 
 Theurgie is benevolent magic, and it becomes goetic. or dark and evil, 
 only when it is used for necromancy or selfish j)urposes ; but such dark 
 magic has never been practised by any theurgist or philosopher, whose 
 name has descended to us unspotted by any evil deed. So much was 
 Porphyry (who became the teacher of larabiichus in Neo-Platonic i)hil- 
 osophy) convinced of this, that though he himself never practised the- 
 urgy, yet he gave instructions for the acquirement of this sacred science. 
 Thus he .says in one of liis writings, "Whosoever is acquainted with the 
 nature of divinely luminous appearances {(paafiara) knows also on 
 what account it is requisite to abstain from all birds (and animal food) 
 and especially for him who hastens to be liberated from terrestrial con- 
 cerns and to be established with the celestial gods". (See Select Works 
 by T. Taylor, p. 159.) Moreover, the same Porphyry mentions in his 
 Life of Plotinus a priest of Egypt, who, "at the request of a certain 
 friend of Plotinus, exhibited to him, in the temple of Isis at Rome, the 
 familiar ehiimon of that philosopher". In other words, he produced the 
 theurgie invocation (see "Theurgist") by which Egyptian Hierophant 
 or Indian Mahatma, of old, could clothe their own or any other person's 
 astral douhle with the appearance of its Higher Ego, or what Bulwer 
 Lytton terms the "Luminous Self", the Augoeidcs, and confabulate wuth 
 ft. This it is which lamblichus and many others, including the me-- 
 <lia?val Rosierucians, meant by nnion with Deity. lamblichus wrote 
 many books but only a few of his works are extant, such as his "Egypt- 
 ian Mysteries" and a treatise "On Daemons", in which he speaks very 
 .severely again.st any intercourse with them. He was a biographer of 
 Pythagoras and deeply versed in the system of the latter, and was also 
 learned in the Chaldean My.steries. He taught that the One, or univer- 
 sal MoN.\D, was the principle of all unity as well as diversity, or of 
 Homogeneity and Heterogeneity; that the Uuad, or two ("Principles"), 
 was the intellect, or that which we call Buddhi-Manas; three, was the 
 Soul (the lower Manas), etc., etc. There is much of the theo.sophical in 
 his teachings, and his works on the various kinds of demons (Elemen- 
 tals) are a well of esoteric knowledge for the student. His austerities, 
 purity of life and earnestness were great. lamblichus is cndited with
 
 GLOSSARY 139 
 
 having been once levitated ten cubits high from tht- grouutl, as an- sonii- 
 of the modern Yogis, and even great mediums. 
 
 lao (Or.). See laho. The liighest god of the PhdMiieians — "th.- 
 light conceivable only by intellect", the piiysical and spiritual Princii)le 
 of all things, "the male Essence of Wisdom". It is tlie idt-al Sun- 
 light. 
 
 lao Hebdomai (dr.). The collective "Seven Heavens'" (also 
 angels) according to Irciueus. The mystery-god of the Gnostics. Tin- 
 same as the Seven Mutuisa-puiras {q.v.) of the Occultists. (Ser also 
 "Yah" and "Yaho"). 
 
 Ibis Worship. The Ibis, in Egyptian JIah, was sacred to Thotli at 
 Hermopolis. It was called the messenger of Osiris, for it is the symbol 
 of Wisdom, Discrimination, and Purity, as it loathes water if it is tiie 
 least impure. Its usefulness in devouring the eggs of the crocodiles and 
 serpents was great, and its credentials for divine lionours a.s a symbol 
 were: (a) its black wings, which related it to primeval darkness — chaos: 
 and (&) the triangular shape of them — the triangle being the fir.st geo- 
 metrical figure and a symbol of the trinitarian mystery. To this day 
 the Ibis is a sacred bird with some tribes of Kopts wlio live along the 
 Nih'. 
 
 Ibn Gebirol. Solomon Ben Ychudah: a great pliilosoi)her and 
 scholar, a Jew ))y birth, who lived in the eleventh century in Spain. Tlie 
 same as Avicenna (q.v.). 
 
 Ichchha (Sk.). Will, or will-power. 
 
 Ichchha Sakti (Sk.). Will-power; force of desire; one of th(- 
 occult Forces of nature. That power of the will which, exercised in 
 occult practices, generates the nerve-currents necessary to set certain 
 muscles in motion and to paralyze certain others. 
 
 Ichthus (Gr.). A Fish: the symbol of the Fisli has been frequently 
 referred to Jesus, the Christ of the New Testament, partly because the 
 five letters forming the w^ord are the initials of the Greek j)hrase, Irsou.'i 
 Christos Thcou Uios Soter, Jesus Christ the Saviour, Son of God. Hence 
 his followers in tlie early Christian centuries were often called fisht s. 
 and drawings of fish are found in the Catacombs. Compare also the 
 narrative that some of his early disciples were fishermen, and the as- 
 sertion of Jesus — "I will make you fishers of men". Note also the Vesica 
 Piscis, a conventional shape for fish in general, is frequently found en- 
 closing a picture of a Christ, holy virgin, or saint ; it is a long oval with 
 pointed ends, the space marked out by tiie intersection of two equal cir- 
 cles, when less than half the area of one. Compare the Christian female 
 recluse, a Nun — this word is the Chaldee name for fish, and fish is con- 
 nected with the worship of Venus, a goddess, and the Roman Catholics 
 still eat fish on the Dies Veneris or Friday, [w.w.w.] 
 
 Ida (Scand.). The i)lains of Ida, on which the gods ctssemhle to h(»ld 
 counsel in the Edda. The field of peace and rest.
 
 140 THEOSOPHICAI, 
 
 Ideos, ill Parac'i'lsiis tlic saiiit- as Cliaos, or M i/sh niaii MiKjiiitin as 
 tliat philosopher calls it. 
 
 Idises (Scon(L). The saiiif as Disi-s, ilie Faij-irs and Walkyrit-s. 
 the diviiK,' women in the Norse lejrends; they were n-verenced hy the 
 Teutons licfort' tlic day of Taeitns, as the latter shows. 
 
 Idaeic Finger. An iron tin«ircr stronfjly majriu-ti/cd and used in 
 the t(Mnph'S for liealinjr purposes. It produced wonders in that direction, 
 and therefore was said to possess magical powers. 
 
 Idol, A statue or a picture of a heathen pod; or a statue or j)icture 
 of a Romish Saint, or a fetish of uncivilized tribes, 
 
 Idospati fSk.). The same as Narayana or Vishnu; resemhlinpr 
 Poseidon in some respects. 
 
 Idra Rabba (Hch.). "The Greater Holy Assembly", a division 
 of the Zokar. 
 
 Idra Suta (lid).). "The Lesser Holy Assembly", another division 
 of the Zohar. 
 
 Iduna (Scand.). The goddess of immortal youth. The daughter of 
 Iwaldi, the Dwarf. She is said in the Edda to have hidden "life" in the 
 Deep of the Ocean, and when the right time came, to have restored it to 
 Earth once more. She was the wife of Bragi, the god of poetry ; a most 
 charming myth. Like Heimdal, "born of nine mothers", Bragi at his 
 birth rises upon the crest of the wave from the bottom of the sea (see 
 "Bragi"). He married Iduna, the immortal goddess, who accompanies 
 him to Asgard where every morning she feeds the gods with the apples of 
 eternal youth and health. (See Asgard and the Gods.) 
 
 Idwatsara (Sk.). One of the five periods that form the Yuga. 
 This cycle is pre-eminently the Vedic cycle, which is taken as the basis 
 of calculation for larger cycles. 
 
 leu. Tlie "first man"; a Gnostic term used in Pistis-Sophia. 
 
 lezedians or I<zidi (Pers.). This sect came to Syria from Basrah. 
 They u.se baptism, believe in the archangels, but reverence Satan at the 
 same time. Their prophet lezad, who preceded Mahomet by long cen- 
 turies, taught that a messenger from heaven would bring them a book 
 written from the eternity. 
 
 Ifing (Scand.). The broad river that divides Asgard, the home of 
 the gods, from that of the Jotuns, the great and strong magicians. Below 
 Asgard was Midgard, where in the sunny aether was built the home of 
 the Light Elves. In their disposition and order of locality, all these 
 Homes answer to the Deva and other Lokas of the Hindus, inhabited by 
 the various classes of gods and Asuras. 
 
 Igaga (Chald.). Celestial angels, the same as Archangels. 
 
 I.H.S. This triad of initials stands for the in hoc signo of the alleged 
 vision of Constantine, of which, save Eusebius, its author, no one ever 
 knew. I.H.S. is interpreted Jesus Homimim Salvator, and In hoc signo.
 
 liLOSSARV 141 
 
 It is, however, wAi knowu that the Greek J 11^ was one of the most 
 ancient names of Bacchus. As Jesus was never identical with Jehovah, 
 hut with his own "Father" (as all of us are), and had come rather to 
 destroy the worship of Jehovah than to enforce it, as the Rosicrucians 
 well maintained, the sclieme of Eusebius is very transparent. In hoc 
 signo Victorcris, t the Laharum x (the tau and the rcsh) is a very old 
 s'ignum, placed ou the foreheads of those who were just initiated. Kenealy 
 translates it as meaning "he who is initiated into the Xaronic Secret, 
 or the 600, shall be Victor" ; but it is simply "through tiiis sign hast 
 thou conquered"; i.e., througli the light of Initiation — Lux. (See Neo- 
 phyte" and "Naros".) 
 
 Ikhir Bonga. A "Spirit of tin- Deep" of tiie Kolarian tribes. 
 
 Ikshwaku (SI,-.). The ])rogenitor of the Solar tribe (the Surya- 
 vansas) in India, and the Son of Vaivaswata Manu, the progenitor of 
 the present human Race. 
 
 Ila (Sk.). Daughter of Vaivaswata ]\lanu: wife of Buddha, the .son 
 of Soma ; one month a woman and the other a man by the degree of 
 Saraswati ; an illusion to the androgj'nous second race. Tla is also Vaeh 
 in another aspect. 
 
 Ilavriti (Sk.). A region in the center of whieli is placed Blount 
 ^leru, tlic liabitat of the gods. 
 
 . Idal Boath. Lit., "the child from the Kgg". a Gnostic term. IIi- 
 is the creator of our physical globe (the earth) according to the Gnostic 
 teaching in the Codex Nazarans (the Evangel of the Nazarenes and the 
 Ebionites). The latter identifies him with Jehovah the God of the Jews. 
 Ildaboatli is "the Son of Darkness" in a bad sense and the father of the 
 six terrestrial "Stellar", dark si)irits, the antithesis of the bright Stellar 
 spirits. Tiieir respective abodes are the seven splieres, tlie ui)per of 
 which begins in the "middle space", the region of their motlier Sophia 
 Achamotli, and the lower ending on this earth — the seventh region (see 
 his Unveiled, Vol. II., 183.) Ilda-Baoth is the genius of Saturn, the 
 planet ; or rather the evil spirit of its ruler. 
 
 Iliados. In Paracelsus the same as "Ideos" (q.v.) I'rimordial 
 matter in the subjective state. 
 
 lUa-ah, Adam (Hch.). Adam Ilhi-ali is the celestial, sujierioi- 
 Adam, in the Zohar. 
 
 minus. One of the gods in the Chaldean Tlieogony of Damascius. 
 
 Ilmatar (Finn.). The Virgin who falls from heaven into the sea 
 before creation. She is the "daughter of the air" and the mother of 
 seven .sons (the seven forces in natureV CSee Kalfvala, the epic poem 
 of Finland. "i 
 
 Illusion. Ill Occultism everytliing finite ilike tlie universe and 
 all in it) is called illusion or maya. 
 
 Illuminati (Lat.). The "Enlightened", the initiated adepts.
 
 142 TIIKOSOPHICAL 
 
 Illus I dr.). I'riiiionlial iiiikI or sliiiif; called also llijh . 
 
 Image. Occultism pcnnits no other iinajrc than that of the livinjr 
 iiiiajre of divine man (the symbol of Humanity) on earth. The Kahhnla 
 teaches that this divine Imajje. the ct)py of the suhliiiK aud hohj upp<r 
 Iniof/f (the Hlohim^ has now ehan<red into unothi r similituih , owinj? Ut 
 the development of men's sin fid nature. It is only the upp«r divinr 
 Image (the K(fu) which is the .same; the lower (personality) has chanped. 
 and nmn. now fearinj; the wild beasts, has frrown to bear on his face the 
 similitude of many of them. {Zohar I. fol. l\(i.) In the early period of 
 Kfrypt there wen- no imajjes; but later, as Lenormand says. *'In the 
 sanctuaries of Kjrypt they divided the pro|)erties of nature and conse- 
 (juently of Divinity (the Klohim, or the Efpis), into seven abstract cjual- 
 ities. characterized each by an emblem, which are matter, cohesion, flux- 
 ion, coagulation, acc\nnulation, station and division ". These were all 
 attributes symbolized in various images. 
 
 Imagination. In Occultism this is not to be cimfusrd with fancy, 
 as it is one of the plastic powers of the higher Soul, and is the memory 
 of the preceiling incarnations, which, however distigured by the lower 
 Manas, yet rests always on a ground of truth. 
 
 Imhot-pou or Imhoftp (K;/.). Tin- god of learning (the Greek 
 Imouthes). He was the son of Ptah. and in one asjject Hermes, as he 
 is represented as imparting wisdom with a book before him. He is a 
 solar god; lit., "the god of the haiulsome face". 
 
 Immah illih.). .Mother, in contradi.stinction to Ahha, father. 
 
 Immah Illa-ah i!l<l).). The uppei* mother; a name given to 
 Shekinali. 
 
 In (Chin.). The female principle of matter, impregnated by Yo, the 
 male ethereal i»rinci[)le. and precijutated thereafter down into the uni 
 verse. ' 
 
 Incarnations ( Divim ) or Avatars. The Immaeidate ('onception 
 is as itre-eminently Egyi)tian as it is Indian. As the author of Egi/ptian 
 B<lirf has it: "It is not the vulgar, coar.se and sensual story as in Greek 
 mythology, but refined, moral atid spiritual"; and again the incarna- 
 tion idea was found revealed on the wall of a Theban temj>le by Samuel 
 Sharpe, who thus analyzes it: "First the god Thoth ... as the 
 messenger of the gods, like the Mercury of the Greeks (or the Gabriel of 
 the first Gospel), tells the mai(h n (pieen Mautmes, that she is to givi' 
 birth to a son, who is to be king Amunotaph III. Secondly, the god 
 Kneph, the Spirit . . . and the goddess Hathor (Nature) . . . 
 both take hold of the queen by the hands and put into her mouth the 
 character for life, « cross, which is to be the life of the coming child ". 
 etc., etc. Truly divine incarnation, or the avatar doctrine, constituted 
 the grandest mystery of every old religious system! 
 
 Incas (Pfruviaii). The name given to the creative gods in the Peru- 
 vian theology, and later to the rulers of the country. "The Incas,
 
 OLOSSAKV 143 
 
 seven in number have repeoplcd the earth after the Deluge", Coste 
 makes them say (I. iv., p. 19). They belonged at the beginning of the 
 fifth Root-race to a dynasty of divine kings, siieh as thos*- of Egypt. 
 India and Chaldea. 
 
 Incubus (LdtJ. Something nioi-i- i-t-al and dangirous tlian tli<- 
 ordinary meaning given to the word, viz., that of "nightmare". An 
 f)tcuhus is the male Elemental, and Surcuha the female, and these are 
 undeniably the spooks of media'val demonology, called forth from the 
 invisible regions by human passion and lust. They are now called 
 ■'Spirit brides" and "Spirit husbands" among some benighted Si)iritists 
 and spiritual mediums. But these poetical names do not jirevent them 
 in the least being that which they are — Ghools, Vampires and soulless 
 Eleraentals; formless centers of Life, devoid of sense ; in sliort. subjective 
 protoplasms when left alone, but called into a definite beijig and form by 
 the creative and diseased imagination of certain mortals. They were 
 known under every clime as in every age. and tlie Hindus can tell more 
 than one teri-ible tab' of tiie dramas enacted in the life of } oung students 
 and mystics by the Pisachas, tiieir name in India. 
 
 Individuality. One of the names given in Thtus()|»hy and i)r- 
 lultisni to the Human Higher Ego. We make a distinction between the 
 immortal and divine P^go, and the mortal human Ego which perishes. 
 The latter, or "|)ersonality " (i)ersoiuil Ego) survives the dead body only 
 for a time in the Kama Loka ; the Individuality prevails for ever. 
 
 Indra fN/,-.y. The god of tile FinnaiMi-nt. tlif King of the sidereal 
 gods. A Vedic Deity. 
 
 Indrani (SLj. The female aspect of Indra. 
 . Indriya or I)(lni Sanifanui (SkJ. The control of the senses m 
 Yoga practice. These are the ten external agents; the five senses which 
 are used for pci'ception are called J iKind-indrij/ii, and the five used for 
 action — Karma-iiiflriija. Pancha-indriiia, means literally and in its oc- 
 cult sense "the five roots producing life" (eternal). With the Buddhists, 
 it is the five positive agents producing five supernal qualities. 
 
 Induvansa (Sk.). Also SonHiva)isa or the lunar race (dyrnistyt. 
 from I ml 11, the Moon. (See "Suryavansa"). 
 
 Indwellers. A name or the substitute for the right Sanskrit 
 •'soteric name, given to our "inner enemies", which are seven in the 
 esoteric philosophy. The early Christian Chui-i'h called them the "Seven 
 <-aj)ital Sins": the Xazarene Gnostics named them, the "seven badly 
 di.spo.sed Stellars". and so on. Hindu exoteric teachings speak only of 
 the ''sir enemies" and under the term Arish(iihnir<j(i enumerate tlu-m as 
 follows: (1) Personal desire, lust or any pa.ssion {Katna) ; (2) Hatred or 
 malice {Krodha) ; (3) Avarice or cupidity {Lobha) ; (4) Ignorance 
 (Moha) ; (5) Pride or arrogance (Mada) ; (6) Jealousy, envy (Maf- 
 iharya) ; forgetting the seventh, which is the "unpardonable sin", and 
 the worst of all in Occultism. (See Tin osophist. May, ISDO, p. 431.)
 
 144 TnE(.>fciui'Jiic.VL 
 
 Ineffable Name. With tlio Jews, tlie substitute for the ">7i.!/.v- 
 t( rji nanir" of their tribal deity Eh-i/ch, "I am", or Jehovah. The third 
 eoMunaudnuut prohibiting the ii.sinji: of the latter name "in vain", the 
 Hebrews substituted for it that of Adundi or "tiie Lord". But the 
 Protestant Christians who, translating indifft-rently Jehovah and Elohim 
 — which is also a substitute per so, besides being an inft riar deity name 
 — by the words "Lord" and "God", have become in this instance more 
 Catholic than the Pope, and include in tlie prohil)ition l)oth the names. 
 At the present moment, however, neither Jews nor Christians seem to 
 remember, or so much as suspect, the occult reason why the qualifica- 
 tion of Jehovah or YHVH had become reprehensible ; most of the Wefrt- 
 ern Kabbalists also seem to be unaware of the fact. The truth is, that 
 the name they bring forward as "ineffable", is not in the least so. It is 
 the "unpronounceable", or rather tlie name not to be pronounced, if any 
 thing; and this for symbolical reasons. To begin with, the "Ineffable 
 Name" of the true Occultist, is no name at all, least of all is it that of 
 Jehovah. The latter implies, even in its Kabbalistical, esoteric meaning, 
 an androgynous nature, YIIVH, or one of a male and female nature. 
 It is simply Adam and Eve, or man and woman blended in one, and as 
 now written and prounced, is itself a substitute. But the Rabbins do 
 not care to remember the Zoharic admission that YHVII means "not 
 as I Am written, Am I read" {Zohar, fol. HI., 230a). One has to know 
 how to divide the Tetragrammaton ad infinit^im before one arrives at the 
 sound of the trulj^ unprounceable name of the Jewish mystery-god. 
 That the Oriental Occultists have their own "Ineffable name" it is. 
 hardly necessary to repeat. 
 
 Initiate. From the Latin Initiatus. The designation of anyone 
 who was received into and had revealed to him the mysteries and secrets 
 of either Masonry or Occultism. In times of antiquity, those who had 
 been initiated into the arcane knowledge taught by the Hierophants of 
 the Mysteries ; and in our modern days those who have been initiated by 
 the adepts of mj-stic lore into the mysterious knowledge, which, not- 
 withstanding the lapse of ages, has yet a few real votaries on earth. 
 
 Initiation. P'rom the same root as the Latin initia, which means, 
 the basic or first principles of any Science. The practice of initiation or 
 admission into the sacred IMysteries, taught by the Hierophants and 
 learned priests of the Temples, is one of the most ancient customs. This 
 was practised in every old national religion. In Europe it was abolished 
 with the fall of the last pagan temple. There exists at present but one 
 kind of initiation known to the public, namely that into the Masonic rites. 
 Masonry, however, has no more secrets to give out or conceal. In the 
 palmy days of old, the I\Iysteries, according to the greatest Greek and 
 Roman philosophers, were the most sacred of all solemnities as well as 
 the most beneficent, and greatly promoted virtue. The Mysteries rep- 
 resented the passage from mortal life into finite death, and the ex- 
 periences of the disembodied Spirit and Soul in the world of subjec-
 
 GLOSSARY 145 
 
 tivity. In our own day, as tlie secret is lost, the candidate passes thronprh 
 sundry meaningless ceremonies and is initiated into the solar allegory 
 of Hiram Abiff, the ' ' Widow 's Son ' '. 
 
 Inner Man. An occult term, used to designate the true and im- 
 mortal Entity in us, not the outward and mortal form of clay that wx' 
 call our body. The term applies, strictly speaking, only to the Higher 
 Ego, the "astral man" being the appellation of the Double and Kama 
 Rupa iq.v.) or the surviving eidolon. 
 
 Innocents. A nick-name given to the Initiates and Kabbalists be- 
 fore the Christian era. The "Innocents" of Bethlehem and of Lud (or 
 Lydda) who were put to death by Alexander Janneus, to the number of 
 several thousands (b.c. 100, or so), gave rise to the legend of the 40,000 
 innocent babes murdered by Herod while searching for the infant Jesus. 
 The first is a little known historical fact, the second a fable, as suffieienth 
 shown by Re nan in his Vie de Jesus. 
 
 Intercosmic gods. The Planetary Spirits, Dyhan-Chohans, Devas 
 of various degrees of spirituality, and "Archangels" in general. 
 
 Iranian Morals. The little work called Ancient Iranian and 
 Zoroastrian Morals, compiled by Mr. Dliunjibhoy Jamsetjee Medhora, a 
 Parsi Theosophist of Bombay, is an excellent treatise replete with the 
 highest moral teachings, in English and Gujerati, and will acquaint the 
 student better than many volumes with the ethics of the ancient Iranians. 
 
 Irdhi (Sk.). The synthesis of the ten "supernatural" occult powers 
 in Buddhism and Brahmanism. 
 
 Irkalla (Chald.). The god of Hades, called by the Babylonians 
 "the country unseen". 
 
 Isarim (Heb.). The Essenian Initiates. 
 
 Ishim (Chald.). The B'ne-Alcim, the "beautiful sons of god"", the 
 originals and prototypes of the later "Fallen Angels". 
 
 Ishmonia (Arab.). The city near which is buried the so-called 
 "petrified city" in the Desert. Legend speaks of immense subter- 
 ranean halls and chambers, passages, and libraries secreted in them. 
 Arabs dread its neighbourhood after sunset. 
 
 Ishtar (Chald.). The Babylonian Venus. Ccdled "the eldest of 
 heaven and earth", and daughter of Anu, the god of heaven. She is the 
 goddess of love and beauty. The planet Venus, as the evening star, is 
 identified with Ishtar, and as the morning star with Anunit, the goddess 
 of the Akkads. There exists a most remarkable story of her descent into 
 Hades, on the sixth and seventh Assyrian tiles or tablets deciphered by 
 the late G. Smith. Any Occultist who reads of her love for Tamrauz, 
 his assassination by Izdubar, the despair of the goddess and her descent 
 in search of her beloved through the seven gates of Hades, and finally 
 her liberation from the dark realm, will recognize the beautiful allegory 
 of the soul in search of the Spirit.
 
 146 TirKasoi'iiicAi. 
 
 Isiac table. A true inominifiit of Kj^yptian art. It ivprcscnts 
 tile ^oildt'ss Isi.s iiiuliT many of luT a.spects. Tiie Josuit Kireher describes 
 it as a table of copper overlaid with black enamel and silver incrustations. 
 It was in the pos.ses.sion of Cardinal Heinbo, and therefore called "Tabula 
 Bembina sive Mensa Isiaea". Under this title it is described by W. 
 Wynn Wescott. M.li., who jrives its "History and Occult Si^rnificance" 
 in an t-xtreniely interesting' and learned volume (with photoj^raphs and 
 illustrations). The tablet was believed to have been a votive oflFering 
 to Isis in one of her numerous temples. At the sack of Rome in 1525, 
 it came into the possession of a soldier who sold it to Cardinal Bembo. 
 Then it pa.ssed to the Duke of Mantiia in IHIW. when it was lo.st. 
 
 Isis. In E<]ryptian Issd, the {goddess Vii-j^in-Mother ; pi'rsonified na- 
 ture. In E};yptian or Koptic Uasi, the female reflection of Uasnr or 
 Osiris. She is the "woman clothed with the sun" of the land of Chemi. 
 Isis-Latona is the Roman Isis. 
 
 Isitwa fSk.). The divine Power. 
 
 Israel (Ilih.). The Eastern Kabbalists derive tne name from 
 Isaral or Asar, the Sun-God. "Isra-el" sitrnifies "striving with god": 
 the "sun rising' upon Jacob-Israel" means the Sun-god Israel (or Isar- 
 el) striving with, and to fecundate matter, which has power with "God 
 and with man" and often prevails over both. Esau, ^saou, Asu, is 
 also the Sun. Esau and Jacob, the allegorical twins, are the emblems 
 of the ever struggling dual principle in nature — good and evil, darkness 
 and sunlight, and the "Lord" (Jehovah) is their antetype. Jacob- 
 Israel is the feminine principle of Esau, as Abel is that of Cain, both 
 Cain and Esau being the male principle. Hence, like Malach-Iho, the 
 "Lord" Esau fights with Jacob and prevails not. In Genesis xxxii. the 
 God-Sun first strives with Jacob, breaks his thigh (a phallic symbol) 
 and yet is defeated by his terrestrial type — matter; and the Sun-God 
 rises on Jacob and his thicjh in covenant. All these biblical personages, 
 their "Lord God" included, are types represented in an. allegorical se- 
 quence. They are types of Life and Death, Good and Evil, Light and 
 Darkness, of Matter and Spirit in their synthesis, all these being under 
 their contrasted aspects. 
 
 Iswara (Sk.). The "Lord " oi- the personal god — diviin Spirit in 
 man. Lit., sovereign (independent) existence. A title given to Siva and 
 other gods in India. Siva is also called Iswaradeva, or soverign deva. 
 
 Ithyphallic (dr.). Qualifications of the gods as males and her- 
 maphrodites, such as the bearded Veiuis, Apollo in woman's clothes, 
 Ammon the generator, the embryonic Ptah, and so on. Yet the phallus, 
 .so conspicuous and, according to our prim notions, so indecent, in the 
 Indian and Egyptian religions, was associated in the earliest symbology 
 far more with another and much purer idea than that of sexual creation. 
 As shown by many an Orientalist, it expressed rcsurnction, the rising 
 in tiff from (hath. Even the other meaning had nought indecent in it:
 
 CLOSSARY 147 
 
 "These images only symbolize in a very expressive manner the ereativi- 
 force of nature, without obscene intention," writes Mariette Bey, anil 
 adds, "It is but another way to express cthstial ff( lu ration, wliieli should 
 cause the deceased to enter into a new life". Christians and Europeans 
 are very hard on the phallic symbols of the ancients. The nude gods 
 and goddesses and their generative eml)lems and statuary havt* .srcn / 
 departments assigned to them in our nniseums; why then adopt and 
 preserve the same symbols for Clergy and Laity? The loru-frasis in the 
 early Church — its agapa — were as pure (or as impure) as the Phallic 
 festivals of the Pagans; the long priestly robes of the Roman and Greek 
 Churches, and the long liair of the latter, the holy water sprinklers and 
 the rest, are there to show that Christian ritualism has preserved in more 
 or less modified forms all the symbolism of old Egypt. As to tlie sym- 
 bolism of a i)urely feminine nature, we are bound to confess that in the 
 sight of every impartial archfeologist the half nude toilets of our cultured 
 ladies of Society are far more suggestive of female-sex worship than are 
 the rows of yoni-shai)ed lamps, lit along the highways to temples in 
 India. 
 
 lurbo Adunai. A Gnostic term, or the compound name for lao- 
 Jeliovah, whom the Ophites regarded as an emanation of their llda- 
 Baoth, the Son of Sophia Aciiamoth — the proud, ambitious and jealous 
 god, and impure Spirit, whom many of the Gnostic sects regarded as the 
 god of Moses. "lurbo is called by the Abortions (the Jews) Adunai" 
 says the Codex NazarcEus (vol. iii., p. 13). The "Abortions" and Ahor- 
 tives was the nickname givt-n to the Jews hy their opponents the 
 Gnostics. 
 
 lu-Kabar Zivo ((hi.). Known also as Nebat-Iavar-bar-Iulin-lfafin. 
 "Lord of tlie ^Eons" in tiie Nazarene System. He is the procreator 
 (Emauator) of the seven holy lives (the seven primal Dhyan Chohans, 
 or Archangels, each representing one of the cardinal Virtues), and is 
 himself called the third life (tiiird Logos). In the Codex he is addressed 
 as "the Helm and Vine of the food of life". Tlius, he is identical with 
 Christ (Christos) who says "1 am tlie true Vine and my Father is the 
 Husbandman" (John xv. 1). It is well known that Christ is regarded 
 in the Roman Catholic Church as the "chief of the ^ons", and also as 
 Michael "who is like god". Such was also the belief of the Gnostics. 
 
 Iwaldi (Scand.). The dwarf whose sons fabrieated for (^din the 
 magic spear. One of the subterranean master-smiths who, together with 
 other gnomes, contrived to make an enchanted sword for the great war- 
 god Cheru. This two-edged-sword figures in the legend of the Emperor- 
 Vitellius, who got it from the god, "to his own hurt", according to the 
 oracle of a "wise woman", neglected it and was finally killed with it at 
 the foot of the capitol, by a German soldier who had purloined the 
 weapon. The "sword of the war-god" has a long biography, since it 
 also re-appears in the half-legendary biography of Attila. Having 
 married against her will Ildikd, the beautiful daughter of the King of
 
 148 THEOSUI'JIICAI, 
 
 Burgundy whom he had shiiu, liis bride gets tlie magic sword from a 
 mysterious old woman, and with it kills the King of the Huns. 
 
 Izdubar. A name of a hero in the fragments of Chaldean History 
 and TheogoMv on the so-called Ass.n'ian tiles, as read by the late George 
 Smitii and others. Smith seeks to identify Izudubar with Nimrod. 
 Such may or may not be the case; but as the name of tiiat Babylonian 
 King itself only "appears" as Izdubar, his identification with the son 
 of Cush may also turn out more apparent than real. Scholars are but 
 too apt to check their archaeological discoveries by the far later state- 
 ments found in the Mosaic books, instead of acting vice versa. The 
 "chosen people" have been fond at all periods of history of helping 
 themselves to other i)eople's property-. From tlie appropriation of the 
 early history of Sargon, King of Akkad, and its wholesale application to 
 Moses born (if at all) some thousands of years later, down to their 
 "spoiling" the Egyptians under the direction and divine advice of their 
 Lord God, the whole Pentateuch seems to be made up of unacknowledged 
 mosaical fragments from other people's Scriptures. This ought to have 
 made Assyriologists more cautious ; but as many of these belong to the 
 clerical caste, such coincidences as that of Sargon aflfect them very little. 
 One thing is certain : Izdubar, or whatever may be his name, is shown 
 in all the tablets as a mighty giant who towered in size above all other 
 men as a cedar towers over brushwood — a hunter, according to cuneiform 
 legends, who contended with, and destroyed the lion, tiger, wild bull, and 
 buffalo, the most formidable animals.
 
 cr.OSSARV 149 
 
 J. 
 
 J» — The tenth letter in the English and IL-brt-w alpliuWt, in the 
 latter of wliich it is equivalent to y, and i, and is numerically number 
 10, the perfect number (See Jodh and Yodh), or one. (See also I.) 
 
 Jabalas (Sk.). Students of tlie mvstical portion of the White Yajur 
 Veda. 
 
 Jachin (Ilcb.). '"In Hebrew h-tters IKIX, from the root KUN 
 "to establish", and the symbolical name of one of the Pilhirs at the 
 porch of King Solomon's Temple." [w.w.w.] 
 
 The other pillar was called Boaz, and the two were respectively white 
 and black. They correspond to several mystic ideas, one of which is that 
 they represent the dual Manas or the higher and the lower Ego ; another 
 connected these two pillars in Slavonian mysticism with God and the 
 Devil, to the "White" and the Black God" or Bijdon Bog and Tcher- 
 noy Bog. (See "Yakin and Boaz" infra). 
 
 Jacobites. A Christian sect in Syria of the Vlth century (550 j. 
 which held that Christ had only one nature and tliat confession was not 
 of divine origin. They had secret signs, passwords and a solemn initia- 
 tion with mysteries. 
 
 Jadoo (Hind.). Sorcery, black magic, enchantment. 
 
 Jadoogar (Hind.). A Sorcerer, oi- Wizard. 
 
 Jagaddhatri (Sk.). Substance; the name of "thf nurst^ of the 
 world", the designation of the power which carried Krishna and his 
 brother Balarama into Devaki, tlieir mother's bosom. A title of Saras- 
 vati and Durga. 
 
 Jagad-Yoni (Sk.). The womb of the world; space. 
 
 Jagat ^S'A-.;. The Universe. 
 
 Jagan-Natha (Sk.). Lit., "Lord of the World", a title of Vishnu. 
 The great image of Jagan-natha on its car, commonly pronounced and 
 spelt Jagernath. The idol is that of Vishnu Khrishna. Puri, near the 
 town of Cuttack in Orissa, is the great seat of its worsliip ; and twice a 
 year an immense number of pilgrims attend the festivals of the Snana- 
 yatra and Ratha-yatra. During the first, the image is bathed, and dur- 
 ing the second it is placed on a car, between the images of Balarama the 
 brother, and Suhhadrd the sister of Krishna and the huge vehicle is 
 drawn by the devotin^s, who deem it felicity to be crushed to death 
 under it. 
 
 Jagrata tSk.). 'IMie waking state of consciousness. When men-
 
 150 TIIKOSol'JlKAL 
 
 tioncd in Yof?a philosophy, Jaf/ratn-avastha is the wakinj; condition, one 
 of the four states of I'raiiava in asct'tic practices, as Used by tiie Yogis. 
 
 Jahnavi (SI,-.). A name of Iranfja, or tlie i-ivcr (Janjjes. 
 
 Jahva Alhim (IlthJ. The name that in (!(insus replaces 
 ■Alhim ". oi- I'^Iohiin. the gods. It is used in chapter 1.. whiU' in chapter 
 II. till! "Lord God" or Jehovah steps in. In Esoteric i)hilosophy and 
 exoteric tradition. Jahva Alhim (Jaiui Ah ini) was the title of the chief 
 of the Ilierophants, who initiated into the <;ood and the evil of this world 
 in the eoUefre of priests known as the Aleim College in the land of Gan- 
 (lunya or Babylonia. Tradition and rumor assert, that the chief of 
 the temple Fo-mai\iu, called Foh-tchou (teacher of Buddhist law), a 
 temple situated in the fastnesses of the great mount of Kouenlong-sang 
 (between China and Tibet), teaches once every three yeai-s under a tree 
 called Sung-Mhi-Shu, or the "Tree of Knowledge and (the tree) of 
 life", which is the Bo (Bodhi) tree of Wisdom. 
 
 Jaimini (Sk.). A great sage, a disciple of Vyasa, the transmitter 
 and teacher of the Sama Veda which as claimed he received from his 
 Guru. He is also the famous foundci- and writer of the Purva Mimansa 
 philosophy. 
 
 Jaina Cross. Tiir same as the '"Swastika" (q.v.) "Thor's hammer" 
 al.so, 01" the Hermetic cross. 
 
 Jainas (Sh-.). A large religious body in India closely resembling 
 Buddhism, but who preceded it by long centuries. They claim that 
 Gautama, the Buddha, was a disciple of one of their Tirtankaras, or 
 Saints. They deny the authority of the Vedas and the existence of any 
 personal supreme god, but believe in the eternity of matter, the periodic- 
 ity of the universe and the immortality of men's minds {Manas) as also 
 of that of the animals. An extremely mystic sect. 
 
 Jalarupa (Hk.). Lit., "water-body, or form". One of the names 
 of Makaia (the sign capricornus). It is one of the most occult and 
 mysterious of the Zodiacal signs; it figures on the banner of Kama, god 
 of love, and is connected with our immortal Egos, (See Secret Doctrine). 
 
 Jambu-dwipa (Sk.). One of the main division of the globe, in the' 
 Puranic system. It includes India. Some say that it was a continent, 
 —others an island — or one of the seven islands (Sapta dwipa). It is 
 "the dominion of Vishnu". In its astronomical and mystic sense it is the 
 name of our globe, .separated by the plane of objectivity from the six 
 other globes of our planetary chain. 
 
 Jamin (Ilth.). The right side of a man esteemed the most worthy. 
 Benjamin means "son of the right side", i.e., testis, [w.w.w.] 
 
 Janaka (Sk.). One of the Kings of ^lithila of the Solar race. He 
 was a great royal sage, and lived twenty generations before Janaka the 
 father of Sita who was King of Videha. 
 
 Jana-loka (Sk.). The woi-ld wherein the ]\Iunis (the Saints") are
 
 r.LOSSARY 151 
 
 supposed to (Iwi'll aftt-r tlicir corporeal deatli (See PurniKisj. Also a 
 terrestrial locality. 
 
 Janarddana (Sh-J. Lit., "tlie adored of uiankind". a title of Krishna. 
 
 Japa (Sk.). A mystical practice of certain Yogis, it consists in the 
 repetition of various maj^ical formula; and mantras. 
 
 Jaras (SkJ. "Old Afrc". The allejrorical name of the hunter wlio 
 killed Krishna by mistake, a name showing: the prreat iupMUiity of the 
 Brahmans and the symbolical character of the World-8cri{)tures in 
 general. As Dr. Crucefix, a high mason well says, "to preserve the 
 occult mysticism of their order from all except their own class, the priests 
 invented symbols and hieroglyphics to embody sublime truths". 
 
 Jatayu (Sk.). The Son of Garuda. The latter is the great cycle, 
 or Mahakalpa symbolized by the giant bird which served as a steed for 
 Vishnu, and other gods, when related to space and time. Jatayu is 
 called in the Ramajjana "the King of the feathered tribe". For defend- 
 ing Sita carried away by Ravana, the giant king of Lanka, he was killed 
 Dy him. Jatayu is also called "the king of the vultures". 
 
 Javidan Khirad (Prrs.). A work on moral precepts. 
 
 Jayas (Sk.). The twelve great gods in the Puranas who neglect to 
 create men, and are therefore, cursed by Brahma to be reborn "in every 
 (racial) Manvantara till the seventh". Another form or aspect of the 
 reincarnating Egofi. 
 
 Jebel Djudi (Arah.). The "Deluge ^Mountain" of the Arabic 
 legends. The same as Ararat, and the Babylonian IMount of Nizar where 
 Xisuthrus landed with his ark. 
 
 Jehovah (Hrb.). The Jewish "Deity namt- J'hovah, is a compound 
 of the two words, viz of Jah (y, i, or j, Yodh, the tenth letter of th" 
 alphabet) and hovah (Havah, or Eve)," says a Kabbalistic authority. 
 Mr. J. Ralston Skinner of Cincinnati, U.S.A. And again. "The word 
 Jehovah, or Jah -Eve, has the primary meaning of existence or being as 
 male female". It means Kabbalistieally the latter, indeed, and nothing 
 more ; and as repeatedly shown is entirely phallic. Thus, verse 26 in 
 the IVth chapter of Genesis, reads in its disfigured translation . . . 
 "then began men to call upon the name of the Lord", whereas it ought 
 to read correctly . . . "then began men to call themselves by the 
 name Jah-hoveih" or males and females, which they had become after the 
 separation of sexes. In fact the latter is described in the same chapter, 
 when Cain (the male or Joh) "rose up against Abel, his (sister, not) 
 brother who slew him" (spilt his blood, in the original). Chapter IV of 
 Genesis contains in truth, the allegorical narrative of that period of an- 
 thropological and physiological evolution which is described in the 
 Secret Doctrine when treating of the third Root race of mankind. It is 
 followed by Chai)ter V as a blind: but ought to be succeeded by Chap- 
 ter VI. where the Sons of God took as their wives the daughters of men
 
 152 THEOSOPHICAI, 
 
 or of tile f^iants. For this is an allcj^orv liiiitinj; at tlic iiiystrry of the 
 lJivin( Egos incarnatiiij; in mankind, after wliieh the hitherto s( useless 
 races "Weanie mijrhty men, . . men of renown'' (v. 4), having ac- 
 (juired minds (mauas) which they had not before. 
 
 Jehovah Nissi (llrh.). The andropryne of Nissi (See "Diony- 
 sos"). The .lews worshipped nnder this name Bacchus-Osiris, Dio- 
 Nysds, and t)u' multiform .Toves of Nyssa, the Sinai of jNIoses. Universal 
 tradition shews Baeehus reared in a cave of Nysa. Diodonis locates 
 Nysa between Plia^nicia and Egypt, and adds, "Osiris was brought up 
 in Nysa .... he was sou of Zeus and was named from his father 
 (nominative Zeus, jicuitive Dios) and the jilace Dio-nysos" — the Zeus or 
 -love of Nyssa. 
 
 Jerusalem, Jirosahnt (S( piiKHjj and Ilicrosoh/nxi (Vulgate). 
 \]\ Hebrew it is written Yrshlim or "city of peace", but the ancient 
 Greeks called it pertinently Jlirrosalcm or "Secret Salem", since Jeru- 
 .salem is a rebirtli from Salem of which Melchizedek was the King-Hiero- 
 phant. a declared Astrolator and worshipper of the Sun, "the Most 
 High"" l)y-the-bye. There also Adoni-Zedek reigned in his turn, and 
 was the last of its Amorite Sovereigns, lie allied himself with four 
 others, and these five kings went to conquer back Gideon, but (according 
 to Joshua X) came out of the fray second best. And no wonder, since 
 these five kings were opposed, not only by Joshua but by the "Lord 
 God", and by the Sun and the ]\Ioon also. On that day, we read, at the 
 command of the successor of Closes, "the sun stood still and the moon 
 stayed" (v. 13) for the whole day. No mortal man, king or yeoman, 
 could witlistand. of course, such a shower "of great stones from heaven" 
 as was cast upon them by the Lord himself . . . "from Beth-horon 
 unto Azekah" ... "and they died" (v. 11). After having died 
 they "fled and hid themselves in a cave at Makkedah" (v. 16). It ap- 
 pears, however, that such undignified beliaviour in a God received its 
 Karmic punishment afterwards. At different epochs of history, the 
 Temple of the Jewisli Lord was sacked, ruined and burnt (See "Mount 
 Moriah") — holy ark of the covenant, cherubs, Shekinah and all, but 
 tliat deity seemed as powerless to protect his property from desecration 
 as though there were no more stones left in heaven. After Pompey had 
 taken tlie Second Temple in 63, n.c, and the third one, built by Herod 
 the Great, had been razed to the ground by the Romans, in 70 a.d., no 
 new temple was allowed to be built in the capitol of the "chosen people" 
 of the Lord. In spite of the Crusades, since the XII Ith century Jeru- 
 salem has belonged to the ]Mahommedans, and almost every site holy 
 and dear to the memory of the old Israelites, and also of the Christians, 
 is now covered by minarets and mosques, Turkish barracks and other 
 monuments of Lslam. 
 
 Jesod (Ilch.). Foundation; the ninth of the Ten Sephiroth, a mas- 
 culine active potency, completing the six which form the Microprosopus. 
 [w.w.w.]
 
 GLOSSARY 153 
 
 Jetzirah filch.). Si'c "Yetzirah". 
 
 Jetzirah, Srphrr; or Book of the Creation. The most occult of all 
 the Kabalistic works now in the possession of modern mystics. Its al- 
 leged origin, of having been written by Abraham, is of course nonsense; 
 but its intrinsic value is great. It is composed of six Perakim (chap- 
 ters), subdivided into thirty-three short Mishnas or Sections; and treats 
 of the evolution of the Universe on a system of correspondences and 
 numbers. Deity is said therein to have formed ("created") the Uni- 
 verse by means of numbers "by thirty-two paths (or ways) of secret 
 wisdom", these ways being made to correspond with the twenty-two 
 letters of the Hebrew alphabet and the ten fundamental numbers. These 
 ten are the primordial numbers whence proceeded the whole Universe, 
 and these are followed by the twenty-two letters divided into Three 
 Mbthrra, the seven double consonants and the twelve simple consonants. 
 He wlio would well understand the system is advised to read tlie excellent 
 little treatise upon Sepher Jetzirah, by Dr. W. Wynn Westcott. (See 
 "Yetzirah".) 
 
 Jhana (Sk.). or Jndtui. Knowledge; Occult Wisdom. 
 
 Jhana Bhaskara (Sk.). A work on Asuramaya, the Atlanteau astrono- 
 mer and magician, and other prehistoric legends. 
 
 Jigten Gonpo (Tib.). A name of Avalokitesivara, or Chenrcsi- 
 Padmapani, the "Protector against Evil". 
 
 Jishnu (Sk.). "Leader of the Celestial Ho.st", a title of Indra. 
 who. in the War of the Gods w^ith the Asuras, led the "host of devas". 
 He is the "Michael, the leader of the Archangels" of India. 
 
 Jiva (Sk.). Life, as the Absolute; the Monad also or "Atma-Buddhi". 
 
 Jivanmukta (Sk.). An adept or yogi who has reached the ulti- 
 mate state of holiness, and separated himself from matter ; a ^Lihatma, or 
 Nirvanee, a "dweller in bliss" and emancipation. Virtually one who 
 has reached Nirvana during life. 
 
 Jivatma (Sk.). The oxe universal life, generally; but also the divine 
 Spirit in Man. 
 
 Jnanam (Sk.). The same as "Gnana". etc. the same as "Jhana" 
 (^•i'.)- 
 
 Jnanendriyas (Sk.). The five channels of knowledge. 
 
 Jnana Sakti (Sk.). Tiie power of intellect. 
 
 Jord. In Northern Gei-niany the goddess of the Earth, the same as 
 Xerthus and the Scandinavian Freya or Frigg. 
 
 Jotunheim (Scand.). The land of the Ilrimthurses or Frost-giants. 
 
 Jotuns (Scand.). The Titans or giants. Mimir, who taught Odin 
 magic, the "thrice wise", was a Jotun. 
 
 Jul (Scand.). The wlieel of the Sun from whence Yulctidc, which 
 was .sacred to Freyer, or Fro, the Sun-god, the ripener of the fields and
 
 154 THEOSOr']II(AL 
 
 fruits, admitted latci- to the circle of the Ases. As god of sunshine and 
 fruitful liarvests he lived in the Home of the Light Elves. 
 
 Jupiter (Lot.). From the same root as tiu- Greek Zeus, the great- 
 est god of the ancient Greeks and Romans, adopted also by other nations. 
 His names are among others: (1) Jupiter-Aerios; (2) Jupiter-Amraon 
 of Egypt; (3) Jupiter Bel-]\Ioloeh, the Chaldean; (4) Jupiter-I\Iundus, 
 Deus Mundus, "God of the World"; (5) Jupiter-Fulgur, "the Fulgur- 
 ant''. etc., etc. 
 
 Jyotisha (Sk.). Astronomy and Astrology; one of the Vcdangas. 
 
 Jyotisham Jyotch (Sk.). Tiie "light of lights", the Supreme 
 Spirit, so called in the Upanishnds. 
 
 Jyotsna (ISk.). Dawn; one of the l)0(lies assumed by lli'alima; thi' 
 morninii' twilijrht.
 
 GLOSSARY 155 
 
 K. 
 
 K. 
 
 -The eU'veiitli letter in both tlie En{:^lisli and tlie Hebrew alphabets. 
 As a numeral it stands in the latter for 20, and in the former for 250. 
 and with a stroke over it (K) for 250,000. The Kabalists and the Masons 
 appropriate the Kodrsh or Kadosh as the name of the Jewish god under 
 this letter. 
 
 Ka (SkJ. According- to Max .Miiller, the interro<rative pronoun 
 "who-" — raised to the dignity of a deity without cause or rea.son. Still 
 it has its esoteric significance and is a name of Brahma in his phallic 
 character as generator or Prajapati (q.v.). 
 
 Kabah or Kauha (Arab.). The name of the famous Mahonnnedan 
 temple at ^lecca, a great place of pilgrimage. The edifice is not large 
 but very original; of a cubical form 23X24 cubits in length and breadth 
 and 27 cubits high, with only one aperture on the East side to admit 
 light. In the north-east corner is the "black-stone" of Kaaba, said to 
 have been lowered down direct from heaven and to have been as white 
 as snow, but subsequently it became black, owing to the sins of mankind. 
 The "white stone", the reputed tomb of Ismael, is in the north side and 
 the place of Abraham is to the east. If, as the ilahommedans claim, 
 this temple was, at the prayer of Adam after his exile, transferred by 
 Allah or Jehovah direct from Eden down to earth, then the "heathen" 
 may truly claim to have far exceeded tlie divine i)rimordial architecture 
 in tlie beauty of their edifices. 
 
 Kabalist. From Q B L II, K.mula, an unwritten or oral tradition. 
 The kabalist is a student of "secret science", one who interprets the 
 iiidden moaning of the Scriptures with the help of the syml^olical Kahola, 
 and explains the real one by these means. Tlie Tanai'm were the first 
 kabalists among the Jews; they api>eared at Jerusalem about the begin- 
 ning of the third century before the Christian era. The books of Ezckicl, 
 Darnel, Henoch, and the Revelation of St. John, are purely kabalistical. 
 This secret doctrine is identified with that of the Chaldean.s, and includes 
 at the same time much of the Persian wi.sdom, or "magic". History 
 catches glimpses of famous kabalists ever since the eleventh century. 
 The Mediffival ages, and even our own times, have had an enormous 
 number of the most learned and intelleetual men who were students of 
 the Kahala (or Qabbalah. as some spell it). The most famous among the 
 former were Paracelsus, Henry Khunrath, Jacob Biilimen, Robert Fludd, 
 the two Van Ilelmonts, the Abbot John Trithemius. Cornelius Agrippa, 
 Cardinal Nicolao Cusani. Jerome Carden, Pope Sixtus IV., and such 
 Christian scholars as Ravmond Lnllv. Giovanni Pico de la Mirandola,
 
 156 TlllOOSOl'lIh AI, 
 
 Guillauiiif Postol. the jrrcat Joliii Kcucliliii. Dr. Ilfiii-y Moit. Imij^ciuus 
 Philalctht's (Thomas Vauj;han). tlio onulito Jesuit Atlianasiiiss Kirehor. 
 Christian Knorr (Baron) von Roscnroth ; then Sir Isaac Newton, Leib- 
 niz, Lord Bacon, Spinosa. etc.. etc., the list being almost inexhaustible. 
 As remarked by Mr. Isaac Myer, in his Qabbalah, the ideas of the Kabal- 
 ists have largely influenced European literature. "Upon the i)raetical 
 Qabbalah, the Abbe de \'illars (nephew of the de Montfaucon) in 1670. 
 published his celebrated .satirical novel, 'The Count de Gabalis', upon 
 which Pope ba.sed his 'Rape of the Lock'. Qabbalisni ran tlii-ough the 
 Mediaeval poems, the 'Romance of the Rose', and permeates the writings 
 of Dante." No two of them, however, agreed upon the origin of the 
 Kabala, the Zohar, ScpJu r Yctzirah, etc. Some show it as coming from 
 the Biblical Patriarchs, Abraham, and even Seth ; others from Egypt. 
 otiiers again from Chaldea. The sy.stem is certainly very old ; but like 
 all the rest of systems, whether religious or philosophical, the Kabala is 
 derived directly from the primeval Secret Doctrine of the East ; througli 
 the Vedas, the Upanishada, Orpheus and Thales, Pythagoras and the 
 Egyptians. Whatever its source, its substratum is at any rate identical 
 with that of all the other systems from the Book of the Dead down to the 
 later Gnostics. The best exponents of the Kahala in the Theosophical 
 Society were among the earliest. Dr. S. Pancoast, of Philadelphia, and 
 Mr. G. Felt ; and among the latest. Dr. W. Wynu Westcott. Mr. S. L. 
 Mac Gregor Mathers (both of the Rosierucian College) and a few others. 
 (See "Qabbalah".) 
 
 Kabalistic Faces. These are Xe])hesch, Ruach and Nesehamah, 
 or tlie animal (vital), the Spiritual and the Divine Souls in man — Body, 
 Soul and Mind. 
 
 Kabalah fllfh.). The hidden wisdom of the Hebrew Rabbis of the 
 middle ages derived from the older secret doctrines concerning divine 
 tilings and cosmogony, which were combined into a theology after the 
 time of the captivity of the Jews in Babylon. All the works that fall 
 under the esoteric category are termed Kabalistic. 
 
 Kabiri (Phan.). or the Kahirim. Deities and very mysterious gods 
 with the ancient nations, including the Israelites, some of whom — as 
 Terah, Abram's father — worshipped them under the name of Tcrephini. 
 With the Christians, however, they are now devils, although the modern 
 Archangels are the direct transformation of these .same Kabiri. In 
 Hebrew the latter name means "the mighty ones", Gihhorim. At one 
 time all the deities connected with fire — whether they were divine, in- 
 fernal or volcanic — were called Kabirian. 
 
 Kadmon (Ilch.). Archetypal man. See "Adam Kadmon". 
 
 Kadosh (Hch.). Consecreted, holy; also written Kodcsh. Some- 
 thing set apart for temple worship. But between the etymological mean- 
 ing of the word, and its subsequent significance in application to the 
 Kadeshim (the "priests" .set apart for, certain temple rites) — there is an
 
 OLOSSARY 157 
 
 abyss. The words Kadosh and Kadcskim are used in II. Kings as rather 
 an opprobrious name, for the Kadeshuth of the Bible were identical in 
 their office and duties with the Nautch girls of some Hindu temples. 
 They were Galli, the mutilated priests of the lascivious rites of Venus 
 Astarte, who lived "by the house of the Lord". Curiously enough the 
 terms Kadosh, etc., were appropriated and used by several degrees of 
 Masonic knighthood. 
 
 Kailasa (S.). In metaphysics "heaven'', the abode of gods: 
 geographically a mountain range in the Himalayas, north of the Man- 
 saravara lake, called also lake Manasa. 
 
 Kailem (Hth.). Lit., vessels or vehicles; the vases for the source of 
 the Waters of Life ; used of the Ten Sephiroth, considered as the prime- 
 val nuclei of all Kosmic Forces. Some Kabalists regard them as man- 
 ifesting in the universe through twenty-two canals, which are repre- 
 sented by the twenty -two letters of the Hebrew alphabet, thus making 
 with tlie Ten Sephiroth thirty-two paths of wisdom, [w.w'.w.] 
 
 Kaimarath (Pcrs.). The last of the race of the prehuman kings. 
 He is identical with Adam Kadmon. A fabulous Persian hero. 
 
 Kakodaemon (Gr.). The evil genius as opposed to AfjathodcEmon. 
 the good genius, or deity. A Gnostic term. 
 
 Kala (Sl\). A measure of time; four hours', a period of thirty 
 Kashthas. 
 
 Kala (Sk.). Time, fate; a cycle and a proper name, or title given 
 to Yama, King of the nether world and Judge of the Dead. 
 
 Kalabhana (Sk.). The same as Taraka (See Secret Doctrine, Vol. 
 II., p. 382, foot-note). 
 
 Kalagui (Sk.). The tlame of time. A divine Being created by 
 Siva, a monster with 1,000 heads. A title of Siva meaning "the fire of 
 fate". 
 
 Kalahansa oi- Ilamsa (Sk.). A mystic title given to Brahma (or 
 Parabrahnian) ; means "the swan in and out of time". Brahma (male) 
 is called Ilansa-Vahan, the vehicle of the "Swan". 
 
 Kalavingka (Sk.). also Kuravikaya and Karanda, etc. "The 
 sweet-voiced bird of immortality". Eitel identifies it with cuculus mel- 
 anolcicus, though the bird itself is allegorical and non-existent. Its 
 voice is heard at a certain stage of Dhj/ana in Yoga practice. It is said 
 to have awakened King Bimbisara and tlius saved him from the sting 
 of a cobra. In its esoteric meaning this sweet-voiced bird is our Higher 
 Ego. 
 
 Kalevala. The Finnish Epic of Creation. 
 
 Kali (Sk.). The "black", now the name of Parvati, the consort of 
 Siva, but originally that of one of the seven tongues of Agni, the god of 
 fire — "the black, fiery tongue". Evil and wickedness. 
 
 Kakidasa (Sk.). The greatest poet and dramatist of India.
 
 158 THEOSOPHICAL 
 
 Kaliya (Sk.). Tlio five-headed serpent killed by Krishna in liis 
 cliilillKjod. A mystieal monster symbolizintr the passions of man — the 
 riwr or wattT being: a symbol of matter. 
 
 Kaliyuga (Sh-.). The fourth, the hlack or iron af;e, our present 
 period, the duration of which is 432,000 years. The last of the ages into 
 which the evolutionary period of man is divided by a series of such 
 ages. It began 3,102 years B.C. at the moment of Krishna's death, and 
 the first cycle of 5.000 years will end between the years 1897 and 1898. 
 
 Kalki Avatar (Sk.). The "White Horse Avatar", which will be the 
 last manvantaric incarnation of Vishnu, according to the Brahmins : 
 of Maitreya Buddha, agreeably to Northern Buddhists; of Sosiosh, the 
 last hero and Saviour of the Zoroastrians, as claimed by Parsis ; and of 
 the "Faithful and True" on the white Ilor.se (Rev. xix., 2). In his future 
 epiphany or tenth avatar, the heavens will open and Vislmu will appear 
 "si-ated on a milk-wliite steed, with a drawn sword blazing like a comet, 
 for the final destruction of the wicked, the renovation of 'creation' and 
 the 'restoration of purity' ". (Compare Revelations.) This will take 
 place at the end of the Kaliyuga 427,000 years hence. The latter end 
 of every Yuga is called "the destruction of the world", as then the earth 
 changes each time its outward form, submerging one set of continents 
 and upheaving another set. 
 
 Kalluka Bhatta (Sk.). A commentator of the Hindu Manu 
 Sniriti Seripturcs; a well-known writer and historian. 
 
 Kalpa (Sk.). The period of a mundane revolution, generally a 
 cycle of time, but usually, it represents a "day" and "night" of 
 Brahma, a period of 4,320,000,000 years. 
 
 Kama (Sk.). Evil desire, lust, volition; the cleaving to existence. 
 Kama is generally identified with Mara, the tempter, 
 
 Kamadeva (Sk.). In the popular notions the god of love, a Visva- 
 deva, in the Hindu Pantheon. As the Eros of Hesiod, degraded into 
 Cupid by exoteric law, and still more degraded by a later popular sense 
 attributed to the term, so is Kama a most mysterious and metaphysical 
 subject. The earlier Vedic description of Kama alone gives the key-note 
 to what he emblematizes. Kama is the first conscious, all enibracing desire 
 for universal good, love, and for all that lives and feels, needs help and 
 kindness, the first feeling of infinite tender compassion and mercy that 
 arose in the consciousness of the creative One Force, as soon as it came 
 into life and being as a ray from the Absolute. Says the Rig Veda, 
 "Desire first arose in It, which was the primal germ of mind, and which 
 Sages, searching with their intellect, have discovered in their heart to be 
 the bond which connects Entity with non-Entity'', or Manas with pure 
 Atma-Buddhi. There is no idea of sexual love in the conception. Kama 
 is pre-eminently the divine desire of creating happiness and love ; and 
 it is only ages later, as mankind began to materialize by anthropomor- 
 phization its grandest ideals into cut and dried dogmas, that Kama be-
 
 GLOSSARY 159 
 
 came the power that gratifies desire on the animal plane. This is shown 
 by what every Veda and some Brahmanas say. In the Atharva Ved^, 
 Kama is represented as the Supreme Deity and Creator. In the Tai- 
 tar'iya Brahmann, he is the child of Dliarnia. the god of Law and Justice, 
 of Sraddha and faith. In another account he springs from the heart 
 of Brahmji. Others show him born from water i.e., from primordial 
 chaos, or the "Deep". Hence one of his many names, Ird-ja, "the water- 
 born"; and Aja, "unborn"; and Atmahhu or "Self-existent". Because 
 of the sign of Mnl-ara (Capricornus) on his banner, he is also called 
 "Makara Ketu". Tlie allegory about Siva, the "Great Yogin", reduc- 
 ing Kama to ashes by the fire from his central (or third) Eife, for in- 
 spiring the Mahadeva with thoughts of his wife, while he was at his 
 devotions — is verj^ suggestive, as it is said that he thereby reduced Kama 
 to his primeval spiritual form. 
 
 Kamadhatu (Sk.). Called also Kamavatchara, a region including 
 Kamaloka. In exoteric ideas it is the first of the Trailokya — or three 
 regions (applied also to celestial beings) or seven planes or degrees, each 
 broadly represented by one of the three chief characteristics; namely. 
 Kama, Rupa and Arujia, or those of desire, form and formlessness. The 
 first of the Trailokyas, Kamadhatu, is thus composed of the earth and 
 the six inferior Devalokas, the earth being followed by Kamaloka (q.v.). 
 These taken together constitute the seven degrees of the material world 
 of form and sensuous gratification. The second of the Trail6k>'a (or 
 Trilola'a) is called Rupadhdtu or "material form" and is also composed 
 of seven Lokas (or localities). The third is Arupadhatu or "immaterial 
 lokas". "Locality", however, is an incorrect word to use m translating 
 the term dhdtu, which does not mean in some of its special applications a 
 "place" at all. For instance, Arupadhatu is a purely subjective world, 
 a "state" rather than a place. But as the European tongues have no 
 adequate metaphysical terms to express certain ideas, we can only point 
 out tlie difficulty. 
 
 Kamaloka (Sk.). The »SV»??-material plane, to us sul»jective and 
 invisible, where the disembodied "personalities", the astral forms, called 
 Kamarupa remain, until they fade out from it by the complete exhaus- 
 tion of the effects of the mental impulses that created these eidolons of 
 human and animal passions and desires. (See "Kamarupa".) It is the 
 Hades of the ancient Greeks and the Amcnti of the Egyptians, the land 
 of Silent Shadows; a division of the first group of the Trailokya. (See 
 "Kaniadliatu". 
 
 Kamarupa (Sk.). ^Metaphysically, and in our esoteric philosophy, 
 it is tlie subjective form created through tiie mental and physical desires 
 and thoughts in connection with things of matter, by all sentient beings. 
 a form which survives tlie death of their bodies. After that death three 
 of these seven "principles" — or let us say planes of senses and conscious- 
 ness on wiiich the human instincts and ideation act in turn — viz., the
 
 160 THEOSOPHICAL 
 
 body, its astral prototype and ])hysieal vitality, — being of no further 
 use, remain on earth ; tliree liigher prineiph'S, grouped into one. merg*^ 
 into the state of Devaehan {([.v.), in wliieh state the Ilijjhcr Ego will 
 remain until the hour for a new reincarnation arrives; and the eidolon 
 of the ex-Personality is left alone in its new abode. Here, the pale copy 
 of the man that was, vegetates for a period of time, the duration of 
 which is variable and according to the element of materiality which is 
 left in it. and which is determined by the past life of the defunct. Bereft 
 as it is of its higher mind, spirit and physical senses, if left alone to its 
 own senseless devices, it will gradually fade out and disintegrate. But, 
 if forcibly drawn back into the terrestrial sphere whether by the pas- 
 sionate desires and appeals of the surviving friends or by regular necro- 
 mantic practices — one of the most pernicious of which is mediumship — 
 the "spook" may prevail for a period greatly exceeding the span of the 
 natural life of its body. Once the Kamarupa has learnt the way back 
 to living human bodies, it becomes a vampire, feeding on the vitality of 
 those who are so anxious for its company. In India the eidolons are 
 called Pisdchas, and are much dreaded, as already explained elsewhere. 
 
 Kamea (Ilch.). An amulet, generally a magic square. 
 
 Kandu (Sk.). A holy sage of the second root-race, a yogi, whom 
 Pramlocha, a "nymph" sent by Indra for that purpose, beguiled, and 
 lived with for several centuries. Finally, the Sage returning to his 
 senses, repudiated and chased her away. Whereupon she gave birth to 
 a daughter, Marisha. The story is in an allegorical fable from the 
 Purdnas. 
 
 Kanishka (Sk.). A King of the Tochari, who flourished when the 
 third Buddhist Synod met in Kashmir, i.e. about the middle of the last 
 century B.C., a great patron of Buddhism, he built the finest stupas or 
 dagobas in Northern India and Kabulistan. 
 
 Kanishthas (Sk.). A class of gods wiiich will manifest in the 
 fourteenth or last manvantara of our world — according to the Hindus. 
 
 Kanya (Sk.). A virgin or maiden. Kanya Kumdrt "the virgin- 
 maiden" is the title of Durga-Kali, worshipped by the Thugs and Tan- 
 trikas. 
 
 Kapila Rishi (Sk.). A great sage, a great adept of antiquity; the 
 author of the Sankhya philosophy. 
 
 Kapila vastu (Sk.). The birth-place of the Lord Buddha; called 
 "the yellow dwelling": the capital of the monarch who was the father 
 of Gautama Buddha. 
 
 Karabtanos (Gr.). The spirit of blind or animal desire; the 
 symbol of Kama-rupa. The Spirit "without sense or judgment" in the 
 Codex of the Nazarenes. He is the symbol of matter and stands for the 
 father of the seven spirits of concupiscence begotten by him on his 
 mother, the "Spiritus" or the Astral Light.
 
 GLOSSARY 1 G 1 
 
 Karam (Skj. A great festival in lionour of the Sun-Spirit witli the 
 Kolarian tribes. 
 
 Karana fSI:.). Cause ( metaphysically). 
 
 Karana Sarira (Sk.). The "Causal body". It is dual in it^ 
 meaning. Exoterieally, it is Avidjfa, ignorance, or that which is the 
 cause of the evolution of a human ego and its reincarnation ; hence the 
 lower Manas esoterically — the causal body or Knrnnopmlhi stands in the 
 Taraka Rajayoga as corresponding to Buddhi and the Higher "Manas", 
 or Spiritual Soul. 
 
 Karanda (Sk.). The " s^veet-voiced bird*', the same as Kalavingka 
 'l.r.). 
 
 Karanopadhi (Sk.). The basis or upadhi of Karana, the "causal 
 soul". In Taraka Rajayoga, it corresponds with botli Mdmis and Bud- 
 dhi. See Table in the Secret Doctrine, Vol. I., p. 157. 
 
 Kardecists. The followers of the spiritual system or Allan Kar- 
 dec, the Frenchman who founded the modern movement of the Spiritist 
 School. The Spiritists of France differ from the American and English 
 Spiritualists in that their "Spirits" teach reincarnatioii, while tho.se of 
 the United States and Great Britain denounce this belief as a heretical 
 fallacy and abuse and slander those who accept it. "When Spirits dis- 
 agree . . ." 
 
 Karma (Sk.). Physically, action: metaphysically, the L.vw of Re- 
 TRiBi'TiON, the Law of cause and effect or Ethical Causation. Nemesis, 
 only in one sense, that of bad Karma. It is the eleventh Nidana in the 
 concatenation of causes and effects in orthodox Buddhism ; yet it is the 
 power that controls all things, the resultant of moral action, the meta- 
 physical Sam.<ikdra, or the moral effect of an act committed for the at- 
 tainment of something which gratifies a personal desire. There is the 
 Karma of merit and the Karma of demerit. Karma neither punishes 
 nor rewards, it is simply the ono Universal Law which guides unerringly, 
 and, so to say, blindly, all other laws productive of certain effects along 
 the grooves of their respective causations. When Buddhism teaches 
 that "Karma is that moral kernel (of any being) which alone survives 
 death and continues in transmigration" or reincarnation, it simply 
 means that there remains nought after each Personality but the causes 
 produced by it ; causes which are undying, i.e., which cannot be elim- 
 inated from the Universe until replaced by their legitimate effects, and 
 wiped out by them, so to speak, and such causes — unless compensated 
 during the life of the person who produced them with adequate effects, 
 will follow the reincarnated Ego, and reach it in its subsequent re- 
 incarnation until a harmony between effects and causes is fully re-estab- 
 lished. No "personality" — a mere bundle of material atoms and of 
 instinctual and mental characteristics — can of course continue, as such, 
 in the world of pure Spirit. Only that which is immortal in its very 
 "ature and divine in its essence, namely, the Ego, can exist forever.
 
 162 TllKOcSul'llh .U. 
 
 Ami as it is that Epro whii-h cliooses tlie persoiiHlity it will inform, after 
 cacli Dfvachaii. and which rrci-ivi'S tijroufjh these personalities the ef- 
 fects of the Karinie causes produced, it is therefore the hl^o, that self 
 which is the "moral kernel" referred to and embodied karma, "which 
 alone siirvivcs death." 
 
 Karnak (Eg.). The ruins of \hv ancient teinjiles, and palaces which 
 now stand on the emplacement of ancient Thehes. The most mapnifi- 
 ceiit representatives of the art and skill of the earliest Ejryptians. A few 
 lines quoted from ChampoUion, Denon and an Eujrlish traveller, show 
 most eloquently what these ruins are. Of Karnak ChampoUion writes: 
 — "The grround covered by the mass of remainin<r huildiiifrs is scpiare ; 
 and each side mea.sures 1.800 feet. One is astonished and vvtrcomc by ihr 
 (/rdiidi itr of the sublime remnants, the j)rodi}rality and magnificence of 
 workmanshij) to l)e seen everywhere. No people of ancient or modern 
 times has conceived the art of architecture upon a scale so sublime, so 
 prrandiose as it existed among the ancient Egyptians; and the imagina- 
 tion, which in Europe soars far above our porticos, arrests itself otid falls 
 l)oii'i rhss at the foot of the hundred and forty columns or the hypostyle 
 of Karnak! In one of its halls, the Cathedral of Notre Dame might 
 stand and not touch the ceiling, but be considered as a small ornament 
 in the ct-ntre of the hall." 
 
 Another writer exclaims: "Courts, halls, gateways, pillars, obelisks, 
 monolithic figures, sculptures, long rows of sphinxes, are found in such 
 profusion at Karnak, that the sight is too much for modern compre- 
 iiension." Says Denon, the French traveller: "Tt is hardly possible to 
 believe, after seeing it, in the reality of the existence of so many build- 
 ings collected together on a single jioint, in their dimensions, in the reso- 
 lute perseverance which their construction required, and in the incalcul- 
 able expenses of so much magnificence ! It is necessary that the reader 
 should fancy what is before him to be a dream, as he who views the 
 objects them.selves occasionally yields to the doubt whether he be per- 
 fectly awake. , . . There are lakes and mountains within the per- 
 iphi ry of the sanctuary. These two edifices are selected as i-xamples from 
 a list next to inexhaustible. The whole valley and delta of the Nile, from 
 the cataracts to the sea, was covered with temples, palaces, tombs, pyra- 
 mids, obelisks, and pillars. The execution of the sculptures is beyond 
 prais«'. The mechanical perfection with wiiicli artists wrought in granite, 
 serpentine, breccia, and basalt, is wonderful, according to all the exi)erts 
 . . . animals and plants look as good as natural, and artificial ob- 
 .jects are beautifully sculptured; battles by sea and land, and scenes of 
 domestic life are to be found in all their bas-rclicfs." 
 
 Karnaim (Jlcb.). Horned, an attribute of Ashtoreth and Astarte : 
 tho.se horns typify the male element, and convert the deity into an an- 
 drogyne. Tsis also is at times horned. Compare also the idea of the 
 Cri seriit Moon — symbol of Isis — as horned, [w.w.w.] 
 
 Karneios 'dr.). "A])ollo Karnt'ios'' i^ evidently an (iratar of the
 
 GLOSSARY 1$3 
 
 Hindu "Krishna Kama". Both were Sun-gods; both "Kama" and 
 Karntios mraninjr "radiant". (See the Secret Doctrine II., p. 44. note). 
 
 Karshipta (Mdzd.). The holy bird of Heaven in the Ma/.dcan 
 Seriptures, of whieh Ahura Mazda says to Zaratushta tliat "/»r rf cites 
 the Avcsta in the latifjuaffc of birds" (Bund. xix. it scq.). Tlie bird is 
 the symbol of "Soul" of Angel and Deva in every old religion. It is 
 ea.sy to see, therefore, that this "holy ])ird" means the divino Ego of man. 
 or the "Soul". The same as Karanda {q.v.) 
 
 Karshvare (Zmd). The "seven earths" (our septenary ehain) 
 over whieli rule the Amcsha Spcnta, the Archangels or Dhyan C'hohans 
 of the Parsis. The seven earths, of which one only, namely Hvanirata 
 — our earth — is known to mortals. The Earths (e.soterically), or seven 
 divisions (exoterically), are our own jilanetary ehain as in Esottric 
 Buddhism and the Secret Doctrim . The doctrine is plainly stated in 
 Fargard XIX., 39, of the Vcndidad. 
 
 Kartikeya (Sk.), or Kartika. The Indian God of War, son of 
 Siva, born of his seed fallen into the Ganges. He is also the personifica- 
 tion of the power of the Logos. Tlie planet ]\rars. Kartika is a very 
 occult personage, a nursling of the Pleiades, and a Kumara. (See Secret 
 Doctrine.) 
 
 Karuna-Bhawana (Sh-j. The meditation of i)ity and compassion in 
 Yoga. 
 
 Kasbeck. The mountain in the Caucasian range where Prometheus 
 was bound. 
 
 Kasi (Sk.). Anotiier and more ancient name of the holy city of 
 Benares. 
 
 Kasina (Sk.). A mystic Yoga rite used to free the mind from all 
 agitation and bring the Kamic element to a dead stand-still. 
 
 Kasi Khanda (Sk.). A long poem, which forms a part of the 
 Skanda J'un'nin, and contains another version of the legend of Daksha's 
 liead. Having lost it in an affray, the gods replaced it with the head 
 of a ram Mrkha SJiivas, whereas the other versions describe it as the 
 head of a goat, a substitution which changes the allegory considerably. 
 
 Kasyapa (Sk.). A Vedic Sage; in the words of Atharva Vrdn. 
 "Tile self-born who si)rang from Time". Besides being the father of 
 the Adityas iieadcd hy Indra, Ka.syapa is also the progenitor of serpents, 
 reptiles, birds and other walking, Hying and creeping beings. 
 
 Katha (Sk.). One of the Ui)anishads commented upon by San- 
 Uaraciiarya. 
 
 Kaumara (Sk.). The "Kumara Creation", the virgin youths who 
 sprang from the body of Brahma. 
 
 Kauravya (Sk.). Tin- King of the Xagas (Serpents) in Patala. 
 exoterically a hall. But esoterically it means sometliing very different. 
 There is a triln- of the Ndgas in Upper India; Xtujtd is the name in
 
 16 1 THEOSOPHICAL 
 
 Mexico of the chief medicine men to this day, and was that of the chief 
 adepts in the twiliprht of history ; and finally I'atal means the Antipodes 
 and is a name of America. IIciicc the story that Arjuna travelled to 
 Patala. and married I'liipi, tlic danp:hter of the Killer Kauravya. may be 
 as historical as many otiiers refranh-d first as fabled and then fcmnd ont 
 to be true. 
 
 Eavanim (Ilih.). Also written Cunim ; the name (»f certain mystie 
 cakt's ort'ered to Ishtar, the Babylonian Venus. Jeremiah speaks of these 
 Cunim offered to the ''Queen of Heaven", vii. 18. Nowadays we do not 
 offer the buns, but eat them at Easter, [w.w.w.] 
 
 Kavyavahana ((Sk.). The fire of the Pitris. 
 
 Kchana (iSk.). A second incalculably .short: the 90th part or 
 fraction of a thought, the 4,500th part of a minute, during which from 
 !)0 to KM) births and as many deatlis occur on this earth. 
 
 Kebar-Zivo (Gnostic). One of the chief creators in tlie Codi.r 
 X(i:araus. 
 
 Keherpas (Sk.). Aerial form. 
 
 Keshara (Sk.). "Sky Walker", i.e., a Yogi vvlio can travel in his 
 astral form. 
 
 Kether (Ifih.). Tiie Crown, the highest of the ten Sephiroth ; the 
 first of tile Supernal Triad. It corresponds to the Macroprosopus, vast 
 countenance, or Arikh Anpin, wliich differentiates into Chokmah and 
 Binah. [w.w.w.] 
 
 Eetu (Sk.). Tile •descending node in astronomy; the. tail of th.- 
 celestial dragon who attacks the Sun during the eclipses; also a comet or 
 meteor. 
 
 Key. A symbol of universal importance, the emblem of silence 
 among the ancient nations. Represented on the threshold of the Adytum, 
 a key had a double meaning: it reminded the candidates of the obliga- 
 tions of silence, and promised the unlocking of many a hitherto impene- 
 trable my.stery to the profane. In the "CEdipus Coloneus" of Sophocles, 
 the chorus speaks of "the golden key which had come upon the tongue 
 of the mini.stering Hierophant in the mysteries of Eleusis", (1051). 
 "The priestess of Ceres, according to Callimachns. bore a key as her 
 ensign of office, and tlie key was, in the ^Mysteries of Isis. symbolical of 
 the opening or disclosing of the heart and con.seience before the forty- 
 two assessors of the dead" {R. M. Cyclopaedia) . 
 
 Ehado (Tib.). Evil female demons in popular folk-lore. In the 
 Esoteric Pliilosophy occult and evil Forces of nature. Elementals known 
 in Sanskrit as Dakini. 
 
 Khaldi. The earliest inhabitants of Chaldca who were first the 
 worshippers of the Moon god, Deus Lunus, a worsiiip which was brought 
 to them by the great stream of early Hindu emigration, and later a caste 
 of regular Astrologers and Initiates.
 
 GLOSSARY 165 
 
 Kha < Sk.). The same as "Akasa". 
 
 Khamism. A name friven by the E^yptolo^sts to the anoient lan- 
 j,aiage of Kjrypt. Khanii, also.. 
 
 Khanda Kala (Sk.). Finite or conditioned time in contradistinction 
 fu infinite time, or eternity — Kala. 
 
 Khem (Eg.). The same as Ilorus. "The God Khem will avenge 
 his father Osiris"; says a text in a papyrus. 
 
 Khepra (Eg.). An Ej^ryptian god jiresiding over rebirth and trans- 
 mif]^rati()u. He is represented with a scarabseus instead of a head. 
 
 Khi (Chin.). Lit., ''breath'"; meaning: Buddhi. 
 
 Khnoom (Eg.). The great Deep, or Primordial Space. 
 
 Khoda (Pcrs.). The name for the Deity. 
 
 Khons, or Chonso. (Eg..) The Son of Maut and Amnion, the person- 
 ification of morning. He is the Tlieban Harpocrates, according to some. 
 Like Horus he crushes under his foot a crocodile, emblem of night and 
 darkness or Seb (Sebek) who is Typhon. But in the inscriptions he is 
 addressed as "the Healer of diseases and banisher of all evil". He is 
 also the "god of the liunf. and Sir Gardner Wilkinson would see in 
 him the Egyptian Hercules, probably becau.se the Romans had a god 
 named Consus w'ho presided over horse races and was therefore called 
 "the concealer of secrets". But the latter is a later variant on the 
 Egyptian Khons, who is more probably an aspect of Horus, as he wears 
 a hawk's head, carries the wliip and crook of Osiris the tat and the crux 
 ansata. 
 
 Khoom (Eg.), or Knaoph. Tlic Soul of tlie World: a variant of 
 KJuwom. 
 
 Khubilkhan (Mong.), or Shahrong. In Tibet tlie names given to 
 tlie supposed incarnations of Buddha. Elect Saints. 
 
 Khunrath, Iloirj/. A famous Kabbalist, chemist and physician 
 born in 1502, initiated into Thcosophy (Rosicrucian) in 1544. He left 
 some excellent Kabalistic works, the l)est of which is the "Amphitheatre 
 of Eternal Wisdom" (1598). 
 
 Kimapurushas (Sk.). JMonstrous D.'vas, half-men, half -horses. 
 
 King's of Edom. Esoterically. the early, tentative, malformed 
 races of men. Some Kabbalists interpret them as "sparks", worlds in 
 formation disappearing as soon as formed. 
 
 Kinnaras (Sk.). Lit., "W^hat men?" Fabulous ci-eatun-s of ihc 
 same description as the Kim-punishas. One of tlie four classes of beings 
 called "Maharajas". 
 
 Kioo-tche (Chin.). An astronomical work. 
 
 Kiratarjuniya of Bharavi (Sk.). A Sanskrit epic, celebrating the 
 strife and j)rowess of Arjnna with the god Siva disguised as a forester. 
 Kiver-Shans (Chin.). Tlie astral or "Thought Body".
 
 IGG THFXJSOrillCAL 
 
 Kiyun ilhli.t. (>r tin- ^miI Kivan whifli was worsliippcd by tin* 
 Isra«'litt's in the uiMirm'ss and was proltahly idintiral with Saturn and 
 t'vm with the p)d Siva. Indn-d, as the Ziudic II is S in India (their 
 "liapta" is "sapta", etc.), and as the letters K, II. and S, are inter- 
 chanf^cahlf. Siva may have easily become Kiva and Kivan. 
 
 Klesha iS/{.}. Love of life, but literally "j)ain and misery". Cleav- 
 ing: to existence, and almost th«' same as Kama. 
 
 Klikoosha f liiiss.). (Ine j)ossessed by the Evil one. J,H., a "crier 
 out", a "screamer", as such unfortunates are periodically attacked with 
 tits (luriiiLT which they crow like cocks, neijjh, bray and prophesy. 
 
 Klippoth (Ilih.). Shells: u.s<m1 in the Kabl)alali in several s»*nses; 
 (li evil spirits, demons; (2) the shells of dead human beings, not the 
 physical body, but the remnant of the personality after the .spirit ha'? 
 di'parted ; (3) the Elementaries of some authors, [w.w.w.] 
 
 Kneph iEtj.). Also Cncph and Ncf, endowed with tlie .same attri- 
 butes as Khem. One of the gods of creative Force, for he is connected 
 with the Mundane Egg, He is called by Porphyry "the creator of the 
 world"; by Plutarch the "unmade and eternal deity"; by Eusebius he 
 is identified with the Logos; and Janibiielius goes so far as almost to 
 identify him with Brahma, since he says of him that "tliis god is intellect 
 itself, intellectually i)erceiving itself, and consecrating intellections to 
 itself; and is to he worshipped in silence". One form of him, adds Mr. 
 Bonwick "was Av meaning flesh. He was criocei)halus. with a solar disk 
 on his head, and standing on the serpent Mehen. In his left hand was 
 a viper, and a cross was in his right. He was actively engaged in the 
 underworld upon a mission of creation." Deveria writes: "Ilis journey 
 to the lower hemisphere appears to symbolize the evolutions of substances 
 which are boi-n to die and to be reborn". Tiiousands of years before 
 Kardec, Swedenborg, and Darwin appeared, the old Egyptians enter- 
 tained their several philosophies. {Eg. Belief and Mod. Thought.) 
 
 Koinobi (Gr.). A sect which lived in Egypt in the early i)art of the 
 first Christian century; usually confounded with tiie Thcrapeuta. They 
 passed for magicians. 
 
 Kokab (Chald.). The Kabalistic lumie associated with \\w jilanet 
 .Al.icury; also the Stellar light, [w.w.w.] 
 
 Kol (Ilcb.). A voice, in Hebrew letters QUL. The Voice of the 
 divine. (See "Bath Kol" and "Vach"). [w.w.w.] 
 
 Kols. One of the tribes in central India, much addicted to magic. 
 Thty are considered to be great sorcerers. 
 
 Konx-Om-Pax (Or.), ilystic words used in the Eleusinian mys- 
 teries. It is believed that these words are the Greek imitation of ancient 
 Egyptian words once used in the secret ceremonies of the Isiac cult. 
 Several modern authors give fanciful translations, but they are all 
 only guesses at the truth, [w.w.w.]
 
 GLOSSARY 167 
 
 Koorgan (liussj. An artificial mound, jjenerally an old tomb. 
 Traditions of a supernatural or magical character are often attached to 
 such mounds. 
 
 Koran (Arab.), or Quran. The sacred 8crii)ture of the .Mussidmans, 
 revealed to the Prophet Mohammed by Allah (god) himself. The reve- 
 lation differs, however, from that given by Jehovah to Moses. The 
 Christians abuse the Koran calling it a hallucination, and the work of 
 an Arabian impostor. Whereas, Mohammed preaches in his Scripture 
 the unity of Deity, and renders honour to tlie (.'hristian proplx-t "Issa 
 Ben Yussuf'' (Jesus, son of Joseph). The Koran is a grand poem, 
 replete with ethical teachings proclaiming loudly Faith, Hope and 
 Charity. 
 
 Kosmos (Or.). The Universe, as distinguished from the world, 
 wliicii may mean our globe or earth. 
 
 Kounboum (Tih.). The sacred Tree of Tibet, the tree of the 
 10,000 images'' as Hue gives it. It grows in an enclosure on the Mon- 
 astery lands of the Lamasery of the same name, and is well cared for. 
 Tradition has it that it grew out of tlie hair of Tson-ka-pa, who was 
 buried on that spot. This "Lama"' was the great Reformer of the 
 Buddhism of Tibet, and is regarded as an incarnation of Amita Buddha. 
 In the words of the Abbe Hue, who lived several months with another 
 mi.ssionary named Gabet near this phenomenal tree: "Each of its leaves, 
 in opening, bears either a letter or a religious sentence, written in sacred 
 characters, and tiiese letters are, of their kind, of such a perfection that 
 the tj-pe-foundries of Didot contain nothing to excel them. Open the 
 leaves, which vegetation is about to unroll, and you will there discover, 
 on the point of appearing, the letters or the distinct words which are 
 the marvel of this unique tree ! Turn your attention from the leaves 
 of the plant to the bark of its branches, and new characters will meet 
 your eyes! Do not allow your interest to flag; raise the layers of this 
 bark, and still other cii.vr.vcteks will show themselves below those whose 
 beauty had surprised you. For, do not fancy that these superposed 
 layers repeat the same printing. No, quite the contrary ; for each lamina 
 you lift presents to view its distinct type. How, then, can we suspect 
 jugglery ? I have done my best in tliat direction to discover the slightest 
 trace of human trick, and my baflfled mind could not retain the slightest 
 suspicion.'' Yet promptly the kind French Abbe suspects — the DtvU. 
 
 Kratudwishas (Sk.). The enemies of the Sacrifices; the Dait- 
 yas, Danavas, Kinnaras, etc., etc., all represented as great ascetics and 
 Yogis. This shows who are really meant. They were the enemies of 
 religious mummeries and ritualism. 
 
 Kravyad (Sk.). A flesh-eater; a carnivorous man or animal. 
 
 Krisaswas Sons of (Sk.). The weapons called Agncydstra. The 
 magical living weapons endowed with intelligence, spoken of in the 
 Ramaxjana and elsewhere. An occult allegory.
 
 168 THEaSOPIIICAL 
 
 Krishna (Sk.). Tin- most cfK'hratod avatar of VishTiu. th<» 
 "Saviour" of tlie Iliiuliis ami their most p(»puhir pod. ITe is tho oi«rhth 
 Avatar, tlie son of Di-vaki, and tlic ncplnw of Kansa, tho Indian Kinp 
 Herod, who wliih' scfkiii;^ for him amonf; the shepherds and cow-hords 
 who coru'eah'd him, sh-w thousands of their newly-born babes. The 
 story of Krishna's conception, birth, and childiiood are the exact proto- 
 type of the New Testament story. The missionaries, of course, try to 
 show that the Hindus stole the story of the Nativity from tlie early 
 Cliristiaiis wjio came to India. 
 
 Krita-Yuga (Sk.). The first of tlie four Yu<ras or Apres of the 
 Brahmans; also called Satya-Yuga, a period lasting 1,728,000 years, 
 
 Krittika (Sk.). The Pleiades. The seven nurses of Karttikiya. 
 the <r()tl of war. 
 
 Kriyasakti (Or.). The power of thoufrlit ; one of the seven forces 
 of Xature. Creative potency of the Siddhis (powers) of the full Yogis. 
 
 Kronos (dr.). Saturn. The God of Boundless Time and of the 
 
 Cyeh-s. 
 
 Krura-lochana (Sk.). The "evil-eyed"; used of Sani, the Hindu 
 Saturn, the planet. 
 
 Kshanti (Sk.). Patience, one of the Param'itas of perfection. 
 
 Kshatriya (Sk.). Tlie second of the four castes into whieli the 
 Hindus were originally divided. 
 
 Kshetrajna or Ksh< trajtuswara (Sk.). Kmhodied spirit, the Con- 
 .seioiis l^i,r<» ill its hi^diest manifestations; the reincarnating Principle; 
 tile '"Lord" in us. 
 
 Kshetram (Sk.). The "Great Deep" of the Bible and Kahala. 
 Chaos. Yoni ; Prakriti, Space. 
 
 Kshira Samudra (Sk.). Ocean of milk, churned by the gods. 
 Kuch-ha-guf illrh.). The astral body of a man. In Franz Lam- 
 bert it is written "Coach-ha-guf ". But the Hebrew word is Kuch, 
 
 meaniiiir ris. "foree", motive origin of the earthy body, [w.w.w.] 
 
 Kuklos Anagkes (Or.). Lit, "The Unavoidable Cycle" or the 
 "Circle of Necessity". Of the numerous catacombs in Egypt and Chal- 
 dea the most renowned were the subterranean crypts of Thebes and 
 Memphi.s. The former began on the Western side of the Nile extending 
 toward the Libyan desert, and were known as the srrpruts' (Initiated 
 Adepts) catacombs. It was there that the Sacred ^lysteries of the Kuklos 
 Anagkf's were performed, and the candidates were acquainted with the 
 inexorable laws traced for every disembodied soul from the beginning 
 of time. These laws were that every reincarnating Entity, casting away 
 its body should pass from this life on earth unto another life on 'a more 
 subjective plane, a .state of bliss, unless the sins of the personality brought 
 on a complete .separation of the higher from the lower "iirineiples" : that 
 the "circle of necessity" or the unavaulahle cycle should last a given
 
 GLOSSARY 169 
 
 period (from one thousand to even three thousand years in a few 
 cases), and that when closed the Entity should return to its mummy, i.e., 
 to a new inearnation. The Egyi)tian and Chaldean teachings were thos*' 
 of the "Secret Doctrine" of the Tlicnsoiihists. The Mexicans had the 
 same. Their demigod, Votan, is made to describe in I'opol Vuh (see de 
 Bourbourg's work) the ahugcro de colubra which is identical with the 
 "Serpent's Catacombs", or passage, adding that it ran underground 
 and "terminated at the root of heaven", into which serpent's hole, Votan 
 was admitted because he was himself "a son of the Serpents", or a 
 Dragon of ^Vis(lom, i.e., an Initiate. The world over, the priest-adepts 
 called tlicmsL'lves "Sons of the Dragon" and "Sons of the Serpent-dog". 
 
 Kukkuta Padagiri (Sic), called also Gurupadogiri, the "teach- 
 er's mountain". It is situated about seven miles from Gaya, and is 
 famous owing to a persistent report that Arhat Mahakasyapa even to 
 this day dwells in its caves. 
 
 Kumara (Sk.). A virgin boy, or young celibate. The first Kumaras 
 are the seven sons of Brahma, born out of the limbs of the god. in the 
 so-called ninth creation. It is stated that the name was given to them 
 owing to tlieir formal refusal to "procreate their sjieeies", and so they 
 "remained Yogis", as the legend says. 
 
 Kumarabudhi (SI,-.). An e})ithet given to the luiman "Ego". 
 
 Kumara guha (Sk.). Lit., "the mysterious virgin youth". .\ 
 title given to Karttikeya owing to his strange origin. 
 
 Kumbhaka (Sk.). Retention of breath, according to the regulations 
 of the Hatha Yoga system. 
 
 Kumbhakarna (Sk.). The brother of King Ravana of Lanka, 
 the ravisher of Rama's wife, Sita. As shown in the Ramayana, Kum- 
 bhakarna under a curse of Brahma slept for six months, and then re- 
 mained awake one day to fall asleep again, and so on, for many hun- 
 dreds of years. He was awakened to take part in the war between Kama 
 and Ravana, captured Ilaiuiman, but was tiiuilly killed himself. 
 
 Kundalini Sakti (Sk.). The power of life ; one of the Forces 
 of Nature; that pow(n* that generates a certain light in tho.se who sit for 
 spiritual and clairvoyant develojiment. It is a power known only to 
 those who practise concentration and Yoga. 
 
 Kunti (Sk.). The wife of Pamlu and the mother of the I'andavas, 
 the heroes and the foes of their cousins the Kauravas, in the Bhagavad- 
 gita. It is an allegory of the Spirit-Soul or Buddhi. Some think that 
 Draupadi, the wife in common of tiie five brothers, the Pandavas, is 
 meant to represent Buddhi : but this is not so, for Draupadi stands for 
 the terrestrial life of the Personality. As such, we see it made little of, 
 allowed to be insulted and even taken into slavery by Yudhisthira, the 
 rider of the Pandavas and her chief htrd. who represents the Higher Ego 
 with all its qualifications.
 
 170 THROSOPHKAL 
 
 Kurios I dr. I. Tlif Lord, tlir Master. 
 
 Kurus iSk.), or K(n(riir(ts. Tin- foes (tf the Paiidavas in tlu- Bha- 
 (jiivinl (iita, on the plain of Kurukshotra. This plain is l)\it a few miles 
 from Delhi. 
 
 Kusa (Sk.). A saered "jrass used by tlie a.seeties of lii<iia, call.'d the 
 jjrass of lucky au^ry. It is very oeeult. 
 
 Kusadwipa (Sk.). Out' of the seven islands naimd Saptailivipa 
 in th. J'uidtias. (See Secret Doctrine 11.. p. 404, Note). 
 
 Kusala (Sk.). Merit, one of the two chief constituents of Kanna. 
 
 Kiisitiara (Sk.). The city n<ar which Bnddha difd. It is near 
 Dtllii. tluiu^h some Orientalists would locate it in A.ssam. 
 
 Kuvera (Sk.). God of the Hades, and of w.alth lik.- Pluto. The 
 kiiifr (if the ivil demons in the Hindu Pantheon. 
 
 Kwan-shai-yin (Chin.). The nuile logos oi tli.- North. rn Bud- 
 dhists and those of China; the "manifested god". 
 
 Kwan-yin (Chin.). The female logos, the "Motlur of Mercy". 
 
 Kwan-yin-tien (Chin.). The heaven where Kwan-yin and the other 
 logoi dwell.
 
 GLOSSARY 171 
 
 L. 
 
 !-•• — The twelfth letter of the Enplish Alphabet, and also of the Hebrew, 
 where Lamed signifies an Ox-goad, the sign of a form of the god Mars, 
 the generative deity. The letter is an eqnivalent of number 30. The 
 Hebrew divine name corresponding to L, is Limmud, or Doe t us. 
 
 Labanim (Lat..). The standard borne before the old Roman Em- 
 peroi-s. having an eagle upon it as an emblem of sovereignty. It was 
 a long lanee with a cross staff at right angles. Constantine replaced the 
 eagle by tlie eliristian monogram with the motto f »' rorrcj iixa wliicli was 
 later interpreted into In hoc signo vinces. As to the monogram, it was a 
 combination of the letter X, Chi, and P, liho, the initial syllable of 
 Christos. But the Laharum had been an emblem of Etruria ages before 
 r'onstantine and the Christian era. It was tlie sign also of Osiris and of 
 Horus who is often represented witli tlie long Latin cross, while the 
 Greek pectoral cross is purely Egyptian. In his "Decline and Fall" 
 Gibbon has exposed the Constantine imposture. The emperor, if he ever 
 had a vision at all, must have seen the Olympian Jupiter, in whose faith 
 he died. 
 
 Labro. A Roman saint, solemnly beatified a few years ago. His 
 great holiness consisted in sitting at one of the gates of Rome night and 
 day for forty years, and remaining unwa.shed through the whole of that 
 time. He was eaten by vermin to his bones. 
 
 Labyrinth (dr.). Egypt had the "celestial labyrinth" whereinto 
 the souls of the departed plunged, and also its type on earth, the famous 
 Labyrintii, a subterranean series of halls and pa.s.sages with the most 
 extraordinary windings. Herodotus describes it as consisting of 3,000 
 chambers, half below and half above ground. Even in his day strangers 
 were not allowed into the subterranean portions of it as they contained 
 the sepulchres of the kings who built it and other mysteries. The 
 "Father of History" found the Labyrinth already almost in ruins, yet 
 regarded it even in its state of dilai)idation as far more marvellous than 
 the pyramids. 
 
 Lactantius. A Church Fatlier. who declared the heliocentric 
 system a heretical doctrine, and that of the antipodes as a "fallacy in- 
 vented by the devil". 
 
 Ladakh. The upper valley of tlie Indus, inhabited l)y Tibetans, 
 but belonging to the Rajah of Caslimere. 
 
 Ladder. There are many "ladders" in the my.stic philosophies and 
 schemes, all of which were, and some still are, used in the respective
 
 172 
 
 THEOS()PJll< AI, 
 
 mysteries t>f various nations. Thi- lirdhniiinudl IakUU r s\ niholisos tlu' 
 Sfvtn Worlds or Sapta Loka; tlu* Kahalistual LiuUhr, tho sovon lower 
 Sephiroth ; Jacob's Laihh r is spokt-n of in the Bible ; the Mithraic LacUUr 
 is also the "Mysterious Ladder". Then there are the Rosierueian. the 
 Seandinavian, the Borsipj)n Ladders, etc., etc., and finally the Throlof/ical 
 Laddi r whieh, according to Brother Kenneth ^laeken/.ie. consists of the 
 four cardinal and three theological virtues. 
 
 Lady of the Sycamore. A title of the Egyptian goddess Neith, who 
 is often ifpresfiited as a|)pparing in a tree and handing therefrom the 
 fruit of the Tree of Life, as also the AVater of Life, to her worshippers. 
 
 Laena (Lat.). A robe worn by the Konian Augurs with which tliey 
 covered their heads while sitting in contemplation on the flight of birds. 
 
 Lahgash (Kah.). Secret sp<'(»ch ; e.soterie ini-antation : almost idm- 
 tical witii the mystical meaning of Vach. 
 
 Lajja (Sk.). "Modesty"; a demi-goddess, daughter of Daksha. 
 
 Lakh (Sk.). 100.000 of units, either in specie or anything else. 
 
 Lakshana (ISk.). The thirty-two bodily signs of a Buddha, marks 
 by whieh he is recogniseiL 
 
 Lakshmi (Sk.). "Prosperity", fortune; the Jjulian Venus, born of 
 the churning of the ocean by the gods; goddess of beauty and wife of 
 Vishnu. 
 
 Lalita Vistara (Sk.). A celebrated biography of Sakya Muni, the 
 Lord Buddha by Dharmarakcha, a.d. 308. 
 
 Lama (Tib.). Written "Clama". The title, if correctly applied, 
 belongs only to the priests of superior grades, those who can hold office 
 as gurus in the monasteries. Unfortunately every common member of 
 the gcclun (clergy) calls himself or allows liimself to be called "Lama". 
 A real Lama is an ordained and thrice ordained Geloug. Since the re- 
 form produced by Tsong-ka-pa, man}' abuses have again crept into the 
 theocracy of the land. There are "Lama-astrologers", the Chakhan, or 
 common Tsikhan (from tsigan, "gj'psy"), and Lama-sooth-sayers, even 
 such as are allowed to marry and do not belong to the clergy at all. 
 They are very scarce, however, in Eastern Tibet, belonging principally 
 to Western Tibet and to sects which have nought to do with the (idukpa.'i 
 (yellow caps). Unfortunately, Orientalists knowing next to nothing of 
 the true state of affairs in Tibet, confuse the Choichong, of the Gur- 
 makhayas Lamasery (Lhassa) — the Initiated Esotericists, with the Char- 
 latans and Dugpa.t (sorcerers) of the Bhon sects. No wonder if — as 
 Schagintweit says in his Buddhism in Tibet — "though the images of 
 King Choichong (the 'god of astrologj'') are met with in most monas- 
 teries of Western Tibet and the Himalayas, my brothers never saw a 
 Lama Choichong". This is but natural. Neither the Choichong, nor 
 the Kubilkhan {q.v.) overrun the country. As to the "God" or "King 
 Choichong", he is no more a "god of astrology" than any other "Plan- 
 etarv" Dhvan Chohan.
 
 GLOSSARY 173 
 
 Lamrin (Tib.). A sacrcil volunu' of iiret-cpts and rules, written by 
 Tson-kha-i)a. "for the advancement of knowlcdf^e". 
 
 Land of the Eternal Sun. Tradition places it beyoud the Arctic 
 regions at the North Pole. It is "the laud of the gods where the sun 
 never sets." 
 
 Lang-Shu (Chin.). The title of the translation of Nagarjuna's work, 
 fhe E kasl oka-Shastra . 
 
 Lanka (Sk.). The aneieiit name of the island now called Ceylon. It 
 is also the name of a mountain in the South East of Ceylon, where, as 
 tradition says, was a town peopled with demons named Lankapuri. It 
 is described in the epic of the Ramayana as of gigantic extent and 
 magnificance, "with seven broad moats and .seven stupendous walls of 
 stone and metal". Its foundation is attributed to Visva-Karma, who 
 built it for Kuvera, the king of the demons, from whom it was taken by 
 Ravana, the ravisher of Sita. The Bhdgavat Purdna shows Lanka or 
 Ceylon as primarily the summit of ]\Iount Meru, which was broken off 
 by Vayu, god of the wind, and hurled into the ocean. It has since 
 become the seat of tiie Southern Buddhist Church, tiie Siamese Sect 
 I headed at present by the High Priest Sumangala), the representation of 
 the purest exoteric Buddhism on this .side of the Himalyas. 
 
 Lanoo (Sk.). A disciple, the same as "ehela". 
 
 Lao-tze (Chin.). A great sage, saint and ])hilosopher wlio preceded 
 Confucius. 
 
 Lapis philosophorum (Laf.). The "Philosopher's Stone"; a mystic 
 term in aleheni\". haviiii:' (juite a different meaning from that usually 
 attributed to it. 
 
 Lararium iljit.). An ajiartnient in the hou.se (»f ancient Romans 
 when- tile Lares or household gods were preserved, with other family 
 relics. 
 
 Lares (Lai.). These were of three kinds: Laris famHiarcs. the 
 guardians and invisible presidents of the family circle; Lares j)arvi, 
 small idols used for divinations and augury: and Lares prastites, which 
 were supposed to maintain order among the others. The Lares are the 
 manes or ghosts of disembodied people. Apuleius says that the turaulary 
 inscription. To the gods manes who lived, meant that the Soul had been 
 transformed in a Lcmurc; and adds that though "the human Soul is a 
 demon that our languages may name genius", and "is an immortal god 
 thougli in a certain .sr».se she is horn at the same time as the man in whom 
 she is, yet we may say that she dies in the same way that she is born''. 
 Which means in plainer language that Lares and Lemures are simply the 
 shells cast off by the Ego, the high spiritual and immortal Soul, whose 
 shell, and also its astral reflection, the animol Soul, die, whereas the 
 higher Soul prevails throughout eternity. 
 
 Larva (Lot.). The animal Soul. Larva are the shadows of men 
 that have lived and died.
 
 17 1 THIXXSOPHIC.U. 
 
 Law of Retribution. i,Sn- •'Karma"). 
 
 Laya or Latfum (Sk.V From the root Li "to (lis.solvr, to disiii 
 tijrrati'" a point of o(iiiilil>i"iMm {zrro-poini) in jihysics and chemistry. 
 In oi'i'ultism, that point where .sul)stanee becomes liomoj^eiu'oiis and is 
 unable to act or differentiate. 
 
 Lebanon (Ihlt.). A ran^re of mountains in Syria, with a few rem- 
 nants of the t:ij;antic cedar trees, a forest of which once crowned its 
 summit. Tradition says that it is here, that the tijnl)er for King Solo- 
 mon's temple was obtained. (See "Druzes"). 
 
 Lemuria. A MKulern term first u.sed by .some naturalists, and now 
 adopted by Theosophists, to indicate a continent that, accordinrj to the 
 Secret Doctrine of the East, preceded Atlantis. Its Eastern name would 
 not reveal much to European ears. 
 
 Leon, Mosis dr. The name of a Jewish Rabbi in tlie Xlllth century, 
 accused of having compo.scd the Zuhar which he gave out as the true 
 work of Simeon Ben Jachai. His full name is given in Myer's Qahhalah 
 as Rabbi Moses bcn-Shera-Tob de Leon, of Spain, the same author prov- 
 ing very cleverly that de Leon was }wt the author of the Zohar. Few- 
 will .say he was. but every one nnist suspect ]\Ioses de Leon of perverting 
 considerably tiie original Book of Sph ndour (Zohar). Tliis sin. however, 
 may be .shared by him with the ]\Iedia3val "Christian Kabalists" and by 
 Knorr von Rosenroth especially. Surely, neither Rabbi Simeon, con- 
 demned to death by Titus, nor his son, Rabbi Eliezer, nor his secretary 
 Rabbi Abba, can be charged with introducing into the Zohar purely 
 Christian dogmas and doctrines invented by the Church Fathers several 
 centuries after the death of the former Rabbis. This would be stretching 
 alleged divine projihecy a little too far. 
 
 Levi Eliphas. Tlie real name of this learned Kali.dist was Abbe 
 Alphon.se Louis Constant. Eliphas Levi Zahed was the author of several 
 works on i)hilosophical magic. ^Member of the Fratrcs Lucis (Brothers 
 of Light), lie was also once upon a time a priest, an ahhc of the Roman 
 Catholic Church, wiiich promptly proceeded to unfrock him, when he 
 acquired fame as a Kabalist. He died some twenty years ago, leaving 
 five famous works — iJogmc ct llilxul dc la Haute Magic (1856) Histoirc 
 de la Magic (1860) ; La Clef dcs grands Mystercs (1861) ; Ltgcndcs ct 
 Sifniholcs (1862) ; and La Science des Esprils (1865;) besides some other 
 works of minor importance. His style is extremely liglit and fascinat- 
 ing; but with rather too strong characteristic of mockery and paradox 
 in it to bo tlie ideal of a serious Kabalist. 
 
 Leviathan. In biblical esoterieism. Deity in its double manifesta- 
 tion of good and evil. The meaning may be found in the Zohar (II, 346.) 
 "Rabbi Shimeon said: The w'ork of the beginning (of 'creation') the 
 companions (candidates) study and understand it; but the little ones 
 (the full or perfect Initiates) are those who understand the illusion to the
 
 GLOSSARY 175 
 
 work of the beginning hy the Mystery of the Serpent of the Great Sea 
 (to wit) Thannccn, Lrviathan." (See also Qahhahih, by I. Myer.) 
 
 Levanah (Ilcb.). The moon, as a planet and an astrological in- 
 fluence. 
 
 Lha (Tib.). Spirits of the higliest splieres, whence tlie name of 
 Lhassa, the residence of tlie Dalai-Lama. The title of Lha is often given 
 in Tibet to some Narjols (Saints and Yogi adepts) who have attained 
 jrreat occult powers. 
 
 Lhagpa (Tib.). Mercury, the planet. 
 
 Lhakang (Tib.). A temple; a crypt, especially a subterranean temple 
 for mystic ceremonies. 
 
 Lhamayin (Tib.). Elemental sprites of the lower tt^rrestrial plane. 
 Popular fancy makes of them demons and devils. 
 
 Lif (Scand.). Lif and Lifthresir, the only two human beings who 
 were allowed to l)e present at the "Renewal of the World". Being "pure 
 and innocent and free from sinful desires, tliey are permitted to enter 
 the world where peace now reigns". The Edda shows them hidden in 
 Hoddmimir's forest dreaming the dreams of childhood while the last 
 conflict was taking place. These two creatures, and the allegor>- in 
 which they take part, are allusions to the few nations of the Fourth 
 Root Race, who, surviving the great submersion of their continent and 
 the majority of their Race, passed into the Fifth and continued their 
 ethnical evolution in our present Human Race. 
 
 Light, Brothers of. This is what the great authority on secret so- 
 cieties, Brother Kennetli R. H. Mackenzie IX., says of this Brotherhood. 
 "A mystic order, Fratrcs Lucis, established in Florence in 1498. Among 
 the members of this order were Pasqualis, Cagliostro, Swedenborg. St. 
 Martin, Eliphaz Levi, and many other eminent mystics. Its members 
 were very much persecuted by the Inquisition. It is a small but com- 
 pact body, the members being spread all over the world." 
 
 Lila (Sk.). Sport, literally; or pa.stime. In the orthodox Hindu 
 Scriptures it is explained that "the acts of the divinity are lila", or 
 sport. 
 
 Lilith (Ilcb.). By Jewisli tradition a demon who was the first wife 
 of Adam, before Eve was created : she is supposed to have a fatal in- 
 fluence on mothers and newly-born infants. Lil is night, and Lilith is 
 also the owl : and in mcdia?val works is a synonym of Lamia or female 
 demon. f\\.w.w.] 
 
 Lil-in (Il(h.). The children of Lilith. and tluMri descendants. 
 "Lilith is the Motlier of the Shcdim and the Muquishim (the cnsnar- 
 ers) ". Every class of the Lil-ins, therefore, are devils in the demonolog\' 
 of the Jews. ' (See Zohar ii. 26Sa). 
 
 Limbus Major (Lai.). A term used by Paracelsus to denote pri- 
 
 munliiil ' nli'lietiiieal) matter; "Adam's earth".
 
 176 
 
 tiii:()8u1'111«.:al 
 
 Linga or Limjum (^k.). A sipru or a symhol of al).stract crfatioii. 
 Forcf bi'conR's the organ of j)roerfation only on this earth. In India 
 there are 12 jrreat Lingams of Siva, some of whieh an- on nionntains and 
 rocks, and also in temples. Such is the Kcih'insa in the Himalaya, a 
 hufTo and shapeless mass of roek. In its origin the Lingam had never 
 the gross meaning eonnecteil with the phallus, an idea which is altogether 
 of a later date. The symhol in India has the same meaning which it 
 had in Egypt, which is simply tiiat the creativt- or procrentive Force is 
 divine. It also denotes who was the dual Creator — male and fenude. 
 Siva and his Saliti. Tiie gross and immodest idea connected with the 
 phallus is not Indian but Greek and pre-eminently Jewish. The Biblical 
 Brthrls were real priapic stones, the "Beth-el" (phallus) wherein God 
 dwells. The same symbol was concealed wuthin the ark of the Covenant, 
 the "Holy of Holies". Therefore the "Lingam" even as a phallus is 
 not "a .symbol of Siva" only, but that of every "Creator" or creative 
 god in every nation, including the Israelities and their "God of Abraham 
 and Jacob". 
 
 Linga Purana (Sk.). A scripture of tlie Saivas or worshipiiers of 
 Siva. Tiiei. ill Mahcswara, "the gi'cat Lord", concealed in the Agni 
 Linga explains the ethics of life^duty, virtue, .self-sacrifice and finally 
 liberation by and through ascetic life at the end of the Agni Kalpa (the 
 Seventh Round). As Professor Wilson justly observed "the Spirit of 
 the worship (phallic) is as little influenced by the character of the type 
 as can well be imagined. There is nothing like the phallic orgies of an- 
 tiquitij ; it is all mystical and spiritual. 
 
 Linga Sharira (Sk.). The "body", i.e., the aerial symbol of the 
 body. This term designates the doppelgangcr or the "astral body" of 
 man or animal. It is the eidolon of the Greeks, the vital and prototypal 
 body; the reflection of the men of flesh. It is born he fore and dies or 
 fades out, with the disappearance of the last atom of the body. 
 
 Lipi (Sk.). To write. See "Lipikas" in Vol. I. of the iStcret Due 
 trine. 
 
 Lipikas (Sk.). The ceh'stial recorders, the "Scribes", those who 
 record every word and deed, said or done by man while on this earth. 
 As Occultism teaches, they are the agents of Karm.v — the retributive 
 Law. 
 
 Lobha f.s'/i.j. Covetousness : cupidity, a son sprung from Brahma, 
 in an evil hour. 
 
 Lodur (Scand.). The second per.sonage in the trinity of gods in the 
 Edda of the Norsemen; and the father of the twelve great gods. It is 
 Lodur who endows the first man-made of the ash-tree (Ask), with blood 
 and color. 
 
 Logi (Scand.). Lit., "flame". This giant with his sons and kindred, 
 made themselves finally known as the authors of every cataclysm and 
 conflagration in heaven or on earth, by letting mortals perceive them
 
 GLOSSARY 177 
 
 in the midst of tlaraes. Tliese giant-fiends were all enemies of man try- 
 ing to destroy his work wherever they found it. A symbol of the cosmic 
 elements. 
 
 Logia (Or.). The secret discourses and teachings of Jesus contained 
 in the Evangel of ^Matthew — in the original Hebrew, not the spurious 
 Greek text we have — and preserved by the Ebionites and the Nazarenes 
 in the library collected by Pamphilus, at Caesarea. This "Evangel" 
 called by many writers "the genuine Gospel of Matthew", was used 
 according to (St.) Jerome, by tlie Nazarenes and P^bionites of Beroea, 
 Syria, in his own day (4th century). Like the Aporrhcta or secret dis- 
 courses, of the Mysteries, these Logia could only be understood with a 
 key. Sent by the Bishops Chromatins and Heliodorus. Jerome, after 
 having obtained permission, translated them, but found it "a difficult 
 task" (truly so!) to reconcile the text of the "genuine" with that of the 
 spurious Greek gospel he was acquainted with. (See Isis Unveiled II.. 
 180 ct scq.). 
 
 Logos (Gr.). The manifested deity wnth every nation and people; 
 the outward expression, or the effect of the cause which is ever concealed. 
 Thus, speech is the Logos of thought; hence it is aptly translated by 
 the "Verbum" and "Word" in its metaphysical sense. 
 
 Lohitanga (SJx-.). The planet, Mars. 
 
 Loka (Sk.). A region or circumscribed place. In metaphysics, a 
 world or sphere or plane. The Puranas in India speak incessantly of 
 seven and fourteen Lokas, above, and below our earth ; of heavens and 
 hells. 
 
 Loka Chakshub (Sk.). The "Eye of th.- World"; a title of the 
 Sun, Suri/a. 
 
 Loka Palas (Sk.). The supporters, rulers and guardians of the 
 world. The deities (planetary gods) which preside over the eight car- 
 dinal points, among which are the Tchatur (Four) ^laharajahs. 
 
 Loki (Scanel.). The Scandinavian Evil Spirits exoterically. In 
 esoteric philosophy "an opposing power" only because differentiating 
 from primordial harmony. In tlie Edda, he is the father of the terrible 
 Fenris Wolf, and of the Midgard Snake. By blood he is the brother of 
 Odin, the good and valiant god ; but in nature he is his opposite. Loki- 
 Odin is simply two in one. As Odin is, in one sense, vital heat, so is 
 Loki the symbol of the passions produced by the intensity of the former. 
 
 Loreley. The German copy of the Scandinavian "Lake Maiden". 
 Undine is one of the names given to these maidens, who are known in 
 exoteric ]\Iagic and Occultism as the Water-Elementals. 
 
 Lost Word (Masonic). It onglit to stand as "lost words" " and lost 
 secrets, in general, for that which is termed the lost "Word" is no word 
 at all, as in the case of the Ineffable Name iq.v.) The Royal Arch 
 Degree in Ma.sonry, has been "in search of it" since it was founded. Bnt 
 the "dead" — especially those murdered — do not speak; and were even
 
 178 THKOSOPIIKAI. 
 
 ■'tlif Widow s Son" t(» come hack to life "inattrializfd", hv rould 
 hardly n-Ncal that which never existed in the form in which it is now 
 taupfht. The Siikmii.vmphorasii (the separated name, through the 
 power of which accordinjr to Ids detractors. .leshu Ben Pandira is said 
 to have wrou<;ht his miracles, after stealin}? it from the Temple) — 
 whether derived from the "s<'lf existent suhstanee" of Tetra«rrammaton, 
 or not. can never l)e a sul)stitute. for the lost IjOUOS of divine ma<;ic. 
 
 Lotus (dr.). A most occult plant, sacred in E«rypt. India and els«'- 
 where ; called "the child of the I'liivcrse bearinj; the likeness of its 
 mother in its bosom". There was a time "when the world was a golden 
 lotus" (pa<hna) says the allegory. A great variety of these plants, from 
 the majestic Indian lotus, down to the nuirsh-lotus (bird's foot trefoil) 
 and the Grecian " Dioscoridis". is eaten at Ci-ctc and other islands. It iS 
 a species of nympha^a. first introduced from hulia to Egypt to which it 
 was not indigenous. .See the text of Archaic Symbolism in the Appendix 
 VIII. ''The Lotus, as a Universal Symbol". 
 
 Lotus, Lord of iht . A title ai>i)lied to the various creative gods, as 
 also to the Lords of the rniverse of wliicli this i>laiit is tlie symbol. (See 
 "Lotus"). 
 
 Love Feasts, Af/upin (Gr.). Tliese banquets of charity held by 
 the earliest Christians were founded at Rome by Clemens, in the reign of 
 Domitian. Professor A Kestner's The Agaim or the Secret World So- 
 riitif (W'ilibund) of the Primitin Christians (pu])lished 1S19 at Jena) 
 speaks of these Love Feasts as "having hierarchical constitution, and 
 a groumlwork of Masonic symbolism and Mysteries"; and shows a direct 
 connection between the old Agapie and the Table Lodges or Banquets 
 of the Freemasons. Having, however, exiled from their suppers the 
 "holy kiss" and women, the banquets of the latter are rather "drinking" 
 than "love" feasts. The eai-ly Agapa' were certainly the same as the 
 Phallica, which ''were once as pure as the Love Feasts of early Chris- 
 tians" as j\Ir. Bonwick very justly remarks, "though like them rapidly 
 degenerating into licentiousness". {Eg. Bel. and Mod. Thought, p. 
 260 V 
 
 Lower Face m- Jjower Countenance (Kah.). A tei-ni ai)plied to 
 .Microprosopus, as that of "Higher Face" is to Macroprosopus. The 
 two are identical with Long Face and Short Face. 
 
 Lubara fChald.). The god of Pestilence and Disease. 
 
 Lucifer (Lat.). The planet Venus, as the bright "Morning Star". 
 Before .Milton, Lucifer had never been a name of the Devil. Quite the 
 reverse, since the Christian Saviour is made to say of himself in Revela- 
 tions (xvi. 22). "I am . . . the bright morning star" or Lucifer. 
 One of the early Popes of Rome bore that name ; and there was even a 
 Christian sect in the fourth century which was called the Luciferians. 
 
 Lully, liai/mond. An alchemist, adept and philo.sopher. born in 
 the 13th century, on the island of Majorca. It is claimed for him that,
 
 GLOSSARY 17i» 
 
 ill a moment of need, ho made for King Edward III. of England st-v.ral 
 millions of gold "rose nobles", and tlius lielped him to carry on war 
 victoriously. He founded several colleges for the study of Oriental 
 hmguages, and Cardinal Ximenes was one of his patrons and held 
 him in great esteem, as also Pope John XXI. He died in 1314. at a 
 good old age. Literature has preserved many wild stories about Ray- 
 mond Lully, which would form a most extraordinary romance, lie was 
 the elder son of tlie Seneshal of Majorca and inherited great wealth 
 from his father. 
 
 Lunar Gods. Called in India the Fathers, "Pitris" or the lunar 
 ancestors. They are subdivided, like the rest, into seven classes or Hier- 
 archies. In Egypt although the moon received less worship than in 
 Chaldea or India, still Isis stands as the representative of Luna-Lunus. 
 "the celestial Hermaphrodite". Strange enougli while tiie modern 
 connect the moon only with lunacy and generation, the ancient nations, 
 who knew better, have, individually and collectively, connected their 
 "wisdom gods" with it. Tims in Egypt the lunar gods are Thoth- 
 Hermes and Chons ; in India it is Budha, the Son of Soma, the moon ; 
 in Chaldea Nebo is the lunar god of Secret Wisdom, etc.. etc., Tlie wife 
 of Thoth, Sifix, the lunar goddess, holds a pole with fire rays or the 
 five-pointed star, symbol of man, the Microcosm, in distinction from the 
 Septenary Macrocosm. As in all theogonies a goddess precedes a god, 
 on the principle most likely that the chick can hardly precede its eg:?, in 
 Chaldea the moon was held as older and more venerable than the Sun. 
 because, as they said, darkness precedes light at every periodical rebirth 
 (or "creation") of the universe. Osiris although connected with the 
 Sun and a Solar god is, nevertheless, born on Mount Sinai, because Sin 
 is the Chaldeo-Assyrian word for the moon ; .so was Dio-Nysos, god of 
 Nyssi or Nisi, which latter appelation was that of Sinai in Egypt, 
 where it was called Mount Nissa. The crescent is not — as proven by 
 many writers — an ensign of the Turks, but was adopted by Christians 
 for their symbol before the ]\Iahommedans. For ages the crescent was 
 the emblem of the Ciialdean Astarte, tlie Egyptian Isis, and the Greek 
 Diana, all of them Queens of Heaven, and finally became the emblem of 
 Mary the Virgin. "The Greek Christian Empire of Constantinople 
 held it as their palladium. Upon the conquest by the Turks, tiie Sultan 
 adopted it . . . and since that, the crescent has been made to oppose 
 the idea of the cross". (E<j. Belief). 
 
 Lupercalia (Lat.). ]\Iagniticant popular festivals celebrated in 
 ancient Kome on February loth, in honour of the God Pan, during which 
 the Luperci, the most ancient and respectable among the sacerdotal 
 functionaries, .sacrificed two goats and a dog. and two of the most illus- 
 trious youths were compelled to run about the city naked (except the 
 loins) wiiipping all those whom tiiey met. Pope Gelasius abolished the 
 Lupercalia in 496, but substituted for them on the same day the pro- 
 cession of lighted candles.
 
 180 THEOSOI'HIC.M. 
 
 Luxor lOcc). A compouiul word from lii.r (li};liti and tiiir (tire), 
 thus luraiiiu}:: the "Light of (divine) Fire". 
 
 Luxor, Jirodu rhood of. A ctTtaiii HrotlnilKMid of mystics. Its 
 name liad far bettir never hctii divulj^ed, as it led to a great number 
 of well-mianing people being deeeived, and relieved of their money 
 by a certain bogus Mystic Society of speculators, born in Europe, only 
 to be exposed and i\y to America. Thr luime is derived from the ancient 
 Lookshur in Belooehistan. lying l)etwccn Bela and Kedjee. The order is 
 very ancii-nt and the most secret of all. It is useless to repeat that its 
 members disclaim all connection witli the *'1I.B. of L.", and the tutti 
 qiianti of commercial mystics, whether from Glasgow or Boston. 
 
 Lycanthropy i(!r.). IMiysiologically. a disease or mania, during 
 wliich a pcisoii iina^MHt's lie is a wolf, and acts as such. Occultly, it 
 means tlu- .same as "were-wolf", the psychological faculty of certain 
 sorcerers to appear as wolves. Voltaire states that in the district of 
 Jura, in two years between 1598 and 1600, over 600 lycanthropes were 
 put to death by a too Christian judge. This does not mean that Shep- 
 herds accused of sorcery-, and seen as wolves, had indeed the power of 
 changing themselves physically into such ; but simply that they had the 
 hypnotizing power of making people (or tliose they regarded as enemies), 
 believe they saw a wolf when there was none in fact. The exercise of 
 such power is truly sorcery. " Demoniacal" possession is true at bottom, 
 minus the devils of Christian theology. But this is no place for a long 
 disquisition upon occult mysteries and magic powers.
 
 GLOSSARY 181 
 
 M. 
 
 M. 
 
 -The thirteenth letter of the Hebrew aud of the English alphabets, 
 and the twenty-fourth of the Arabic, As a Roman numeral, this letter 
 stands for 1000, and with a dash on it(M) signifies one million. In the 
 Plebrew alphabet Mem symbolized water, and as a numeral is equivalent 
 to 40. The Sanskrit ma is equivalent to number 5, and is also con- 
 nected with water through the sign of the Zodiac, called Makara (q.v.). 
 Moreover, in the Hebrew and Latin numerals the m stands "as the 
 definite numeral for an indeterminate number'' (Mackenzie's Mason. 
 Cyc), and "the Hebrew sacred name of God applied to this letter is 
 Mchorach, Bcnedictns". With the Esotericists the M is the symbol of 
 the Higher Ego — Manas, Mind. 
 
 Ma (Sk.). Lit., "five". A name of Lakshmi. 
 
 Ma, Mut (Eg.). The goddess of the lower world, auotlici- form of 
 Isis, as she is nature, the eternal mother. She was the sovereign and 
 Ruler of the North "Wind, the precursor of the overflow of the Nile, and 
 thus called "the opener of the nostrils of the living". Slie is repre- 
 sented offering the ankJi, or cross, emblem of physical life to her wor- 
 shippers, and is called the "Lady of Heaven". 
 
 Machagistia. ]\lagie, as once taught in Persia and Chaldea, and 
 raised in its occult practices into a religio-magianism. Plato, speaking 
 of Machagistia, or Magianism, remarks that it is the purest form of the 
 worship of things divine. 
 
 Macrocosm (Gr.). The "Great Universe" literally, or Kosmos. 
 
 Macroprosopus (Gr.). A Kabballistic term, made of a compound 
 Greek word: meaning the Vast or Great Countenance (See "Kabbalistic 
 Faces") ; a title of Kether, the Crown, the highest Sephira. It is the 
 name of the LTniverse, called Arilch-Anpin, the totality of that of which 
 Microprosopus or Zauir-Anpin, "the lesser eountt>nance". is the part 
 and antitlu'sis. In its highest or abstract metaphysical sense, Micro- 
 prosopus is Adam Kadmon, the vehicle of Ain-Suph, and tho crown of 
 the Sephirothal Tree, though since Sephira and Adam Kadraon are in 
 fact one under two aspects, it comes to the same thing. Interpretations 
 are many, and they differ. 
 
 Madhasadana or Madhu-Sudana (Sk.). "Slayer of ]\Iadhu" 
 (a demon), a title of Krishna from his killing the latter. 
 
 Madhava (Sk.). (1) A name of Vishnu or Krishna: {2^ Th.- 
 month of April; (3) A title of Lakshmi wlicu written Madhavi. 
 Madhya (Sk.). Ten thousand billions.
 
 182 TiiKosoriiirAL 
 
 Madhyama (Sk.). Used of simn-tliiiijr Ix'friiuiinjrlt'ss and endless. 
 'I'luis \'acli (Sound, the female Loijos, or the female counterpart of 
 l»rahma), is said to exist in several states, one of which is that of Mad- 
 hjiama, which is equivalent to sayingr that Vach is cttrnal in one sense: 
 "the Word (Vach) was with God, and in God", for the two are one. 
 
 Madhyamikas (Sk.). A sect mentioned in the Vw/nn< Purana. 
 A^M-iealily to tlie Orientalists, a "Buddhist" sect, which is an anachron- 
 ism. It was probably at first a sect of Hindu atheists. A later school 
 of that name, teaching: a system of sophistic nihilism, that reduces every 
 proi)osition into a thesis and its antithesis, and then denies both, has 
 been started in Tibet and China. It adopts a few principles of Nag:ar- 
 juna, who was one of the founders of tlie esoteric Maliayana systems, 
 not their exoteric travesties. The allejrory that regarded Xafrarjuna's 
 "Paramartha" as a {?ift from the Nthjas (Serpents) sliows that he re- 
 ceived his teachiufjs from the secret school of adepts, and that the real 
 tenets are therefore kept secret. 
 
 Maga (Sk.). The i)riests of tlie Sun, nientioiied in tlu' VisJniu 
 Purima. They are the later ^lagi of Chaldea and Iran, the forefathers 
 of the modern Parsis. 
 
 Magadha (Sk.). An an<'ient eoniiti-y in India, under Buddhist 
 Kiiiiis. 
 
 Mage, oi- Magidii. From M(i<i or Muhu. The word is the root of the 
 word magician. J\Iaha-atma (the great Soul or Spirit) in India had 
 its priests in the pre-Vcdic times. The ]Magians were priests of the 
 fire-god; we find them among the Assyrians and Babylonians, as well 
 as among the Persian fir<'-worsliip])ers. Tiie three Magi, also denomi- 
 nated kings, that are said to have made gifts of gold, incense and rayrrii 
 to the infant Jesus, were fire-worshippers like the rest, and a.strologers ; 
 for they saw his star. The high priest of the Parsis, at Surat, is called 
 Mohrd. Others derived the name from Megh ; ]\Ieh-ab signifying some- 
 thing grand and noble. Zoroaster's disciples were called Mcghestom, 
 according to Kleukei*. 
 
 Magi (Lai.). The name of tlie ancient hereditary priests and 
 learned adepts in Persia and Media, a word derived from Mdha, great, 
 which became later niog or mag, a priest in Pehlevi. Porphyry de- 
 scribes them {Ahst. iv. 16) as "The learned men who are engaged among 
 the Persians in the .service of the Deity are called ]\Iagi", and Suidas 
 informs us that "anuuig the Persians the lovers of wisdom (philalcthai) 
 are called Magi". The Zrndavcsta (ii. 171, 261) divides them into three 
 degrees: (1) The Hcrbeds or "Noviciates"; (2) Moheds or "Masters"; 
 (3) Desttir Moheds, or "Perfect IMa.sters". The Chaldees had similar 
 colleges, as also the p]gyptians, Destur Moheds being identical with the 
 Ilierophants of the mysteries, as practised in Greece and Egypt. 
 
 Magic. The great "Science". According to Deveria and other 
 Orientalists, "magic was considered as a sacred science inseparable from
 
 GLOSSARY 183 
 
 ivligion" by tlie oldest and most civilized and learned nations. The 
 Egyptians, for instance, were one of the most sincerely religious nations, 
 as were and still are the Hindus. "IMagic consists of, and is acquired by 
 the worship of tlie gods", said Plato. Could then a nation, which, ow- 
 ing to the irrefragable evidence of inscriptions and papyri, is proved to 
 have firmly bclived in magic for thousands of years, have been deceived 
 for so long a time. And it is likely that generations upon generations 
 of a learned and pious hierarchy, many among wiiom led lives of self- 
 matrydom, lioliness and asceticism, would have gone on deceiving them- 
 selves and the people (or even only the latter) for the pleasure of per- 
 petuating belief in "miracles"? Fanatics, we aj*e told, will do anything 
 to enforce belief in their god or idols. To this we reply : in such case. 
 Brahmans and Egyptian Ft khfj( t-(nn( us (q.v.) or Ilicropiiants would 
 not have popularized belief in the power of man hy magic practices to 
 commanel the services of the gods: which gods, are in truth, but the 
 occult powers or potencies of Nature, personified by the learned priests 
 themselves, in which they reverenced only the attributes of the one un- 
 known and nameless Principle. As Proclus the Platonist ably puts it : 
 "Ancient priests, when they considered that there is a certain alliance 
 and sympathy in natural things to each other, and of things manifest 
 to occult powers, and discovered that all things subsist in all, fabricated 
 
 a sacred science from this mutual sympathy and similarity 
 
 and applied for occult purposes, both celestial and terrene natures, by 
 means of which, through a certain similitude, they deduced divine virtues 
 into this inferior abode". ]\Iagic is the science of communicating with 
 and directing supernal, supramundane Potencies, as well as of com- 
 manding those of the lower spheres; a practical knowledge of the hidden 
 mysteries of nature known to only the few, because they are so difficult 
 to acquire, without falling into sins against nature. Ancient and me- 
 diffival mystics divided magic into three classes — Theurgia. Goctia 
 and natural Magic. "Tlieurgia has long since been appropriated 
 as the peculiar spliere of the theosophists and metaphysi- 
 cians", says Kenneth jMackenzic. Goetia is black magic, and "nat- 
 ural (or white) magic has risen with healing in its wings to the proud 
 position of an exact and progressive study". Tlie comments added by 
 our late learned Brother are remarkable. "The realistic desires of 
 modern times have contributed to bring magic into disrepute and ridi- 
 cule. . . Faith (in one's own self) is an essential element in magic, 
 and existed long before other ideas which presume its pre-existenee. It 
 is said that it takes a wise man to make a fool; and a mjui's ideas must 
 be exalted almost to madness, i.e., his brain susceptibilities must be in- 
 creased far beyond the low, miserable status of modern civilization, be- 
 fore he can become a true magician; (for) a pursuit of this science im- 
 plies a certain amount of isolation and an abnegation of Self". A very 
 great isolation, certainly, the achievement of which constitutes a won- 
 derful phenomenon, a miracle in itself. Withal magic is not something
 
 184 THEOSOI'JIICAL 
 
 supernatural. As explained by Jamhliehus, "they through the sacer- 
 dotal theurgy announce that they are able to ascend to more elevated and 
 universal Essences, and to those tiiat are established above fate, viz., to 
 god and the deniiurgus: neitlier employing matter, nor assuming any 
 other tilings besides, except the observation of a sensible time". Already 
 some are beginning to recognize tiie existence of subtle i)o\V('i's and in- 
 tiuences in nature of which they have hitherto known nought. But as 
 Dr. Carter Blake truly remarks, "the nineteenth century is not that 
 which has observed the genesis of new, nor the completion of old, methods 
 of tiiought"; to which Mr. Bonwick adds that "if the ancients knew but 
 little of our mode of investigations into tiie secrets of nature, we know 
 still less of their mode of research". 
 
 Magic, White, or "Beneficent Magic", so-called, is elivine magic, 
 devoid of selfishness, love of power, of ambition, or lucre, and bent only 
 on doing good to the world in general, and one's neighbor in particular. 
 The smallest attempt to use one's abnormal powers for the gratification 
 of self, makes of these powers sorcery or black magic. 
 
 Magic Black. (Vide Supra.). 
 
 Magician. This term, once a title of renown and distinction, has 
 come to be wholly perverted from its true meaning. Once the synonym 
 of all that was honourable and reverent, of a possessor of learning and 
 wisdom, it has become degraded into an epithet to designate one who is 
 a pretender and a juggler; a charlatan, in short, or one who has "sold 
 his soul to the Evil One", who misuses his knowledge, and employs it 
 for low and dangerous uses, according to the teachings of the clergy, 
 and a mass of superstitious fools who believe the magician a sorcerer and 
 an "Enchanter". The word is derived from Magh, Mah, in Sanskrit 
 Mdha — great ; a man well versed in esoteric knowledge. {Isis Unveiled). 
 
 Magna Mater (Lat.). "Great ^Mother" A title given in days of 
 old. to all the cliief goddesses of the nations, such as Diana of Ephesus, 
 Isis, Mauth, and many others. 
 
 Magnes. An expression used by Paracelsus and the medieval The- 
 osophists. It is the spirit of light, or Akasa. A word much used by the 
 mediaeval Alchemists. 
 
 Magnetic Masonry. Also called "latric" masonry. It is de- 
 scribed as a Brotherhood of Healers (from iatrike a Greek word mean- 
 ing "the art of healing"), and is greatly used by the "Brothers of 
 Light" as Kenneth Mackenzie states in the Royal Masonic Cyclopedia. 
 There appears to be a tradition in some secret Masonic works — so says 
 Ragon at any rate, the great IMasonic authority — to the effect that there 
 was a Masonic degree called the Oracle of Cos, "instituted in the eigh- 
 teenth century B.C., from the fact that Cos was the birthplace of Hip- 
 pocrates". Tlie iatrike was a distijict characteristic of the priests who 
 took charge of the patients in the ancient Asclcpia, the temples where the 
 god Asclepios (^sculapius) was said to heal the sick and the lame.
 
 GLOSSARY 185 
 
 Magnetism. A Force in nature and in man. When it is the 
 former, it is an agent which gives rise to the various phenomena of at- 
 traction, of polarity, etc. When the latter, it becomes "animal" mag- 
 netism, in contradistinction to cosmic, and terrestrial magnetism. 
 
 Magnetism, Animal. While official science calls it a "supposed" 
 agent, and utterly rejects its actuality, the teeming raiUions of antiquity 
 and of the now living Asiatic nations, Occultists, Theosophists, Spirit- 
 ualists, and Mystics of every kind and description proclaim it as a well 
 established fact. Animal magnetism is a fluid, an emanation. Some 
 people can emit it for curative purposes through their eyes and the tips 
 of their fingers, while the rest of all creatures, mankind, animals and 
 even every inanimate object, emanate it either as an aura, or a varying 
 light, and that whether consciously or not. When acted upon by con- 
 tact with a patient or by the will of a human operator, it is called "Mes- 
 merism" iq.v.). 
 
 Magnum Opus (Lat.). In Alchemy the final com])letion. the 
 "Great Labour" or Grand (Euvre; the production of the "Philosopher's 
 Stone" and "Elixir of Life" which, though not by far the myth some 
 sceptics would have it, has yet to be accepted sj^mbolically, and is 
 full of mystic meaning. 
 
 Magus (Lat.). In the New Testament it means a Sage, a wise man 
 of the Chaldeans ; it is in English often used for a ^Magician, any wonder- 
 worker ; in the Rosicrucian Society it is the title of the highest members, 
 the IXth grade; the Supreme Magus is the Head of the Order in the 
 "Outer"; the Magi of the "Inner" are unknown except to those of the 
 Vlllth grade, [w.w.w.] 
 
 Maha Buddhi (Sk.). Mahat. The Intelligent Soul of the AVorld. 
 The seven Prakritis or seven "natures" or planes, are counted from 
 Mahabuddhi downwards. 
 
 Maha Chohan (Sk.). The chief of a spiritual Hierarchy, or of a school 
 of Occultism ; the head of the trans-Himalayan mj'stics. 
 
 Maha Deva (Sk.). Lit., "great god"; a title of Siva. 
 
 Maha Guru (Sk.). Lit., "great teacher". The Initiator. 
 
 Mahajwala (Sk.). A certain hell. 
 
 Maha Kala (Sk.). "Great Time". A name of Siva as the "Des- 
 troyer", and of Vishnu as the "Preserver". 
 
 Maha Kalpa (Sk.). The "great age." 
 
 Maha Manvantara (Sk.). Lit., the great interludes between the 
 "Manus". The period of universal activity. Manvantara implying 
 here simply a period of activity, as opposed to Pralaya, or rest — with- 
 out reference to the length of the cycle. 
 
 Maha Maya (Sk.). The great illusion of manifestation. This 
 universe, and all in it tlieir mutual relation, is called the great Illusion 
 or Mahdmdyd. It is also the usual title given to Gautama the Buddha's
 
 186 TIIEOS01'Jll< Al. 
 
 Immaculate Motlu-r — Mayadt'vi. (ir tlio "Gnat Mystrry", as sh«' is 
 callt'd ]»y tht' Mystics. 
 
 Maha Pralaya (Sk.). Tin- oitposito of Mahamanvantai-a. liter- 
 ally "till- "JTrcat Dissolution' '. tlif "Xijrlit" followiiifr the "Day of 
 Brahma''. It is the grout rest and sleep of all nature after a period of 
 active manifestatipn ; orthodox Christians would refer to it as the "De- 
 struction of the World". 
 
 Maha Parinibbana Sutta (Pah.). One of tin- most aiitlioritativr of 
 the Buddhist sacred writings. 
 
 Maha Punisha (Sk.). Supreme or Great Spirit. A tith- of Vishnu. 
 
 Maha Rajikas (Sk.). A qana or cla.ss of gods TM\ in inimber. 
 Certain Forces in esoteric teachings. 
 
 Maha Sunyata (Sk.). Space, or eternal law; the great void or chaos. 
 
 Maha "Vidya (Sk.). The great esoteric science. The highest Initiates 
 alone are in possession of this science, which embraces almost universal 
 knowledge. 
 
 Maha Yogin (Sk.). The "great ascetic". A title of Siva. 
 
 Maha Yuga (Sk.). The aggregate of four Yugas or ages, of 4.- 
 320.000 .solar years: a "Day of Brahma", in the Brahmanical system; 
 lit., "the great age." 
 
 Mahabharata (Sk.). Lit., the "great war"; the celebrated epie 
 poem of India (probably the longest poem in the world) which includes 
 both the Ramayana and the Bhagavad Gitd "the Song Celestial". No 
 two Orientalists agree as to its date. But it is undeniably extremely 
 ancient. 
 
 Mahabharatian period. According to tiie best Hindu ( 'oimiientatots 
 and Swami Dayanand Saraswati, 5,000 years B.C. 
 
 Mahabhashya (Sk.). The great commentary on Panini's gram- 
 mar by Patanjali. 
 
 Mahabhautic (Sk.). Belonging to the Macrocosmic jn-inciples. 
 
 Mahabhutas (Sk.). Gross elementary principles of matter. 
 
 Maharajahs, The Four (Sk.). The four great Karmic deities with tiie 
 Northern Bu<l(lhists placed at the four cardinal points to watch mankind. 
 
 Mahar Loka (Sk.). A region wherein dwell the Munis or 
 "Saints" during Pralaya; according to the Puranic accounts. It is the 
 u-sual abode of Bhriga, a Prajapati (Progenitor) and a Rishi, one of the 
 seven who are said to be co-existent with Brahma. 
 
 Mahasura (Sk.). The great Asura : exoterically — Satan, esot- 
 erieally — the great god. 
 
 Mahat (Sk.). Lit., "The great one". The tirst principle of Uni- 
 versal Intelligence and Consciousness. In the Puranic philosophy the
 
 GLOSSARY 137 
 
 first product of root-nature or Pradhana (the same as Mulaprakriti) ; 
 the producer of Maiiaa tlie tliinking; principle, and of Ahankara, egotism 
 or the feeling of "I am I"' (in the lower Manas). 
 
 Mahatma. Lit., "great soul". An adept of the liighest order, 
 pjxalted beings who, having attained to the mastery over their lower 
 principles are thus living unimpeded by the "man of flesh", and are 
 in possession of knowledge and power commensurate witli the stage they 
 have reached in their spiritual evolution. Called in Pali Rahats and 
 Arhats. 
 
 Mahatmya (Sk.). "Magnanimity", a legend of a shriiif. or any 
 lioly j)laet'. 
 
 Mahatowarat (Sk.). Used of Parabrahm ; greater than tiu- greatest 
 spheres. 
 
 Mahattattwa (Sk.). The first of the seven creations called re- 
 spectively in the Purdnas — Mahattattwa, Chuta, Indriya. Mukhya, Tir- 
 .\aksrotas, Urdhwasrotas and Arvaksrotas. 
 
 Mahoraga fSk.). Mahd uraga, "great serpent" — Sesha or any others. 
 
 Mahavanso (Pali.). A Buddhist historical work written by Bhik- 
 shu Mohanama, the uncle of King Dhatusma. An authority on the 
 history of Buddhism and its spread in the island of Ceylon. 
 
 Mahayana (Pal.). A school; lit., "the great vehicle". A mysti- 
 cal system founded by Nagarjuna. Its books were written in the second 
 century B.C. 
 
 Maitreya Buddha (Sk.). The same as the Kalki Avatar of 
 Vishnu (the "White Horse" Avatar), and of Sosiosh and other Messiahs. 
 The only difference lies in the dates of their appearances. Thus, while 
 Vishnu is expected to appear on his white horse at the end of the present 
 Kali Yuga age "for the final destruction of the wicked, the renovation 
 of creation and the restoration of purity", ]\Iaitreya is expected earlier. 
 Exoteric or popular teaching making slight variations on the esoteric 
 doctrine states that Sakyamuni (Gautama Buddha) visited him in 
 Tushita (a celestial abode) and commissioned him to issue thence on earth 
 as his successor at the ex])iration of five thousand years after his 
 (Buddha's) death. This would be in less than 3,000 years hence. Esoteric 
 philosophy teaches that the next I^uddha will appear during the seventh 
 (sub) race of this Round. The fact is that ^Maitreya was a follower of 
 Buddha, a well-known Arhat, though not his direct disciple, and that he 
 was the founder of an esoteric philosophical school. As shown by Eitel 
 ( Sa)iskrit-Chi»(sr Diet.), "statues were erected in his honour as early as 
 B.C. 350". 
 
 Makara (Sk.). "The Crocodile." in Euroj)e the same as Cap- 
 ricorn ; the tenth sign of the Zodiac. Esoterically, a mystic class of 
 devas. With the Hindus, the vehicle of Varuna, the water-god.
 
 Igg THEOSOl'JUt Al. 
 
 Makara Ketu (Sk.). A iianif of Kj'mui. tlir Iliiulu j^'od nf low and 
 (.Ifsiiw 
 
 Makaram or J'diicluikdrum (Sk.). In occult syiiiholo^y a penta- 
 gon, tilt' live-pointed star, the five limbs, or extremities, of man. Very 
 mystical. 
 
 Makaras (Sk.). The tive M'a of the Tantrikas. (See ••Tantra";. 
 
 Malachim (llcb.). The messengers or angels. 
 
 Malkuth (Ilcb.). The kingdom, the tenth Sephira, corresponding' 
 to tlie linal II (he) of the Tetragrammaton or IHVII. It is the Inferior 
 Mother, the Bride of the Mieroprosopiis (q.v.) ; also called tiie "Queen". 
 It is. in one sense, the Shekinah. [w.w.w.] 
 
 Mamitu (ChaUL). The goddess of Fate. A kintl ol' Xcniesis. 
 
 Manas (Sk.). Lit., "the mind", the mental faculty which makes of 
 man an intelligent and moral being, and distinguishes him from the mere 
 animal; a synonym of Miihat). Esot( ricalh/, however, it means, when 
 unqualified, the Higher Ego, or the sentient reincarnating Principle in 
 man. When qualified it is called by Theosopliists Buddhi-Manas or the 
 Spiritual Soul in contradistinction to its human reflection — Kama- 
 Manas. 
 
 Manas, Kama (Sk.). Lit., "the mind of desire". With the Bud- 
 dhists it is the sixth of the Chadayatana {q.v.), or the six organs of 
 knowledge, lienee the highest of these, synthesized by the seventh called 
 Klichta, the spiritual perception of that which defiles this (lower) Manas, 
 or the "Human-animal Soul", as the Occultists term it. While the 
 Higher Manas or the Ego is directly related to Vijndna (the 10th of the 
 12 Nidanas) — which is the perfect knowledge of all forms of knowledge, 
 whether relating to object or subject in the nidanic concatenation of 
 causes and effects; the lower, the Kama Manas is but one of the Indriija 
 or organs (roots) of Sense. Very little can be said of the dual Manas 
 here, as the doctrine that treats of it, is correctly stated only in esoteric 
 w»rks. Its mention can thus be only verj- superficial. 
 
 Manas Sanyama (Sk.). Perfect concentration of the mind, and 
 control over it, during Yoga practices. 
 
 Manas Taijasi (Sk.). Lit., the "radiant" Manas; a state of the 
 Higher P]go, which only high metaphysicians are able to realize and 
 comprehend. 
 
 Manasa or Manasicin (Sk.). "The efflux of the divine mind", and 
 explained as meaning that this efflux signifies the manasa or divine sons 
 of Brahma- Viraj. Nilakantha who is the authority for this statement, 
 further explains the term "manasa" by 7nanomdtrasarira. These Man- 
 asa are the Arupa or incorporeal sons of the Prajapati Viraj, in another 
 version. But as Arjuna Misra identifies Viraj with Brahma, and as 
 Brahma is Mahat, the universal mind, the exoteric blind becomes plain. 
 The Pitris are identical with the Kumara, the Vairaja, the Manasa- 
 Putra (mind sons), and are finally identified with the human "Egos".
 
 GLOSSARY 
 
 . 189 
 
 Manasa Dhyanis (Sk.). The highest Pitris in the Puranas; the 
 A<rnishwatt}ias, or Solar Ancestors of ]\Ian, those who made of Man a 
 rational being, by incarnating in the senseless forms of semi-ethereal 
 fiesh of the men of the third race. (See Vol. II. of Secret Doctrine). 
 
 Manasas (Sk.). Those who endowed humanity with manas or in- 
 telligence, the immortal EGOS in men. (See "Manas"). 
 
 Manasasarovara (Sk.). Phonetically pronounced Mansoravora. 
 A sacred lake in Tibet, in the Himalayas, also called Anavntapta. 
 Manasasarovara is the name of the tutelary deity of that lake and, ac- 
 cording to popular folk-lore, is said to be a tidga, a "serpent"'. This, 
 translated esoterically, means a great adept, a sage. The lake is a great 
 place of yearly pilgrimage for the Hindus, as the Vedas are claimed to 
 have been written on its shores. 
 
 Manava (Sk.). A land of ancient India; a Kalpa or Cycle. The 
 name of a weapon used by Rama; meaning "of Manu", as — 
 
 Manava Dharma Shastra — is the ancient code of law of, or by 
 Manu. 
 
 Mandala (Sk.) A circle ; also the ten divisions of the Vedas. 
 
 Mandara (Sk.). The mountain used by the gods as a stick to churn 
 the ocean of milk in the Purdnas. 
 
 Mandakini (Sk.). The heavenly Ganga or Ganges. 
 
 Mandragora (Gr.). A plant whose root has the human form. In 
 Occultism it is used by Mack magicians for various illicit objects, and 
 some of the "left-hand" Occultists make homuncidi with it. It is com- 
 monly called mandrake, and is supposed to cry out when pulled out of 
 the ground. 
 
 Manes or Manus (Lat.). Benevolent "gods", i.e., "spooks" of the 
 lower world {Kdmaloka) ; the deified shades of the dead — of the ancient 
 profane, and the "materialized" ghosts of the modern Spiritualists, be- 
 lieved to be the souls of the departed, whereas, in truth, they are only 
 their empty shells, or images. 
 
 Manichaeans Lat..). A sect of the third century which believed 
 in tivo eternal principles of good and evil; the former furnishing man- 
 kind with souls, and the latter with bodies. This sect was founded by a 
 certain half-Christian Mani, who gave himself out as the expected "Com- 
 forter", the Messiah and Christ. ]\Iany centuries later, after the sect 
 was dead, a Brotherhood arose, calling itself the "Manichees", of a 
 masonic character with several degrees of initiation. Their ideas were 
 Kabbalistic, but were misunderstood. 
 
 Mano (Gnost.). The Lord of Light. Rex Lucis, in the Codex Naz- 
 arcvus. He is the Second "Life" of the second or manifested trinity 
 "the heavenly life and light, and older than the architect of heaven and 
 earth" [Cod. Naz., Vol. I. p. 145). These trinities are as follows: The 
 Supreme Lord of sph^ndonr and of light, luminous and refulgent, before
 
 190 . THEOSOPHK'AL 
 
 whicli no other existed, is called Corona (tiie crown) ; Lord Ferlio, the 
 unrevealed life wliieh existed in the forni"r from eternity; and Lord 
 Jordan — the spirit, the livinff water of jzraee (Ibid. II., pp. 45-Gl). He 
 is the one throuf;h wlioni alone we can he saved. These three constitute 
 the trinity in absconditu. The second trinity is compo.stid of the three 
 lives. The first is the similitude of Lord Ferho, throu«jh whom he has 
 proceeded forth ; and the second Ferho is the King of Light — Mano. 
 The second life is Ish Avion (Pleroraa), the vase of election, containing 
 the visible thought of the Jurdanns Maximus — the i[tipr (or its inti-lligi- 
 hle reflection), the i)rototyi)e of the living water, who is tlie "spiritual 
 Jordan". {Ibid. II., p. 211). The third life, which is produced by the 
 other two, is Ab.vtl'r (Ab, the Parent or Father). This is the mysterious 
 and decrepit "Aged of the Aged", the Ancient "Sc/jcmi sui obtcgcntem 
 et grandavum mundi". This latter third Life is the Father of the De- 
 miurge Fetahil, the Creator of the world, whom the Ojihites call Ilda- 
 Baoth iq.v.), though Fetahil is the only-bcgottcn one, the reflection of 
 the Father, Abatur, who begets him by looking into the "dark water". 
 Sophia Aciiamotli also begets her Son Ilda-Baotli the Demiurge, by 
 looking into the chaos of matter. But the Lord ^lano, "the Lord of 
 loftiness, the Lord of all genii", is higher than the Father, in this ka- 
 balistie Codex — one is purely spiritual, the other material. So, for in- 
 stance, while Abatur 's "only-begotten" one is the genius Fetahil, the 
 Creator of the physical world, Lord Mano, the "Lord of Celsitude", 
 who is the son of Him. who is "the Father of all w'ho preach the Gospel", 
 produces also an "only-begotten" one, the Lord Lehdaio, "a just Lord". 
 He is the Christos, the anointed, who pours out the "grace" of the In- 
 visible Jordan, the Spirit of the Highest Craivn. (See for further in- 
 formation Isis Unveiled. Vol. II., pp. 227, et. seq.). 
 
 Manodhatu (Sk.).. Lit., the "World of the mind", meaning not 
 only all our mental faculties, but also one of the divisions of the plane of 
 mind. Each human being has his Manodhatu or plane of thought pro- 
 portionate with the degree of his intellect and his mental faculties, be- 
 yond which he can go only by studying and developing his higher spirit- 
 ual factuUics ill one of the higher spheres of thought. 
 
 Manomaya Kosha (Sk.). A Vedantic term, meaning the Sheath 
 (Kosha) of the Manomaya, an equivalent for fourth and fifth "princi- 
 ples" in man. In esoteric philosophy this "Kosha" corresponds to the 
 dual Manas. 
 
 Manticism, or Mantic Frenzy. During this state was developed 
 the gift of prophecy. The two words are nearly synonymous. One was 
 as honoured as the other. Pythagoras and Plato held it in high esteem, 
 and Socrates advised his disciples to study Manticism. (The Church 
 Fathers, who condemned so severely the mantic frenzy in Pagan priests 
 and Pythias, were not above applying it to their own uses). The Mon- 
 tanists, who took their name from Montanus, a bishop of Phrygia, who 
 was considered divinely inspired, contended with the udi'Teig (manteis)
 
 GLOSSARY 1 9 1 
 
 or proi)het.s. "Tertulliaii. Augustine, and the martyrs of Carthage, 
 were of the number", says the author of Prophecif, Anrirnt and Modcni. 
 "The Montanists seem to have resembk'd the Bacchantes in the wild 
 enthusiasm that characterized their orgies", he adds. There is a diversity 
 of opinion as to the origin of the word Maniicism. There was the famous 
 Mantis the Seer, in the days of ]Melampus and Pratus, King of Argos ; 
 and there was :\Ianto, tlie daughter of the prophet of Thebes, herself a 
 prophetess. Cicero di-scribes prophecy and mantic frenzy, by saying, 
 that "in the inner recesses of the mind is divine prophecy hidden and 
 confined, a divine impulse, which when it burns more vividly is called 
 furor"', frenzy. {Isis Unveiled). 
 
 Mantra Period (^h.). One of tin- four i)eriods into whieli V.'di<- 
 literature has been divided. 
 
 Mantra Shastra (Hk.). P>rahiiiaiiieal writings on the occult 
 science of incantations. 
 
 Mantra Tantra Shastras (^k.). Works on incantations, but specially 
 on magic. 
 
 Mantras (Sk.). Verses from the Vedic works, used as incantations 
 and charms. By IMantras are meant all those portions of the Vedas 
 which are distinct from the Brahmanas, or their interpretation. 
 
 Mantrika Sakti (Sk.). The power, or the occult potency of mystic 
 words, sounds, numbers or letters in these ]\Iantras. 
 
 Manjusri (Tib.). The God of AVisdom. Tn Esoteric philosophy a 
 certain Dyhan Cliohan. 
 
 Manu (Sk.). The great Indian legislator. The name comes from 
 the Sanskrit root man "to think"— mankind really, but stands for 
 Swayambhuva. the first of the :Manus, who started from Swdyamhhu. 
 "the self-existent" hence the Logos, and the progenitor of mankind. 
 Manu is the first Legislator, almost a Divine Being. 
 
 Manu Swayambhuva (Sk.). The heavenly man. Adam-Kadmon, 
 the s_\ntliesis of tlie fourteen ]\Ianus. 
 
 Manus (Sk.). The fourteen Manus are tlie })atrons or guardians of 
 the race cycles in a ]\Ianvantara, or Day of Brahma. The primeval 
 Manus are seven, they become fourteen in the Piirdnas. 
 
 Manushi or Mamishi Biiddhas (Sk.). Human Buddhas. Bodhi- 
 .sattvas. or incarnated Dyhan Chohans. 
 
 Manvantara (Sk.). A period of manifestation, as opposed to 
 Pralaya (dissolution, or rest), applied to various cycles, especially to a 
 Dav of Brahma, 4.320,000,000 Solar years — and to the reign of one Manu 
 —308,448,000. (See Vol. II. of the Secret Doctrine, p. 68 rt. seq.) Lit.. 
 Ma )i un n fora— bet ween !Manus. 
 
 Maquom (Chald.). "A secret place" in the phraseology of the 
 Zohar, a concealed spot, whether referring to a sacred shrine in a temple, 
 to the "Womb of the World", or the human womb. A Kabbalistic term.
 
 192 TIIEOSOPIIICAL 
 
 Mara lSh\). Tlu* jrod of Tcniptatioii, tlio Scchicrr who tried to turn 
 away BiuUllia from his Path. He is called the "Destroyer" and 
 ■ Death" (of the Soul). One of the names of Kama, God of love. 
 
 Marabut. A ilaliometan j)il{irim who has been to ]\Iekka, a saint. 
 After his death his body is placed in an open sepulchre built above 
 jjround. like other buildings, but in the middle of tlie streets and public 
 places of populated cities. Placed inside the small and only room of the 
 tomb (and several sucii public sarcophagi of brick and mortar may be 
 seen to this day in the streets and scpiares of Cairo), the devotion of the 
 wayfarers keeps a lamp ever burning at his head. The tombs of some of 
 these marabuts are very famous for the miracles they are alleged to 
 perform. 
 
 Marcionites. An ancient Gnostic Sect founded by Marcion who 
 was a devout Christian as long as no dogma of human creation came to 
 mar the purely transcendental, and metaphysical concepts, and the 
 original beliefs of the early Christians. Such primitive beliefs were 
 those of Marcion. He denied the historical facts (as now found in the 
 Gospels) of Christ's birth, incarnation and passion, and also the resur- 
 rection of the body of Jesus, maintaining that sucli statements Avere sim- 
 ply tile carnalization of metaphysical allegories and symbolism, and a 
 degradation of the true spiritual idea. Along with all tlie other Gnostics, 
 Marcion accused the "Church Fathers", as Irenaeus himself complains, 
 of "framing their (Christian) doctrine according to the capacity of 
 their hearers, fabling blind things for the blind, according to their blind- 
 ness ; for the dull, according to their dullness : for those in error, accord- 
 ing to their errors". 
 
 Marg-a (Sk.). The "Path", The Ashthanga marga, the "holy" or 
 sacred patli is the one that leads to Nirvana. The eight-fold path has 
 grown out of the seven-fold path, by the addition of the (now) first of 
 the eight Marga; i.e., "the possession of orthodox views"; with which a 
 real Yogacharya would have nothing to do. 
 
 Marichi (Sk.). One of the "mind-born" sons of Brahma, in the 
 Purdnas. Brahmans make of him the personified light, the parent of 
 Surya, the Sun and the direct ancestor of Mahakasyapa. The Northern 
 Buddhists of the Yogacharya School, see in Marichi Deva, a Bodhis- 
 attva, while Chinese Buddhists (especially the Tauists), have made of 
 this conception the Queen of Heaven, the goddess of light, ruler of the 
 sun and moon. With the pious but illiterate Buddhists, her magic 
 formula "Om ]\larichi svaha" is very powerful. Speaking of Marichi, 
 Eitel mentions "Georgi, who explains the name as a 'Chinese transcrip- 
 tion of the name of the holy Virgin Mary' "(!!). As Marichi is the 
 chief of the Maruts and one of the seven primitive Rishis, the sup- 
 posed derivation does seem a little far fetched. 
 
 Marisha (Sk.). The daughter of the Sage Kanda and Pramlocha, 
 the Apsara-demon from Indra's heaven. She was the mother of Daksha.
 
 GLOSSARY 193 
 
 An allegory referring to the jNIj'stery of the Second and Third human 
 Races. 
 
 Martinists. A Society in France, founded by a great mystic 
 called the :\larquis de St. Martin, disciple of :Martinez Pasqualis. It was 
 first establislied at Lyons as a kind of occult ^Masonic Society, its mem- 
 bers believing in the possibility of communicating witii Planetary Spirits 
 and minor Gods and genii of the ultramundane Spheres. Louis Claude 
 de St. Martin, born in 1743, had commenced life as a brilliant officer in 
 the army, but left it to devote himself to study and the belles lettres, 
 • ■nding his career by becoming an ardent Theosophist and a disciple of 
 Jacob Boehmen. He tried to bring back Masonry to its primeval char- 
 acter of Occultism and Theurgy, but failed. He first made his "Recti- 
 fied Rite ' ' to consist of ten degrees, but these were brought down owing 
 to the study of the original Masonic orders — to seven. Masons complain 
 that he introduced certain ideas and adopted rites "at variance with 
 the archaeological history of Masonry"; but so did Cagliostro and St. 
 Germain before him, as all those who knew well the origin of Free- 
 masonry. 
 
 Marttanda (Sk.). The Vedic name of the Sun. 
 
 Marut Jivas fSk.). The monads of Adepts who have attained the 
 final liberation, but prefer to re-incarnate on earth for the sake of Hu- 
 manity. Not to be confused, however, with the Nirmdnakdyas, wlio are 
 far higher. 
 
 Maruts (Sk.). AVith the Orientalists Storm-Gods, but in the Veda 
 something very mystical. In the esoteric teachings as they incarnate in 
 every round, they are simply identical with some of the Agnishwatta 
 Pitris, the Human intelligent Egos. Hence the allegory of Siva trans- 
 forming the lumps of flesh into hoys, and calling them ]Maruts, to show 
 senseless men transformed by becoming the Vehicles of the Pitris or 
 Fire ^Maruts, and thus rational beings. 
 
 Masben .'. (Chalet.). A Masonic term meaning "the Sun in putre- 
 faction." Has a direct reference — perhaps forgotten by the .Masons — to 
 tlieir "Word at Low Breath". 
 
 Mash-Mak. By tradition an Atlaiitean word of the fourth Race, to 
 denote a mysterious Cosmic fire, or rather Force, which was said to be 
 ahle to pulverize in a second whole cities and disintegrate the world. 
 
 Masorah (Heh.). The name is especially applied to a collection of 
 notes, explanatory, grammatical and critical, which are found on the 
 margin of ancient Hebrew :\ISS., or scrolls of the Old Testament. The 
 Masoretes w(>re also called Melchites. 
 
 Masoretic Points, or Vowels (Heh.). Or, as the system is now 
 called, Masora from Massoreh or Massoreth, "tradition", and Mdsar, to 
 "hand down". The Rabbins who busied themselves with the Masorah, 
 hence called ]\Iasorites, were also the inventors of the ]\Iasoretic points, 
 which are supposed to give the vowelless words of the Scriptures their
 
 194 TTIKckSOIMIICAI, 
 
 true j)r()mim-iati(>ii. In the aiKliti(.»ii ut points ivpivst'iitint; vowels to 
 the consonants. This was the invi-ntion of tlic U-arncd and cnnning 
 Rabbins of tho School of Tiberias (in the ninth century of our era), who. 
 by doinpf so, liave put an entirely ni'W construction on the chirf words 
 and names in the Books of Closes, and made thereby confusion still mon- 
 confounded. The truth is, thai this scheme has only added additional 
 blinds to tliose already existiiifr in the VcnUiti urh and other works. 
 
 Mastaba (Eij.}. The upper ]torti(in of ;iri i^^^yptiaii toiid», whieli 
 .^ay the Kjryptolo'rists, consisted always of three parts: namely (1) the 
 MiistalKi or menKU'ial chapel alK)ve jrround, (2) a I'it from twenty to 
 ninety feet in dejith. which led by a pas.sajre, to (3) the Burial Chnmhcr, 
 where .stood the Surcophagus, eontainiuK the mummy sleeping: its sleep 
 of lonpr afTcs. Once the latter interred, the pit was filled up and the 
 entrance to it concealed. Thus say the Orientalists, who divide the last 
 restinpr jdace of the mummy on almost the «ime principles as theolofrians 
 do man — into body, soul, and spirit or mind. The fact is, that these 
 tombs of the ancients were syml^olical like tlie rest of their sacred 
 edifices, and that this symbolofry points directly to the septenary division 
 of man. But in death the order i.s reversed ; and while the Mastaha with 
 its scenes of daily life painted on the walls, its table of offerings, to the 
 Larva, the ffJiost, or "Lingra Sarira", was a memorial raised to the two 
 Principles and Life Avhich had quitted tliat which was a lower irio on 
 earth ; the Pit, the Passajre, the Burial Chambers and the mummy in the 
 Sarcophafjus, were the ob.iective symbols raised to the two perishable 
 "principles", the personal mind and Kama, and the three imperishable, 
 the higher Triad, now merfred into one. This "One" was the Spirit of 
 the Blessed now restin<r in the IIai)py Circle of Aanroo. 
 
 Matari Svan ("Sk.). An aerial being shown in Rig-Veda bringing 
 down a;jni or fire to the Bhrigus; who are called "The Consumers", and 
 are described by the Orientalists as "a class of mythical beings who be- 
 longed to the middle or aerial class of gods". In Occultism the Bhrigus 
 are simply the "Salamanders" of the Rosierucians and Kabalists. 
 
 Materializations. In Spiritualism the word signifies the objective 
 api)earance of the so-called "Spirits" of the dead, who reclothe 
 themselves occasionally in matter ; i.e., they form for themselves out of 
 the materials at hand, which are found in the atmosj^here and the ema- 
 nations of those present, a temporary body bearing tlie human likeness 
 of the defunct as he appeared, when alive. Theosophists accept the 
 phenomenon of "materialization"; but they reject the theory that it is 
 produced by "Spirits", i.e., the immortal principles of the disembodied 
 per.sons. Theosophists hold that when the phnomenon is genuine — and it 
 is a fact of rarer occurence than is generally believed — it is jiroduced by 
 the larva, the eicJola or Kamalokic "ghosts" of the dead ])orsonalities. 
 (See "Kamadhatu", "Kamaloka" and "Karaarupa"). As Karaaloka is 
 on the earth plane and dilTers from its degree of materiality only in the
 
 GLOSSARY 195 
 
 degree of its plane of consciousness, for which reason it is concealed 
 from our normal sight, the occasional apparition of such shells is as 
 natural as that of electric balls and other atmospheric phenomena. 
 Electricity as a fluid, or atomic matter (for Theosophists hold with 
 Maxwell that it is atomic), though invisible, is ever present in the air, 
 and manifests under various shapes, but only when certain' conditions 
 are there to "materialize" the fluid, when it passes from its own on to 
 our plane and makes itself objective. Similarly with the luhAa of the 
 dead. They are present, around us, but being on another plane do not 
 see us any more than we see them. But whenever the strong desires of 
 living men and the conditions furnished by the abnormal constitutions 
 of mediums are combined together, these cidola are drawn — nay, pulled 
 down from their plane on to ours and made objective. This is necro- 
 tnanc}) ; it does no good to the dead, and great harm to the living, in 
 addition to the fact that it interferes* with a law of nature. The oc- 
 casional materialization of the "astral bodies" or doubles of living per- 
 sons is quite another matter. These "astrals" are often mistaken for the 
 apparitions of the dead, since, chameleon-like, our own "Elementaries", 
 along with those of the disembodied and cosmic Elementals, will often 
 assume the appearance of those images which are strongest in our 
 thoughts. In short, at the so-called "materialization" seances it is those 
 present and the medium, who create the peculiar likeness of the appari- 
 tions. Independent "apparitions" belong to another kind of psychic 
 phenomena. Materializations are also called "form-manifestations" 
 and "portrait statues". To call them materialized spirits is inadmissi- 
 ble, for they are not spirits but animated portrait-statues, indeed. 
 
 Mathadhipatis (Sk.). Heads of various religions Brotherhoods 
 in India, High Priests in Monasteries. 
 
 Matra (Sit.). The shortest period of time as ap{)lied to the duration 
 of sounds, equal to the twinkling of the eye. 
 
 Matra .fSk.). The quantity of a Sanskrit Syllable. 
 
 Matripadma (Sk.). Tlie mother-lotus; tlie womb of Nature. 
 
 Matris (Sk.). "Mothers", the divine mothers. Their number is 
 seven. They are the female aspects and powers of the gods. 
 
 Matronethah (Ileb. Kah.). Identical with Mahuth, the tenth 
 Sephira. Lit., Matrona is the "inferior mother". 
 
 Matsya (Sk.). "A fish". Mafsi/a avatar was one of the earliest 
 incarnations of Vishnu. 
 
 Matsya Purana (Sk.). The Scripture or Parana whieh treats of 
 that incarnation. 
 
 Maya (Sk.). Illusion; the cosmic powi-r wliieii rend(>rs i)lienomenal 
 existence and the perceptions thereof possible. In Hindu philosophy 
 that alone wliich is changidess and eternal is called realitj/: all that
 
 196 'I'llKosol'lllcAI, 
 
 whifli is subject to cliange through decay and differentiation and which 
 Jias tlicrefore a beginning; and an end is refjarded as niaifd — illusion. 
 
 Maya Moha (Sk.). An illusive form assumed by Vishnu in order 
 to deceive ascetic Daityas who were becoming: too holy throujxh austerities 
 and hence too danfjerous in power, as saj'S the Vishnu Purdiia. 
 
 Mayavi Rupa (Sk.). "Illusive form"; the "double" in vsoteric 
 pliilosopliy ; diipprlgangcr or 'pcrisprit, in German aiid French. 
 
 Mayavic Upadhi (Sk.). Tlir coverinj;: of illusion, phenomenal 
 apjiearanci'. 
 
 Mazdeans. From (Ahura) .Mazda. (See S|)ii'<icrs Ya.^iia, xl). 
 They were the ancient Persian nobles who worshipped Ormazd, and, re- 
 jecting: imag:es, inspired the Jews with the same horror for every con- 
 crete representation of the Deity. They seem in Herodotus' time to have 
 been superseded by the ^lajrian' relij^ionists. The Parsis and Gebers. 
 {gchcrim, minhty men, of Genesis vi. and x. 8) appear to be jMagiau 
 religionists. 
 
 Mazdiasnian. Zoroastrian, lit., "worshipping god". 
 
 M'bul (JI(h.). The "waters of the flood". Esoterically, the period- 
 ical outpourings of astral impurities on the earth; periods of psychic 
 crimes and iniquities, or of regular moral cataclysms. 
 
 Medini (Sk.). The earth; so-called from the marrow (mrdas) of 
 two demons. These monsters springing from the ear of the sleeping 
 Vishnu, were preparing to kill Brahma who was lying on the lotus which 
 grow's from Vishnu's navel, when the god of Preservation awoke and 
 killed them. Their bodies being thrown into the sea produced such a 
 quantity of fat and marrow that Narayana used it to form the earth 
 witii. 
 
 Megacosm (Gr.). The world of the Astral light, or as explained 
 by a })uzzled Mason "a great world, not identical with Macrocosm, the 
 Universe, but something between it and Microcosm, the little world" or 
 man. 
 
 Mehen (Eg.). In popular myths, the great serpent wliich repre- 
 sents the lower atmosphere. In Occultism, the world of the Astral light, 
 called symbolically the Cosmic Dragon and the Serpent. (See the 
 works of Eliphaz Levi, who called this light le Serpent du Mai, and by 
 other names, attributing to it all the evil infiences on the earth). 
 
 Melekh (Heh.). Lit., "a King". A title of the Sephira Tiphereth, 
 the V, or vau in the tetragrammaton — the son or Microprosfopus (the 
 Lesser Face). 
 
 Melhas (Sk.). A class of fire-gods or Salamanders. 
 
 Memrab (Hch.). Li the Kabala, "the voice of the will" i.e., the 
 collective forces of nature in activity, called the "Word", or Logos, by 
 the Jewish Kabbalists.
 
 GLOSSARY 197 
 
 Mendaeans (Gr.). Also called Sabidns, and St. John Christians. 
 The latter is absurd, since, according to all accounts, and even their own, 
 they have nothing at all to do with Christianity, which they abominate. 
 The modern sect of the Mendaans is widely scattered over Asia Minor 
 and elsewhere, and is rightly believed by several Orientalists to be a 
 direct surviving relic of the Gnostics. For as explained in the Diction- 
 naire dcs Apocrijphfs by the Abbe Migne (art. "Le Code Nazarean" 
 vulgaireraent appele "Livrc d'Adam"), the Meudaeans (written in 
 French Mandditcs, which name they pronounce as Mandai) "properly 
 signifies science, knowledge or Gnosis. Thus it is the equivalent of 
 Gnostics" (loc. cit. note p. 3). As the above cited work shows, although 
 many travellers have spoken of a sect whose followers are variously 
 named Sabians, St. John's Christians and Mendaans, and who are 
 scattered around Schat-Etarah at the junction of the Tigris and Euph- 
 rates (princii)ally at Bassorah, Hoveiza, Korna, etc.), it was Norberg 
 who was the first to point out a tribe belonging to the same sect estab- 
 lished in Syria. And they are the most interesting of all. This tribe, 
 some 14,000 or 15,000 in number, lives at a day's march east of ^Nlount 
 Lebanon, principally at Elmerkah, (Lata-Kieh). They call themselves 
 indifferently Xazaren(^s and Galileans, as they originally come to Syria 
 from Galilee. They claim that their religion is the same as that of St. 
 John the Baptist, and that it has not changed one bit since his day. On 
 festival days they clothe themselves in camel's skins, sleep on camel's 
 skins, and eat locusts and honey as did their "Father, St. John the 
 Baptist". Yet they call Jesus Christ an impostor, a false Messiah, and 
 Nebso (or the planet ]\Iercury in its evil side), and show him as a pro- 
 duction of the Spirit of the "seven badly-disposed stellars" (or planets). 
 See Codex Nazarceus, which is their Scripture. 
 
 Mendes (Gr.). The name of the demon-goat, alleged by the Church 
 of Rome to have been worshipped by the Templars and other ]\Iasons. 
 But this goat wasi a myth created by the evil fancy of the odium thcol- 
 ogicum. There never was such a creature, nor was its worship known 
 amoung Templars or their predecessors, the Gnostics. The god of Mendes, 
 or the Greek Mendesius, a name given to Lower Egypt in pre-Christian 
 days, was the ram-headed god Ammon, the living and lioly spirit of Ba. 
 the life-giving sun ; and this led certain Greek authors into the error of 
 affirming that the Egyptians called the "goat" (or the ra>H-headed god) 
 himself Mendes. Ammon was for ages the chief deity of Egypt, the 
 supreme god; Amoun-Ra the "hidden god", or Ame7i (the concealed) 
 the Self -engendered who is "his own father and his own son". Esoteri- 
 cally, he was Pan, the god of nature or nature personified, and probably 
 the cloven foot of Pan the goaf-footed, helped to produce the error of 
 this god being a goat. As Amnion's shrine was at Pa-bi-neh-tat, "the 
 dwelling of Tat or Spirit, Lord of Tat" (Bindedi in the Assyrian in- 
 scriptions), the Greeks first corrupted the name into Bendes and then
 
 198 THEOSOPIIR'AL 
 
 into Mnuhs from "MtMulcsius". Tlu' "error" sorvrd eoclt'siastical pur 
 I>os(s tdo well to be inade away with, even when recognized. 
 
 Mensambulism (Lat.). A word coined by some Frencli Kabbalists 
 to ilitidte the phi'iiomenoii «if "tal)h' turninj;*' from the Tiatiii nu nsa, 
 a tahh>. 
 
 Meracha phath (Ilih.). Used of the "breathing" of the divine 
 Sjtirit when in the act of hovering over the waters of space before crea- 
 tion, (See Siphra Dziniutha). 
 
 Mercavah or Mn-cnhah (Ilth.). A chariot: the Kal)alists say 
 tliat tlie ^Supreme after he had established the Ten Sepliiroth used them 
 as a chariot or throne of jrlory on whieh to descend uixtii the souls of 
 men. 
 
 Merodach (Chahl.) God of liabylon. the P>el of later times. He 
 is the son of Davkina, <;oddess of the lower re<;ions, or tiie earth, and of 
 Ilea, God of the Seas and Hades with the Orientalists ; but esoterically 
 and with the Akkadians, the Great God of Wisdom, "he who resurrects 
 tlie dead". Hea, Ea, Dragon or Cannes and Merodach are one. 
 
 Meru (Sk.). The name of an alleged mountain in the center (or 
 "naval'') of the earth where Swarga, the Olympus of the Indians is 
 placed. It contains the "cities" of the greatest gods and the abodes 
 of various Devas. Geographically accepted, it is an unknown mountain 
 north of the Himalayas. In tradition, Meru was the "Land of Bliss" 
 of the earliest Vedic times. It is also referred to as Hemddri "the golden 
 mountain", Ratnasanu, "jewel peak", Karnikdchala, "lotus mountain", 
 and Amarddri and Dcva-parvata, "the mountain of the gods". The 
 Occult teachings place it in the very center of the North Pole, pointing 
 it out as the site of the first continent on our earth, after the solidification 
 of the globe. 
 
 Meshia and Mcshianc (Zend). The Adam and Eve of the Zoroas- 
 triaiis. in the early Persian sysitem; the first human couple. 
 
 Mesmer, Frudrich Anton. The famous physician who rediscovered 
 and a]>i)lied practically that magnetic fluid in man which was called 
 animal magnetism and since then Mesmerism. He was born in Sehwaben, 
 in 1734, and died in 1815. He was an initiated member of the Brother- 
 hoods of the Fratrcs Lucis and of Lukshoor (or Luxor), or the Egyptian 
 Branch of the latter. It was tlie Council of "Luxor" which selected 
 him — according to the orders of the "Great Brotherhood" — to act in 
 the XVIIIth century as their usual pioneer, sent in the last quarter of 
 every century to enlighten a small portion of the Western nations in 
 occult lore. It was St. Germain who supervised the development of 
 events in this case ; and later Cagliostro was comniiss^ioned to help, but 
 having made a series of mistakes, more or less fatal, he was n caUcd. Of 
 these three men who were at first regarded as quacks, Mesimer is already 
 vindicated. The justification of the two others will follow in the next 
 century. Mesmer founded the "Order of Universal Harmony" in 1783,
 
 GLOSSARY 199 
 
 ill which prL'suiuably only animal magnetism was tauy:lit. but which iu 
 reality expounded the tenets of Hippocrates, the methods of the ancient 
 Asclrpicia. tlie Temples of Healing, and many other occult sciences. 
 
 Metatron illch.). The Kabbalistic "Prince of Faces", the In- 
 tellif^ence of the First Sephira, and the reputed ruler of Moses. His 
 numeration is 314, the same as the deity title "Shaddai", Almighty. He 
 is also the Angel of the world of Briah, and lie who conducted tlie Israel- 
 ites through the Wilderness, hence, the same as "the Lord God'" Jeho- 
 vah. The name resembles the Greek words metathronon or "beside the 
 Throne'", fw.w.w.] 
 
 Metempsychosis. The progi-ess of the soul from one stage of ex- 
 istence to another. Symbolized as and vulgarly believed to be rebirths 
 in animal bodies. A term generally misunderstood by every class of 
 European and American society, including many scientists. Metem- 
 psychosis should apply to animals alone. The kabalistic axiom, "A 
 stone becomes a plant, a plant an animal, an animal a man, a man a 
 spirit, and a spirit a god'', receives an explanation in ^lanu's Mnnava- 
 DharmaShastra and other Brahmanieal books. 
 
 Metis (Gr.). Wisdom. The Greek theology associated Metis 
 Divine Wisdom, with Eros — Divine Love. The word is also said to 
 form part of the Templars' deity or idol Baphomet, which some authori- 
 ties derive from Baphc, baptism, and Metis, wisdom ; while others say 
 tiiat the idol represented the two teachers whom the Templars equally 
 denied, viz., Papa or the Pope, and Mahomet, [w.w.w.] 
 
 Midgard (Scand.). The great snake in tlie Eddas which gnaws the 
 roots of the Yggdrasil — the Tree of Life and the Universe in the legend 
 of the Norsemen. Midgard is the ]\Iundane Snake of Evil. 
 
 Midrashim (Hch.). "Ancient"" — the same as Purdna; the ancient 
 writings of the Jews as the Purdnas are called the "Ancient" (Scrip- 
 tures) of India. 
 
 Migmar (Tib.). The planet Mars. 
 
 Mimansa (Sk.). A school of philosophy; one of the six in India. 
 There are two ]\Iimansa, the older and the younger. The first, the 
 "Purva-Mimansa", was founded by Jamini, and the latter or "Uttara- 
 Mimansa", by a Vyasa — and is now called the Vedanta school. Sanka- 
 racharya was the most prominent ai)ostle of the latter. The Vedanta 
 school is the oldest of all the six Darshana {lit., "demonstrations"), but 
 even to the Purva-]\Iimansa no higher antiquity is allowed than 500 B.C. 
 Orientalists in favor of the absiirb idea that all these schools are "due 
 to Greek influence", in order to have them fit their theory would make 
 them of still later date. The Sh(id-d<irshana (or Six Demonstrations) 
 have all a stalling point in common, and maintain that c.T nihilo nihil 
 /it. 
 
 Mimir (Scand.). A wise giant in tiie Eddas. One of the Jotuns or 
 Titans. He had a well which he watched over (Mimir's well), which
 
 200 THEOSOPHICAL 
 
 contained the waters of Primeval Wisdom, by drinking of whidi Odin 
 a('(iuired the knowledge of all past, prest-nt, and future events. 
 
 Minas (Sk.). Tlie same as Mcciiam. the Zodiacal sign risccs or 
 Fishes. 
 
 Minos (Gr.). Tiie great Judge in Iladcs. An ancient King of Crete. 
 
 Miolner (Scand.). 'V\w stonn-hammcr of Thor (See "Svastica") 
 made for him hy the l)\vai-fs; witli it the God conquered men and gods 
 alike. The same kind of magic weapon as tlie Hindu Agnojasira, the 
 fire- weapon. 
 
 Mirror. The Luminous IMirror, Aspnqularia n<ra, a Kabbalistic 
 term, means the power of foresight and farsight, prophecy such as Moses 
 had. Ordinary mortals have only the Aspaqularia dclla ncra or Non 
 Luminousi ^Mirror, tiiey see only in a glass darkly: a parallel symbolism 
 is that of the conception of the Tree of Life, and that only of the Tree 
 of Knowledge, [w.w.w.] 
 
 Mishnah (ILh.). The older portion of the Jewish Talmud, or oral 
 law, consisting of supplementary regulations for the guidance of the 
 Jews with an ample commentary. The contents are arranged in six 
 sections, treating of Seeds, Feasts, Women, Damages, Sacred Things and 
 Purification. Rabbi Judah Huanasee codified tlie ]Mishnah about a.d. 
 140. [w.w.w.] 
 
 Mistletoe. This curious plant, which grows only as a parasite 
 upon other trees, such as the apple and the oak, was a mystic plant in 
 several ancient religions, notably that of the Celtic Druids: their priests 
 cut the Mistletoe with much ceremony at certain seasons, and then only 
 with a specially consecrated golden knife. Hislop suggests as a religious 
 explanation that the Mistletoe being a Branch growing out of a Mother 
 tree was worshipped as a Divine Branch out of an Earthly Tree, the 
 union of deity and humanity. The name in German means "all heal". 
 Compare the Golden Branch in Virgil 's ^neid, vi. 126 : and Pliny, Hist. 
 Nat., xvii. 44. ''Sacerdos Candida vesta cultus arhoreni scandit, falce 
 aurra dcmrtit". [w.w.w.] 
 
 Mitra or Mithra. (Pers.). An ancient Iranian deity, a sun-god, as 
 evidenced by his being lion-headed. The name exists also in India and 
 means a form of the sun. The Persian Mithra, he who drove out of 
 heaven Ahriman, is a kind of Messiah who is expected to return as the 
 judge of men, and is a sin-hearing god who atones for the iniquities of 
 mankind. As such, however, he is directly connected with the highest 
 Occultism, the tenets of which were expounded during the ]\Iithraie 
 ^Mysteries which thus bore his name. 
 
 Mitre. The head-dress of a religious dignitary, as of a Roman Cath- 
 olic Bisliop: a cap ending upwards in two lips, like a fish's liead with 
 op(.'n mouth — os tincce — associated with Dagon, the Babylonian deity, 
 the word dag meaning fish. Curiously enough the os uteri lias been 
 so called in the human female and the fish is related to the goddess
 
 GLOSSARY 201 
 
 Aphrodite who sprang from the sea. It is curious also that the ancient 
 Chaldee legends speak of a religious teacher coming to them springing 
 out of the sea, named Oannes and Annedotus, half fish, half man. 
 [w.w.w.] 
 
 Mizraim (Eg.). Tlie name of Egypt in very ancient times. This 
 name is now connected witli Freemasonry. See the rite of ]\Iizraim and 
 the rite of Memphis in ^Masonic Cyclopedias. 
 
 Mlechchhas (Sk.). Outcasts. The name given to all foreigners,, 
 and tliosi' who are non-Aryas. 
 
 Mnevis (Eg.). The bull Muevis, the Son of Ptah, and the symbol 
 of the Sun-god Ra, as Apis was supposed to be Osiris in the sacred bull- 
 form. His abode was at Heliopolis, the City of the Sun. He was black 
 and carried on his horns the sacred uraeus and disk. 
 
 Mobeds (Zend). Parsi, or Zoroastrian priests. 
 
 Moira (Gr.). The same as the Latin Fatum — fate, destiny, the 
 power wliich rules over the actions, sufferings, the life and struggles of 
 men. P)Ut this is not Karma; it is only one of its agent-forces. 
 
 Moksha (Sk.). "Liberation". The same as Nirvana; a post-mortem 
 state of rest and bliss of the "Soul-Pilgrim". 
 
 Monad (Gr.). The Unity, the one; but in Occultism it oftt-n means 
 the unifit'd triad, Atma-Buddhi-]Manas, or the duad, Atma-Buddhi, that 
 immortal part of man which reincarnates in the lower kingdoms, and 
 gradually progresses through them to Man and then to the final goal — 
 Nirvana. 
 
 Monas (Gr.). The same as the term Monad; "Alone", a unit. In 
 tile Pythagorean system the duad emanates from the higher and solitary 
 Monas, which is thus the "First Cause". 
 
 Monogenes (Gr.). Lit., "the only-begotten"; a name of Proser- 
 pine and other gods and goddesses. 
 
 Moon. The earth's satellite has figured very largely as an emblem in 
 the religions of antiquity ; and most commonly has been represented as 
 Female, but this is not universal, for in the myths of the Teutons and 
 Arabs, as well as in the conception of the Rajpoots of India (see Tod, 
 Hist.), and in Tartary the moon was male. Latin authors speak of 
 Luna, and also of Lunus, but witli extreme rarity. The Greek name is 
 Selene, the Hebrew Lebanah and also Yarcah. In Egypt the moon was 
 associated with Isis, in Phenicia with Astarte and in Babylon with 
 Ishtar. From certain points of view the ancients regarded the moon 
 also as Androgyne. The astrologers allot an influence to the moon over 
 the several parts of a man, according to the several Zodiacal signs she 
 traverses; as well as a special influence produced by the house she occu- 
 pies in a figure. 
 
 The division of the Zodiac into 28 mansions of the moon appears 
 to be older than that into 12 signs: the Copts, Egyptians, Arabs, Per-
 
 202 
 
 THEOSoririrAL 
 
 sians and Hindoos used tlie division into 28 parts centuries ago, and the 
 Cliinese use it still. 
 
 The Ilermetists said the moon gave man an astral form, while Theos- 
 ophy teaches that the Lunar Pitris were the creators of our human 
 l)odies and lower principles. (See Secret Doctrine I. 386). [w.w.w.] 
 
 Moriah, Mount. The site of King Solomon's first temple at Jerusa- 
 h-m aeeording to tradition, it is to that mount that Abraham journeyed 
 to ott'er Isaac in sacrifice. 
 
 Morya (Sh-.). One of the royal Huddhist houses of ^lagadha ; to 
 wliich belonged Chandragupta and Asoka his grandson; also the name 
 of a Rajpoot tribe. 
 
 Mot (Phnn.). The same as ilus, mud, primordial ehaos; a Avord used 
 in the Tyrrhenian Cosmogony (See "Suidas"). 
 
 Mout or Mooth (Eg.). The mother goddess; primordial goddesses, 
 for "all the gods are born from Mooth", it is said. Astronomically, the 
 moon. 
 
 Mu (Senzar). Tlie mystic word (or rather a portion of it) in 
 Northern Buddhism. It means the "destruction of temptation"' during 
 the course of Yoga practice. 
 
 Mudra (Sh.). Called the mystic seal. A system of occult signs 
 made with the fingers. These signs imitate ancient Sanskrit characters 
 of magic efficacy. First used in the Northern Buddhist Yogacliarya 
 School, they were adopted later by the Hindu Tantrikas, but often mis- 
 used by them for 'black magic purposes. 
 
 Mukta and Mukti (8k.). Liberation from sentient life; one beati- 
 fied or liberated ; a candidate for Moksha, freedom from flesh and matter, 
 or life on this earth. 
 
 Mulaprakriti (Sk.). The Parabrahmic root, the abstract deific 
 feminine i)rinciple — undifferentiated substance. Akasa. Literally, "the 
 root of Nature" (Prakriti) or Matter. 
 
 Mulil (Chald.). A name of the Chaldean Bel. 
 
 Muluk-Taoos (Arab.). From Maluh, "Ruler", a later form of 
 IMoloch, Melek, Malayak and Malachim, "messengers", angels. It is the 
 Deity worshipped by the Yczidis, a sect in Persia, kindly called by 
 Christian theology "devil worshippers", under the form of a peacock. 
 The Lord "Peacock" is not Satan, nor is it the devil; for it is simply 
 the symbol of the hundred eyed Wisdom ; the bird of Saraswati, goddess 
 of Wisdom; of Karttikeya the Kumdra, the Virgin celebate of the Mys- 
 teries of Juno, and all the gods and goddesses connected Avith the secret 
 learning. 
 
 Mummy. The name for human bodies embalmed and preserved 
 according to the ancient Egyptian method. The process of mummifica- 
 tion is a rite of extreme antiquity in the land of the Pharaohs, and was 
 considered as one of the most sacred ceremonies. It was, moreover, a
 
 GLOSSARY 203 
 
 process showing considerable learning in chemistry and surgery. 
 Mummies 5,000 years old and more, reappear among us as preserved 
 and fresh as when they first came from the hands of the Parashistes. 
 
 Mumukshatwa (8k.). Desire for liberation (from reincarnation 
 and thraldom of matter). 
 
 Mundakya Upanishad (SI-.). Lit., the "Mundaka esoteric doctrine", 
 a work of liigli antiquity. It has been tran.slated by Raja Rammohun 
 Roy. 
 
 Mundane Ef/g or Tree, or any other such sym])olical object in the 
 world Mythologies. 3Icru is a "Mundane Mountain"; the Bodhi Tree, 
 or Ficus religiosa, is the Mundane Tree of the Buddhists; just as the 
 Yggdrasil is the ''Mundane Tree" of the Scandinavians or Norsemen. 
 
 Munis (Sh.). Saints, or Sages. 
 
 Murari (Sk.). An epithet of Krishna or Vishnu; lit., the enemy of 
 Mura — an Asura. 
 
 Murti (Sk.). A form, or a sign, or again a face, e.g., "Trimurti", 
 the "three Faces" or Images. 
 
 Murttimat (Sk.). Something inlierent or incarnate in something 
 else and inseparable from it; like wetness in water, which is coexistent 
 and coeval with it. Used of some attributes of Brahma and other gods. 
 
 Muspel (Scand.). A giant in the Edda, the Fire-god, and the 
 father of the Flames. It was these evil sons of the good Muspel who 
 after threatening evil in Glowheim (Muspelheim) finally gathered into 
 a formidable army, and fought the "Last Battle" on the field of "Wigred. 
 Muspel is rendered as "\Yorld (or Mundane) Fire". The conception 
 Dark Surtur (black smoke) out of which flash tongues of flame, connects 
 Muspel with the Hindu Agni. 
 
 Mutham or Mattam. (Sk.). Temples in India with cloisters and 
 monasteries for regular ascetics and scholars. 
 
 Myalba (Tih.). In the Esoteric philosophy of Northern Buddhism, 
 the name of our Earth, called Hell for those who reincarnate in it for 
 punishment. Exoterically, Myalba is translated a Hell. 
 
 Mystagogy (Gr.). The doctrines or interpretations of the sacred 
 mysteries. 
 
 Mysterium Magnum (Lat.). "The gi-eat Mystery", a term used in 
 Alchemv in connection with the fabrication of the "Philosopher's Stone" 
 and the "Elixir of Life". 
 
 Mysteries. Greek telctai, or finishings, celebrations of initiation 
 or the ^lysteries. They were observances, generally kept secret from the 
 profane and uninitiated, in which were taught by dramatic representa- 
 tion and other methods, the origin of things, the nature of the human 
 spirits, its relation to the body, and the method of its purification and 
 restoration to higher life. Physical science, medicine, the laws of music, 
 divination, were all taught in the same manner. The Hippocratic oath
 
 204 TIIEOSOrilK AI- 
 
 was Imt a mystic oblifjation. Ilij^poerates was a prii-st of Asklepois, 
 sonit' of whose writinjrs cliancccl to Ix't'oinc public. But tlic Asklepiades 
 wcri' initiates of tlie .liSt-ulapian st'i-pi-nt-woi-ship. as the liacfliantes wore 
 of till' Dion ysia ; and both rites were eventually ineorporateil with the 
 Eleusinia. The Saered Mysteries were enacted in the ancient Temples 
 by the initiated llierophants for the benefit and instruction of the 
 candidates. The most solemn an«l occult Mysteries were certainly those 
 which were performed in Kjryjit by "the band of secret-keepers", as 
 yiv. Honwiek calls the llierophants. Maurice describes their nature 
 very jrrai)liically in a few lines. Speakin*:^ of the Mysteries performed 
 in Philaj (the Nile-island), he says that "it was in these {jloomy caverns 
 that the grand and mystic arcana of the groddess (Tsis) were unfolded to 
 the adoring aspirant, while the solemn hymn of initiation resounded 
 through the long extent of these stony recesses". The word "mysteries" 
 is derived from the Greek vino, "to close the mouth", and every .symbol 
 connected with them had a hidden meaning. As Plato and many other 
 sages of antiquity atlirm, the Mysteries were highly religious, moral 
 and beneficent as a .school of ethics. The Grecian mysteries, those of 
 Ceres and Bacchus, were only imitations of the Egyptian ; and the 
 author of Eijuptian Belief and Modern Thought, informs us that our own 
 "word chapel or capclla is said to be the Caph-El or college of El, the 
 Solar divinity". The well-known Kabiri are associated with the 
 ^lysteries. In short, the Mysteries were in every country a series of 
 dramatic performances, in w^hich the mysteries of cosmogony and nature, 
 in general, were personified by the priests and neophj'tes, who enacted 
 the part of various gods and goddesses, repeating supposed scenes 
 (allegories) from their respective lives. These were explained in their 
 hidden meaning to the candidates for initiation, and incorporated into 
 ])hilosoj)Jiieal doctrines. 
 
 Mystery Language. The sacerdotal secret jargon emploj'cd by the 
 initiated ])riests, and used only when discn.ssing sacred things. Every 
 nation had its own "mystery" tongue, unknown save to those admitted 
 to the ]Mysteries. 
 
 Mystes (Or.). In antiquity, the name of the Initiates; now that 
 of Roman Cardinals, who having borrowed all their other rites and 
 dogmas from Aryan, Egyptian and Hellenic "heathen", liave helped 
 themselves also to the /^ivaig of the neophytes. They have to keep their 
 eyes anel mouth shut on their consecration, and are, therefore, called 
 Mysta. 
 
 Mystica Vannus lacchi. Coinnionly translated the iiiy.stic Fun; 
 but in an ancient tei-ra-cotta in tiie British ^Museum the fan is a 
 Basket sucli as the Ancients' Mysteries displayed with mystic contents: 
 Inman says with enil)]ematic testes, [w.w.w.]
 
 GLOSSARY 205 
 
 N. 
 
 N. 
 
 — The 14th letter in both the Englisli and the Hebrew alphabets. 
 In the latter tongue the N is called Nun, and signifies a fish. It is the 
 symbol of the female principle or the womb. Its numerical value is 50 
 in the Kabalistic system, but the Peripatetics made it equivalent to 900, 
 and with a stroke over it (900) 9,000. With the Ilebr^'ws, however, the 
 final Nun was 700. 
 
 Naaseni. The Christian Gnostic sect, called Naasenians, or .serpent 
 worsliippcrs. who considered the constellation of the Dragon as the 
 symbol of tlioir Logos or Christ. 
 
 Nabatheans. A sect almost identical in tlieir l)elit-fs with the 
 Nazarenes and Sabeans, who had more reverence for John the 
 Baptist than for Jesus. Maimonides identifies them with the astrolaters. 
 . . . "Respecting the beliefs of the lSaheans'\ he says, "the most 
 famous is tlic book. The agriculture of the Nahatheans'\ And we know 
 that the Ebionites, the first of whom were the friends and relatives of 
 Jesus, according to tradition, in other words, the earliest and first 
 Christians, "were the direct followers and disciples of the Nazarene 
 sect", according to Epiphanius and Theodoret (See the Contra Ebionites 
 of Epiphanius, and also "Galileans'" and "Nazarenes"'). 
 
 Nabhi (Sk.). The father of Bharata, who gave his name to BhCirata 
 Varsha (land) or India. 
 
 Nabia (Ileb.). Seershij). soothsaying. This oldest and most 
 respected of mystic phenomena is the name given to prophecy in the 
 Bible, and is correctly included among the spiritual powers, such as 
 divination, clairvoyant visions, trance-conditions, and oracles. But while 
 enchanters, diviners, and even astrologers are strictly condemned in the 
 Mosaic books, prophecy, seership, and nabia appear as the special gifts 
 of heaven. In early ages they were all termed Epoptai (Seers), the 
 Greek word for Initiates; they were also designated Ncbim, "the plural 
 of Nebo. the Babylonian god of wisdom." The Kabalist distinguishes 
 between the seer and the magician; one is passive, the other active; 
 Nebirah, is one who looks into futurity and a clairvoyant ; Ncbi-poel, he 
 who possesses nxigic powers. We notice that Elijah and ApoUonius 
 resorted to the same means to isolate tliemselves from the disturbing 
 influences of tlie outer world, viz., wrap[)ing their heads entirely in a 
 woollen mantle, from its being an electric non-conductor we must 
 suppose. 
 
 Nabu (ChalcL). Nebu or Xelm, generalh ; the Clialdean god of
 
 206 THEOSOPHICAL 
 
 Secret Wisdom, from which name the Biblical, Ildin-w term yahiini 
 (prophets) was derived. This son of Ann and Ishtar was worshipped 
 chietly at Borsippa ; but he had also his teniplc at Bain Ion. above that 
 of Bi'l, devoted to the seven i)lanets. (See "Nazarenes' and "Nebo".) 
 
 Naga (Six.). Literally "Serpent '*. The name in the Indian Pan- 
 theon of the Serpent or Drajjon Spirits, and of tiie inhabitants of Patala, 
 hell. But as Patala means the aniipodr.s, and was the name griven to 
 America by the ancients, who knew and visited that continent before 
 Europe had ever heard of it, the terra is probably akin to the Mexican 
 Nagals the (now) sorcerers and medicine men. The Napjas are the 
 Burmese Nats, .serpent-gods, or "dragon demons". In Esotericism. 
 however, and as already stated, this is a niok-name for the "wise men" 
 or adepts. In Cliina and Tibet, the "Dragons" are regarded as the 
 titulary deities of the world and of various spots on the earth, and the 
 word is explained as meaning adepts, yogis, and narjols. The term has 
 simply reference to their great knowledge and wisdom. This is also 
 proven in the ancient Sutras and Buddha's biographies. The Ndga is 
 ever a wise man, endowed with extraoi'dinary magic powers, in South 
 and Central America as in India, in Chaldea as also in ancient Egypt. 
 In China the "worship" of the Nagas was widespread, and it has become 
 still more pronounced since Nagarjuna (the "great Naga", the "great 
 adept" literally), the fourteenth Buddhist patriarch, visited China. The 
 "Nagas" are regarded by the Celestials as "the tutelary Spirits or 
 gods of the five regions or the four points of the compass and the centre, 
 as the guardians of the five lakes and four oceans" (Eitel). This, traced 
 to its origin and translated esoterically, means that the five continents 
 and their five root-races had always been under the guardianship of 
 "terrestrial deities", i.e., Wise Adepts. The tradition that Nagas 
 washed Gautama Buddha at his birth, protected him and guarded the 
 relics of his body when dead, points again to the Nagas being only wise 
 men, Arhats, and no monsters or Dragons. This is also corroborated 
 by the innumerable stories of the conversion of Nagas to Buddhism. 
 The Naga of a lake in a forest near Rajagriha and many other 
 "Dragons" were thus converted by Buddha to the good Law. 
 
 Nagadwipa (Sk.). Lit., "the island of the Dragons"; one of the 
 Seven Divisions of Bharatavarsha, or modern India, according to the 
 Purdnas. No proofs remain as to who were the Nagas (a historical 
 people however), the favourite theory being that they were a Scythic 
 race. But there is no proof of this. When the Brahmans invaded 
 India they "found a race of ivise men, half-gods, half-demons", says the 
 legend, men who were the teachers of other races and became likewise 
 the instructors of the Hindus and the Brahmans themselves. Nagpur is 
 justly believed to be the surviving relic of Nagadwipa. Now Nagpur is- 
 virtually in Rajputana, near Oodeypore, Ajmere, etc. And is it not well 
 known that there was a time when Brahmans went to learn Secret Wis-
 
 GLOSSAEV 207 
 
 dom from the Rajputs? Moreover a tradition states that ApoUonius of 
 Tyana was instructed in magic by the Nagas of Kashmere. 
 
 Nagal. The title of the chief Sorcerer or "medicine man" of some 
 tribes of Mexican Indians. These keep alwaj's a daimon or god, in the 
 shape of a serpent — and sometimes some other sacred animal — who is 
 said to inspire them. 
 
 Nagarajas (Sk.). The usual name given to all the supposed 
 "guardian Spirits" of lakes and rivers, meaning literally "Dragon 
 Kings." All of these are shown in the Buddhist chronicles as having 
 been converted to the Buddhist monastic life : i.e., as becoming Arhats 
 from the Yogis that they were before. 
 
 Nagarjuna (Sk.). An Arhat, a liermit fa native of Western 
 India) converted to Buddhism by Kapimala and the fourteenth 
 Patriarch, and now regarded as a Bodliisattva-Nirmanakaya. He was 
 famous for his dialectical subtlety in metapliysical arguments ; and was 
 the first teaclier of the Amitabla doctrine and a representative of the 
 Mahayana School. Viewed as the greatest philosopher of the Buddhists, 
 he was referred to as "one of the four suns whicli illumine the world". 
 He was born 223 B.C., and going to China after his conversion converted 
 in his turn the whole country to Buddhism. 
 
 Nagkon Wat (Siam.). Imposing ruins in the province of 
 Siamrap (Eastern Siam), if ruins they may be called. An abandoned 
 edifice of most gigantic dimensions, which, together witli the great temple 
 of Angkortham, are the best preserved relics of the past in all Asia. 
 After tile Pyramids this is the most occult edifice in the whole world. 
 Of an oblong form, it is 796 feet in length and 588 in width, entirely 
 ])uilt of stone, the roof included, but without cement like the pyramids 
 of Ghizeh, the stones fitting so closely that the joints are even now 
 hardly discernible. It has a central pagoda 250 feet in height from the 
 first fioor, and four smaller pagodas at the four corners, about 175 feet 
 each. In the words of a traveller, (The Land of the White Elephant, 
 Frank Vincent, p. 209) : "in style and beauty of architecture, solidity 
 of construction, and magnificent and elaborate carving and sculpture, 
 the great Nagkon Wat has no superior, certainly no rival, standing at 
 the present day." (See Isis Unv., Vol. 1. pp. 561-566.) 
 
 Nahash (Hch.). "The Deprived"; the Evil one or the Serpent, 
 according to the Western Kabbalists. 
 
 Nahbkoon (Eg.). The god who unites the "doubles," a mystical 
 term referring to the human disembodied "principles". 
 
 Naimittika (Sk.). Occasional, or incidental : used ot one of the 
 four kinds of Pralayas (See "Pralaya"). 
 
 Nain (Scand.). The "Dwarf of Death". 
 
 Najo (Hind.). Witch; a sorceress. 
 
 Nakshatra (Sk.). Lunar asterisms.
 
 208 THEOSOPHICAL 
 
 Namah (Sk.). In Pali A' (//»«. Tlu' first word of a daily invocation 
 amonj; Hiuldliists. nu-aniii}? *M humbly trust, or adore, or afknowlcdnrc'* 
 the Lord; as: "Namo tasso liha'ravato Arahato" etc.. addr»'sscd to 
 Lord liuddha. The priests are called "Masters of Nainah"" — both 
 Buddhist and Taoist. because this word is used ip liturgy and prayers, 
 in the invocation of the Trinil lui (<j.i'.), and with a sli<;nt chan<re in tiie 
 occult incantations to the lioilhisrattras and yirni<'ui(ikaijas. 
 
 Nanda iSh-.). One of the Kin<irs of .Mairadha (whose dynasty was 
 iivii-t Ill-own by ("handra<rui)ta q.v.). 
 
 Nandi (Sh-.J. The sacred white bull of Siva and liis Vahun (\'ehicle). 
 
 Nanna (Scaud.). The beautiful bride of Baldur. who fouj^bt with 
 tlie blind Ilodur ("he who rules over darkness") and received bis death 
 from the latter by magic art. Baldur is the personilication of Day. 
 Hodur of Night, and the lovely Nanna of Dawn. 
 
 Nannak (ChahL), also Nanar and Sin. A name of the moon; said 
 to be the son of Mulil, the older Bel and the Sun, in the later mythology. 
 In tile earliest, the ]Moon is far older than the Sun. 
 
 Nara (Sk.). "Man", the original, eternal man. 
 
 Nara (Sk.). The waters of Space, or the Great Deej), whence the 
 name of Narayana or Vishnu. 
 
 Nara Sinha (Sk.). Lit., "Man-lion"; an Avatar of Vi.slinu. 
 
 Narada (Sk.). One of the Seven great Rishis. a Son of Brahma. 
 This "Progenitor" is one of the most mysterious personages in the 
 Brahmanical sacred symbology. Esoterically Narada is the Ruler of 
 events during various Karmic cycles, and the personification, in a certain 
 sense, of the great human cycle ; a Dhyan Chohan. He plays a great 
 part in Brahmanism, which ascribes to him some of the most occult 
 hymns in the liifj Veda, in which sacred work he is described as "of 
 the Kanwa family". He is called Deva-Brahmti, but as such has a 
 distinct character from the one he assumes on earth — or PatTUa. Daksha 
 cursed him for his interference with his 5,000 and 10,000 sons, whom 
 he persuaded to remain Yogins and celibates, to be reborn time after 
 time on this earth (Mahdbharata). But this is an allegory. He was 
 the inventor of the Vina, a kind of lute, and a great "lawgiver". The 
 story is too long to be given here. 
 
 Naraka (Sk.). In the popular conception, a hell, a "prison under 
 earth". The hot and cold hells, each eight in number, are simply 
 emblems of the globes of our septenary chain, with the addition of the 
 "eighth sphere" supposed to be located in the moon. This is a trans- 
 parent blind, as these "hells" are called vivifying hells because, as 
 explained, any being dying in one is immediately born in the second, 
 then in the third, and so on; life lasting in each 500 years (a blind on 
 the number of cycles and reincarnations). As these hells constitute one 
 of the six gdti (conditions of .sentient existence), and as people are said
 
 GLOSSARY . 209 
 
 to be reborn in one or the other according to their Karmic merits or 
 demerits, tlie hlind becomes self-evident. Moreover, these Narakas are 
 rather purgatories tlian liells, since release from each is possible tlirough 
 the pnijjcrs and intcrcrssions of prksts for a consideration, just as in the 
 Roman Catholic Chureh, whicii seems to have copied the Chinese ritual- 
 ism in this pretty closely. As said before, esoteric philosophy traces 
 every hell to life on earth, in one or another form of sentient existence. 
 
 Narayana (Sk.). The "mover on the "Waters" of space: a title of 
 Vishnu, in his aspect of the Holy Spirit, moving on the Waters of 
 Creation. (See Mann, Book 11.) In esoteric symbology it stands for 
 the primeval manifestation of the life-principle, spreading in infinite 
 Space. 
 
 Nargal (Chald.). The Chaldean and Assyrian chiefs of the Magi 
 (Rah Mag). 
 
 Narjol (Tib.). A Saint; a glorified Adept. 
 
 Naros or Neros (Ileh.). A cycle, which the Orientalists describe as 
 consisting of 600 years. But what years? There were three kinds of 
 Neros: the greater, the middle and the less. It is the latter cycle only 
 which was of 600 years. (See "Neros".) 
 
 Nastika (Sk.). Atheist, or rather he who does not worship or 
 recognize the gods and idols. 
 
 Nath (Sk.). A Lord: used of gods and men; a title added to the 
 first name of men and things as Badrinath (lord of mountains), a 
 famous place of pilgrimage; Gopinath (lord of the shepherdesses), used 
 of Krishna. 
 
 Nava Nidhi (Sk.). Lit,., "the nine .l.wels""; a consummation of 
 spiritual development, in mysticism, 
 
 Nazar (II<h.). One "set apart"; a temjjorary monastic class of 
 celibates spoken of in the Old Testament, who married not, nor did they 
 use wine during the time of their vow, and who wore their hair long, 
 cutting it only at their initiation. Paul must have belonged to this class 
 of Initiates, for he himself tells the Galatians (i. 15) that he was 
 separated or "set apart" from the moment of his birth ; and that he had 
 his hair cut at Cenchrea, because "he had a vow" (Acts xviii. IS), i.e., 
 had been initiated as a Nazar; after which he became a "master-builder" 
 (1 Corinth, iii. 10). Joseph is styled a Nazar {Gen. vlix. 26). Samson 
 and Samuel were also Nazars, and many more. 
 
 Nazarenes (Hrh.). The same as the St. John Christians: called 
 the ]\Ienda^ans, or Sabeans. Those Nazarenes who left Galilee several 
 hundred years ago and settled in Syria, east of ]\Iount Lebanon, call 
 themselves also Galileans; though they designate Christ "a false 
 Messiah" and recognize only St. Jolin the Baptist, whom they call the 
 "Great Nazar". Tiie Nabatheans with Vi'vy litth' difference adhered 
 to the same belief as the Nazarenes or the Sabeans. ^lore than this — the
 
 210 TIIEOSOnilCAI, 
 
 Ebionites. whom Rcnaii shows as miiiilHfiii«i: anion^' thi-ir si'ct all tho 
 surviving: relatives of Jesus, seem to liave been followers of tlie same 
 seet if we have to believe St. Jcromt', who writes: "I received permission 
 from the Nazara^ans who at Hi ra'a of S\ i-ia used this (Gospel of Matthew 
 written in Hebrew) to traiishite it. . . . The Evangel wliich the 
 Nazarenes and Ebionites use which recently 1 translated from Hebrew 
 into Greek." (Hieronymus' Comment, to Matthew, Book II., chapter 
 xii.. and Hieronymus" I)( Viris lUusf. cap 3.) Now this supposed 
 Evangel of Matthew, by whomsoever written, "exhibited matter", as 
 Jerome complains {loc. cit.), "not for edification but for destruction" 
 (of Christianity). But the fact that the Ebionites, the genuine primi- 
 tive Christians, "rejecting the rest of the apostolic writings, made use 
 only of tliis (Matthew's Hebrew) Gospel" {Adv. Hcer., i. 26) is very 
 suggestive. For, as Epiphanius declares, the Ebionites firmly believed, 
 with the Nazarenes, that Jesus was but a man "of the seed of a man" 
 (Epiph. Contra Ebionites). Moreover we know from the Codex of the 
 Nazarenes, of which the "Evangel according to Matthew" formed a 
 portion, that these Gnostics, whether Galilean, Nazarene or Gentile, call 
 Jesus, in their hatred of astrolatry, in tlieir Codex Nahoo-Meschiha or 
 "Mercury". (See "Menda^ans"). This does not shew much orthodox 
 Christianity either in the Nazarenes or the Ebionites ; but seems to prove 
 on the contrary that the Christianity oi the early centuries and modern 
 Christian theology are two entirely opposite things. 
 
 Nebban or Neibban (Chin.). The same as Nirvana, Nippang in 
 Tibet. 
 
 Nebo (Chald.). The same as the Hindu Budha, son of Soma the 
 :\Iooii, and Mercury the planet. (See "Nabu".) 
 
 Necromancy (Gr.). The rising of the images of the dead, con- 
 sidered in antiquity and by modern Occultists as a practice of black 
 magic. lamblichus, Porphyry and other Theurgists have deprecated the 
 practice, no less than did Moses, who condemned the "witches" of his 
 day to death, the said witches being only Necromancers — as in the case 
 of the Witch of Endor and Samuel. 
 
 Nehaschim (Kal.). "The serpent's works". It is a name given 
 to the Astral Light,- "the great deceiving serpent" (Maya), during 
 certain practical works of magic. (See Sec. Doc. II. 409.) 
 
 Neilos (Gr.). The river Nile; also a god. 
 
 Neith (Eg.). N tithes. The Queen of Heaven; the moon-goddess 
 in Egypt. She is variously called ]<iout, Nepte, Nur. (For symbolism, 
 see "Nout".) 
 
 Neocoros (Gr.). With the Greeks the guardian of a Temple. 
 
 Neophyte (Gr.). A novice; a postulant or candidate for the 
 Mysteries. The methods of initiation varied. Neophytes had to pass in 
 their trials through all tlie four elements, emerging in the fifth as glori-
 
 GLOSSARY 211 
 
 fied Initiates. Tims havin? passed through Fire (Deity), Water 
 (Divine Spirit), Air (the Breath of God), and the Earth (Matter), 
 they received a sacred mark, a tat and a ta^i, or a -f- and a T. The 
 latter was the monogram of the Cycle called the Naros, or Neros. As 
 shown by Dr. E. V. Kenealy, in his Apocalypse, the cross in symbolical 
 language (one of the seven meanings) " -\- exhibits at the same time 
 three primitive letters, of which the word LVX or Light is compounded. 
 
 . . . The Initiates were marked with this sign, when they were 
 admitted into the perfect mysteries. We constantly see the Tau and 
 the Resh united thus f. Those two letters in the old Samaritan, as 
 found on coins, stand, the first for 400, the second for 200 = 600. This 
 is the stafiP of Osiris." Just so, but this does not prove that the Naros 
 was a cycle of 600 years; but simply that one more pagan symbol had 
 been appropriated by the Church. (See "Naros" and "Neros" and 
 also "I. H. S.") 
 
 Neo-platonism. TAt., "The new Platonism" or Platonic School. 
 An eclectic pantheistic school of philosophy founded in Alexandria by 
 Ammonius Saccas, of which his disciple Plotinus was the head (a.d. 
 189-270). It sought to reconcile Platonic teachings and the Aristotelean 
 system with oriental Theosophy. Its chief occupation was pure spiritual 
 philosophy, metaphysics and mysticism. Theurgy was introduced 
 towards its later years. It was the ultimate effort of high intelligences 
 to check the ever-increasing ignorant superstition and blind faith of the 
 times; the last product of Greek philosophy, which was finally crushed 
 and put to death by brute force. 
 
 Nephesh Chia (Kah.). Animal or living Soul. 
 
 Nephesh (Heh.). Breath of life. Anima. Mens, Vita, Appetites. 
 This term is used very loosely in the Bible. It generally means Prana 
 "life"; in the Kabbalah it is the animal passions and the animal Soul. 
 [w.w.w.] Therefore, as maintained in theosophical teacnings. Nephesh 
 is the synonym of the Prana-Kamic Principle, or the vital animal Soul 
 in man. [h. p. b.] 
 
 Nephilim (llch.). Giants, Titans, the Fallen Ones. 
 
 Nephtys (Eg.). The sister of Isis, philosophically only one of her 
 aspects. As Osiris and Typhon are one under two aspects, so Isis and 
 Nephtys are one and the same symbol of nature under its dual aspect. 
 Thus, while Isis is the wife of Osiris, Nephtys is the wife of Typhon, the 
 foe of Osiris and his slayer, although she weeps for him. She is often 
 represented at the bier of the great Sun-god, having on her head a disk 
 between the two horns of a crescent. She is the genius of the lower 
 world, and Anubis, the Egyptian Pluto, is called her son. Plutarch has 
 given a fair esoteric explanation of the two sisters. Thus he writes: 
 "Nephtys designs that which is under the earth, and which one sees 
 not {i.e., its disintegrating and reproducing power), and Isis that wliich 
 is above earth, and which is visible (or physical nature). . . . Tlie 
 
 /
 
 212 TIIKOSOPIIICAL 
 
 I'irclf of tile liori/.oii uhifli dividt'S these two lu'inisplicros and which is 
 common to lioth, is Ainibis. " The identity of the two {goddesses is shown 
 in that Isis is also caUed the motlier oi" Anubis. Tims the two are the 
 Alpha and Oineg^a of Nature. 
 
 Nergal (Chald.). On the Assyrian taWots he is described as the 
 "jriant kiiij; of war. lord of the city of Cutha." It is also the Hebrew 
 name for the planet .Mars, associated invariably with ill-luck and danger. 
 Xergal-.Mars is the "shedder of blood." In occult astrolofry it is less 
 malefic than Saturn, but is more active in its associations with men and 
 its influence on them. 
 
 Neros (Ilrb.). As shown by the latt' E. V. Kencaly tliis "Naronic 
 Cycle" was a }tif/stcrij, a true "secret of god", to disclose which during 
 the prevalence of the religious mysteries and the authority of the priests, 
 meant death. The learned author seemed to take it for granted that 
 the Neros was of 600 years duration, but he was mistaken. (See 
 "Xaros".) Nor were the establisliment of the Mysteries and the rites of 
 Initiation due merely to the necessity of ])erpetuating the knowledge of 
 the true meaning of the Naros and keeping this cycle secret from the 
 profane ; for the ^Mysteries are as old as the present human race, and 
 there were far more important secrets to veil than the figures of any 
 cycle. (See "Neophyte" and "I. H. S.", also "Naros".) The mystery 
 of 606. "the number of the great heart" so called, is far better repre- 
 sented by the 2\iu and the Resh than 600. 
 
 Nerthus (Old Sax.). The goddess of the earth, of love and beauty 
 with tile old Germans; the same as the Scandinavian Freya or Frigga. 
 Tacitus mentions the great honours paid to Nerthus wlien her idol was 
 carried on a car in triumph through several districts. 
 
 Neshamah (Ibb.). Soul, anima, afflatus. In the Kabbalah, as 
 taught in the Rosicrucian order, one of the three highest essences of the 
 Human Soul, corresponding to the Sephira Binah. [w.w.w.] 
 
 Nesku or Nusku (Chald.). Is described in the Assyrian tablets as 
 the "holder of the golden sceptre, the lofty god". 
 
 Netzach (Heh.). "Victory". The seventh of the Ten Sepliiroth, 
 a masculine active potency, [w.w.w.] 
 
 Nidana (Sk.). The 12 causes of existence, or a chain of causation, 
 "a concatenation of cause and effect in the whole range of existence 
 through 12 links". This is the fundamental dogma of Buddhist thought, 
 "the understanding of which solves the riddle of life, revealing the 
 insanity of existence and preparing the mind for Nirvana". (Eitel's 
 Sans. Chin. Diet.) The 12 links stand thus in their enumeration. (1) 
 Jdti, or birth, according to one of the four modes of entering the stream 
 of life and reincarnation — or Chatur Yoni (q.v.), each mode placing the 
 being born in one of the six Gati (q.v.) (2) Jardrnarana, or decrepi- 
 tude and death, following the maturity of the Skandhas (q.v.). (3) 
 Bhava. the Karmic agent which leads every new sentient being to be
 
 GLOSSARY 213 
 
 born in this or another mode of existence in the Trailokya and Gdti. 
 (4) Upaddna, the creative cause of Bhava which thus becomes the 
 cause of Jdti which is the effect; and this creative cause is the clinging 
 to life. (5) Trishnd, love, whether pure or impure. (6) Veddna, or 
 sensation; perception by the senses, it is tlie 5th Skandha. (7) Sparsa, 
 the sense of touch. (8) Chaddyatana, the organs of sensation. (9) 
 Ndmarupa, personality, i.e., a form with a name to it, the symbol of 
 the unreality of material phenomenal appearances. (10) Vijndna, the 
 perfect knowledge of every perceptible thing and of all objects in their 
 concatenation and unity. (11) Samskdra, action on the plane of illusion. 
 (12) Avidyd, lack of true perception, or ignorance. Tiie Nidanas be- 
 longing to the most subtle and abstruse doctrines of the Eastern meta- 
 physical system, it is impossible to go into the subject at any greater 
 length. 
 
 Nidhi (Sk.). A treasure. Nine treasures belonging to the god 
 Kuvera — the Vedic Satan — each treasure being under the guardianship 
 of a demon ; these are personified, and are the objects of worship of the 
 Tantrikas. 
 
 Nidhogg (Scand.). The "Mundane" Serpent. 
 
 Nidra (Sk.). Sleep. Also the female form of Brahma. 
 
 Niflheim (Scand.). The cold Hell, in the Edda. A place of 
 eternal non-consciousness and inactivity. (See Secret Doctrine, Vol. 
 II., p. 245). 
 
 Night of Brahma. The period between the dissolution and the 
 active life of the Universe which is called in contrast the ''Day of 
 Brahma". 
 
 Nilakantha (Sk.). A name of Siva meaning "blue throated". 
 This is said to liave been the result of som^ poison administered to the 
 god. 
 
 Nile-God (Eg.). Represented by a wooden image of the river god 
 receiving honours in gratitude for the bounties its waters afford the 
 country. There was a "celestial" Nile, called in the Ritual Nen-naou 
 or "primordial waters"; and a terrestrial Nile, worshipped at Nilopolis 
 and Ilapimoo. The latter was represented as an androgynous being with 
 a beard and breasts, and a fat blue face ; green limbs and reddish body. 
 At the approach of the yearly inundation, the image was carried from 
 one place to another in solemn procession. 
 
 Nimbus (Lat.). The aureole around the iicads of the Christ and 
 Saints in Greek and Romish Churches is of Eastern origin. As every 
 Orientalist knows, Buddha is described as having his head surrounded 
 with shining glory six cubits in width ; and. as shown by Hardy {Eastern 
 Monachisni), "his principal disciples are represented by the native 
 painters as having a similar mark of eminence". In China. Tibet and 
 Japan, tlie heads of the saints are always surrounded with a nimbus.
 
 214 THEOSOPIIICAL 
 
 Nimitta (ShJ. 1. An iiitri-ioi- illuniiiiatioii dcw-lopcd by tlu- 
 prat-tici' of iiu'clitatioii. 2. Tlie ellicii-iit spiritual cause, as contrasted 
 with Upadi'ma, tlic material cause, in Vedauta philosophy. See also 
 I'radhana in SAnkhya philosophy. 
 
 Nine. The "Kahl)alah of the Nine Chamhers" is a form of secret 
 \viitin<; in ei[)her, which orijrinated witli tlie Hebrew Rabbis, and has 
 bt-en used by several societies for pur])0Ses of concealment : notably some 
 grrades of the Freemasons have ado])ted it. A iigfure is drawn of two 
 horizontal parallel lines and two vertical parallel lines across them, this 
 process forms nine chambers, the centre one a simple square, the others 
 beinp: either two or three sided ligures, these are allotted to the several 
 letters in any order that is ajrreed upon. There is also a Kabbalistic 
 atttribution of the ten Sephiroth to these nine chambers, but this is not 
 published, [w.w.w.] 
 
 Nirguna (Sk.). Neg:ative attribute: unl)ound, or without Giinas 
 (attributes), i.e., that which is devoid of all qualities, the opposite of 
 Saguna, that which has attributes (Secret Doctrine, 11. 95), e.g., Para- 
 brahraani is Nirguna ; Brahma, Saguna. Nirguna is a term which 
 shows the impersonality' of the thing spoken of. 
 
 Nirmanakaya (Sk.). Something entirely ditt'erent in esoteric 
 philosophy from tiie popular meaning attached to it, and from the 
 fancies of the Orientalists. Some call the Nirmanakaya body "Nirvana 
 with remains" (Schlagintweit, etc.) on the supposition, probably, that it 
 is a kind of Xirvanic condition during which consciousness and form are 
 retained. Otiiers say that it is one of the Trikdya (three bodies), with 
 the "power of assuming any form of appearance in order to propagate 
 Buddhism'" (Eitel's idea) ; again, that "it is the incarnate avatara 
 of a deity" (ibid.), and so on. Occultism, on the other hand, says: 
 that Nirmanakaya, although meaning literally a transformed "body", 
 is a state. The form is that of the adept or yogi who enters, or chooses, 
 that post mortem condition in preference to the Dharmakaya or absolute 
 Nirvanic state. He does this because the latter kdya separates him for 
 ever from the world of form, conferring upon him a state of selfish bliss, 
 in which no other living being can participate, the adept being thus 
 precluded from the possibility of helping humanity, or even devas. As a 
 Nirmanakaya, however, the man leaves behind him only his physical 
 body, and retains every other "principle" save the Kamic — for he has 
 crushed this out for ever from his nature, during life, and it can never 
 resurrect in his post mortem state. Thus, instead of going into selfish 
 bliss, he chooses a life of self-sacrifice, an existence which ends only with 
 the life-cycle, in order to be enabled to help mankind in an invisible 
 yet most effective manner. (See The Voice of the Silence, third treatise, 
 "The Seven Portals".) Thus a Nirmanakaya is not, as popularly 
 believed, the body "in which a Buddha or a Bodhisattva appears on 
 earth", but verily one who whether a Chutuktu or a KhubUkhan, an
 
 GLOSSARY 215 
 
 adept or a yogi during life, has since become a member of that invisible 
 Host which ever protects and watches over Humanity within Karmic 
 limits. Mistaken often for a ''Spirit", a Deva, God himself, &c., a 
 Nirmanakaya is ever a protecting, compassionate, verily a guardian 
 angel, to him who becomes worthy of his help. Whatever objection may 
 be brouglit forward against this doctrine ; however nnich it is denied, 
 because, forsooth, it has never been hitherto made public in Europe and 
 therefore since it is unknown to Orientalists, it must needs be "a myth 
 of modern invention" — no one will be bold enough to say that this idea 
 of helping suffering mankind at the price of one 's own almost intermin- 
 able self-sacrifice, is not one of the grandest and noblest that was ever 
 evolved from human brain. 
 
 Nirmathya (Sk.). The sacred fire produced by the friction of 
 two pieces of wood — the "fire" called Pavamdna in the Purnnaa. The 
 allegory contained therein is an occult teaching. 
 
 Nirriti (Sk.). A goddess of Death and Decay. 
 
 Nirukta (Sk.). An anga or limb, a division of tlic Wdas; a 
 glossarial comment. 
 
 Nirupadhi (Sk.). Attributeless; the negation of attributes. 
 
 Nirvana (Sk.). According to the Orientalists, the entire "blowing 
 out", like the flame of a candle, the utter extinction of existence. But 
 in the esoteric explanations it is the state of absolute existence and abso- 
 lute consciousness, into which the Ego of a man who has reached the 
 highest degree of perfection and holiness during life goes, after the body 
 dies, and occasionally, as in the case of Gautama Buddha and others, 
 during life. (See "Nirvani".) 
 
 Nirvani (Sk.). One who has attained Nirvana — an emancipated 
 soul. That Nirvana means notliing of the kind asserted by Orientalists 
 every scholar who has visited China, India and Japan is well aware. It 
 is ''escape from misery" but only from that of matter, freedom from 
 Kleslia, or Kama, and the complete extinction of animal desires. If we 
 are told that Ahidharma defines Nirvana "as a state of absolute annihila- 
 tion", we concur, adding to the last word the qualification "of every- 
 thing connected with matter or the physical world", and this simply 
 because the latter (as also all in it) is illusion, mdyd. Sakyamuni 
 Buddha said in the last moments of his life that "the spiritual body 
 is immortal" (See Sans. Chin. Diet.). As Mr. Eitel, the scholarly 
 Sinologist, explains it: "The popular exoteric sj-stems agree in defining 
 Nirvana negatively as a state of absolute exemption from tlie circle of 
 transmigration ; as a state of entire freedom from all forms of existence ; 
 to begin with, freedom from all passion and exertion ; a state of indiffer- 
 ence to all sensibility" — and he might have added "death of all 
 compassion for the world of suffering". And this is why the 
 Bodhisattvas who prefer the Nirmanakaya to the Dliarmakaya vesture, 
 stand higher in the popular estimation than the Nirvanis. But the same
 
 216 THEOSOPIIICAL 
 
 scholar adds that: "Postivt'ly (and esotcrically ) they define Nirvana as 
 the hifjliest state of spiritual hliss, as absolute immortality through 
 absorption of the soul (spirit rather) into itself, but prtsirving individ- 
 uality so that, e.g., Buddhas, after entering Nirvana, may reappear on 
 earth" — ij., in the future ^lanvantara. 
 
 Nishada iSk.). (1 ) One of the strrti (pialitii'S of sound — the one 
 and sole attribute of Akasa ; (2) the seventh note of the Hindu musical 
 scale; (3) an outcast offspring of a Brahman and a Sudra mother; 
 (4) a range of mountains south of Meru — north of the Himalayas. 
 
 Nissi (Chald.). One of tiie seven Chaldean gods. 
 
 Niti f.s'AJ. Lit., Prudence, ethics. 
 
 Nitya Parivrita (Sk.). Lit., continuous extinction. 
 
 Nitya Pralaya (Sh.). Lit., "peri)etuar' Pralaya or dissolution. 
 It is the constant and imperceptible changes undergone by the atoms 
 which last as long as a Mahamanvantara, a whole age of Brahma, which 
 takes fifteen figures to sum up. A stage of chronic change and dissolu- 
 tion, the stages of growth and decay. It is the duration of "Seven 
 Eternities". (See Secret Doctrine I."371, 11. 69, 310.) There are four 
 kinds of Pralayas, or states of changelessness. The Naimittika, when 
 Brahma slumbers; the Prakritika, a partial Pralaya of anything during 
 Manvantara ; Atyantika, when man has identified himself with the One 
 Absolute — a synonym of Nirvana; and Nitya, for physical things 
 especially, as a state of profound and dreamless sleep. 
 
 Nitya Sarga (Sk.). The state of constant creation or evolution, 
 as opposed to Nitya Pralaya — the state of perpetual incessant dissolu- 
 tion (or change of atoms) disintegration of molecules, hence change of 
 forms. 
 
 Nizir (Chald.). The "Deluge Moniitain""; the Ararat of the Baby- 
 lonians with "Xisuthrus" as Noah. 
 
 Nixies. The water-sprites ; Undines. 
 
 Niyashes (Mazd.). Parsi prayers. 
 
 Nofir-hotpoo (Eg.). The same as the god Khonsoo, the lunar 
 god of Thebes. Lit., "he w^ho is in absolute rest". Nofir-hotpoo is one 
 of the three persons of the Egyptian trinity, composed of Ammon, 
 Mooth, and their son Khonsoo or Nofir-liotpoo. 
 
 Nogah (Chalel.). Venus, the planet; glittering splendour. 
 
 Noo (Eg.). Primordial waters of space called "Father-^Mother" ; 
 the ' ' face of the deep ' ' of the Bible ; for above Noo hovers the Breath of 
 Kneph, who is represented with the Mundane Egg in his mouth. 
 
 Noom (Eg). A celestial sculptor, in the Egyptian legends, who 
 creates a beautiful girl whom he sends like another Pandora to Batoo (or 
 "man"), whose happiness is thereafter destroyed. The "sculptor" or 
 artist is the same as Jehovah, the architect of the world, and the girl is 
 "Eve"."
 
 GLOSSARY 217 
 
 Noon (Eg.). Tlie celestial river which flows in Noot, the cosmic 
 abyss or Noo. As all the gods have been generated in the river (the 
 Gnostic Pleroma), it is called "the Father-Mother of the gods". 
 
 Noor Ilahee (Arab.). "The light of the Elohim"', literally. This 
 light is believed by some ]\Iussulmen to be transmitted to mortals 
 "through a hundred prophet-leaders". Divine knowledge; the Light of 
 the Secret Wisdom. 
 
 Noot (Eg.). The heavenly abyss in the Ritual or tlie Book of the 
 Dead. It is infinite space personified in the Vcdas by Aditi, the god- 
 dess wlio, like Noon (q.v.) is the "mother of all the gods". 
 
 Norns (Scand.). Tlie tliree sister goddesses in the Edda, who make 
 known to men the degrees of Orlog or Fate. They are shown as coming 
 out of the unknown distances enveloped in a dark veil to the Ash Yggd- 
 rasil (q.v.), and "sprinkle it dail.v with water from the Fountain of Urd, 
 that it may not wither but remain green and fresh and strong" {Asgard 
 and the Gods). Their names are "Urd", the Past; "Werdandi", the 
 Present; and "Skuld", the Future, "which is either rich in hope or dark 
 with tears". Thus they reveal the degrees of Fate "for out of the past 
 and present the events and actions of the future are born" {loc. cit.). 
 
 Notaricon (Keib.). A division of the practical Kabbalah; treats 
 (»f the formation of words from the initials or finals of the words in 
 every sentence ; or conversely it forms a sentence of words whose initials 
 or finals are those of some word, [w.w.w.] 
 
 Noumenon (Gr.). The true essential nature of being as distin- 
 guished from the illusive objects of sense. 
 
 Nous. (Gr.). A Platonic term for the Higher .Mind or Soul. It 
 means Spirit as distinct from animal Soul — ps]jehe ; divine consciousness 
 or mind in man : Nous was the designation given to the Supreme deity 
 (third logos) by Anaxagoras. Taken from Egypt where it was called 
 Nout, it was ado])ted by the Gnostics for their first conscious .^on 
 which, with the Occultists, is the third logos, eosmieally, and the third 
 "principle" (from above) or ynanas, in man. (See "Nout"). 
 
 Nout. (Gr.). In the Pantheon of the Egy]>tians it meant the "One- 
 only-One", because they did not proceed in theii- popular or exoteric 
 religion higher than the ihird manifestation wliieh radiates from the 
 Unknown and the Unknowahh , the first unmanifested and the second 
 logoi in the esoteric philosoi)hy of every nation. The Nous of Anaxa- 
 goras was the Mahat of the Hindu Brahma, the first manifested Deity 
 — "the Mind or Spirit self-potent"; this creative Principle being of 
 course the primum mobile of everything in the Universe — its Soul and 
 Ideation. (See "Seven Principles"" in man). 
 
 Number Nip. An Elf, the mighty King of the Riesengebirge, the 
 most powerful of the genii in Scandinavian and German folk-lore. 
 
 Nuns. There were nuns in ancient Egypt as well as in Peru and old
 
 218 THBOSOPHKAL 
 
 Pagran Rome. Tlif,\- wi-iv tlu- "virjrin britli's" of tlit-ir ivspi-ftive (Solar) 
 gods. Says IltTodotus, "The ])ruU'S of Aniiiion are cxt'luded from all 
 intorcoursc witii men", they are "the brides of Heaven"; and virtually 
 they become dead to the world, just as they are now. In Peru they were 
 "Pure Virgins of tiie Sun", and the Pallakists of Aramon-Ra are re- 
 ferred to in some inscriptions as the "divine spouses". "The sister of 
 Ounnefer, the chief propiiet of Osiris, during tiie reign oi Kameses II.." 
 is dcseribed as "Taia. Lady Abbess of Nuns" ((]Mariette Bey). 
 
 Nuntis (Lai.). The "Sun-AVolf", a name of the planet Mercury, 
 lie is the Sun's attendant, Sol<iris lu minis particeps. (See Secret Doet. 
 II. 28). 
 
 Nyaya (Sk.). One of the six DnrslidiKis or schools of Philosojihy in 
 India; a system of Hindu logic founded by the Rishi Gautama. 
 
 Nyima (Tib.). The Sun — astrologically. 
 
 Nyingpo (Tib.). The same as Alaya. •'th.' World Soul"; also 
 calUnl Tsang.
 
 GLOSSARY 219 
 
 o. 
 
 V-/. — The fifteenth letter and fourth vowel in the Engrlish alphabet. It 
 has no equivalent in Hebrew, whose alphabet with one exception is 
 vowelless. As a numeral, it signified with the ancients 11 ; and with a 
 dash on it 11,000. With other ancient people also, it was a very sacred 
 letter. In the Devanagari, or the characters of the gods, its significance 
 is varied, but tliere is no space to give instances. 
 
 Oak, sacred. Witli the Druids the oak Avas a most holy tree, and so 
 also with the ancient Greeks, if we can believe Pherecydes and his cos- 
 mogony, who tells us of the sacred oak "in whose luxuriant branches 
 a serpent {i.e., wisdom) dwelleth, and cannot be dislodged''. Every 
 nation had its own sacred trees, pre-eminently the Hindus. 
 
 Cannes. (Gr.). ^Musarus Cannes, the Annedotus, known in the 
 Chaldean "legends", transmitted through Berosus and other ancient 
 writers, as Dag or Dagon the "man-fish". Cannes came to the early 
 Babylonians as a reformer and an instructor. Appearing from the 
 Erythraean Sea, lie brought to them civilization, letters and sciences, 
 law, astronomy and religion, teaching them agriculture, geometry and the 
 arts in general. There were Annedoti Avho came after him, five in number 
 (our race being the fifth)' — "all like Cannes in form and teaching 
 the same ' ' ; but Musarus Cannes was the first to appear, and this he 
 did during the reign of Ammenon, the tliird of the ten antediluvian 
 Kings whose dynasty ended witli Xisuthrus. the Chaldean Noah (See 
 "Xisuthrus"). Cannes was "an animal endowed with reason . . . 
 whose body was that of a fish, but ivho had a human head under the 
 fish's with feet also helow, similar to those of a man, subjoined to the 
 fish's tail, and whose voice and language too were articidate and human" 
 (Polyhistor and Apollodorus). This gives the key to the allegory. It 
 l)oints out Cannes, as a man and a "priest", an Initiate. Layard showed 
 long ago (See Nineveh) that the "fish's liead " was simply a head gear, 
 the mitre worn by priests and gods, made in the form of a fish's head, 
 and which in a very little modified form is what we see even now on the 
 heads of high Lamas and Romauish Bishops. Csiris had such a mitre. 
 The fish's tail is simi)ly the train of a long, stiflf mantle as depicted on 
 some AssjTian tablets, tlie form being seen reproduced in the sacerdotal 
 gold cloth garment worn during service by the modern Greek priests. 
 This allegory of Cannes, the Annedotus, reminds us of the "Dragon" 
 and "Snake-Kings"; the Nagas who in Buddhist legends instruct peo- 
 ple in wisdom on lakes and rivers, and end by becoming converts to the 
 good Law and Arhats. The meaning is evident. The "fish" is an old
 
 220 THKUSUl'IllCAL 
 
 and wry sujrfJ«'stive syiiihol in the Mystrry-lan^rua^'t', as is also "water". 
 Ea or Ilea was the pod of the st'ii and Wisdom, and the sea serpent was 
 one of his emhlenis. Ins priests beinj; "serpents'' or Initiates. Thus 
 one sets why Oetniltisni phiees Oannes and the other Ann.'doti in thf 
 proup of those aiieifiit "adepts" who were ealled "marine" or "water 
 drafjons" — yat/tis. Water typili«-d theii- Imnian orijrin (as it is a symbol 
 of eartli ami matter ami also of purilieation), in distinetion to the "tire 
 Nagras" or the immaterial. Spiritual Beings, whether celestial Bodhisatt- 
 vas or Planetary Dhyanis, also rejrarded as the instructors of mankind. 
 The hiddt'n meaidn*; becomes clear to the Occultist, once lir is told that 
 "this bi-inj; (Oannes) was accustomed to pass the day amonfj men. 
 teaehinj;; and wiien the Sun had .st't, he retired ajrain into the sea, j)ass- 
 ing the night in the deep, "for he was amphibious", i.e., he belonged 
 to two planes: the spiritual and the physical. For the Greek word 
 amphibius means simply "life on two planes", from nmphi. "on both 
 sides", and bios, "life". The word was often applied in antiquity to 
 those men who, though still wearing a human form, had made tliem- 
 selves almost divine through knowledge, and lived as nnicli in the spirit- 
 ual supersensuous regions as on earth. Oannes is dimly i-efleeted in 
 Jonah, and even in John, the Precursor, both connected witli Fish and 
 Water. 
 
 Ob (H(b.). The astral light -or ratlii-r, its pernicious evil currents 
 — was personified by the Jews as a Spirit, the Spirit of Ob. With them, 
 anv one who dealt with spirits and necromancy was said to be po.ssessed 
 by the Spirit of Ob. 
 
 Obeah. Sorcerers and sorceresses of Africa and the West Indies. A 
 sect of black magicians, snake-charmers, enchanters, etc. 
 
 Occult Sciences. The .science of the secrets of nature — i)hysical 
 and p.sychic, mental and spiritual ; called Hermetic and Esoteric Sciences. 
 In the West, the Kabbalah may be named; in the East, mysticism, magic, 
 and Yoga philo.sophy, which latter is often referred to by the Chelas in 
 India as the sfvoiih "Darshana" (school of philosophy), there being 
 only six Darshanas in India known to the world of the profane. Thest> 
 sciences are, and have been for ages, hidden from the vulgar for the 
 very good reason that they would never be appreciated by the .selfish 
 educated classes, nor undcr.stood by the uneducated ; whilst the former 
 might misuse them for their own profit, and thus turn the divine science 
 into black magic. It is often brought forward as an accusation against 
 the Esoteric philosophy and the Kabbalah, that tlieir literature is full of 
 "a barbarous and meaningless jargon" unintelliglible to the ordinary 
 mind. But do not exact Sciences — medicine, physiology, chemistry, and 
 the rest — do the same ? Do not official Scientists equally veil their facts 
 and discoveries w^ith a newly coined and most barbarous Gra?co-Latin 
 terminology? As justly remarked by our late brother, Kenneth j\Iac- 
 kenzie — "To juggle thus with words, when the facts are so simple is the
 
 GLOSS A FU' 221 
 
 art of the Scientists of the present time, in striking contrast to those of 
 the XVIIth century, who called spades spades and not 'agricultural 
 iinj»Iements' ''. Moreover, whilst tlieir facts would be as simple and as 
 comprehensible if rendered in ordinary language, the facts of Occult 
 Science are of so abstruse a nature, that in most cases no words exist in 
 European languages to express them; in addition to which our "jargon"' 
 is a douhle necessity — (a) for the purpose of describing clearly these 
 fads to him who is versed in the Occult terminology; and (&) to con- 
 ceal them from the profane. 
 
 Occultist. One who studies the various branches of occult science. 
 The term is used by the French Kabbalists (See Eliphas Levi's works). 
 Occulti-sm embraces the whole range of psychological, physiological, cos- 
 mical. physical, and spiritual phenomena. From the word occultus 
 hidden or .secret. It therefore ai)plies to the study of the Kabbalah, a.s- 
 trology, alchemy, and all arcane sciences. 
 
 Od (Gr.). From odos, ''passage", or passing of that force which is 
 developed by various minor forces or agencies such as magnets, chemical 
 or vital action, lieat, light, etc. It is also called "odic" and "odylic 
 force", and was regarded by Reichenbach and his followers as an inde- 
 pendent entitative force — which it certainly is — stored in man as it is 
 in Nature. 
 
 Odacon. The fifth Annedotus, or Dagon, (See "Oannes") who 
 appeared during the reign of Euedoreschus from Pentebiblon, al.so 
 "from the Erythraean Sea like the former, having tlie same complicated 
 form between a fish and a man" (Apollodoriis, Cory p. 30). 
 
 Odem or Adm (Hcb.). A stone (tlie cornelian) on the brea.st-plate of 
 tile .Jewish High Priest. It is of red colour and possesses a great medici- 
 nal power. 
 
 Odin (Scaitd.). The god of ))attles, tlie old German Siiblxtoth. tlie 
 same as the Scandinavian ^yodan. He is the great hero in the Edda and 
 one of the creators of man. Roman antiquity regarded him as one with 
 Hermes or Mercury (Budlia), and modern Orientalism (Sir W. Jonesi 
 accordingly confused him with Buddha. In the Pantheon of the Norse- 
 men, he is the "father of the gods" and divine wisdom, and as such he 
 is of course Hermes or the creative wisdom. Odin or Wodan in creating 
 the first man from trees — the Ask (asli) and Embla (the alder) — en- 
 dowed tlvem with life and soul. TTonii- with intellect, and Lodur with 
 form and color. 
 
 Odur (Scand.). The human luisbaiid of the goddess Freya. a scion 
 of divine ancestry in the Northern mythology. 
 
 Oeaihu, or Ocaihwu. The manner of pronounciation depends on the 
 accent. This is an esoteric term for the six in one or the mystic seven. 
 The occult name for the "seven vowelled" ever-present manifestation of 
 the Universal Principle.
 
 222 TJIKUSUl'llllAL 
 
 Ogdoad I dr.). Tlu' tetrad or "(lUiirtfiiary" n'Meotiiif: itself pro- 
 thu't'd tile ojrdoad, the "eif^lit", according to the ^larcosian Gnostics, 
 '{'he ei<,'ht jrreat jrods were calU'd the "sacred Ofjdoad". 
 
 Ogham (Celtic). A mystery lanjriiafre l)elon<;inf? to the early Celtic 
 laeis. and used by the Druids. One form of tliis lan«;uage consisted in 
 the association of the leav»'S of certain trees witli the letters, this was 
 called lirth-liiis-nioti Offfuini, and to form words and senti-nces the leaves 
 were strung on a cord in the proper order. Godfrey Iliggins suggests 
 that to complete the mystification certain otlier leaves which meant 
 jiotliing were interspersed, [w.w.w.] 
 
 Ogir or Ilhr (Scdnd.). A chief of the giants in the Edda and the 
 .illy of tlie gods. The highest of the Water-gods, and the same as the 
 (ini'k Okeanos. 
 
 Ogmius. The god of wisdom and eloquence of the Di'uids. hence 
 llri-mt's in a sense. 
 
 0§7&i3' (('f'-)- An ancient sid)merged island known as the isle of 
 < alypso, and identified by some with Atlantis. This is in a certain sense 
 correct. But then what portion of Atlantis, since the latter was a con- 
 tinent rather than an "enormous" island! 
 
 Oitzoe (P(rs.). The invisible goddess whose voice spoke through 
 the rocks, and whom, according to Pliny, the Magi had to consult for the 
 f'lection of their kings. 
 
 Okhal (Arab.). The "High" priest of the Druzes. an Initiator into 
 tlirir mysteries. 
 
 Okhema (Gr.). A Platonic term meaning "vehicle" or body. 
 
 Okuthor (Scand.). The same as Thor, the "thunder god". 
 
 Olympus (Gr.). A mount in Greece, the abode of the gods accord- 
 ing to llomer and Hesiod. 
 
 Om or Aum (Sk.). A mystic syllable, tiie most solemn of all words in 
 India. It is "an invocation, a benediction, an affirmation and a 
 ])romise"; and it is .so sacred, as to be indeed ihe word at low breath of 
 occult, primitive masonry. No one must be near when the syllable is 
 pronounced for a purpose. This word is usually placed at the begin- 
 ning of sacred Scriptures, and is prefixed to prayers. It is a compound 
 of three letters a, ii, m, which, in the popular belief, are typical of the 
 three Vedas, also of the three gods — A (Agni) V (Varuna) and M 
 (jMaruts) or Fire, Water and Air. In esoteric philosophy these are the 
 three sacred fires, or the "triple fire" in the Universe and Man, besides 
 many other things. Occultly, this "triple fire" represents the highest 
 TctraMfjn also, as it is typified by the Agni named Abhimanin and his 
 transformation into his three sons, Pavana, Pavamana and Suchi, "who 
 drinks up water", i.e., destroys material desires. This monosyllable is 
 <'alled T^dgitta, and is sacred with both Brahmins and Buddhists. 
 
 Omito-Fo (Chin.). The name of Amita-Buddha, in China.
 
 OLOSSARY^ 223 
 
 Omkara (^Sh■.). Tlie saim- as Amu or Oiii. It is also tin- uaiiif of 
 one of the twelve lingams, that was represented by a secret and most 
 saf-rcd shrine at Ujjain — no longer existing, since the time of Buddhism. 
 
 Omoroka (ChaldJ. The "sea'" and the woman who personifies it 
 accordiiifi to Bcrosus, or ratlier of Apollodorus. As the diriiK watrr. 
 however, Omoroka is tiie reflection of Wisdom from on high. 
 
 Onech (H<h.). The Phoenix, so named after Enoch or Phenoch. For 
 Enoch (also Klicnoch) means literally the initiator and instructor, hence 
 the Hieroi)liant who reveals the Inst nn/stcrif. The bird Pluenix is al- 
 ways associated with a tree, the mystical Ahdbrl of the Koran, the Tdk 
 of Initiation or of knowledge. 
 
 Onnofre or Oim-nofre (Eg.). The Kinir of the land of the Dead, 
 the Underworld, and in this capacity the same as Osiris, "who resides in 
 Amenti at Oun-nefer, king of eternity, great god manifested in the 
 celestial aby.ss". (A hymn of the XlXtli dynasty). (See also "Osiris"). 
 
 Ophanim (Hth.). ]\lore con-ectly written Auphanim. The "wheels" 
 .seen \)\ Kzfkiel and by John in the Revelation — world-spheres (Secret 
 Doctrine 1.. 92). Tlie symbol of the Cherubs or Karoubs (the AssATian 
 Sphinxes). As these beings are represented in the Zodiac by Taurus. 
 Leo, Scorpio and Aquarius, or the Bull, the Lion, the Eagle and ]\Ian. 
 the occult meaning of these creatures being placed in company of the 
 four Evangelists becomes evident. In the Kabbalah they are a group 
 of beings allotted to the Sephira Chakmah, Wisdom. 
 
 Ophis (Gr.). The same as Chnuphis or Knrph, the Logos; the good 
 serpent or Agathodaemon. 
 
 Ophiomorphos (Gr.). The same, but in its material aspect, as the 
 Ophis-Christos. With the Gnostics the Serpent represented "Wisdom 
 in Eternity". 
 
 Ophis-Christos ((h-.). The serpent Christ of the Gnostics. 
 
 Ophiozenes (Gr.). The name of the C^'priote charmers of veno- 
 mous serpents and other reptiles and animals. 
 
 Ophites (Gr.). A Gnostic Fraternity in Egyj)t, and one of the 
 earliest sects of Gnosticism, or Gnosis (Wisdom, Knowledge), known as 
 the "Brotherhood of the Serpent". It flourished early in the second 
 century, and while holding some of the principles of Valentinus had 
 its own occult rites and symbology. A living serpent, representing the 
 r/frwf (>.s-principle {i.e., the divine reincarnating ]Monad, not Jesus the 
 man), was disj)layed in their mysteries and reverenced as a symbol of 
 wisdom, Sophia, the type of the all-good and all-wi.se. The Gnostics were 
 not a Cliristian sect, in the common acceptation of this term, as th'e 
 C^hristos of pre-Christian thought and the Gnosis was not the "god-man" 
 Christ, but the divine Ego, made one with Buddiii. Their Christos Avas 
 the "Eternal Initiate", the Pilgrim, typified by hundreds of Ophidian 
 symbols for several thousands of vears before the "Christian" era, so-
 
 224 THKOSOPIIUAL 
 
 calK'd. Oiii- can Sfc it on the "Belzoiii toinl)" from Kf:yi)t, as a u'ingid 
 svrprnt with Ihne hiads ( Atiiia-BiuMlii -.Maiias). and four human lepra, 
 typifyinfr its aii(ln»^ynous I'liaractt-r ; on the walls of the (Icst'cnt to the 
 s,>puk'hral chamlnTs of Kamcscs V., it is found as a snake with vulture's 
 wings — the vulture and hawk beinp solar symbols. "The heavens are 
 scribbled over with interminable snakes"; writes Ilersehel of the p]gypt- 
 ian chart of stars. "The MtLfsi (Messiah?) meanin<j the Sacrrd Word, 
 was a «rood serpent", writes Honwick in his K(/np(itin Jitlu f. "This ser- 
 pent of {Toodne.ss. with its head crowned, was mounted upon a cross and 
 formed a sacred standard of Egypt". The Jews borrowed it in their 
 "brazen .serpent of Moses". It is to this "Healer" and "Saviour", 
 therefore, tiiat the Ophites referred, and not to Jesus or his words, "As 
 Moses liftt'd up the serpent in the desert, so it behoves the Son of Man 
 to i)e lifted ui>" — when exjdaininp: the meaning of their ophis. Tertul- 
 lian. whether wittingly or unwittingly, mixed up the two. The four- 
 winged serpent is the god Chnu])liis. The good .serpent bore the cross 
 of life around its neck, or suspended from its mouth. The winged ser- 
 j)ents become the Seraphim (Seraph, Saraph) of the Jews, In the 87th 
 chapter of the Ritual (the Book of tlie Dead) the human soul trans- 
 formed into Btita, the omniscient serpent, says: — "I am the serpent 
 Ba-ta. of long years. Soul of the Soul, laid out and born daily; I am the 
 Soul that descends on the earth", i.e., the Ego. 
 
 Orai (Or.). The name of the angel-ruler of Venus, according to the 
 Egyptian Gnostics. 
 
 Orcus (Or.). The bottomless pit in the Codex of the Nazarenes. 
 
 Orgelmir (Scund.). Lit., "seething clay". The same as Ymir, 
 Tile giant, the unruly, turbulent, erratic being, the type of primordial 
 matter, out of wlio.se body, after killing him, the sons of Bor created a 
 new earth. lie is also the cause of the Deluge in the Scandinavian Lays, 
 for he flung his body into Ginnungagap, the yawning abyss ; the latter 
 being filled with it, the blood flowed over and produced a great flood in 
 which all the Ilrimthurses, the frost giants, were drowned ; one of them 
 only the cunning Bergelmir .saves himself and wife in a boat and became 
 the father of a new race of giants. "And there were giants on the 
 earth in those days". 
 
 Orion (Or.). The same as Atlas, who supj^orts tlie world on his 
 shoulders. 
 
 Orlog (Scand.). Fate, destin.w whose agents wci-c the three Norns, 
 the \orse Parca. 
 
 Ormazd or Ahura Mazda (Zend). The god of the Zoroastrians or 
 the modern Parsis. He is .symbolized by the sun, as being the Light of 
 Lights. Esoterically, he is the synthesis of his six Amshaspcnds or 
 Elohim, and the creative Logos. In the Mazdoan exoteric system, Ahura 
 Mazda is the supreme god, and one with the supreme god of the Vedic 
 age — Variina, if we read the Vedas literallv.
 
 (iLOSSAKV 225 
 
 Orpheus <Gr.). Lit., the "tawny one". Mytholofry makes liim 
 til.- soil of ^T^]afrer and the muse Calliope. Esoterie tradition iih-ntitics 
 him with Arjuna, the son of Indra and the disciple of Krishna. lie went 
 round the world teaching the nations wisdom and .sciences, and es- 
 tablishing mysteries. The very story of his losing his Eurydice and 
 finding her in the underworld or Hades, is another point of resemblance 
 with the story of Arjuna, who goes to Patala {Hach s or hell, but in 
 reality the Antipoch s or America) and finds there and marries Ilui)i, the 
 daughter of the Nilga king. This is as suggestive as the fact that he 
 was considered dark in complexion even by the Greeks, who were never 
 very fair-skinned themselves. 
 
 Orphic Mysteries or Orphica (Or.). These followt-d, but dif- 
 fered greatly from, the my-steries of Bacchus. The system of Orpheus 
 is one of the purest morality and of severe asceticism. The theology 
 taught by him is again purely Indian. With him the divine Essence is 
 inseparable from wliatever is in the infinite universe, all forms being 
 concealed from all eternity in It. At determined periods these forms are 
 manifested from the divine Essence or manifest themselves. Thus 
 through this law of emanation (or evolution) all things participate in 
 this Essence, and are parts and members instinct with divine nature, 
 which is omnipresent. All things having proceeded from, must neces- 
 sarily return into it; and therefore, innumerable transmigrations or re- 
 incarnations and purifications are needed before this final consummation 
 <'an take place. This is pure Vedanta philo.sophy. Again, the Orphic 
 Brotherhood ate no animal food and wore white linen garments, and had 
 many ceremonies like those of the Brahmans. 
 
 Oshadi Prastha (Sk.). Lit., "the place of medicinal herbs". A 
 mysterious city in the Himalayas mentioned even from the Vedic period. 
 Tradition shows it as once inhabited by sages, great adepts in the healing 
 art, who used oidy herbs and plants, as did the ancient Chaldees. The 
 i'ity is mentioned in the Kumdra Sarnhhava of Kalidasa. 
 
 Osiris. (Eg.). The greatest God of Egypt, the Son of Seb (Saturn), 
 celestial fire, and of Neith, i)rimordial matter and infinite space. This 
 shows him as the self-(>xistent and self-ercated god, the first manifesting 
 deity (our third Logos), identical with Ahura ]\la7.da and other "First 
 Causes". For as Ahura ^Mazda is one with, or the synthesis of, the 
 Ara.shaspends, so Osiris, the collective unit, when differentiated and per- 
 sonified, becomes Typhon, his brother, Isis and Nephtys his sisters, 
 ITorus his son and his other aspects. II.» was born at ]Mount Sinai, the 
 Nyssa of the 0. T. (See Exodus xvii. 1.1), and buried at Abydns. after 
 being killed by Typhon at tlu^ early age of twenty-eight, according to the 
 allegory. According to Pairipides he is the sanu' as Zeus and Dionysos 
 or Dio-Nysos "the god of Nysa". for Osiris is said by him to have been 
 brought up in Nysa, in Arabia "the Happy". Query: how much did 
 the latter tradition influence, or have anything in common with, the
 
 226 riiKDSoi'JiicAi. 
 
 statfiiu'iit ill tilt' liild.'. that "Mosi-s built an altar aiul calU'd the name 
 Jehovah \ussi", or Kahhalistifally — "Dio-lao-Nyssi"? ( Sie Isis Un- 
 vdlrd Vol. II. p. Ki.")). Thf foni' chiff a.spt-cts of Osiris were — Osiris- 
 Phtah (Lijrhti, tin- sjtiritual aspt-ct ; Osiris-llorus (Mind), the intel- 
 lectual ituimisu aspect: ( )siris-Ijuniis. tin- "Lunar" or i)sychic. astral 
 aspect; Osiris-Typlion. Dainionic, oi- physical, nuiterial. therefore 
 passional turhulent aspect. In tlie.se four aspects he symbolizes the dual 
 Kgo — till' divine and tlii' liiiiiiaii. tlir eosniico spii'itual and tlie ti-r- 
 restrial. 
 
 Of the many supreiiic }i:nds, tliis I'l^^yptian eoiicipt idii is thf most su^r- 
 {jfestive and the «rrandest. as it embraces the whole ranj;e of j)liysical an<l 
 metajdiysical thoujriit. As a solar deity he hail twelve minor t;ods under 
 him — the twelve sijjns of the Zodiac. Tliou<rh his name is the "Inef- 
 fable", his forty-two attributes bore each one of his names, and his seven 
 dual aspects completed the forty-nine, oi- 7X7; the former symbolized 
 by the fourteen members of his body, or twice seven. Thus the f»od is 
 blended in man, and the man is deified into a j;od. He was addres.sed 
 as Osiris-Eloh. Mr. Dunbar T. Ileatli si)eaks of a Phu'iiician inscription 
 which, when read, yieldi'd the followinjr tuniular insci-ii)tion in honour of 
 the mummy: "Bles.sed be Ta-Bai. daughter of Ta-IIapi. i)riest of Osiris- 
 Eloh. She did nothing against any one in anger. She spoke no false- 
 hood against any one. Justified before Osiris, blessed be thou from b«'- 
 fore Osiris! Peace be to thee". And then Ik^ adds the following re- 
 marks: "The author of this inscription ought, I suppose, to be called a 
 heathen, as justification before Osiris is the object of his religious asi>ira- 
 tions. AVe find, however, that lie gives to Osiris the ai)pellation Eloh. 
 Eloh is the name used by the Ten Tribes of Israel for the Elohim of 
 Two Tribes, Jehovah-Eloh (Goi. iii. 21), in the version used by Ephraim 
 corresponds to Jehovah Elohim in that used l)y Judah and ourselves. 
 This being so, the question is sure to ])e asked, and ought to be humbly 
 answered — What was the meaning meant to be conveyed by the two 
 phrases respectively, Osiris-Eloh and J( hovah-Eloh / For my i)art I 
 can imagine but one answer, viz., that Osiris was the national God of 
 Egypt, Jehovah that of Israel, and that Eloh is equivalent to Dcus, Gott 
 or Dim". As to his human development, he is, as the author of the 
 Egi/ptifui Bclirf has it . . . "One of the Saviours or l')eliverers of 
 Humanity .... As such he is born in the world. He came as a 
 benefactor, to relieve man of trouble .... In his efforts to do 
 good he encounters evil . . and he is temporarily overcome. He 
 
 is killed . . Osiris is buried. His tomb was the object of 
 pilgrimage for thousands of years. But he did not rest in his grave. 
 At the end of throe days, or forty, he rose again and ascended to Heaven. 
 This is the story of his Humanity" {Egi/pt. Belief). And Mariette Bey. 
 .speaking of the Sixth Dynasty, tells us that "the name of O.siris . . . 
 commences to be more used. The formula of Justified is met with" : and 
 adds that "it proves that this name (of thr Justified or Mnkheru) was
 
 r.LOSSARY 
 
 227 
 
 not given to tiie dead only"'. But it also prows that the legend of 
 Christ was found ready in almost all its details thousands of years before 
 the Christian era, and that the Church fathers had no greater difificulty 
 tlian to simply ajjply it to a new personage, 
 
 Ossa. (dr.). A iiKiunt. tlic torn!) of the giants (alk^gorically ). 
 
 Otz-Chiim. f//^6j. Tlic Tree of Life, or rather of Lives, a name 
 given to the Ten Sephirotli when arranged in a diagram of three eolumns. 
 
 I W.W.W.] 
 
 Oulam, or Onloni (IlrbJ. This word iloes not mean "eternity" or 
 infinite duration, as translated in the texts, but simply an extended 
 time, neither the beginning nor the end of which can be known. 
 
 Ouranos (Grj. The whole expanse of Heaven called the '"Waters 
 of Space", the Celestial Ocean, etc. The name very likely comes from 
 the Vedic Varuna, personified as the water god and regarded as the 
 chief Aditya among the seven planetary deities. In Hesiod's Theogonv. 
 Ouranos (or Uranus) is the same as Caliis (Heavenly) the oldest of all 
 the gods and the father of the divine Titans.
 
 228 TnKi)Soi'Hi( Ai. 
 
 P. 
 
 1 • — Tile UUli letter ill l)()tli tile Greek ami the Kiifzlish aiphaheis, and 
 the 17th ill the Ilehrew. when' it is called pe or p(i}i, aiul is symbolized 
 liy the month, eorrespondiii}]: also, as in tlie Greek ali)hal)et, to number 
 80. The Pythagoreans also made it equivalent to 100, and with a dash — 
 thus (P), it stood for 400,000. The Kabbalists associated with it the 
 sacred name of Vhoihh (Redeemer), thoujrli no valid reason is jriveii 
 for it. 
 
 P and Cross, ealled {reiierally the Labarum of Constaiitine. It was. 
 however, one of the oldest emblems in Etruria before the Roman Empire. 
 It was also the sign of Osiris. Both the long Latin and the Greek pec- 
 toral crosses are Egyptian, the former being very often seen in the hand 
 of Horus. "The cross and Calvary so common in Europe, occurs on the 
 breasts of mummies" (Bonwick). 
 
 Pachacamac (Pcruv.). The name given by the Peruvians to the 
 Creatoj- of the Universe, represented as a host of creators. On his altar 
 unl.\- tile first-fruits and flowers were laid by the pious. 
 
 Pacis Bull. The divine Bull of Ilermonthes, sacred to Amoun- 
 Horus, the Bull Netos of Heliopolis being sacred to Amoun-Ra. 
 
 Padarthas (Sk.). Predicates of existing things; so-ealled in the 
 \'(i{sts)iika or "atomic" system of philosophy founded by Kanada. This 
 school is one of the six Darshanas. 
 
 Padma fSk.). The Lotus; a name of Lakslimi the Tlindu Venus, 
 who is the unfr, or the female aspect, of Vishnu. 
 
 Padma Asana (Sk.). A posture prescribed to and practised by 
 some Yogis for developing concentration. 
 
 Padma Kalpa (Sk.). The name of the last Kalpa or the preceding 
 Manvantara, which was a year of Brahma. 
 
 Padma Yoni (Sk.). A title of Brahma (also called Abjayoni), or 
 the "lotus-born". 
 
 Psean (Gr.J. A hymn of re.ioieing and i)rais<' in honour of the sun- 
 god Apollo or Helios. 
 
 Pagan (Lat.). Meaning at first no worse than a dweller in the 
 country or the woods ; one far removed from the city-temples, and there- 
 fore unacquainted with the state religion and ceremonies. The word 
 "heathen" has a similar significance, meaning one who lives on the 
 heaths and in the country. Now, however, both come to mean idolaters. 
 
 Pagan Gods. The term is erroneously understood to mean idols.
 
 GLOSSARY 229 
 
 The philosophical idea attached to tliem was never that of something 
 objective or anthropomorphic, but in each case an abstract potency, a 
 virtue, or quality in nature. There are gods who are divine planetary 
 spirits (Dhyan Chohans) or Devas, among which are also our Egos. 
 With this exception, and especially whenever represented by an idol or 
 in anthropomorphic form, tlie gods represent symbolically in tlie Hindu, 
 Eg}-ptian, or Chaldean Pantheons — formless spiritual Potencies of the 
 "Unseen Kosmos". 
 
 Pahans (Prakrit). Village priest. 
 
 Paksham (Sk.). An a.stronomical calculation: one half of the lunar 
 month or 14 days; two paksham (or paccham) making a month of mor- 
 tals, but only a day of the Pitar devata or the "father-gods". 
 
 Palaeolithic. A newly-coined term meaning in geologj' "anoient 
 stone" age, as a contrast to the term neolithic, the "newer" or later 
 
 stone age. 
 
 Palasa Tn( (Sk.). Called also Kanaka (hutca frondosa) a tree 
 with red flowers of very occult properties. 
 
 Pali. The ancient language of ^Magadha. one that preceded the more 
 rctined Sanskrit. The Buddhist Scriptures are all written in this lan- 
 guage. 
 
 Palingenesis (Gr.). Transformation; or new birth. 
 
 Pan (Or.). The nature-god, whence Pantheism; the god of sliep- 
 herds, huntsmen, peasants, and dwellers on the land. Homer makes him 
 the son of Hermes and Dryope. His name means All. He was the 
 inventor of the Pandiean pipes; and no nymph who heard their sound 
 could resist the fascination of the great Pan, his grotesque figure not- 
 withstanding. Pan is related to the Mendesian goat, only so far as the 
 latter represents, as a talisman of great occult potency, nature's creative 
 force. The whole of the Hermetic philosophy is based on nature's 
 hidden secrets, and as Baphomet was undeniably a Kabbalistic talisman, 
 so was the name of Pan of great magic etficiency in what Eliphas Levi 
 would call the "Conjuration of the Elementals". There is a well-known 
 pious legend which has ])een current in the Christian world ever since 
 the day of Tiberias, to the eiTect that the "great Pan is dead'\ But 
 people are greatly mistaken in this; neither nature nor any of her 
 Forces can ever die. A few of these may be left unused, and being 
 forgotten lie dormant for long centuries. But no sooner are the proper 
 I'oiiditions furnished than they awake, to act again with tenfold power. 
 
 Panaenus {dr.). A Platonic ])hiloso]iher in the Alexandrian school 
 of Philaletheans. 
 
 Pancha Kosha f'Sk.). The live ••sheaths". According to Vedan- 
 tin j)hilosoph>-. \'ijnanamaya Kosha, the fourth sheath, is composed of 
 Buddhi. or i.^ Buddhi. The five sheaths are said to belong to tht^ two 
 higher i^rineiplcs — Jivdinia and Sak.'ihi. which represent the Upahiia and
 
 230 THEOSOPHICAL 
 
 An-iipahita, diviiit- spirit ivspcctivi'ly. Tlit- tlivisiuii in the esoteric 
 teaehiiif; differs from tliis. as it divides man's pli>sieal-metaphysical 
 aspect into seveji principles. 
 
 Pancha Krishtaya (Sk.). The live races. 
 
 Panchakama iSk.i. l-'ivr metiiods of sensuousness and sensuality. 
 
 Panchakritam (Skj. An element combined with small portions 
 of the other four elements. 
 
 Panchama (Sk.). One of the firr qualities of musical sound, the 
 tifth, Xishada and Daivata com])letinn: the seven; G of the diatonic 
 scale. 
 
 Panchanana (Sk.). "Five-faced", a title of Sive ; an illusion to 
 the tive races (since the befrinninf]: of thy fir.ft) wiiicli he represents, as 
 the even reincarnatinj]: Kunuira throughout the IManvantara. . In the 
 sixth root-race he will l)e called the "six-faced". 
 
 Panchasikha (Sk.). One of the seven Kumaras who went to pay 
 worslii]) to Vishnu on the island of Swetadwipa in the allegory. 
 
 Panchen Rimboche (Tib.). Lit., "the great Ocean, or Teacher 
 of Wisdom". The title of the Teshu Lama at Tchigadze ; an incarna- 
 tion of Amitabha the celestial "father" of Chenresi, which means to say 
 that he is an Avatar of Tson-kha-pa (See "Sonkhapa"). De jure the 
 Teshu Lama is second after the Delai Lama ; de facto, he is higher, since 
 it is Dharma Richen, the successor of Tson-kha-i)a at the golden monas- 
 tery founded by the latter Reformer and estal)lished by the Gelukpa sect 
 (yellow caps), who created the Dalai' Lamas at Llhassa, and was the first 
 of the dynasty of the "Panchen Rimboche". While the former (Dala'i 
 Lamas) are addressed as "Jewel of Majesty", the latter enjoy a far 
 higher title, namely "Jewel of Wisdom", as they are high Initiates. 
 
 Pandavarani (Sk.). Lit., the "Pandava Queen"; Kunti, the 
 mother of the Pandavas. (All these are highly important personified 
 symbols in esoteric philosophy). 
 
 Pandavas (Sk.). The descendants of Pandu. 
 
 Pandora (Or.). A beautiful wonuin created by the gods under the 
 orders of Zeus to be sent to Epimetheus, brother of Prometheus; she 
 had charge of a casket in which all the evils, passions and plagues which 
 torment humanity were locked up. This casket Pandora, led by curi- 
 osit>-. opened, and thus set free all the ills which prey on mankind. 
 
 Pandu (Sk.). "The Pale", literally; the father of the Pandavas 
 Princes, the foes of the Kurava in the Mahabhdrata. 
 
 Panini (Sk.). A celebrated grammarian, author of the famous 
 work called Fdnimyama; a Rishi, supposed to have received his work 
 from the god Siva. Ignorant of the epoch at which he lived, tlie Orien- 
 talists place his date between 600 b.c and 300 a.d. 
 
 Pantacle (Gr.). The same as Pcntalpha; the triple triangle of 
 Pythagoras or the five-pointed star. Tt was given the name because it
 
 CLOSSAKV 231 
 
 reproduces the letter A (alpha) on the five sides of it or in five diflPereut 
 positions — its number, moreover, being: composed of the first odd (3) 
 and the first even (2) numbers. It is very occult. In Occultism and the 
 Kabala it stands for max or tin* ^Microcosm, the "Heavenly Man", and 
 as such it was a powerful talisman for keepinjr at bay evil s])irits or the 
 Elementals. In Christian theology it refers to the five wounds of Christ ; 
 its interpreters failing, however, to add that the.se "five wounds" were 
 themselves symbolical of the Microcosm, or the "Little Universe'', or 
 again. Humanity, this symbol pointinfr out the fall of pure Spirit 
 (Christos) into matter {lassous, "life", or man). In esoteric philosophy 
 the Pentalphd, or five-pointed star, is the symbol of the P]go or the 
 Higher Manas. Masons use it, referring to it as the five-pointed star, 
 and connecting it with their own fanciful interpretation. (See the 
 word "Pontacle" for its difference in meaning from "Pantacle"). 
 
 Pantheist. One who identifies God with Nature and vic( versa. 
 Pantheism is often objected to by people and regarded as reprehensible. 
 But how can a philosopher regard Deity as infinite, omnipresent and 
 eternal unless Nature is an aspect of IT, and IT informs every atom in 
 
 Nature ? 
 
 Panther (Ihhj. Aeeording to the S( pinr Toldush Jishii, one of 
 the so-called Apocryphal Jewish Gospels, Jesus was the son of Joseph 
 Panther and ]\Iary, hence Ben Panther. Tradition makes of Panther a 
 Roman soldier, [w.w.w.] 
 
 Papa-purusha (SkJ. Lit., "^lan of Sin": the j^ersouitieation in 
 a liumau form of every wickedness and sin. Esoterically, one who is re- 
 born, or reincarnated from the state of Avitchi — hence, "Soulless". 
 
 Para (Sk.). "Infinite" and "supreme" in philosophy — the final 
 limit. Parani is tlie end and goal of existence; Parfipura is the l)nundary 
 of boundaries. 
 
 Parabrahm (Sk.). "Beyond Brahma", literally. The Supreme 
 Infinite Bralnna, "Absolute" — the attributeless, the secondless reality. 
 Tile imj)! rsonal and nameless universal Principle. 
 
 Paracelsus. The symbolical name adoi)te(l by the ^a-eatest Oc- 
 cultist of the middle ages — Philip Bombastes Aureolus Theophrastus 
 von Hohenheim — born in the canton of Zurich in 1493. He was the 
 cleverest physician of his age, and the most renowned for curing almost 
 any illness by tiie power of talisnuuis prepared by himself. He never 
 had a friend, but was surrounded by i-nemies, the most bitter of whom 
 were the Churchmen and their {lai-ty. That lie was accused of being in 
 league with the devil stands to reason, nor is it to be wondered at that 
 finally he was murdered by some unknown foe, at the early age of forty- 
 eight. He died at Salzburg, leaving a iniml)er of works behind him, 
 which are to this day greatly valued l)y the Kabbalists and Occultists. 
 Many of liis utterances have proved prophetic. He was a clairvoyant of 
 great powers, one of the most Ii'mtikmI ;in«l i-rudite philos<)i>lit'rs and
 
 232 THEUSOPHK Al, 
 
 mystics, and a distiiiguislu'd Alelu'inist. I'liysirs is indebted to liiiii for 
 tlif discovery of nitrogen gas, or Azot( . 
 
 Paradha (Sk.). The period of one-half llie A<,'t' of liralima. 
 
 Parama (Sk.). The "one Supreme". 
 
 Paramapadatmava (Sk.). Beyond tlu- (■oiiditidii of Spirit. •Mipi-i nu r"" 
 tliiiii Spiiii, liDi'di ring on the Ah.solute. 
 
 Paramapadha (Sk.). The ]>hiee where — according to Visislitad- 
 waita Vedantins— l)liss i.s enjoyed by those who reach Moksha (Bliss). 
 Tliis "place" is not material Init niade, says the Catechism of that sect, 
 "of Suddhasatwa, the essence of whicii tiie body of Iswara", the lord, 
 "is made". 
 
 Paramapaha (Sk.). A state whieh is already a conditional existence. 
 
 Paramartha (Sk.). Absolute existence. 
 
 Paramarthika (Sk.l. The one true state of existence according 
 to Vedanta. 
 
 Paramarshis (Sk.). Composed of two words: parama, "siipn'me", 
 and J\isliis. or supreme Rishis; — Saints. 
 
 Paramatman (Sk.). The Supreme Soul of the T'niverse. 
 
 Paranellatons. In ancient Astronomy the name was applied to cer- 
 tain stars and constellations whicli are extra Zodiacal, lying above 
 and below the constellations of the Zodiac; they were 36 in number: 
 allotted to the Decans, or one-third parts of each sign. The paranella- 
 tons ascend or descend with the Decans alternately, thus when Scorpio 
 rises, Orion in its parauellaton sets, also Auriga ; this gave rise to the 
 fable that tiie hor.ses of Phaeton, the Sun, were frightened by a Scorpion, 
 and the Charioteer fell into the River Po ; that is the constellation of the 
 Eridanus which lies below Auriga the star, [w.w.w.] 
 
 Paranirvana (Sk.). Absolute Non-Being, which is equivalent 
 to ab.solute Being or "Be-ness", the state reached by the human Monad 
 at the end of the great cycle (See Secret Doctrine I. 135). The same as 
 Paranishpanna. 
 
 Parasakti (Sk.). "The great Force" — one of the six Forces of 
 Nature ; tliat of light and heat. 
 
 Parasara (Sk.). A Yedic Rishi, the narrator of Vishnu Purdna. 
 
 Paratantra (Sk.). That which has no existence of, or by itself, 
 hut onl>- through a dependent or causal connection. 
 
 Paroksha (Sk.). Intellectual apprehension of a truth. 
 
 Parsees. Written also Parsis. The followers of Zoroaster. This is 
 the name given to the remnant of the once-powerful Iranian nation, 
 which remained true to the religion of its forefathers — the fire-worship. 
 This remnant now dwells in India, some 50,000 strong, mostly in Bom- 
 bav and Guwrat.
 
 GLOSSARY 233 
 
 Pasa (8k.). Tlie crucifixion noose of Siva, tlie noose lield in his 
 rijLflit hand in some of his representations. 
 
 Paschalis, Martinez. A very h-anied man, a mystic and occultist. 
 Born about 1700, in Portugal. He travelled extensively, acquiring 
 knowledge wherever he could in the East, in Turkey, Palestine. Arabia, 
 and Central Asia. He was a great Kabbalist. He was the teacher of 
 the Initiator of the ]Marquis de St. ^Martin, who founded the mystical 
 Martinistic School and Lodges. Paschalis is reported to have died in 
 St. Domingo about 1779, leaving several excellent works behind him. 
 
 Pasht (Eg.). The cat-headed goddess, the Moon, called also Sckhd. 
 Her statues and representations are seen in great numbers at the British 
 Museum. She is the wife or female aspect of Ptah (the son of Kneph), 
 the creative principle, or the Egy])tian Demiurgus. She is also called 
 Besrt or Bi(hastis, being then both the re-uniting and the separating 
 principle. Her motto is: "punish tlie guilty and remove defilement", 
 and one of her emblems is the cat. According to Viscount Rouge, her 
 worsliip is extremely ancient (b.c. 3000), and she is the mother of the 
 Asiatic race, the race that settled in Northern Egypt. As such she is 
 called Ouato. 
 
 Pashut (Hch.). "Literal int('r])retation." One of the four modes 
 of interpreting the Bible used by the Jews. 
 
 Pashyanti (Sk.). The second of the four degre«'S fPara, 
 Pashyanti, IMadhyama and Vaikhari), in which sound is divided accord- 
 ing to its differentiation. 
 
 Pass not, The Ring. Tlie circle within which are confined all those 
 who still labour under the delusion of separateness. 
 
 Passing of the River (Kab.). This phrase may be met with 
 in works referring to nicdian'al magic: it is the name given to a cypher 
 alphabet used by Kabbalistic Rabbis at an early date; the river alluded 
 to is the Chebar — the name will also be found in Latin authors as Litera? 
 Transitus. [w.w.w.] 
 
 Pastophori (Or.). A certain class of candidates for initiation, 
 those who bore in public processions (and also in the temples) the sacred 
 coffin or funeral couch of the Sun-gods — killed and resurrected, of 
 Osiris, Tammuz (or Adonis), of Atys and others. The Christians 
 adopted their coffin from the pagans of antiquity. 
 
 Patala (Sk.). The nether world, the antipodes; hence in popular 
 superstition the infernal regions, and philosophically the two Americas, 
 which are antipodal to India. Also, the South Pole as standing opposite 
 to Meru, the North Pole. 
 
 Pataliputra (Sk.). The ancient capital of IMagadha, a kingdom 
 of Kastcrn India, now identified with Patna. 
 
 Patanjala (Sk.). The Yoga plnlosophy ; one of the six Darshanas 
 or Scliools of India.
 
 234 THEOSol'llIt Al. 
 
 Patanjali iSl:.). Tlic toumlcr of tin- Votra pliilosophv. Tlir date 
 assigiK'il to liiiu l>.\ the Orientalists is 200 B.C.; and l)\- tin- Occultists 
 nearer to 700 than (500 ii. c. At any rate lu' was a contcniporary of 
 Tanini. 
 
 Pavaka (Sl,-.). One of the tlirec personified fins the eldest sons 
 ot" .\l)hiinanini or Ajjni. who had forty-Hve sons; these with the original 
 son of lirahnia. their father A«;ni, and his three (leseen<lants. eon.stitute 
 the inystie 4!) tii-es. Pavaka is the electric tire. 
 
 Pavamana (Sk.). Annthif id' tiie tln-ce lires ( rith siiprd) the lire 
 pi-dducid h\- friction. 
 
 Pavana (Shj. (Jod of the wind; the ;dle«;fd father of the iiionkcN'- 
 jrt)d llanunian (See "Kaiuayana" ). 
 
 Peling (Tib.}. The name «j:iven to all forei^^iiei's in Tiliet. to 
 I'luropeans especially. 
 
 Pentacle (llr.). Any jreonietrical fi«nire, especially that known 
 as the double equilateral triangle, the six-pointed star (like tlie 
 theosophical peutade) ; called also Solomon's .seal, and still earlier "the 
 sign of Vishnu''; used by all the mystics, astrologers, etc. 
 
 Pentagon (Or.), from pente "five", and (jonia "ajigle''; in geometry 
 a plane figure with five angles. 
 
 Per-M-Rhu (Ei).). This name is the recognized pronunciation of 
 the ancient title of the collection of mystical lectures, called in English 
 Th( Book of the Dead. Several almost complete i)apyri have been found, 
 and there are luimberless extant copies of portions of the work, [w.w.w.] 
 
 Personality. In Occultism — which divides man into seven principles, 
 considering hiiu under the three aspects of the divine, the 
 thinking or the rational, and the animal man — the lower quaternary or 
 the ])urely astrophysical being; while by Individuality is meant the 
 Higher Triad, considered as a Unity. Thus the L^rsonality embraces 
 all the characteristics and memories of one physical life, while the 
 Individuality is the imperishable Ego M'hich re-incarnates and clothes 
 itself in one personality after another. 
 
 Pesh-Hun (THk). From the Sanskrit pf.^inta "sjjy""; an epithet 
 giv.n to Xarada. the meddlesome and troublesome Kishi. 
 
 Phala (Sk.i. J^eti-ibution ; the fi-uit or result of causes. 
 
 Phalgiina (Sk.). A name of Arjuna ; also of a month. 
 
 Phallic (dr.). Anything belonging to sexual woi-ship ; or of a 
 .sexual character externally, such as the Hindu lingham. and yoni — the 
 emblems of the male and female generative power^ — which have none of 
 the unclean significance attributed to it by the Western mind. 
 
 Phanes (Gr.). One of the Orphic triad I'haiKs, Chaos and Chronos. 
 
 It was also the triinty of the Westei'n ])eople in the jtre-C'liristian 
 period.
 
 GLOSSARY 235 
 
 Phenomenon (Or.). lu reality "an appearance", something 
 previously unseen, and puzzlinj? when the cause of it is unknown. 
 Leaving aside various kinds of phenomena, such as cosmic, eh^etrical, 
 chemical, etc., and lioldin<r merely to the plienomena of spiritism, let it 
 be remembered that theosopliieally and esoterieally every "miracle" — 
 from the biblical to the theumaturgic — is simply a phenomenon, but that 
 no piienomenon is ever a miracle, i.e., something supernatural or outsid.' 
 of the laws of nature, as all such are impossibilities in nature. 
 
 Philaletheans (Gr.). Lit., "the lovers of truth"; the nanu' is 
 given to the Ah-xandi-ian Neo-Platonists, also called Analogeticists and 
 Theosopliists. (See Kc\j to Thcosophy, p. 1, ct scq.) The school was 
 founded by Ammonius Saecas early in the third century, and lasted until 
 the fifth. The greatest philosopliers and sages of the day belonged 
 to it. 
 
 Philalethes, Euf/otius. Tlie liosicrucian name assumed by one 
 Thomas Vanghan, a mediieval English Occultist and Fire Philosopher. 
 He was a great Alchemist, [w.w.w.] 
 
 Philae (Gr.). An island in Upper Egypt where a famous temple 
 of that name was situated, the ruins of wliich may be seen to this day 
 by travellers. 
 
 Philo Judaeus. A Ilellenized Jew of Alexandria, and a very 
 famous historian and writer ; born about 30 B.C., died about 45 a.d. He 
 ougiit thus to have been well acquainted with the greatest event of the 
 1st century of our era, and the facts about Jesus, his life, and the 
 drama of the Crucifixion. And yet he is absolutely silent upon the 
 subject, both in his careful enumeration of the then existing Sects and 
 Brotherhoods in Palestine ami in his accounts of the Jerusah-m of his 
 day. lie was a great mystic and his works abound with metaphysics 
 and noble ideas, while in esoteric knowledge he had no rival for several 
 ages among the best writers. [See under "Philo Judanis" in the 
 Glossary of the Key to Theosophij.] 
 
 Philosopher's Stone. Called also the "Powder of Projection". 
 It is the M(i(j)nnii ()pii.<i of the Alchemists, an object to be attained 
 by them at all costs, a substance possessing the power of trans- 
 muting the baser metals into pure gold. Mystically, however, the Phil- 
 o.sopher's Stone symbolises the transnuitation of the lower animal nature 
 of man into the highest and divine. 
 
 Philostratus (Gr.). A biographer of Apollonius of Tyana, who 
 described the life, travels and adventures of this sage and philosopher. 
 
 Phla (Gr.). A small isbmd in llie lake Tritonia, in the days of 
 Herodotus. 
 
 Phleg^iae (Gr.). A submerged ancient isbmd in i)rehistoric days 
 and identified by some writers with Atlantis; also a people in Thessaly. 
 
 Pho (Chin.). The animal Soul.
 
 23(i TilKOSol'llli AI. 
 
 Phoebe lUr.). A naiuc ^jivm to Diana, or tin- iiutoii. 
 
 Phcebus-Apollo (Or.). ApoUn as tin- Sun. "thf li^^lit uf liff ami 
 
 of tllr Wdrlli". 
 
 Phoreg ((Jr.). Tin* name of tli<' st-vnitli Titan not nicntioiuMl in 
 till- c-osino-^'ony of Hesiod. The "mystery" Titau. 
 
 Phorminx (dr.). Tlie sivcn-strinfjed lyn- of Orphiws. 
 
 Phoronede (dr.). A poem of wliidi Pln)roneus is tlif hero: this 
 wm-k is no h)n«?t'r extant. 
 
 Phoroneus (dr.). A Tilan; an anc-cstor and ^mirator of man- 
 kind. According to a legend of Argolis, like Prometheus he was 
 credited with bringing fire to this earth (PausaniasV The god of a river 
 in Peloponnesus. 
 
 Phren (Gr.). A Pythagoi-can t«'rm diiioting what wf call tln' 
 Kama-Manas still overshadowed by the Buddhi-^Iaiuis. 
 
 Phtah (Eg.). The God of death; similar to Siva, tiif destroyer, 
 in later Egyptian mythology a sun-god. It is the seat or locality of 
 the Sun and its occult Genius or Regent in esoteric philo.sophy. 
 
 Phta-Ra (Eg.). One of the 49 mystic (occult) Fires. 
 
 Picus, JoJni, Count of Mirandola. A celebrated Kabbalist and 
 Alchemist, author of a treatise "on gold" and other Kabbalistic works. 
 He defied Rome and Euroi)e in his attempt to prove divine Christian 
 tTMith in the Zuluir. Born in 1463, died 1494. 
 
 Pillaloo Codi (Tamil.). A nickname in popular astronomy 
 given to the Pleiades, meaning "hen and chickens". The French also, 
 curiously enough call this constellation, "Poussiniere". 
 
 Pillars, The Tivo. Jaehin and Boaz were placed at the entrance 
 to the Temple of Solomon, the first on the right, the second on the left. 
 Their .symbolism is developed in the rituals of the Freemasons. 
 
 Pillars, Th( Three. When the ten Sephiroth are arranged in the 
 Tree of Life, two vertical lines separate them into 3 Pillars, namely 
 the Pillar of Severity, the Pillar of Mercy, and the central Pillar of 
 ^lildness. Binah, Geburah, and Hod form the first, that of Severity ; 
 Kether. Tiphcreth, Jesod and Malkuth the central pillar; Chokmah. 
 Chesed and Netzach the Pillar of j\Iercy. [w.w.w.] 
 
 Pillars of Hermes. Like the "pillars of Seth" (with which 
 tiiey are identified) they served for commemorating occult events, and 
 various esoteric .secrets symbol icall}' engraved on them. It was a uni- 
 versal practice. Enoch is also said to have constructed pillars. 
 
 Pingala (Sk.). The great Vedic authority on the Prosody and 
 chJidudiis of the Vedas. Lived .several centuries B.C. 
 
 Pippala (SJx.). The tree of knowledge: the mystic fruit of that 
 tree "upon which came Spirits who love Science". Tliis is allegorical 
 and occult.
 
 GLOSSARY 237 
 
 Pippalada (:Sk.J. A magic school wlifn-iii Atharra Vtdd is explained 
 founded by an Adept of that name. 
 
 Pisachas (Sk.). In the Purihtas, goblins or demons created by 
 BralimA. In the southern Indian folk-lort', ghosts demons, larvae, and 
 vampires — generally female — who haunt men. Fading remnants of 
 human beings in Kdmaloka, as shells and Elementaries. 
 
 Pistis Sophia (Sk.). "Knowledge-Wisdom." A sacred book of 
 the early Gnostics or the primitive Christians. 
 
 Pitar Devata (Sk.). The "Father-Gods'*, the lunar ancestors of 
 mankind. 
 
 Pitaras (Sk.). Fathers, Ancestors. The fathers of tlu; human races. 
 
 Pitris (Sk.). The ancestors, or creators of mankind. They are of 
 seven classes, three of which are incorporeal, arupa, and four corporeal. 
 In popular theology they are said to be created from Brahma's side. 
 They are variously genealogized, but in esoteric philosophy they are 
 as given in the Secret Doctrine. In Isis Unveiled it is said of them: "It 
 is generally believed that the Hindu term means the spirits of our 
 ancestors, of disembodied people, hence the argument of some Spiritual- 
 ists that fakirs (and yogis) and other Eastern wonder-workers, are 
 mediums. This is in more than one sense erroneous. The Pitris are 
 not the ancestors of the present living men, but those of the human 
 kind, or Adamic races; the spirits of human races, which on the great 
 scale of descending evolution preceded our races of men, and they were 
 physicedly, eis well as spiritually, far superior to our modern pigmies. 
 In Mdnava Dharma Shdstra thej' are called the Lunar Ancestors." The 
 Secret Doctrine has now explained that which was cautiously put for- 
 ward in the earlier Theosophical volumes. 
 
 Piyadasi (Pali.). "The beautiful", a title of King Chandragupta 
 (the "Sandracottus" of the Greeks) and of Asoka the Buddhist king, 
 his grandson. They both reigned in Central India between the fourth 
 and third centuries B.C., called also Devanampiya, "the beloved of the 
 gods". } 
 
 Plaksha (Sk.). One of the seven Dwipas (continents or islands) 
 in the Indian Pantheon and the Purdnas. 
 
 Plane. From the Latin planus (level Hat) an extension of space 
 or of something in it, whether physical or metaphysical, e.g., a "plane 
 of consciousness". As used in Occultism, the term denotes the range or 
 extent of .some state of consciousness, or of the perceptive power of a 
 particular set of sen.ses, or the action of a particular force, or the state 
 of matter corresponding to any of the above. 
 
 Planetary Spirits. Primarily the rulers or governors of the 
 planets. As uur earth has its hierarchy of terrestrial planetary spirits, 
 from the highest to the lowest plane, so has every other heavenly body. 
 In Occultism, however, the term "Planetary Spirit" is generally applied
 
 238 THEOSOPIIICAL 
 
 only to the seven lii{]:hest hierareliics eorrcsjiondinjr to the Cliristiaii 
 archanfrels. These have all jtassed thr(m<;h a stapn* of evolution eorre- 
 spondinjr to the humanity of earth on other worlds, in long past eyeles. 
 Our earth, lu'inj; as yet only in its fourth round, is far too younj? to 
 have produeed hijrh planetary si)irits. The hifjhest planetary spirit 
 ruling over any glohi- is in reality the ''Personal God" of that planet 
 and far more truly its "over-ruling providence" tlian the sdf-eontra- 
 diet()r\ hiliiiitc Personal Deity of modern Churehianity. 
 
 Plastic Soul, l^sed in Oeeultism in reference to the liixja sharira 
 or the astral body of the lower Quaternary. It is called "plastic" and 
 also "Protean" Soul from its power of assuming any shape or form and 
 moulding or modelling itself into or upon any image impressed in the 
 astral light around it, or in the minds of tlie medium or of those present 
 at seances for nuiteriali/.ation. The linga sharira must not be confused 
 with the maifavi rupa or "thought body" — the image created by the 
 thought and will of an adept or sorcerer; for while the "astral form" 
 or linga sharira is a real entity, the "thought body" is a temporary 
 illusion created by the mind. 
 
 Plato. An Initiate into tlie Mysteries and the -reatest Greek 
 philosopher, whose writings are known the world over. lie was the 
 pupil of Socrates and the teacher of Aristotle. He flourished over 400 
 years before our era. 
 
 Platonic School, or the "Old Akademe", in contrast with the 
 later (u- X> (i-I'ldtonic School of Alexandria (See "Philalethean"). 
 
 Pleroma (Gr.). "Fulness", a Gnostic term adopted to signify 
 tlie divine world or Universal Soul. Space, developed and divided into 
 a series of jeons. The abode of the invisible gods. It has three degrees. 
 
 Plotinus. The noblest highest and grandest of all the Neo- 
 Platonists after the founder of the school, Ammonius Saccas. He was 
 the most enthu.siastic of the Philalethcans or "lovers of truth", whose 
 aim was to found a religion on a system of intellectual abstraction, 
 which is true Theosophy, or the whole substance of Neo-Platonism. If 
 we are to believe Porphyry, Plotinus has never disclosed either his birth- 
 place or connexions, his native land or his race. Till the age of twenty- 
 eight he had never found teacher or teaching which would suit him or 
 answer his aspirations. Then he happened to hear Ammonius Saccas, 
 from which day he continued to attend his school. At thirty-nine he 
 accompanied the Emperor Gordian to Persia and India with the object 
 of learning their philosophy. He died at the age of sixty-six after 
 writing fifty-four books on philosophy. So modest was he that it is said 
 he "blushed to think he had a body". He reached Samddhi (highest 
 ecstasy or "re-union with God" the divine Ego) several times during 
 his life. As said by a biographer, "so far did his contempt for his 
 bodily organs go, that he refused to use a remedy, regarding it as 
 unworthy of a man to use means of this kind". Again we read, "as he
 
 GLOSSARY 239 
 
 (lied, a drajron (or .SL'ri)i.*iit) that liad beeu uikUt liis bed, glided through 
 a hole in the wall and disappeared" — a fact suggestive for the student 
 of symbolism. He taught a doctrine identical with that of the Vedantins, 
 namely, that the 8pirit-Soul emanating from the One deific jirinciplr 
 was, aft.'r its pil^Tiinagc. re-united to It. 
 
 Point within a Circle, in its esoteric meaning tlie first unmani- 
 fested locjos appearing on tlie infinite and shoreless expan.se of 
 Space, represented by the Circle. It is the plane of Infinity and Abso- 
 luteness. This is only one of tlie numberless and hidden meanings of 
 this symbol, which is the most im])ortant of all the geometrical figures 
 used in metapliysical emblematology. As to tht- ^Masons, they have made 
 of the point "an individual brother" who.se duty to -Cxod and man is 
 bounded by the circle, and have added John the Baptist and John the 
 Evangelist to keep company with the "brother", representing them 
 under two ixTixMidicular parallel lines. 
 
 Popes-Magicians. There arc several sueli in history; i .g.. Pope 
 SylvesteT II., the artist who made an "oracular head", like the one 
 fabricated by Albertus ]\Iagnus, tlie learned Bishop of Ratisbon. Pope 
 Sylvester was considered a great "enchanter and sorcerer" by Cardinal 
 Benno, and the "head" was smashed to pieces by Thomas Aquinas, 
 because it talked too much. Then there were Popes Benedict IX., John 
 XX., and the Vlth and Vllth Gregory, all regarded by their contempo- 
 raries as magicians. The latter Gregory was the famous Hildebrand. 
 As to Bishops and lesser Priests who studied Occultism and became 
 expert in magic arts, they are numberless. 
 
 Popol Vuh. The Sacred Books of the Guatemalians. Quiche MSS., 
 <liscovered b\' Brasseur de Bourbourg. 
 
 Porphyry, (ir rrophijrius. A Xeo-Platonist and a most dis- 
 tinguished writer, only second to Plotinus as a teaclier and philosopher. 
 He was born before the middle of the third century a.d., at Tyre, since 
 he called himself a Tyrian and is supposed to have belonged to a Jewish 
 family. Though himself thoroughly Ilellenized and a Pagan, his name 
 Melrk (a king) does seem to indicate tliat lie had Semitic blood in 
 his veins. ^lodern critics very justly consider him the most practically 
 philosophical, and the soberest, of all the Neo-Platonists. A distinguished 
 writer, he was specially famoiis for his controver.sy with lamblichus 
 regarding the evils attendant upon the practice of Tiieurgy. He was, 
 however, finally converted to tlie views of his opponent. A natural-born 
 mystic, he followed, as did his master Plotinus, the pure Indian Kaj- 
 Yoga training, which leads to the union of the Soul with the Over-Soul 
 or Higher Self (Buddhi-Manas). He complains, however, that, all his 
 efforts notwithstanding, he did not reach this state of ecstacy before he 
 was sixty, while Plotinus was proficient in it. This was so, probably 
 because wiiile his teacher held piiysical life and body in the greatest 
 contempt, limiting philosophical research to those regions where life and
 
 240 TiIi:OSUl'lilL'AL 
 
 tli()Ufi:ht bt'foiiu' ctiTiial and tliviiic, Porpliyry devoted his wliolc time to 
 considerations of the bearing!: of phihisopliy on i)raetieal life. "The end 
 of philosophy is with him morality", says a biop:rapher, "we might 
 almost say, holiness — the healing of man's infirmities, the imparting to 
 him a purer and more vigorous life. Mere knowledge, however true, is 
 not of itself sufficient ; knowledge has for its object life in accordance 
 with Nous" — "reason", translates the biographer. As we inter])ret 
 Nous, iiowever, not as reason, but mind (JManas) or the divine eternal 
 Ego in man, we would translate the idea esoterically, and make it read 
 "the occult or secret knowledge has for its object terrestrial life in 
 accordance with Nous, or our everlasting reincarnating Ego", which 
 would be more consonant with Porphyry's idea, as it is with esoteric 
 philosophy. {See Porphyry's Dc Abstinentia i., 29.) Of all the Neo- 
 Platonists, Porphyry approached the nearest to real Theosophy as now 
 taught by the Eastern secret school. This is shown by all our modern 
 critics and writers on the Alexandrian school, for "he held that the Soul 
 should be as far as possible freed from the bonds of matter, ... be 
 ready ... to cut off the whole body". (Ad Marcellam, 34.) He 
 recommends the practice of abstinence, saying that "we should be like 
 tlie gods if we could abstain from vegetable as well as animal food". 
 He accepts with reluctance theurgy and mystic incantation as those are 
 "powerless to purify noetic (manasic) principle of the soul": theurgy 
 can "but cleanse the lower or psychic portion, and make it capable of 
 perceiving lower beings, such as spirits, angels and gods" (Aug. D( 
 Civ. Dei. X., 9), just as Theosophy teaches. "Do not defile the divinity", 
 he adds, "with the vain imaginings of men; you will not injure that 
 which is for ever blessed (Buddhi-Manas) but you will blind yourself 
 to the perception of the greatest and most vital truths". {Ad Marcellam, 
 18.) "If we would be free from the assaults of evil spirits, we must 
 keep ourselves clear of those things over which evil spirits have power, 
 for they attack not the pure soul whicli has no af^nity with them". {Dc 
 Ahstin. ii., 43.) This is again our teaching. The Church Fathers held 
 Porphyry as the bitterest enemy, the most irreconcilable to Christianity. 
 Finally, and once more as in modern Theosophy, Porphyrj^ — as all the 
 Neo-Platonists, according to St. Augustine — "praised Christ while they 
 disparaged Christianity"; Jesus, they contended, as we contend, "said 
 nothing himself against the pagan deities, but wrought wonders by 
 their help". "Thej^ could not call him as his disciples did, God, but 
 they honoured him as one of the best and wisest of men". (De Civ. Dei., 
 xix., 23.) Yet, "even in the storm of controversy, scarcely a word 
 seems to have been uttered against the private life of Porphyry. His 
 system prescribed purity and ... he practised it". (See A Diet, 
 of Christian Biography, Vol. IV., "Porphyry".) 
 
 Poseidonis (Gr.). The last remnant of the great Atlantean 
 Continent. Plato's island Atlantis is referred to as an equivalent term 
 in Esoteric Philosophy.
 
 - GLOSSARY 241 
 
 Postel, GuillautiK. A French adept, born in Normandy in 1.')10. 
 His learning brought him to the notice of Francis I., who sent him 
 to the Levant in search of occult MSS., where he was received into and 
 initiated by an Eastern Fraternity. On his return to France he became 
 famous. He was persecuted by the clergy and finally imprisoned by the 
 Inquisition, but was released by his Eastern brothers from his dungeon. 
 His Clavis Ahsconditorum, a key to things hidden and forgotten, is very 
 celebrated. 
 
 Pot-Amun. Said to be a Coptic term. The name of an Egyptian 
 priest and hieropliant who lived under the earlier Ptolemies. Diogenes 
 Laertius tells us that it signifies one consecrated to the "Amun", the 
 god of wisdom and secret learning, such as were Hermes, Thoth, and 
 Nebo of the Chaldees. This must be so, since in Chaldea the priests 
 consecrated to Nebo also bore his name, being called the Nebo'im, or in 
 some old Hebrew Kabbalistic works, "Abba Nebu". The priests gen- 
 erally^ took the names of their gods. Pot-Amun is credited with having 
 been the first to teach Theosophy, or the outlines of the Secret Wisdom- 
 Religion, to the uninitiated. 
 
 Prabhavapyaya (Sk.). That whence all originates and into 
 which all things resolve at the end of the life-cycle. 
 
 Prachetas (Sk.). A name of Varuna, the god ot water, or 
 esoterically — its principle. 
 
 Prachetasas (S-k.). See Secret Doctrine, II., 176 et seq. Daksha 
 is the son of the Prachetasas, the ten sons of Praehinavahis. Men 
 endowed with magic powers in the Purdnas, who, while practising re- 
 ligious austerities, remained immersed at the bottom of the sea for 
 10,000 years. The name also of Daksha, called Prdchetasa. 
 
 Pradhana (Sk.). Undifferentiated substance, called elsewhere 
 and in other schools — Akasa ; and Mulapraki'iti or Root of Matter by the 
 Vedantins. In short. Primeval Matter. 
 
 Pragna (Sk.) or Prajna. A synonym of Mahat, the Universal 
 Mind. The capacity for perception. (S. D., I. 139) Consciousness. 
 
 Prahlada (Sk.). The son of Tiranyakashipu, the King of the 
 Asuras. As Prahlada was devoted to Vishnu, of whom his father was 
 the greatest enemy, he became subjected in consequence to a variety of 
 tortures and punishments. In order to save his devotee from these, 
 Vishnu assumed the form of Nri-Sinha (man-lion, his fourth avatar) 
 and killed the father. 
 
 Prajapatis (Sk.). Progenitors; the givers of life to all on this 
 Earth. Tliey are seven and then ten — corresponding to the seven and 
 ten Kabbalistic Sephiroth ; to the Mazdean Amesha-Spentas, &c. 
 Brahma, the creator, is called Prajapati as tlie synthesis of the Lords of 
 Being.
 
 242 riiK«>si»i'iiu Ai. 
 
 Prakrita (Sk.). Om- of llif provincial dialci-ts of Sanskrit --"tht* 
 l;in^'-ua^r< <»t" the {rods'", anil thcrcfort', its materialization. 
 
 Prakritika Pralaya (Sk.). 'Vlw Pralaya succeedinj; to the 
 A{,'f of iiralinia. wliiii I'Vi'rytliinji- tliat i-xists is rt'solvt-d into its 
 priinortlial cs-scncc (or I'rakriti). 
 
 Prakriti (Sk.i. Xatnrf in jrent-i-al. nature as opposed to Purusha 
 
 ^|li^itnal nature and Spirit, which together are the "two primeval 
 aspects of the One ("iiknown Deity". {iSccrt I Docfrim. I. f)!.) 
 
 Pralaya (Sk.). A period of obscuration or repose — planetary, 
 cosmic or universal — the opposite of Manvantara (.S. D., I. 370.). 
 
 Pramantha (Sk.). An accessor\ to producing; the sacred fire by 
 fii'-tion. The sticks used by Brahmins to kindle fire by friction. 
 
 Prameyas (Sk.). Thin«rs to be pi-oved ; objects of Pramann or 
 
 pl'Dof. 
 
 Pram-Gimas ( Lith nankin ). Lit., "Master of all", a deity-title. 
 
 Pramlocha (Sk.). A female Aspams — a water-nymph who beguiled 
 Kautlu. (See "Kandu".) 
 
 Prana (Sk.). Life-Principle; the l)reatli of Life. 
 
 Pranamaya Kosha (Sk.). The vehicle of Vrnna, life or the Linga 
 Siirira : ;i X'edantic terra. 
 
 Pranatman (Sk.). The same as Sutratnia, the eternal germ-thi-rad 
 on which are strung, like beads, the personal lives of the Ego. 
 
 Pranava fSk.). A sacred word, equivalent to Aum. 
 
 Pranayama (Sk.). The suppression and regulation of the breath 
 in Yoga practice. 
 
 Pranidhana (Sk.). The fifth observance of the Yogis; ceaseless 
 devoTJon. ' See Yoga Shastras, ii. 32.) 
 
 Prapti ^s'A-.;. Prom Prdp, to reach. One of the eight Sid-dhif 
 i powers) of Raj-Yoga. The power of transporting oneself from one 
 place to another, instantaneously, by the mere force of will ; the faculty 
 of divination, of healing and of prophesying, also a Yoga power. 
 
 Prasanga Madhyamika (Sk.). A Buddhist school of philosophy 
 in Tibet. It follows, like the Yogacharya system, the Mahdydua 
 or "Great Vehicle"' of precepts; but, having been founded far later 
 than the Yogacharya, it is not half so rigid and severe. It is a semi- 
 exoteric and very popular system among the literati and laymen. 
 
 Prashraya, or Vinaija (Sk.). "The progenetrix of affection."" A 
 title bestowed ui)on the Vedic Aditi. the "Mother of the Gods". 
 
 Pratibhasika (Sk.). The apparent or illusory life. 
 
 Pratisamvid (Sk.). The four "unlimited forms of wisdom" at- 
 tained by an Arhat ; the last of which is the ahsolutr knowledge of and 
 power over the twelve Nidanas. (See "Nidana".)
 
 GLOSSARY 243 
 
 Pratyabhava (Skj. Tlic state of the E^o under the necessity of n-- 
 |)eate(l l)ii'ths. 
 
 Pratyagatma (Sk.). The samt' as .Jivatma. or the out- liviii'r rnivci-- 
 sal Soul — Alaya. 
 
 Pratyahara (Sk.). Tlie same as "Mahapralaya". 
 
 Pratyaharana (Sk.). Tlie i)relirainary training- in practical Raj- 
 Vofra. 
 
 Pratyaksha (Sk.). Spiritual perception by means of senses. 
 
 Pratyasarga (Sk.). In Sankhya philosophy the "intellectual evolu- 
 tion of the Universe"; in tlie Furfnia.'i tlie 8th creation. 
 
 Pratyeka Buddha (Sk.). The same as "Po^t-Buddha". The 
 Pratyeka Buddlia is a degree which belongs exclusively to the Yoga- 
 charya school, yet it is only one of high intellectual development with no 
 true spirituality. It is the dcad-h ttcr of the Yoga laws, in which 
 intellect and comprehension play the greatest part, added to the strict 
 carrying out of the rules of the inner development. It is one of the three 
 paths to Nirvana, and the lowest, in which a Yogi — "without teaeiier 
 and without saving others" — by the mere force of will and technical 
 ob.servances, attains to a kind of nominal Buddhashij) individually : 
 doing no good to anyone, but working selfishly for his own salvation and 
 himself alone. The Pratyekas are respected outwardly but are despi.sed 
 inwardly by those of keen or spiritual appreciation. A Pratyeka is 
 generally compared to a "Khadga" or solitary rhinoceros and called 
 Ekashringa Rishi, a selfish solitary Rishi (or saint). "As crossing 
 Sansara ('the ocean of birth and death' or the series of incarnations), 
 .suppressing errors, and yet* not attaining to absolute perfection, the 
 Pratyeka Buddha is compared with a horse which crosses a river swim- 
 ming, without touching the ground." {San.<ikrit-Chinese Diet.) He is 
 far below a true "Buddha of Compassion". He strives only for the 
 reaching of Nirvana. 
 
 Pre-existence. The term use<l to denote that we have lived 
 before. The same as reincarnation in the past. The idea is derided by 
 .some, rejected by others, called ab.surd and inconsistent by the third : 
 yet it is the oldest and the most universally accepted belief from an 
 immemorial antiquity. And if this belief was universally accepted by 
 the most subtle philosophical minds of the pre-Christian world, surely 
 it is not amiss that some of our modern intellectual men should also 
 believe in it, or at least give the doctrine the benefit of the doubt. Even 
 the Bible hints at it more than once, St. John the Baptist being regarded 
 as the reincarnation of Elijah, and the Disciples asking whether the 
 blind man ivas horn blind bccau.'ic of his sin.<i, which is equal to saying 
 that he had lived and sinned before being born blind. As ]\Ir. Bonwiek 
 well says: it was "the work of spiritual progression and soul discipline. 
 The pampered sensualist returned a beggar ; the proud oppressor, a 
 slave ; the selfish woman of fashion, a seamstress. A turn of the wheel
 
 244 TIIKOSOI'HICAL 
 
 fjavc a chaiu'c for tlu' di'Vi'lopiiu'iit of lu-ji^lci'tt'd or abused intelligeiiCL' 
 and foeliiij?, heiieo the popularity of reincarnation in all climes and 
 times, . . . thus the expurgation of evil was . . ^. gradually 
 but certainly accomplished." Verily "an evil act follows a man, pass- 
 ing through one hundred thousand ti-ansinigrations" (Panchatantra). 
 "All souls have a subtle vehicle, image of the body, which carries the 
 passive soul from one material dwelling to another" says Kapila ; while 
 liasnage explains of the Jews: "By this second death is. not considend 
 hell, but that which hai)pens when a soul has a second time animated a 
 body". Herodotus tells his readers, that tiie Egyptians "are the earliest 
 who have spoken of this doctrine, according to which the soul of man 
 is immortal, and after the destruction of the body, enters into a newh/ 
 born hdng. When, say tliey, it has j>assed through all the animals of 
 the earth and .sea, and all the birds, it will re-enter the body of a new 
 born man." This is Pre -existence. Deveria showed that the funeral 
 books of the Egyptians say plainly "that resurrection was, in reality, 
 but a renovation, leading to a new infancy, and a new youth". (See 
 "Kcincarnation".) 
 
 Pretas (Sk.). "lliingr\' demons" in popular folk-lore. "Shells", 
 of the avaricious and selfish man after death; "Elementaries" reborn as 
 Pi-et;is. in Kama-loka, according to the esoteric teachings. 
 
 Priestesses. Every ancient religion had its priestesses in the tem- 
 ples. Tn Egypt they were called the Sd and served the altar of Tsis and 
 in the terajiles of other goddesses. Canephorrr was the name given by 
 the Greeks to tho.se consecrated priestesses who bore the baskets of the 
 gods during the public festivals of the ^pieusinian ]\Iysteries. There 
 were female in'ojdiets in Israel as in P]gypt. diviners of dreams and 
 oracles : and Herodotus mentions the Hierodulrs, the virgins or nuns 
 dedicated to tiie Theban Jove, who were generally the Pharaoh's 
 daughters and other Princesses of the Royal House. Orientalists speak 
 of the wife of Cephrenes, the Imilder of the so-called second Pyramid, 
 wjio was a priestess of Thoth. (See "Nuns".) 
 
 Primordial Light. In Occultism, the light which is born in, and 
 througli the preternatui-al darkness of chaos, which contains "the all in 
 all", the .seven rays that become later the seven Principles in Nature. 
 
 Principles. The Elements or original essences, the basic diflfertnitia- 
 tions upon and of which all things are built up. We use the term to 
 denote the seven individual and fundamental aspects of the One Uni- 
 versal Reality in Kosmos and in man. Plence also the seven aspects in 
 their manifestation in the human being — divine, spiritual, psychic, as- 
 ti-al. jtliysiological and simply physical. 
 
 Priyavrata (Sh\). The name of the son of Swayambhuva .Maim in 
 exoteric Hinduism. Th(> occult designation of one of the primeval races 
 in Occultism. 
 
 Proclus (Or.). A Greek writer and mystic pliilcsoplier. known as a
 
 GLOSSARY 245 
 
 Comimntatoi- of IMato, jiiid siiniaint'd tlic Diadocluis. llr lived in tlie 
 fifth century, and died, ag:ed 75, at Athens a.d. 485. His last ardent 
 disciple and follower and the translator of his works was Thomas Taylor 
 of Norwich, who, says Brother Kenneth Mackenzie, "was a modern 
 mystic who adopted the i)afran faith as beinp: the only veritable faith, 
 and aetiiall\' sacrificed doves to Venus, a jroat to Bacchus and .... 
 desifrned to iiniiiolate a bull to Jupiter" but was jirevented by his 
 landlady. 
 
 Prometheus (Gr.). The Greek logos; In-, who by bringing on earth 
 divine fire (intellifrcnce and consciousness) endowed men with reason 
 and mind. Prometheus is the Hellenic ty]^e of our Kumtiras or Egos, 
 those who, by incarimtin<r in men, made of them latent gods instead of 
 animals. The gods (or Elohim) were aver.se to men becoming "as one 
 of us" (Genesis iii., 22), and knowing "good and evil". Hence we see 
 these gods in every religious legend punishing man for his desire to 
 know. As the Greek myth has it, for stealing the tire he brought to men 
 from Heaven, Prometheus was chained by the order of Zeus to a <-i-ag 
 of the Caucasian ^Mountains. 
 
 Propator (Gr.). A Gnostic term. The "Depth" of Bythos. or En- 
 Aior, the unfathomable light. The latter is alone the Self-Existent and 
 the Eternal — Propator is only periodical. 
 
 Protogonos (Gr.). The "first-born": used of all the manifested gods 
 and of tile Sun in our system. 
 
 Proto-ilos (Gr.). The first primordial matter. 
 
 Protologoi (Gr.). The primordial seven creative Forces when anthro- 
 poiiior])lii/.ed into Archangels or Logoi. 
 
 Protyle (Gr.). A newly-coined word in chemisti-y to desigjiate the 
 lii'st homogeneous, primordial substance. 
 
 Pschent (Eg.). A symbol in the form of a double crown, meaning 
 the presence of Deity in death as in life, on earth as in lieaviMi. This 
 Pschent is only worn by certain gods. 
 
 Psyche (Gr.). The animal, terrestrial Soul; the lower Manas. 
 
 Psychism, from the Greek psyche. A term now used to denote very 
 loosely every kind of mental phenomena, e.g., mediumship. and the 
 higher .sensitiveness, hypnotic receptivity, and inspired prophecy, simple 
 clairvoyance in the astral light, and real divine seership ; in short, the 
 word covers every phase and manifestation of the powers and iiotencies 
 of the hionan and the divine Souls. 
 
 Psychography. A word first used by theosophists; it means writing 
 under tile dictation or the influence of one's "soul-power", though 
 Spiritualists have now adopted the term to denote writing produced by 
 their mediums under the guidance of returning "Spirits". 
 
 Psychology. The Science of Soul in days of old : a Science whicii 
 served as the unavoidable basis for physiology. Whereas in our modern
 
 246 THEOSOPHICAL 
 
 i\ny it is ]>>\cliol<)jr\ that is l)ciii;r liascd i liy our (jnul scientists i upon 
 I)hysiolo<r\ . 
 
 Psychometry. /.//., ■'Soiil-nit'asurinjr'" ; rcadinfr <'»• st'ciufr. not with 
 thr |)hysical ivcs. hut with the soul or intnr Sij^ht. 
 
 Psychophobia. Jjif.. " Soul-fear, "' applied to materialists and certain 
 atheists, who heeoMie struck" with madness at the very mention of Soul 
 oi- Spirit. 
 
 Psylli (dr.). Serpent-cliai'Miers of Africa and Kjx.\i)t. 
 
 Ptah, oi- I'fhdli (E(/.). The son of Knepli in the Ejryptian Pantheon. 
 He is the Principle of Ligrlit and Life tliroujrh which "creation" or 
 I'atiier evolution took place. The Efjyptian logos and creator, the 
 f)( iniurc/os. A very old deity, as, aceordin<:j to Herodotus, he had a tem- 
 ple erected to him by Menes, the tirst kin^^ of Eg^ypt. He is "^iver of 
 life" and the self-born, and the fathei- of Apis, the sacred bull, con- 
 ceived throup:!) a i-ay from the Sun. Ptah is thus the prototype of 
 Osiris, a later deity. Herodotus makes him a father of the Kabiri, the 
 raystery-g:ods ; and the Targum of Jerusalem says: "Eg^yptians called 
 the wisdom of the First Intellect Ptah"; hence he is Mahat the "divine 
 wisdom"; thougrh from another aspect he is Sicabhiivat, the self-created 
 substance, as a prayer addressed to him in the tiUual of the Dead says, 
 after callings Ptah "father of fathers and of all jrods, jrenerator of all 
 men produced from his substance": "Tiiou art without father, being: 
 engendered by thy own will ; thou art without mother, being horn by the 
 renewal of fhiiK oicit suhst(nie( from whom proceeds substance". 
 
 Puja (Sk.). An olferiufi- : worship and divine honours offered to an 
 idol or something sacred. 
 
 Pulastya (Sk.). One of the seven "mind-born sons" of Brahma; 
 the reputed fatiier of the Nagas (serpents, also Initiates) and other 
 s\mbolical creatures. 
 
 Pums tSk.). Spirit, supreme Puruslia, Man. 
 
 Punarjanma fSk.). The power of evolving objective manifestations; 
 
 motion of foi-ms; also, re-birth. 
 
 Pundarik-aksha (Sk.). Lit., "lotus-eyed", a title of Vishnu. 
 "Supreme and imjierishahle gloi'y". as translated by some Orientalists. 
 
 Puraka (Sk.). Iid)reatliing process; a way of breathing as regulated 
 accoi'diiig to the ju'esciMbed rules of Hatha Yoga. 
 
 Puranas (Sk.). J At., "ancient". A collection of symbolical and 
 allegoi'ical writings — eighteen in number now — sup})ose(l to have been 
 composed by Vyasa, the author of Mahabhdrata. 
 
 Purohitas (Sk.). Family priests; Brahmans. 
 
 Pururavas (Sk.). The son of Budha, the son of Soma (the moon), 
 and of 11a ; famous for being the first to produce fire by the friction of 
 two ])ieces of wood, and make it (the fire) triple. An occult character.
 
 GLOSSARY 247 
 
 Purusha (Sk.). Man", heavenly man. Spirit, the same as Xarayana 
 ill another aspt'ct. "The Spiritual Self." 
 
 Purusha Narayana (Sk.). Primordial male— Brahma. 
 
 Purushottama (Sk.). Lit., "best of men"; metaphysically, however. 
 it is s])irit, the Supreme Soul of the universe; a title of Vishnu. 
 
 Purvaja (Sk.). "Pregenetic'', the same as the Orphie J'rotologos: a 
 title of Vishnu. 
 
 Purvashadha (Sk.). An asterism. 
 
 Piishan (Sk.). A Vedic deity, the real uu^aiiing of wliicli remains 
 unknown to Orientalists. It is qualified as the "Nourisher". the feeder 
 of all (helpless) beings. Esoteric philosophy explains the meaning. 
 Speaking of it the TaitUrhja Brahmana says that, "When Prajapati 
 formed living beings, Pushan nourished them". This then is the same 
 mysterious force that nourislies the f<ptus and unborn babe, by O.wiosis, 
 and which is called the "atmospheric (or akasic) luirse", and the "father 
 nourisher". When the lunar Pitris had evolved men, these remained 
 senseless and helpless, and it is "Pushan wlio fed primeval man". Also 
 a name of the Sun. 
 
 Pushkala (Sk.) or Fitskola. A palm leaf prepared for writing on. 
 used in Ceylon. All tlie native books are written on such palm leaves, 
 and last for centuries. 
 
 Pushkara (8k.). A blue lotus; the seventh Dwipa or zone of 
 Bharatavarsha (India). A famous lake near Ajmere ; also the proper 
 name of several persons. 
 
 Puto (Sk.). An island in Cliina where Kwan-Sliai-Viii and Kwan-Vin 
 have a number of temples and monasteries. 
 
 Putra (Sk.). A son. 
 
 Pu-tsi K'iun-ling (Chin.). Lit., "the Universal Saviour of all 
 beings". A title of Avalokiteswara, and also of Buddha. 
 
 Pygmalion (Or.). A celebrated sculptor and statuary in tlie island of 
 ('y])rus, who l)ecame enamoured of a statue he had made. So the God- 
 dess of beauty, taking pity on him, changed it into a living woman 
 (Ovid, Met.). The above is an allegory of the soul. 
 
 Pymander (Gr.). The "Thought divine". The Egyptian Prometheus 
 and the personified Nous or divine light, whieii appears to and instructs 
 Hermes Trismegistus, in a hermetic work called "Pymander". 
 
 Pyrrha (Gr.). A daughter of Epimatheos and Pandora, who was 
 married to Deucalion. After a deluge when mankind was almost annihil- 
 ated, Pyrrha and Deucalion nuide men and women out of stones which 
 they threw behind thcni. 
 
 Pyrrhonism (Gr.). The doctrine of Scepticism as first taught by 
 Pyrrho, though his system was far more philosophical than the blank 
 dcnial of oui- modern Pvrrhonists.
 
 248 THEOSOI'JIICM. 
 
 Pythagoras (iir.i. TIil- most famous of mystic pliilosoplicrs. born at 
 8amos. about 58(5 n.v. lie seems to bave traveUcd all over tiw world, 
 and to liave culled bis pbibisopby fi'om tbe various systems to whieli 
 be bad access. Tbus lie studied tbe esoteric sciences witb tbc Brach- 
 mams of India, and astronomy and astrolopry in Cluddea and Ef^ypt. 
 Tie is known to this day in llir formei- country under tbe name u\' 
 Vavanacbarya I'lnuian t.aelier" . After returnin^' lie settled in 
 Crotona. in Majjiia (Jrccia. wbere lie establisbed a collcfre to wbicb very 
 .soon resorted all tbe best intellects of tbe civilised centres. His fatber 
 was one Mne.sarcbus of Samos, and was a man of noble birtb and b-arn- 
 inpr. It was Pytbajroras wbo was tbe first to teacli tbe beliocentrie 
 system, and wbo was tbe p-eatest proficient in preometry of bis century. 
 It was be also wbo created tbe word "pbilosoplier". composed of two 
 words meaninp: a "lover of \v\H(]om"--philo-sophos. As tbe grreatest 
 matbeiiietician. jreometer and astronomer of bistorical antiquity, and 
 also tbe biprbest of tbe metapbysicians and scholars. Pythagoras has won 
 imperishable fame. He tauprbt reincarnation as it is professed in India 
 and niueli else of tile Secret Wisdom. 
 
 Pythagorean Pentacle (Gr.). A Kabbali.stic six-])ointed star with an 
 eajrle at the ape.x and a bull and a lion under tbe face of a man; a my.stic 
 symbol adopted by tbe Eastern and Kniiuin Christians, who place these 
 animals beside the foui- Evanfrelists. 
 
 Pythia or I'ljlhoinss ((h-.). IModern dictionaries inform us that the 
 term means one who delivered the oracles at the temple of Delphi, and 
 "any female supposed to have the spirit of divination in her — a witch" 
 (Webster). This is iieither true, just nor correct. On the authority of 
 Iambi ichus. Plntarch and others, a Pythia was a priestess chosen amonp: 
 tbe soisifiirs of tbe poorer classes, and placed in a temple wIkm-c oracular 
 powers were exercised. There she had a room secluded from all but the 
 chief Ilierophant and Seei-. and once admitted, was. like a nun, lost to 
 the world. Sittin<r on a tripod or brass placed over a fissure in the 
 jrround, through which arose intoxicating vapours, these subterranean 
 exhalations, penetrating her whole system, produced tbe prophetic 
 mania, in which abnormal state she delivered oracles. Aristophanes in 
 "Vjestas" I., reg. 28, calls tbe Pythia tuntriloqua vates or tbe "ventrilo- 
 quial prophetess'', on account of her stonHich-\oicx\ Tbe ancients placed 
 tbe soul of man (the lower Manas) or bis personal self-consciousness, in 
 the pit of bis stomach. We find in the fourth verse of tbe second 
 NahhdiKfiishta hymn of the Brahmans: "Hear, sons of the gods, one 
 who speaks through bis name (ndhha), for be hails you in your dwell- 
 ings!" This is a modern somnambulic phenomenon. Tbe navel was 
 regarded in antiquity as "tbe circle of tb(^ sun", the seat of divine 
 internal light. Therefore was the oracle of Apollo at Delphi, the city of 
 Dclphus, the womb or abdomen — while tbe seat of the temple was called 
 tbe omphalos, navel. As well-known, a number of mesmerized subjects 
 can read letters, hear, smell and see through that part of their body. In
 
 GLOSSAKY 249 
 
 India there exists to this day a belief (also among the Parsis) that 
 adepts have flames in their navels, which enlighten for them all dark- 
 ness and unveil the spiritual world. It is called with the Zoroastnans 
 the lamp of Dcshtur or the "High Priest"; and the light or radiance of 
 the Dikshita (tlie initiate) with the Hindus. 
 
 Pytho (Gr.). The same as 0&— a fiendish, devilish influence; the oh 
 through wliieli tlie sorcerers arc said to work.
 
 250 THKoS()J'Jllr.\|. 
 
 Q. 
 
 v^.— Till' sfv.'iitrriitli It'ttt'i- of till' Kii«rlisli Alplialnt. ll is tin- (►l)s»t- 
 Irte vKoliaii Qoppa, ami the llthnw h'o}>h. As a mmit ral it is 100, ami 
 its symbol is the bai'k of tin- ln'atl from the I'ars to tho neck. With the 
 /Eoliaii Occultists it stood for the symbol of (lifVcrciitiation. 
 
 Qabbalah (Il<hj. The ancient Cbahlcan Secret Doctrine, ablmviatcd 
 into Kabala. An occult system handed down by oral transmission; but 
 which, thoufrh acceptinjr tradition, is not in itself composed of merely 
 traditional teachinfjs, as it was once a fundamental science, now dis- 
 (ifrured by the additions of centuries, and l)V inter|)nlation by the 
 Western Occultists, especially by Cliristiiui Mystics. It ti-cats of hitherto 
 esoteric interpretations of the Jewish Scriptures, and teaches several 
 methods of interpreting; liiblical allejrories. Orijrinall>- the doctrines 
 were transmitted "from mouth to ear" only. sa.\s Dr. W. Wynn West- 
 cott, "in an oral manner from teacher to pupil who received them; 
 hence the name Kabbalah, Qal)alah or Cabbala from the Hebrew root 
 QBL. to receive. Besi(h'S this Theoretic Kabbalah, there was create<l 
 a Practical branch, which is concerned with the Ilebn-w letters, as 
 types alike of Sounds. Xund)ers, and Ideas." (See "Gematria". "No- 
 tarieon". "•Temura".) For the orifjinal l)ook of the i^ahhaUih — the 
 Zohar — see further on. But the Zohar we have now is imt the Zoluir 
 left by Simeon Ben Jocliai to his son and secretary as an heirloom. The 
 author of the present approximation was one Moses de Tjcon. a Jew of 
 the XrUth century (See "Kabalah" and "Zohar".) 
 
 Qadmon, Adam, or Adam Kadmon (Hib.). The Heavenly or CeU'S- 
 tial Man. the Microcosm ((j.v.) He is tiie manifested Lo«;os; the third 
 Lojros according to Occultism, or the Paradijrm of Humanity. 
 
 Qai-3rin fllcb.). The same as Cain. 
 
 Qaniratha (Mazd.). Our earth, in the Zoi-oastrian Scriptures, whicli 
 is pliii'.d, as taufrht in the Srcrrt Doctrine, in the midst of the other 
 six Karslncars, or {rlobes of the terrestrial diain. (See Snnt Doctrim , 
 11. p. 7:)9. 1 
 
 Q'lippoth I III}).), or Klippolh. The world of Demons or Shells; the 
 same as the Aseeyatic World, called also Olam Klippoth. It is the 
 residence of Hamad, the Prince of Dai-kuess in the Kabbalistic allejrories. 
 But note what we read in the Zohar (ii. 43a): "For the .siTvice of the 
 Auf^elic World the Holy. . . . made Samael and liis legions, i.e., 
 the world of action, who are as it were the clouds to be used (by the 
 higher or upper Spirits, our Efjos) to ride upon in their descent to the 
 earth, and serve, as it were, for their horses". This, in con.iunction 
 with the fact that Q'lippoth contains the matter of wliicli stars. |)lanets.
 
 GLOSSARY 251 
 
 and even men jn-c made slunvs tliat Samael witli Ins Icjiions is simply 
 <'haotic, turbnltMit mattt-r. which is used in its finer state by spirits to 
 i-obe themselves in. For six-aking: of the "vesture" or form (rupa) of 
 tlie incarnatinpr Ef/os, it is said in the Occult Catechism that they, the 
 ]\Ianastiputras or Sous of Wisdom, use for the consolidation of their 
 forms, in order to descend into lower spheres, the dregs of Swahhdvat, or 
 that plastic matter which is througfhout Space, in other words, primor- 
 dial tins. And these drej^s are what the Epryptians have called Typhon 
 and modern Europeans Satan. Samael, ftc. etc. I)t us ( st Di man invrr- 
 siis — the Demon is the linituj of God. 
 
 Quadrivium (Lat.). A term used by the Scholastics duriufr the 
 Middle AfTes to desifinate the last four paths of learninj? — of which 
 there were oriji^inally seven. Thus grammar, rhetoric and log^ic were 
 called the triviKni, and arithmetic, geometry, music and a.stronomy (the 
 PythajJTorean obligatory sciences) went under the name of qiiadriviinyi. 
 
 Quetzo-Cohuatl (MrxJ. The .serpent-god in the Mexican Scriptures 
 and legends. His wand and other "land-marks'' show him to be .some 
 great Initiate of antiquity, who received the name of "Serpent" on 
 account of his wisdom, long life and powers. To this day the aboriginal 
 tribes of Mexico call themselves by the names of various re])tiles. animals 
 and birds. 
 
 Quiche Cosmogony. Calleil Vopul Vuh; di.scovered by tiie Abbe Bras- 
 seur de Bourboug. (See "Popol Vuh".) 
 
 Quietists. A religious sect founded by a Spanish monk named 
 Molinos. Their chief doctrine was that contemplation (an internal .statf 
 of complete rest and passivity) was the only religious practice possibb-. 
 and con.stituted the whole of religious observances. They were the 
 Western Hatha Yogis and passed their time in trying to separate their 
 minds from the objects of the senses. The practice became a fashion in 
 France and also in Russia during the earl\- portion of this century. 
 
 Quinanes. A very ancient race of giants, of whom there are many 
 traditions, not only in the folk-lore but in the history of Central America. 
 Occult science teaches that the race which preceded our own human 
 race was one of giants which gradually decreased, after the Atlantean 
 deluge had almost swept them off the face of the earth, to the present 
 size of iiijiii. 
 
 Quindecemvir (Lat.). The Roman jtrifst who had charge of th<- 
 Silnlline books. 
 
 Qu-tamy (Chald.). The name of the mystic who receives the revela- 
 tions of the moon-goddess in the ancient Chaldean work, translated 
 into Arabic, and retranslated by Chwolsohn into Cfrman. under thr 
 name of Naf)athi an Agriciiltiin .
 
 252 THKOSOI'JIK \1 
 
 R. 
 
 R. 
 
 — Tlif fifjlltt't'iitli Icttcl' of tlir ;il|»li;il)rt ; ""tlif (•aiiilic" ;is its sound 
 reiniiuls oiif of a snarl. Tn the Hebrew alphabet it is the twentieth, and 
 its muneral is 200. It i.s equivalent as Ri sh to the divine name Rahim 
 (clemency) ; and its symbols are, a sphere, a head, or a circle. 
 
 Ra (Eg.). The divine Univer.sal Soul in its manifested aspect — the 
 ever-burniiifr ligrlit ; also the personified Sun. 
 
 Rabbis (Ilch.). Oripinally teachers of the Secret iMysteries. the 
 (J(il)hnl(ih : later, every Levite of the priestly caste became a teacher and 
 a Ral)bin. 'See the series of Kabbalistic Rabbis by w.w.w.) 
 
 1 Rabbi Abulafia of Saraprossa. born in 1240, formed a school of Kab- 
 balah named after him; his chief works were Thr Srvrn Pafha of the 
 Lnic and TJn Kpi.<;th to R(iht){ Solomon. 
 
 2 Rabbi Akiba. Author of a famous Kabbalistic work, the "Alplia- 
 bet of R. A.", which treats every letter as a sym))ol of an idea and an 
 em])lem of .some sentiment ; the BooJi of Enoch was originally a portion of 
 this work, which appeared at the close of the eifrbtli eentury. Tt was 
 not purely a Kabbalistic treatise. 
 
 3 Rabbi Azariel ben Menachem i a.d. IKiO. Tlie authoi- of the 
 Commcntarfi on the Ten Sephiroth, which is the oldest purely Kabba- 
 listic work extant, setting aside the Scphcr Yetzirah, which although 
 older, is not concerned with the Kabbalistic Sephiroth. He was the 
 pupil of Isaac the Blind, who is the reputed father of the Piuropean 
 Kabbalah, and he was the teacher of the equally famous R. Closes 
 Nachmaiiides. 
 
 4 Rabbi Moses Botarel (1480). Author of a famous commentary on 
 the Scphtr Yctzirah ; he taught that by ascetic life and the use of in- 
 vocatioii. a man's dreams might be made prophetic. 
 
 5 Rabbi Chajim Vital (IGOO). The great exponent of the Kabbalah 
 as taught R. Isaac Loria : author of one of the most famous works, Otz 
 Chiini, or Trrr, of Life; from this Knorr von Ro.senroth has taken the 
 Book on the. Rashith ha Gilgalim, revolutions of souls, or scheme of 
 reincarnations. 
 
 6 Rabbi Ibn Gebirol. A famous Hebrew Rabbi, author of the hymTi 
 Krfhcr Malchvth, or Royal Diadem, which appeared about 1050; it is a 
 beautiful poem, embodying the cosmic doctrines of Aristotle, and it even 
 now forms part of the Jewish special service for the evening preceding 
 the great annual Day of Atonement (See Gin.sburg and Sachs on the 
 Rcligimis Poetrj/ of the Spanish Jews). This author is also known as 
 Aviceliron.
 
 GLOSSARY 253 
 
 7 Rabbi Gikatilla. A {listiiifruislipd Kabbalist who flourisliod al)ont 
 1300: he wrott- tlu- famous books, The Garden of Nuts, The Gate to thr 
 Vowel Points, The mystery of the shining Metal, and The Gates of Right- 
 emisncss. Ho laid esppcial stress on the use of Gematria. Notarieon and 
 Temura. 
 
 8 Rabbi Isaac the Blind of Posquiero. The first who puldidy tauglit 
 in Europe, about a.d. 1200, the Theosophie doctrines of the Kabbalah. 
 
 9 Rabbi Loria (also written Lvria, and also namea Ari from his 
 initials). Founded a .school of the Kabbaleih circa 1560. He did not 
 write any works, but his disciples treasured up his tt'aeliinp:s. and 
 R. Chajim Vital published them. 
 
 10 Rabbi Moses Cordovero (a.d. 1550). The author of several Kab- 
 balistic works of a wide rei)utation, viz., A Sweet Light, The Book of 
 Retirement, and T'he Garehn of Poniegranatrs; this latter can be read in 
 Latin in Knorr von Rosenroth's Kabbalah Dmueleita, entitled Traetatu<i 
 ele Aniyno, ex libro Pareles Rinunonim. Cordovero is notable for an 
 adherence to the strictly metaphysical part, ignorinfj the wonder-work- 
 ing branch which Rabbi Sabbatai Zevi practised, and almost perished in 
 the pursuit of. 
 
 11 Rabbi Moses de Leon (circa 1290 a.d.). The editor and first pub- 
 lisher of the first Zohar or "Splendour", the most famous of all the 
 Kabbalistic volumes, and almost the only one of which any large part 
 has been translated into English. This Zohar is a.sserted to be in the 
 main the production of the still more famous Rabbi Simon ben Jochai. 
 who lived in the reign of the Emperor Titus. 
 
 12 Rabbi Moses Maimonides fdied 1304). A famous Hebrew Rabbi 
 and author, who condemned the use of charms and amulet.s, and objected 
 to the Kabbalistic use of the divine names. 
 
 13 Rabbi Sabbatai Zevi (born 1641). A very famous Kabbalist. who 
 passing beyond the dogma became of great reputation as a thaumaturgist, 
 working wonders by tlie divine names. Later in life he claimed ^lessiah- 
 ship and fell into the hands of the Sultan IMohammed IV. of Turkey, and 
 would have been murdered, but saved his life by adopting the Moham- 
 medan religion. (See Jost on Judetism anel it.<> Seets.) 
 
 14 Rabbi Simon ben Jochai (circa a.d. 70-80). It is round this name 
 that cluster the mystery and poetry of the origin of the Kabbalah as a 
 gift of the deity to mankind. Tradition has it that the Kabbedah was a 
 divine theosophy first taught by God to a company of angels, and that 
 .some glimpses of its perfection were conferred upon Adam ; that the 
 wisdom passed from him unto Noah ; thence to Abraham, from whom 
 the Egj-ptians of his era learned a portion of the doctrine. ]\Ioses de- 
 rived a partial initiation from the land of his birth, and this was per- 
 fected by direct communications with the deity. From ]\Ioses it passed to 
 the seventy elders of the Jewish nation, and from them the theosophie 
 scheme was handed from generation to generation; David and Solomon 
 especially became masters nf this concealed doctrine. No attempt, the
 
 254 THEOSOPHICAL 
 
 legends tell us, was nuulc to commit the sacred knowledfre to writin;; 
 until the time of tlic di'structiou of tlio second Temple hy Titus, when 
 Rahhi Simon ben Jochai, cseapinjj from the bcsiepred Jerusalem, con- 
 cealed himself in a cave, where he remained for twelve years. Here he, a 
 Kahhalist already, was furtiier instructed ])y the proj)het Elias. Iler-- 
 Simon taujjht his disciples, and his chief pupils. Rabbi Eliezer and Rabbi 
 Abba, committed to writinjj those teachinpfs which in later ag^es became 
 known as the Zohar, and were certainly published afresh in Spain by 
 Rabl)i IMoses de Leon, about 1280. A fierce contest has rapred for cen- 
 turies between the learned Rabbis of Europe around the origin of the 
 legend, and it seems quite hopeless to expect ever to arrive at an ac- 
 eurate decision as to what portion of the Zohar, if any, is as old as 
 Simon ben Jochai. (See "Zohar",) [w.w.w.] 
 
 Radha (Sk.). The shepherdess among the Gopia fslie)>herdesses) of 
 Krislina. who was the wife of the god. 
 
 Raga (Sk.). One of the five Klcshas (afflictions) in Patau jali's Yoga 
 ])hilosophy. In Sdnkhija Kdrikd, it is the "obstruction" called love and 
 desire in the physical or terrestrial sense. The five Klcshas are : Avidyd. 
 or ignorance; Asmitd, selfishness, or "I-am-ness"; Bdqa, love; Divesha, 
 hatred ; and Ahhinivcsa, dread of suffering. 
 
 Ragnarok (Scand.). A kind of metaphysical entity called the 
 "Destroyer" and the "Twilight of the Gods", the two-thirds of whom 
 are destroyed at the "Last Battle" in the Edda. Ragnarok lies in chains 
 on the ledge of a rock so long as there are some good men in the world ; 
 but when all laws are broken and all virtue and good vanish from it, 
 then Ragnarok -will be unbound and allowed to bring every imaginable 
 evil and disaster on the doomed w'orld. 
 
 Ragon, J. M. A French Mason, a distinguuished writer and great 
 synibologist, who tried to bring IMasonry back to its pristine purity. He 
 was born at Bruges in 1789, was received when quite a boy into the 
 Lodge and Chapter of the "Vrais Amis", and upon removing to Paris 
 founded the Society of the Trinosophes. It is rumoured that he was the 
 po.ssessor of a number of papers given to him by the famous Count de 
 St. Germain, from which Ire had all his remarkable knowledge upon 
 early Masonry. He died at Paris in 1866, leaving a quantity of books 
 written by himself and masses of MSS., which were bequeathed by him 
 to the "Grand Orient". Of the mass of his published works very few 
 are obtainable, while others have entirely disappeared. This is due to 
 mysterious persons (Jesuits, it is believed) who hastened to buy up 
 every edition they could find after his death. In short, his works are 
 now extremely rare. 
 
 Rahasya (Sk.). A name of the Upanishads. Lit., secret essence of 
 
 knowledge. 
 
 Rabat. The same as "Arhat"; the adept who becomes entirely free 
 from any desire on this j)lane, by acquiring divine knowledge and 
 powers.
 
 GLOSSARY 255 
 
 Ra'hmin Seth (Hch.). According to the Kahdd (or Qdbbalah), the 
 "sonl-sparks", contained in Adam (Kadmon), went into three sources, 
 the heads of which were his three sons. Thus, while the "soul spark 
 (or Ego) called Chesed went into Habel, and Geboor-ah into Qai-yin 
 (Cain^— Ra'hmin went into Seth, and these three sons were divided into 
 seventy human species called "the principal roots of the human race' . 
 Rahu (Sk.). A Daitya (demon) whose lower parts were like a dra- 
 gon's tail. He made liimself immortal by robbing the gods of some 
 Ainrita^tho elixir of divine life— for which they were churning the 
 ocean of milk. Tenable to deprive him of his immortality. Vishnu exiled 
 him from the earth and made of him the constellation Draco, his head 
 being called Rahu and his tail Ketu— astronomically, the ascending and 
 descending nodes. With the latter appendage he has ever since waged a 
 destructive war on the denouncers of his robbery, the sun and the moon, 
 and (during the eclipse) is said to swallow them. Of course the fable 
 has a mystic and occult meaning . 
 
 Rahula (Sk.). The name of Gautama Buddha's son. 
 Raibhyas (Sk.). A class of gods in the 5th :\ranvantara. 
 Raivata Manvantara (Sk.). The life-cycle presided over by Raivata 
 Maiiu. As he is the fifth of the fourteen Manus (in Esotercism, Dhifan 
 Chohons), there being seven roof-Manus and seven sff£Z-:Manus for the 
 seven Rounds of our terrestrial chain of globes (See Esot. Buddlu.wi by 
 A. P. Sinnett, and the Sccrrt Doctrine, Vol. T., "Brahminical Chronol- 
 ogy"), Raivata presided over the third Round and was its roof-Manu. 
 Raja (Sk.). A Prince or King in India. 
 
 Rajagriha (Sk.). A citv in Magadha famous for its conversion to 
 Buddhism in the days of 'the Buddhist kings. It w^as their residence 
 from Bimbisara to Asoka, and was tlie seat of the first Synod, or 
 Buddhist Council, held 510 B.C. 
 
 Rajarshis (Sk.). The King-Rishis or King-Adepts, one of the tliree 
 classes of Rishis in India : the same as the King-Hierophants of ancient 
 Egypt. 
 
 Rajas (Sk.). The "quality of foulness" (i.e., differentiation), and 
 activity in the Purdnas. One of the three Gunas or divisions in the cor- 
 relations of matter and nature, representing form and change. 
 
 Rajasas ^S7.-.). The elder Agnishwattas—t\\o Fire-Pitris. "fire" 
 standing as a symbol of enlightenment and intellect. 
 
 Raja- Yoga ASk.). The true system of developing psychic and spirit- 
 ual powers and union with one's Higher Self— or the Supreme Spirit, 
 as the profane express it. The exercise, regulation and concentration of 
 thought. Raja-Yoga is opposed to Hatha-Yoga, the physical or psycho- 
 physiological training in asceticism. 
 
 Raka (Sk.). The day of the full moon: a day for occult practices. 
 Raksha (Sk.). An amulet prepared during the full or new moon.
 
 256 THEOSOPHICAL 
 
 Rakshasas (Sk.). Lit., "raw caters ". and in the popular supersti- 
 tion i\il sfiirits, demons. Esoterieally. liowcver, they are the (iibhorim 
 (giants) of the Bible, the Fourth liace or the Atlanteans. (See Secret 
 Doctrine, II.. 105.) 
 
 Rakshasi-Bhasha (Sk.). Lit., the language of the Rakshasas. In 
 real it \-. thf spcccli of the .\tlaiitca)is. our jrijrantie foi-cfathers of tin- 
 t'ourth Root-race. 
 
 Ram Mohum Roy (Sk.). The well-known Indian refonntr who came 
 to l]iii:Ian<l in 1>3IJ and died there. 
 
 Rama (Sk.). The seventh avatar or incarnation of Vishnu; the 
 eldest son of Kinjr Dasaratha. of the Solar Race. Ilis full name is RTima- 
 Chandra. and he is the hero of the RamCvjana. He married Sita, who 
 was tht> ft-male avatar of Lakshmi. Vishnu's wife, and was carried away 
 by Ravana the Demon-King: of Lanka which act led to the famous war. 
 
 Ramayana (Sk.). The famous epic poem collated with the Mahabhd- 
 rata. It looks as if this poem was either the orif^inal of the Ili<id or 
 vice versa, except that in Rdmai/ana the allies of Rama are monkeys, 
 led by Hanuman. and monster birds and other animals, all of whom 
 lipriit against tlie liiikshasas, or demons and giants of Lanka. 
 
 Rasa (Sk.). The my.stery-dance performed by Krishna and his Gopis, 
 tlie shepherdesses, represented in a yearly festival to this day, especially 
 in Rajastan. Astronomicallj' it is Krishna — the Sun — around whom 
 circle the planets and tlie signs of the Zodiac symbolised by the Gopis. 
 The .same as the "circle-dance" of the Amazons around the priapic 
 image, and the dance of the daughters of Shiloh (Judges xxi.), and that 
 of King David ai-onnd the ark. (See Isis Unveiled, II., pp. 45. 331 and 
 332.) 
 
 Rashi (Sk.). An astrological division, tlie sixth, relating to Kanya 
 (Virgo) the sixth sign in the Zodiac. 
 
 Rashi-Chakra (Sk.). The Zodiac. 
 
 Rasit (H(h.). AVisdom. 
 
 RasoUasa (Sk.). The tirst of the eight physical perfections, or 
 Siddhis (plienomena). of the Hatha Yogis. Rasolhisa is the prompt 
 evolution at will of the juices of the body independently of any nutri- 
 ment from without. 
 
 Rasshoo (Eg.). The solar fires formed in and out of the primordial 
 "watr]-s". or substance, of Space. 
 
 Ratnavabhasa Kalpa (Sk.). The age in which all sexual difference 
 will have ceased to exist and birth will take place in the Anupddaka 
 mode, as in the second and third Root-races. Esoteric philosophy 
 teaches that it will take place at the end of the sixth and during the 
 seventh and la.st Root-race in this Round. 
 
 Ratri (Sk.). Night; the body Brahma assumed for purposes of 
 creating the Rakshasas or alleged giant-demons. 
 
 Raumasa (Sk.). A class of devas (gods) said to liavc originated from
 
 GLOSSARY 257 
 
 the pores of Verabhadra's skin. An allusion to the pre-Ad<imic race 
 called the "sweat-born". (Secret Doctrine, Vol. II.) 
 
 Ravail. The true name of the founder of modern Spiritism in France, 
 who is better known under the pseudonym of Allan Kardec. 
 
 Ravana (8h.). The King:-Demon (the Rakshasas), the Sovereign of 
 Lanka (Ceylon), who carried away Sita, Rama's wife, which led to the 
 great Avar described in the Eamdi/ana. 
 
 Ravi (Sk.). A name of the Sun. 
 
 Rechaka (SJc). A practice in Hatha Yoga, during the performance 
 of Pranfiyaraa or the regulation of breath: namely, that of opening one 
 nostril and emitting breath therefrom, and keeping the other closed : 
 one of the three operations respectively called Puraka, Kumbliaka and 
 Rechaka — operations very pernicious to health. 
 
 Red Colour. This has always been associated with male characteris- 
 tics especially by the Etruscans and Hindoos. In Hebrew it is Adam, 
 the same as "the word for "earth" and "the first man". It seems that 
 nearly all myths represent the first perfect man as white. The same 
 word without, the initial A is Dam or Dem, which means Blood, also of 
 red colour, [w.w.w.] 
 
 The colour of the fourth Principle in man— /iV/;/i«, the seat of desires 
 is represented red. 
 
 Reincarnation. The doctrine of rebirth, belived in by Jesus and the 
 Ai)ostles, as by all men in those days, but denied now by the Christians. 
 All the Egyptian converts to Christianity, Church Fathers and others, 
 believed in this doctrine, as shown by the writings of several. In the 
 still existing symbols, the human-headed bird flying towards a mummy, 
 a body, or "the soul uniting itself with its sahou (glorified body of the 
 Ego, and also the kdnialokic shell) proves this belief. "The song of the 
 Resurrection" chanted ])y Isis to recall her dead husband to life, might 
 1)6 translated "Song of Rebirth", as Osiris is collective Humanity. "Oh! 
 Osiris [here follows the name of the Osirified mummy, or the departed] . 
 ri.se again in holy earth (matter), august mummy in the coffin, under 
 thy corporeal substances", was the funeral prayer of the priest over the 
 deceased. "Resurrection" with the Egyptians never meant the resur- 
 rection of the mutilated mummy, but of the Soul that informed it. the 
 Ego in a new body. The i)utting on of flesh ])eriodically oy the Soul or 
 the Ego, was a universal belief; nor can anything be more consonant 
 with justice and Karmic law. (See "Pre-existence".) 
 
 Rekh-get-Amen (Eg.). The name of the priests, hierophants, and 
 t.jichcrs of Magic who, according to Lenormant, ]\Iaspero, the Cham- 
 pollions, etc., etc., "could levitate, walk the air, live under water, sus- 
 tain great pressure, harmlessly suffer mutilation, read the past, foretell 
 the future, make themselves invisible, and cure diseases" (Bonwick. 
 Religion of Magic). And the same author adds: "Admission to the 
 mysteries did not confer magical j)owers. The.se depended upon two
 
 258 TIIKUSUI'JIICAL 
 
 tliiiij,'s: the i)i)SS('ssion of innat«' capacities, and tlic kiiowcdf^t- of certain 
 foninjia' employed under suitable circuinstarjces". dust the same as it 
 is ii(»\v. 
 
 Rephaim <II>h.). Spectres, phantoms. (Sfcnt Duitritu, 11.. 'J79. » 
 
 Resha-havurah (Ilrh., Kab.). Lit., tlie "AVliite Head ". fmm which 
 flows the liery (luid of life and intellijrence in three Inindred and sev«'nty 
 streams, in all the tlireetions of the Universe. The "White Head" is th-- 
 first Sei)hira. the Crown, or first active liprht. 
 
 Reuchlin, John. Nicknamed the "Father of the Keformation" ; th.- 
 frit>nd of Pico di .Mirandola. the teacher and instructor of Erasmus, of 
 T.uthi r and ^lelancthon. He was a jrreat Kahbalist and Occultist. 
 
 Rig Veda (Sk.). The first and most imi)ortant of the four Vcda.'<. 
 Fabled to have been "created" from the Eastern mouth of Brahma: 
 recorded in Occultism as having been delivered by great sages on 
 Lake Man(a)saravara beyond the Himalayas, dozens of thousands of 
 years ago. 
 
 Rik (SI;.). A verse of Rig-Vida. 
 
 Riksha (Sk.). Each of the twenty -s»n'cn const<dlations forming the 
 y^odiac. Any fixed star, or constellation of stars. 
 
 Rimmon (Hi J).). A Pomegranate, the type of abundant fertility; oc- 
 curs in tlie Old Testament ; it figures in Syrian temi)les and was deified 
 there, as an emblem of the celestial prolific mother of all : also a type of 
 the full worn)), [w.w.w.] 
 
 Rings, Magic. These existed as Talismans in every folk-lore. In 
 Scandinavia .such i-ings are always connected with the elves and dwarfs 
 who were alleged to be the jiossessors of talismans and who gave them 
 occasionally to human beings whom they wished to protect. In the 
 words of the chronicler: "These magic rings brought good luck to the 
 owner so long as they were carefully preserved ; but their loss was 
 attended with terrible misfortunes and unspeakable misery''. 
 
 Rings and Rounds. Terms employed by Theosopliists in exjjlana- 
 tion (if l->astei-n ensiiiog()n,\-. They are used to denote the various evolu 
 tionary cycles in the Elemental, Mineral, &c.. Kingdoms, through 
 which the Monad passes on any one globe, the term Round being used 
 only to denote the cyclic passage of the Monad round the complete chain 
 of seven globes. Generally speaking, Theosophists use the term ring as 
 a synonym of cycles, whether cosmic, geological, metaphysical or any 
 othei-. 
 
 Riphaeus (Gr.). In mythology a mouniaiii chain upon wliieli slept 
 the frozen-hearted god of snows and hurrican(\s. In Esoteric philosophy 
 a real i)rehistoric continent which from a tropical ever suidit land has 
 now become a desolate region beyond the Arctic Circle. 
 
 Rishabha (Sk.). A sage supposed to have been the fij-st teacher of 
 the .Iain doctrines in India. 
 
 Rishabham (Sl;.i. Thr Zodiacal sign Taui-ns.
 
 GLOSSARY 259 
 
 Rishi-Prajapati (Sk.). Lit., "revealors"', holy sages in the reliprious 
 history of Aryavarta. Esoteric-ally the hifrhcst of them are the Hier- 
 archies of "Builders" and Architects of the Universe and of living 
 things on earth ; tliey are generally called Dyhan Chohans, Devas and 
 gods. 
 
 Rishis (Sk.). Adepts; the inspired ones. In Vedic literature the term 
 is employed to denote tliose persons through whom the various Mantras 
 were revealed. 
 
 Ri-thlen. Lit., "snake-keeping". It is a terrible kind of sorcery 
 jn-actised at ('lierrapoonjee in the Khasi-IIills. The former is the an- 
 cient capital of the latter. As the legend tells us: ages ago a thloi 
 (serpent-dragon) which inhabited a cavern and devoured men and 
 cattle was put to death by a local St. George, and cut to pieces, every 
 piece being scMit out to a different district to be burnt. But the piece 
 received by the Kliasis was preserved by tliem and became a kind of 
 household god, and their descendants developed into Ei-thkus or "snake- 
 keepers", for the piece tiiey preserved grew into a dragon (thlcn) and 
 ever since has obsessed certain Brahmin families of that district. To 
 acquire the good grace of their thlcn and save their own lives, these 
 "keepers" have often to commit murders of women and children, from 
 whose bodies they cut out tiie toe and finger nails, which they bring to 
 their thJrn, and thus indulge in a number of black magic practices con- 
 nected with sorcery and necromancy. 
 
 Roger Bacon. A very famous Franciscan monk who lived in Eng- 
 hmd in the thirteenth century. He was an Alchemist who firmly be-, 
 lieved in the existence of the Philosopher's Stone, and was a great mech- 
 anician, chemist, piiysicist and astrologer. In his treatise on the Ad- 
 mirable Force of Art and Nature, he gives hints about gunpowder and 
 l»redicts the use of steam as a propelling power, describing besides the 
 hydraulic press, the diving-bell and the kaleidoscope. He also made a 
 famous bra;^en head fitted with an acoustic apparatus wliieh irave out 
 oracles. 
 
 Ro and Ru ( K<j.). The gate or outlet, the spot in the luavens wiienee 
 jiroceeded (U" was born jn-imeval light; synonymous with "cosmic 
 
 WOIIll)" ". 
 
 Rohinila {Sk.). The ancient name of a luona.stery visited by Buddlia 
 Sakyannmi. now called Roynallah. near Balgada, in Eastern Behar. 
 
 Rohit (Sk.). A female deer, a hind; the form assumed by Vach (the 
 femah' Logos and female aspect of Brahma, who createil her out of one 
 half of his body) to escape the amorous pursuits of her "father", who 
 transformed himself for that pnrpnse into a buck or rid deer (the colour 
 of Brahma being red). 
 
 Rohitaka Stupa (Sk.). The "red stupa . or dagol)a. l)uilt by King 
 Asoka. and on which Maitribala-raja fed starving Yak.shas with his 
 blood. The Yakshas are inoffensive demons (Elemen(aries) called 
 pynya-janas or "good people".
 
 260 TiiKosormcAL 
 
 Rosicrucians iiMys.). The iianu- \v;is first jrivtii to the discipU'S of a 
 li-ariu'd Adept named Christian Roseiiknuz. who Ihmrislicd in Germany, 
 eirea 1460. lie founded an Order of mystieal stuih-nts wliose early 
 history is to he found in the German work. Fnnui Fratt ntilatis i 1614). 
 whieh has heen puhlished in several lanj,nia}xes. The mendiers of the 
 Order maintained their secrecy, but traces of them have oeen found in 
 various places every lialf century since these dates. The Societas 
 Rosicrucians in Anglin is a Masonic Order, whieh has adopted member- 
 ship in the "outer"; the Chabratli Zereli Aur Bokher. or Order of the 
 G. D., which has a very complete .scheme of initiation into tiie Kal)balali 
 and the Higher Map:ic of tlie Western or llermetie type, and admits both 
 .sexes, is a direct descendant from mediieval sodalities of Kosicrncians. 
 themselves descended from the Egyptian Mysteries, [w.w.w.] 
 
 Rostan. Book of the Mysteries of Rostaii ; an oecult work in iii;inu- 
 seript. 
 
 Rowhanee (Eg.), or Kr-Ruuham ( . Is the !Magic of modern KgNjit. 
 siip])(isrd to proceed from Angels and Spirits, that is Genii, and by the 
 use of the mystery names of Allah ; they distingui.sh two form.s — llwee, 
 that is the Higher or White Magic ; and Sufiee and Sheytanee, the 
 Lower or Black Demoniac Magic. There is also Es-Scemuja. which is 
 deception or conjuring. Opinions differ as to the importance of a branch 
 of Magic called Darb el Mendel, or as Barker calls it in P^nglish. the 
 Mendal : by this is meant a form of artificial clairvoyance, exhibited by 
 a young boy before puberty, or a virgin, who, as the result of self-fa.scina- 
 tion by gazing on a pool of ink in the hand, with coincident use of incense 
 and incantation, sees certain scenes of real life passing over its surface. 
 Many Eastern travellers have narrated instances as E. W. Lane in his 
 Modern Egyptians and his Thousand and One Nights, and E. B. Barker: 
 the incidents have been introduced also into many works of fiction, sucli 
 as Marryat's Phantom IShip, and a similar idea is interwoven with the 
 story of Rose Mary and the Beryl stone, a poem by Rossetti. For a 
 superficial attempt at explanation, see the Quarterhj Review, Xo. 117. 
 [w.w.w.] 
 
 Ruach (Hch.). Air, also Spirit; the Spirit, one of the "human prin- 
 ciples'" (Buddiia-]\lanas). 
 
 Ruach Elohim (Hch.). The Spirit of the gods; corresponds to the 
 Holy Ghost of the Christians. Also the wind, breath and rushing water, 
 [w.w.w.] 
 
 Rudra (Sk.). A title of Siva, the Destroyer. 
 
 Rudras (Sk.). The mighty ones; the lords of the three upper worlds. 
 One of the classes of the "fallen" or incarnating spirits; they are all 
 born of Brahma. 
 
 Runes (Scand.). The Runic language and characters are the mystery 
 or sacerdotal tongue and alphabet of the ancient Scandinavians. Runes 
 are derived from the word runa (secret). Therefore both language and 
 character could neither be understood nor interpreted without liaving
 
 GLOSSARY 261 
 
 the key to it. Hence wliile the written nou s consisting of sixteen letters 
 are known, the ancient ones composed of marks and signs are inde- 
 cipherable. They are called the magic characters. "It is clear", says 
 E. W. Anson, an authority on the folk-lore of the Norsemen, "that the 
 runes were from various causes regarded even in Germany jjroper as 
 full of mystery and endowed with supernatural power". They are 
 said to have been invented by Odin. 
 
 Rupa (Sk.). Body; any form, applied even to the forms of the gods, 
 which are subjective to us. 
 
 Ruta (Sk.). The name of one of the last islands of Atlantis, which 
 perished ages before Poscidonis, the "Atlantis" of Plato. 
 
 Rutas (Sk.). An ancient people that inhabited the above island or 
 continent in the Pacific Ocean.
 
 262 THKOSol-HICAL 
 
 S. 
 
 •^» — The niiu'teenth k'tter; numerically, sixty. In Ilibn-w it is tin- 
 fifteenth letter, Samich, iield as holy Ih-eause "the sacred name of god is 
 Samcch". Its symbol is a prop, or a pillar, and a phallic egg. In occult 
 geometry it is represented as a circle quadrated by a cross. In the 
 Knhhaldh the "divisions of Gan-Edcn or paradise" are similarly 
 divided. 
 
 Sa or Hea (Chald.). The synthesis of the seven Gods in Babylonian 
 mythology. 
 
 Sabalaswas (Sk.). Sons of Daksha (Secret Doctrim, II.. 275). 
 Sabao (ilr.). The Gnostic name of the genius of Mars. 
 Sabaoth (Ileh.). An army or host from Saba — to go to war; hence 
 the name of the fighting god — the "Lord of Sabaoth". 
 
 Sabda (Sk.). The Word, or Logos. 
 
 Sabda Brahmam (Sk.). "The Unmanifested Logos." The Vcdas; 
 "PUlu-real Vibrations diffused throughout Space". 
 
 Sabha (Sk.). An assembly ; a place for meetings, social or ])olitical. 
 Also Mahiisahha, "the bundle of wonderful (mayavic or illusionary) 
 things" tlie gift of Mayasur to the Paudavas (Mahdhhdrata.) 
 
 Sabianism. The religion of the ancient Chaldees. The latter believ- 
 ing in one impersonal, universal, deific Principle, never mentioned It, 
 but offered worship to the solar, lunar, and planetary gods and rulers, 
 regarding the stars and other celestial bodies as their respective .symbols. 
 
 Sabians. Astrolaters, so called ; those who worshipped the stars, or 
 rather tlieir "regents". (See "Sabianism".) 
 
 Sacha Kiriya (Sk.). A power with tlie Buddhists akin to a magic 
 mantram with the Brahmans. It is a miraculous energy which can be 
 exercised by any adept, whether priest or layman, and "most efficient 
 when accompanied by hhCiwand" (meditation). It consists in a recita- 
 tion of one's "acts of merit done either in this or some former birth" — 
 as the Rev. Mr. Hardy thinks and puts it, but in reality it depends on 
 the intensity of one's will, added to an absolute faith in one's own 
 pow^s, whether of yoga — willing — or of prayer, as in the case of i\Ius- 
 sulmans and Christians. Sacha means "true", and Kiriifang, "action". 
 Tt is the power of merit, or of a .saintly life. 
 
 Sacrarium (Lat.). The name of the room in the houses of the ancient 
 Romans, which contained the particular deity worshipped by the family : 
 also the adytum of a temple.
 
 GLOSSARY 263 
 
 Sacred Heart. Jn P^jrypt, of Ilonis; in Babylon, of tlie jirod IM ; and 
 the lacerated lunirt of Bacchu.s in Grcn-ee and clsewlierc. Its symbol 
 was the persra. The pear-like shape of its fruit, and of its kernel espe- 
 cially, resembles the heart in form. It is sometimes seen on the head 
 of Isis, the mother of Ilorus, the fruit being cut open and the heart-like 
 kernel exposed to full view. The Roman Catholics liave since adopted 
 the worship of tlic "sacred heart" of Jesus and of the Virgin Mary. 
 
 Sacred Science. The name given to the inner esoteric philosophy, the 
 secrets taught in days of old to the initiated candidates, and divulged 
 during tlie last and supreme Initiation by the Hierophants. 
 
 Sadaikariipa (".S'A.J. The essence of the immutable nature. 
 
 Sadducees. A sect, the followers of one Zadok. a disciple of Anti- 
 goiuis Saccho. They are accused of having denied the immortality of 
 the (personal) soul and that of the resurrection of the (physical and 
 personal) body. Even .so do the Theosophists ; though tln-y deny neither 
 the immortality of the Ego nor the resurrection of all its numerous and 
 successive lives, which survive in the vumori/ of the Ego. But together 
 with the Sadducee.s — a sect of learned philosophers who were to all the 
 other Jews that which the polished and learned Gnostics were to the 
 rest of the Greeks during the early centuries of our era — we certainly 
 deny the immortality of the animal soul and the resurrection of the 
 physical body. The Sadducees Avere the .scientists and the learned men 
 of Jerusalem, and held the liigliest offices, such as of high priests and 
 judges, while the Pharisees were almost from first to last the Pecksniffs 
 of Judfea. 
 
 Sadhyas (Sk.). One of the names of the "twelve great gods" created 
 by Brahma. Kosmic gods; lit., "divine saorificers". The Sadhyas arc 
 iinjiortant in Occultism. 
 
 Sadik. The same as the Biblical ^lelchizedec. identified by tlif mystic 
 Bible-worshippers with Jehovah, and Jesus Christ. But Father Sadik 's 
 identity with Noah being proven, he can be further identified with 
 Kronos-Saturn. 
 
 Safekh (Eg.). Written also Schek and Schakh, god of darkness and 
 night, with the crocodile for his emblem. In the Ty phonic legend and 
 transformation he is the same as Typhon. He is connected with both 
 Osiris and Horus, and is their great enemy on earth. We find him often 
 called the "triple crocodile". In astronomy he is the same as Makara 
 or Capricorn, the most mystical of the signs of the Zodiac. 
 
 Saga (Scand.). The goddess "avIio sings of the deeds of gods and 
 heroes'", and to whom the black ravens of Odin reveal the history of the 
 Past and of the Future in the Norsemen's Edda. 
 
 Sagara ^s'^-.;. Lit., "the Ocean"; a king, the father of 60.000 .sons, 
 who. for disrespect shown to the sage Kajula, were reduct^d to aslies by 
 a single glance of his eye. 
 
 Sagardagan. One of thr four paths to Nirvana.
 
 264 THEOSOPHICAL 
 
 Saha (Sk.). "'IMn- world of sutTi-rin;.'" ; any irihabitiMl wurld in tin* 
 I'liilio-cosmos. 
 
 Sahampati (Sk.). Malia or PHnibraliin. 
 
 Saharaksha (Sk.). 'V\w tin- of the Asuras; the naiin- of a son of 
 ravariuiiia. oiu' of thr tlirci' cliit'f occult fires. 
 
 Saint Martin, I.oiii.s (laudr dr. Born in France (Anilmis*-). in 174:^ 
 A prcat mystic and wTitcr. who p\irsucd his philosophical and tljcosophi- 
 cal studies at Paris. durin<r the Rfvolution. IIo wa.s an ardent disoiplf 
 of .lacoh liorlune. and studied under Martinez Paschalis. finally founding 
 a mystical semi-Masonic Lodtre. "the Rectified Rite of St. Martin", witli 
 .seven de«rrees. He was a true Theosophist. At the present moment 
 .some ambitious charlatans in Paris are caricatui'injr him and pa.ssinjj 
 themselves off as initiated Martinists, and thus dishonouring the name of 
 the late Adept. 
 
 Sais (E<j.). Tile place where the celebrated temple of Isis-Neith 
 was found, wherein was the ever-veiled statue of Xeith (Xeith and Isis 
 h«Mnp interchanfreahle). with the famous inscri[)tion, "I am all that lias 
 been, and is, and sjudl be. and ni\- peplnm no .mortal lias withdrawn". 
 rSee "Sirius".) 
 
 Saka (Sk.). Lit., "the ihw". or tlie Khti.- used of the "Drairon of 
 Wisdom" or the manifestinpr deities, taken collectively. 
 
 Saka (Sk.i. .Vccordinpr to the Orientalists the same as the classical 
 Sucir . It is during tlie reign of their King Vudishtira that Um- Knli Yinin 
 began. 
 
 Saka Dwipa ('Sk.). One of the seven islands or continents mmtionrd 
 in til'- l'iir''i>itis fancient works). 
 
 Sakkayaditthi. Delusion of personality; the erroneous idea that "/ 
 am 1". a man or a woman with a special name, instead of being an 
 in.separable part of the whole, 
 
 Sakradagamin (Sk.). Lit., "he who will receive birth (only^i once 
 more" h.fore .\ii-vana is reached by him; he who has entered the second 
 of the four paths which lead to Nirvana and has almost reached per- 
 fection. 
 
 Sakshi (Sk.). The name of the hare, who in the legend of the "moon 
 and the hare" threw himself into tiie \\w to save some starving jnlgrims 
 who would not kill him. For this sacrifice Indra is said to have trans- 
 ferred him to the centre of the moon. 
 
 Sakti (Sk.). The active female energy of the gods; in popular Hin- 
 duism, their wives and goddesses; in Occultism, the crown of the a.stral 
 light. Force and the six forces of nature .synthesized. Universal P^nergy. 
 
 Sakti-Dhara (Sk.). Lit., the "Spear-holder", a title given to Karti- 
 keya for killing Taraka, a Daitya or giant-demon. The latter, demon 
 though he was, .seems to have been such a great Yogin, owing to his 
 religious austerities and holiness, that he made all the gods tremble 
 before him. This makes of Kartikeya, the w.ir god, a kind of St. Michael.
 
 GLOSSARY 265 
 
 Sakwala. Tliis is a hdna or "word" utt«Te(l by Gautaiiia Buddlia 
 in his oral instructions. Sakwala is a niundano, or rather a sohir system, 
 of which there is an indefinite number in the universe, and which denotes 
 that space to which the lifjht of every sun extends. Each- Sakwala con- 
 tains earths, hells and heavens fmeaninpr ffood and bad splieres, our 
 earth beinp considered as ht-ll, in Occultism) ; attains its prime, then 
 falls into decay and is finally destroyed at reprularly recurrin<r periods, 
 in virtue of one immutable law. Upon the earth, the Master tau<;ht 
 that there have been already four prn-at "continents" (the Tjand of the 
 Gods, Lemuria, Atlantis, ajid the i>resent "continent" divided into fivf 
 parts of the Secret Doctrine ), and that three more have to appear. The 
 former "did not ceymmunicate with each other", a sentence showinf^ that 
 Buddha was not speakings of the actual continents known in his day (for 
 Patnla or America was perfectly familiar to the ancient Hindus), but 
 of the four peolopical formations of th(^ earth, with their four distinct 
 roo/-races which had ali'eady disai)p<'ared. 
 
 Sakya (Sk.). A patronymic of Gautama Ruddiia. 
 
 Sakyamuni Buddha (Sk.). A name of the founder of Buddhism, the 
 frrrat Sap'. the Lord Gautama. 
 
 Salamanders. The Rosierueian name for the Elementals of Fire. The 
 animal, as well as its name, is of most occult sifrnilieance. and is widely 
 used in poetry. The name is almost identical in all lan^ruages. Thus, 
 in Greek, Latin, French, Spanish, Italian, etc., it is Salamandra, in 
 Persian Sfinmndd, and in Sanskrit Salamandala. 
 
 Salmali (Sk.). One of the seven zones; also a kind of tree. 
 
 Sama (Sk.). One of the hhdva push pas, or "flowers of sanctity". 
 Sama is the fifth, or "resignation". There are eight such flowers, 
 namely: clemency or charity, self-restraint, affection (or love for others), 
 patience, resignation, devotion, meditation and veracity. Sama is also 
 the repression of any mental perturbation. 
 
 Sama Veda (Sk.). Lit., "tlie Serij)ture, or Slidsfra. of jtcacr". One 
 of thi' four Vedas. 
 
 Samadhana (Sk.). That state in which a Yogi can no longer diverge 
 from the j)ath of spiritual progres.s; when everything terrestrial, except 
 the visible body, has ceased to exist for liim. 
 
 Samadhi (Sk.). A state of ecstatic and complete trance The term 
 comes from the words Sam-ddha, "self-pos.scssion". He who pos.ses.scs 
 this power is able to exercise an al)solute control over all his faculties, 
 physical or nn-ntal; it is the highest state of Yoga. 
 
 Samadhindriya (Sk.). Lit., "the root of concentration"; the fourth 
 of the five roots called Paneha Tndriyani, which are .said in esoteric 
 philosophy to be the agents in producing a highly moral life, lending 
 to sanctity and liberation; when these are reached, the two spiritual roots 
 lying latent in the body (Atnia and Buddhi) will .send out shoots and 
 blossom. Sanu'i<thin(Jri]ia is the organ of ecstatic meditation in Raj-yoga 
 practices.
 
 266 TllKnSoI'llliAI- 
 
 Saraael (lltb.). Tht- Ka})hali.stir till.- of tii.- PriiMM- uf those evil 
 spirits who rcprcsj'nt iiifuniations of hiiniaii vici's; tlic i\i\\iA uf Diath. 
 I'roin this tlie idt-u of Satan lias b«'»'ii cvolvftl. [w.w.w.] 
 
 Samajna (Sk.). Lit., "an cnligrhtcnod (or luminous) Sape". Tians 
 lati'(i v«'rl)ally. Snmgharana Samnjiui, the famous Vihjun iifar Kiistana 
 M'hiiia\ iiu'ans "the Tuonastrry of thr luininoiis Safrc". 
 
 Samana (Sk.). One of tht- fivi' breaths (I'r(hi(i.<t) whicli carry on the 
 eli.?nical aetioii in thi' animal body. 
 
 Samanera. A novice; a postulant fcti- tlie Buddhist jiriesthood. 
 
 Samanta Bhadra (Sk.). lAt.. "I'niversal Safre". The name of one 
 of the four Jinilhisdttrd.^ of the Yopaeharya Sehool, of the Mahayana 
 (the Great Vehicle) of Wisdom of that system. There are four ter- 
 restrial and three celestial Bodhisattvas: the first four only act in the 
 present races, but in the middle of the fifth Root-race appeared the fifth 
 Boilhisattva. who. according to an esoteric legrend, was Gautama Buddha, 
 but who. havintr appeared too early, had to disappear bodily from the 
 world fur .1 wiiile. 
 
 Samanta Prabhasa (Sk.). Lit.. '• universal bri;;htness" or dazzlinp 
 li}?ht. The name under which each of the 500 perfected Arhats re- 
 appears on earth as Buddha. 
 
 Samanya (Sk.). C'omnumity. or commiMfrlinjr of qualities, an ab.stract 
 notion of penus. such as humanity. 
 
 Samapatti (Sk.). Absolute concentration in Kaja-Yofja ; the process 
 of devilopuient by which perfect indifference (Snm.s) is reached 
 \apatti). This state is the last stage of develoi)ineiit before the possi- 
 bility of enterin<r into Samadlii is reached. 
 
 Samaya (Sk.i. .\ relifrious precept. 
 
 S'ambhala (Sk.). A very mysterious locality on aeeount of its future 
 as.soeiatioii.s. A town or villapre mentioned in the Purnnas, whence, it is 
 proi)hesied. the Kalki Avatar will appear. The "Kalki" in Vishnu, the 
 .1// .s.s-jV//i (HI the Whit) Horse of the Brahmins; Maitreya Buddha of the 
 Buddhists, Sosiosh of the Parsis, and Jesus of the Christians (See 
 Rev(lations). All these "messengers" are to appear "l>efore the 
 destruction of the world", .says the one; before the end of Kali Yuga say 
 the others. It is in S'ambhala that the future Messiah will be borii. 
 Some Orientalists make modern Muradabad in Kohilkhand (N.W.P.) 
 identical with S'ambhala. while Occulti.sm places it in The Himalayas. 
 It is pronounced Shamhhalu. 
 
 Sambhogakaya (Sk.). One of the three "Vestures" of glory, or 
 bodies, obtained by a.scetics on the "Path". Some sects hold it as the 
 second, while others as the third of the Buddhakshetras. or forms of 
 Buddha. Lit., the "Body of Compensaticm" (See Voice of the Silence, 
 Glo.ss<'iry iiii. (.)f such Buddhakshetrus there are .seven, those of 
 Nirmanakaya, Sand^hogakaya and Dharmakaya. belonging to the 
 Trikdya, or three-fold quality.
 
 GLOSSARY 267 
 
 Samgha (Sk ) Tin- corporate assembly.* or a quorum of priests; called 
 also Bliikshu Samgha: the word "chureh" used in translatiou does not 
 at all express the real meaning. 
 
 Samkhara fPali). One of the five Skandhas or attributes in Buddhism. 
 Samkhara (raU). "Tendencies of mind" (See "Skandhas"). 
 Sarama Sambuddha (I'ali). Tlie recollection of all of one's past 
 incarnations; a yoga phenomenon. 
 
 Samma Sambuddha (Pali). A title of the Lord Buddiia, the "Lord 
 of mr.kness and r.signation" ; it means "perfect illumination . 
 
 Samothrace (Or.). An island famous for its ^^lysteries, perhaps the 
 oldest ever established in our present race. The Samothracian My.stenes 
 were renowned all over the world. 
 
 Samothraces (Or.). A designation of the Five gods worshipped at the 
 island of tliat name during the .Mysteries. They are con.sidered as iden- 
 tical with the Cabeiri. Dioscuri and Corybantes. Their names were 
 mystical, denoting Pluto. Ceres or Proserpine. Bacchus and ^sculapnis, 
 or Hermes. 
 
 Sampajnana (Sk.). A power of internal illumination. 
 Samskara (Sk.). Lit., from Sam and Krl to improve, refine impress. 
 In Hindu pliilosophv the term is used to denote the impres.sions left upon 
 the mind bv individual actions or external circumstances, and capable of 
 being developed on anv future favourable occasion— .'ven in a future 
 birth. The Samskara denotes, therefore, the germs of propensities and 
 impulses from previous births to be developed in this, or the coming 
 janmas or reincarnations. In Tibet, Samskara is called Doodyed and in 
 China is defined as, or at least connected with, action or Karma. It is. 
 strietlv speaking, a metaphvsical term, which in exoteric philosophies is 
 variouslv d<'fined ; e.g.. in Nepaul as illusion, in Tibet as notion, and in 
 Ceylon as discrimination. The true meaning is as given above, and as 
 such is connected with Karma and its working. 
 
 Samtan (Tih.). The same as Dhyana or meditation. 
 Samvara (Sk.). A deity worshipped by the Tantrikas. 
 Samvarta (Sk.). A minor Kalpa. A period in creation after which 
 a partial annihilation of the world occurs. 
 
 Samvartta Kalpa (Sk.). The Kalpa or period of destruction, the 
 same as I'rahnja. Every root-race and sub-race is .sub.iect to such 
 Kalpas of destruction; the fifth root-race having sixty-four .such cata- 
 clysms periodically; namely: fifty-six by fire, seven by water, and one 
 small Kalpa by winds or cyclones. 
 
 Samvat (Sk.). Tlic name of an Indian chronological era. supposed to 
 have coninienced tifty-seven years B.C. 
 
 Samvriti (Sk.). False conception— the origin of illusion.
 
 268 TlIEUSOl'lUi AL 
 
 Samvritisatya iSk.). Ti-iith mixed witli false t'()nct'])tion.s (Sam\Titi) ; 
 the r.'vci-sr of ahsoluto ti'iith — -or Parcinu'irthasatya, self-i-onsoiousiu'ss in 
 absolute truth or reality. 
 
 Samyagajiva (Sk.). Mcndicant'y for ri'lipious purposes: the correet 
 jfrofcssion. It is the fourth Marfia (path), the vow of poverty, obliga- 
 t<)i\ on rvt ry Arliat and monk. 
 
 Sarayagdrishti (S!k.). The ability to discuss truth. Tiic first of th.' 
 • iprht Marpis (jiatlis) of the ascetic. 
 
 Samyakkarmanta (Sk.). The last of thr . ij,dit Martras. Strict purity 
 and <»t»srrvaii('t' of honesty, disinterestedness and unselfishness, the ehar- 
 aett ristie of cvei-y Arhat. 
 
 Samyaksamadhi (Sk.J. Absolute nuntal coma. Ttic sixth of the eight 
 .MaTfras ; the full attainment of Samadhi. 
 
 Samyaksambuddha (Sk.). or So)nynasa»ihud<llia, as |)ronounced in 
 Ceylon. /.//.. tin- IJuddha of correct and harmonious knowledge, and 
 the tliiivl of the ten titles of Sakyamuni. 
 
 Samyattaka Nikaya (Pali). A Buddhist work composed mostly of 
 dialojrues between Buddha and his disciples. 
 
 Sana (SkJ. One of the three esoteric Kumaras, whose names are 
 Sana. Kapila and Sanatsujata, the mysterious triad which contains the 
 mystery of generation and reincarnation. 
 
 Sana or Sanaischara (Sk.). The .same as Sani or Saturn the planet. 
 In the Hindu Pantheon he is the son of Surya. the Sun, and of Sanjua. 
 Spiritual Con.sciousness. who is the daughter of Visva-Karman. or rather 
 of r/hhaya. the shadow left behind by Sanjna. Sanaischara. the ".slow- 
 movinc". 
 
 Sanaka (Sk.). A sacred plant, the fibres of which are Avoven into 
 yellow robes for Buddhist priests. 
 
 Sanat Kumara (Sk.) The most prominent of the seven Kumaras. 
 the Vaidliatra. the first of which are called Sanaka, Sananda, Sanatana, 
 and Sanat Kumara ; which names are all significant qualifications of the 
 degrees of human intellect. 
 
 Sanat Sujatiya (Sk.). A work treatiii<r of Krishna's teachings, .such 
 as in Tiliafiarad Git a and Avugita. 
 
 Sancha-Dwipa (Sk.). One of the seven great islands Sapta-Dimpa. 
 
 Sanchoniathon (Gr.). A pre-christian writer on Phoenician Cos- 
 mogony, whose works are no longer extant. Philo Byblus gives only the 
 so-called fragments of Sanchoniathon. 
 
 Sandalphon (Hcb.). The Kabbalistic Prince of Angels, emblemati- 
 eall.\ represented by one of the Chcruiim of the Ark. 
 
 Sandhya (Sk.). A period between two Yugas, morning-evening: 
 anything coming between and joining two others. Lit., "twilight"; tho 
 period between a full Manvantara, or a "Da\'', and a full Pralava or a 
 "Niffht" of "Brahma".
 
 GLOSSARV 269 
 
 Sandhyamsa fSk.). A period foUowinfr a Yuga. 
 
 Sanghai Dag-po (Tib.). The "concealed Lord"; a title of those who 
 have merged into, and identified themselves with, the Absolute. Used of 
 the "Xirvuncf's'' and the " Jivanmuktas". 
 
 Sangye Khado (Sk.J. The Queen of the Khado or female genii: tlu' 
 Ddkini of tlie Hindus and the Lilith of the Hebrews. 
 
 Sanjna (Sk.J. Spiritual Consciousness. The wife of Surya, the Sun. 
 
 Sankara (Sk.). The name of Siva. Also a great Vedantic philos- 
 oplver. 
 
 Sankhya (Sk.). Tiie system of philosophy founded by Kapila Rishi. 
 a system of analytical metaphysics, and one of the six Darshanas or 
 .schools of philosophy. It discourses on numerical categories and the 
 meaning of the twenty-five tatwas (the forces of nature in various de- 
 grees). This "atomistic school'', as some call it, explains nature by the 
 inter-action of twenty-four elements with puru.<iha (spirit) modified by 
 the three gnnas (qualities), teaching the eternity of pradhdna (primor- 
 dial, homogeneous matter), or the self-transformation of nature and the 
 eternity of the human Egos. 
 
 Sankhya Karika (Sk.). A work by Kapila, containing his aphorisms. 
 
 Sankhya Yoga (Sk.). The system of Yoga as set forth by the above 
 school. 
 
 Sanna (Pali.). One of the five Skandhas, namely the attribute of 
 abstract ideas. 
 
 Sannyasi ^.S'A-.^. A Hindu ascetic who has reached the highest mystic 
 knowledge ; whose mind is fixed only upon the supreme truth, and who 
 has entirely renounced everything terrestrial and worldly. 
 
 Sansara (Sk.). Lit., "rotation"; the ocean of births and deaths. 
 Human rebirths represented as a continuous circle, a wheel ever in 
 motion. 
 
 Sanskrit (Sk.). The classical language of the Brahmaus, never 
 known nor spoken in its true systematized form (given later approxi- 
 mately by Panini), except by the initiated Brahmaus, as it was pre- 
 eminently "a mystery language". It has now degenerated into the 
 so-called Prakrita. 
 
 Santa (Sk.). Lit., "placidity "". The primeval (juality of the latent, 
 undifferentiated state of elementary matter. 
 
 Santatih (Sk.). The "offspring." 
 
 Saphar (Heb.). Sepharim; one of those called in the Kabbalah — 
 Sepher, Saphar and Sipur, or "Number, Numbers and Numbered", by 
 whose jtgency the world was formed. 
 
 Sapta (Sk.). Seven. 
 
 Sapta Buddhaka (Sk.). An account in Mahdnuldna Sutra of Sapta 
 Buddha, the seven Buddhas of our Round, of which Gautama Sakyamuni 
 is esoterically the fifth, and exoterically, as a blind, the seventh.
 
 270 TIIKtixM'llKAl- 
 
 Sapta Sanuidra (Sk.). Tin* "si-vi'ii ocoaiis". Tlicsf have an occult 
 "^iL'iiitiraiM''' Hti a liifjlicr plane, 
 
 Sapta Sindhava (Sk.). The "seven sacred riv.rs A Wdie term. 
 In Ztiid works they are eallcd Ilapln Ilumdo. These rivers are closely 
 united with the esoteric t<'acliinjrs of the Eastern seliools. havinp a very 
 occult sijrnitieariee. 
 
 Sapta Tathagata (Sk.). The diief seven \irni('ni<ikiiti<t.'< anion^ the 
 iiumherK'ss ancient world-«;uardians. Their names are inscribed on a 
 h) ptdtjoiHil pillar kept in a secret chand)er in almost all Huddhist temples 
 in China and Tihet. The Oi'ientalists are wron<r in thinkin<: that these 
 are "the seven Huddhist substitutes for the Rishis of the lirahmans." 
 rSee "Tathafiata-rupta"). 
 
 Saptadwipa 'Sk.}. Tlie seven saei-ed islands or "continents"' in the 
 
 I' II I'll II lis. 
 
 Saptaloka (Sk.). The seven hiprher rcfrions. be«rinnintr from the earth 
 upwards. 
 
 Saptaparna iSk.). The "sevenfohl". A plant which }jrave its name 
 to a famous cave, a Vihdra, in RajAfrriha. now near Buddhajraya, where 
 the Lord Huddha used to meditate and teach liis Arhats, and where 
 after his death the first Synod was held. This cave liad seven chambers, 
 whence the name. In Esoterieism Sapiapariui is the .s^-mbol of the 
 "sevenfold Man-Plant". 
 
 Saptarshi (Sk.). The seven Rishis. As stars they are the constella- 
 tion of the Great Bear, and called as such the Iiik>^ha and Chifrasik- 
 ha)idina.>i, brig^ht-crested. 
 
 Sar or .sV/ro.9 (dmhl.). A Chaldean fjod from whose name, represented 
 by a circular horizon the Greeks borrowed tiieir word Saros, the cycle. 
 
 Sarama (Sk.). In the Veda^, the dog of Indra and mother of the two 
 do<:s called Sarameyas. Sarama is the "divine watchman " of the god 
 and the .same as he who watched "over the prolden flock of stars and 
 solar rays''; the same as ]\Iereury. tlie |)lanet. and the Greek Hermes, 
 called Saramrifd^. 
 
 Saraph tlhh.). A flying serpent. 
 
 Sarasvati (Sk.). The same as Vaeh, wife and daughter of Brahma. 
 produe.-d from on(^ of the two halves of his body. She is the goddess of 
 speech and of sacred or esoteric knowledge and wisdom. Also called Sri. 
 
 Sarcophagus (Gr.). A stone tomb, a receptacle for the dead; sarc= 
 flesh, and phaip in=io eat. Lapis assiiis, the stone of which the sarco- 
 phagi were made, is found in Lycia, and has the property of consuming 
 the bodies in a very few weeks. In Egypt sarcophagi were made of 
 various other stones, of black basalt, red granite, alabaster and other 
 materials, as they served only as outward receptacles for the wooden 
 cofTins containing the mummies. The epitaphs on some of them are as 
 remarkable as they are highly ethical, and no Chri.stian could wish for 
 anything better. One epitaph, dating thousands of years before the
 
 GLOSSAJtY 271 
 
 year one of our modern era. reads: — "I have given water to him who 
 was thirsty and elotliing to him who was naked. 1 have done harm to 
 no man." Another: "I have done actions desired by men and those 
 wliich are commanded by the gods". The beauty of some of these tombs 
 may be judged by the alaba.ster sarcopliagus of Oimenephthah I., at Sir 
 John Soane's Museum, Lincoln's Inn. "It was cut out of a single block 
 of fine alabaster stone, and is 9 ft. 4 in. long, by 22 to 24 in. in width, 
 and 27 to 32 in. in height. . . . Engraved dots, etc., outside were 
 once filled with blue copper to rt-pn'sent the heavens. To attempt a de- 
 scription of the wonderful figures inside and out is beyond the scope of 
 this work. Much of our knowledge of the mythology of the people i>; 
 derived from this precious monument, with its hundreds of figures to 
 illustrate the la.st judgment, and the life beyond the grave. Gods, men. 
 serpents, symbolical animals and plants arc tliere most beautifully 
 carved. ■ (Fumral Rites of the Egyptians.) 
 
 Sargon (Chohl.). A Babylonian king. The story is now found to 
 have be. M the original of ]\loses and the ark of bulru.sh»s in th»- XiU-. 
 
 Sarira (Sk.). Envelope or body. 
 
 Sarisripa (Sk.). Serpents, crawling insects, reptiles, "the infinit*.- 
 -<itnall\- snudl". 
 
 Sarku (Chald.). Lit., the light rae.- ; that of the gods in contradis- 
 tinction to the (lark i-ace called saJnuat gagnadi. or the race that fell. i.(., 
 mortal men. 
 
 Sarpas (Sk.). Serpents, whose king was Sesha, the .serpent, or rather 
 an as[)i'ct of Vishnu, who reigned in Patala. 
 
 Sarpa-rajni (Sk.). The queen of the serpents in the Brdlnntinas. 
 
 Sarva Mandala (Sk.). A name for the ''Egg of Brahma". 
 
 Sarvada (Sk.). Lit., "all-sacrificing". A title of Buddha, who in 
 a former Jdtaka (birth ^ sacrificed his kingdom, liberty, and even life, to 
 save others. 
 
 Sarvaga (Sk.i. Tlie sui)r<iue "World-Substance". 
 
 Sarvatma (Sk.). The supreme Soul; the all-pervading Spirit. 
 
 Sarvesha (Sk.). Supreme Being. Tontroller of every action and 
 force in the universe. 
 
 Sat (Sk.). The one ever-present Reality in the infinite world; the 
 divine essence which is, but cannot be said r<> < r/v/. ;i< it i-s Altstolnteness, 
 Br-)icss itself. 
 
 Sata rupa (Sk.). The "liundred-formed one"; applied to Vaeh, who 
 to be :lie female Brahma as.sumes a hundred forms, i.e.. Nature. 
 
 Sati (Eg.). The triadic goddess, with Anouki of the Egyptian god 
 Khnoum. 
 
 Satta (Sk.). The "one and sole Existence" — Brahma (neut.).
 
 272 TIIEOSOPHICAL 
 
 Satti or Sutt(<, (Sk.). Tin- l)iiniiii'i of living' widows top'tlu-r with 
 their dead husbands — a custom now happily al»olishi'd in India; lit. 
 "a chaste and devoted -wife". 
 
 Sattva (Sk.). Undcrstaiulin^'; <|uicsccnce in divine knowlcdjjrc I' 
 follows jrcticrally tin- woi-d limlhi when used <is a compound word, e.g.. 
 " Hodhisattva ". 
 
 Sattva or Saliva, (Sk.). Goodness; the same as Saflro, or purity. on<' 
 of the triiftinas or three divisions of nature. 
 
 Satya (Sk.). Suprenu- truth. 
 
 Satya Loka (Sk.). The world of infinite |>urity and wisdom, thf 
 c.listial aliodc of lirahma and tin* {jods. 
 
 Satya Yuga (Sk.). The prolden apre, or the ape of truth and purity; 
 till- tir-^t of the four Vujras. also called Krita Yu*?a. 
 
 Satyas (Sk.). Oiw of the names of the twelve prreat prods. 
 
 Scarabaeus. In Iv^'vpt. the .symbol of resurrection, and also of rebirth; 
 of resurrection for the mummy or rather of tlie hijrhest asjieets of the 
 pn-.^nnalifif which animated it. and of rebirth of the Ego. the "spiritual 
 body" of the lower, human Soul. Epryptoloirists pive us but half of the 
 truth, when in speeulatinj^ upon the mcaniu'r of certain in.scriptions. 
 they say, "the justified soul, once arrived at a certain period of its 
 pere^inations (simply at the death of the physical body) .should be 
 united to its body (i.e., the Epro) never more to he separated from it*'. 
 CRouge.) What is this so-called body? Can it be the mummy? Cer- 
 tainly not. for the emptied nuimmiticd corpse can never rt^surrect. It 
 can only be the eternal, spiritual vestment, the E(;() that never dies but 
 gives innuortality to whatsoever becomes united with it. "The delivered 
 Intelligence (which) retakes its luminous envelope and (re)become'=i 
 Daimon", as Prof. !Maspero says, is the spiritual Ego; the personal Ego 
 or Kama Manas, its direct ray, or the lower soul, is that which aspires 
 to become Osirificrl. i.e., to unite itself with its "god"; and that por- 
 tion of it which will succeed in so doing, will never more he srparatefl 
 from it (the god), not even when the latter incarnates again and again, 
 descending j)eriodically on earth in its pilgrimage, in search of further 
 experiences and following the decrees of Kai'ma. Khem. "the sower 
 of seed", is shown on a stele in a picture of KesuiTection aft<'r physical 
 death, as the creator and the sower of the grain of coru, which after 
 corruption, springs up afresh each time into a new ear, on which a 
 scaraba-us beeth; is seen poised ; and I )everia shows very justly that 
 "Ptah is the inert, material form of Osiris, who will become Sokari 
 (the eternal Ego) to l)e reborn, and afterwards be Ilarmachus", or 
 Horus in his trajisformation, the risen god. The prayer so often found 
 in tile tumular inscriptions, "the wish for the resurrection in one's liv- 
 ing soul" or the Higher P]go, has ever a scarabteus at the end, standing 
 for the personal soul. The .scaraba-us is the most honoured, as the most 
 frequent and familiar, of all Egyptian symbols. No mummy is without 
 several of them; the favourite ornament on engravings, liousehold fur-
 
 GLOSSARY 273 
 
 iiitui'L' and utensils is this sacred beetle, and Pierret pertint-nlly shows 
 in his Livre dcs Morts that the secret meaning of this hieroprlyph i.s 
 sufficiently explained in that the Egyptian name for the scarabo?us. 
 Khcprr, signifies to be, to become, to buiJd again. 
 
 Scheo (Eg.). The god who. conjointly with Tefnant and Seb, inhabits 
 Aanroo the region called "the land of the rebirth of the gods''. 
 
 Schesoo-Hor (Eg.). Lit., the servants of Horus: the early people who 
 settled ill Egypt and who were Aryans. 
 
 Schools of the Prophets. Schools established by Samuel for the train- 
 ing of the Nahiim (])rophets). Their method was pursued on the same 
 lines as that of a Chela or candidate for initiation into the occult 
 sciences, i.e., the development of abnormal faculties or clairvoyance 
 leading to Seership. Of such schools there were many in days of old in 
 Palestine and Asia ]\Iinor. That the Hebrews worshiped Nebo. the 
 Chaldean god of secret learning, is quite certain, since they adopted his 
 name as an equivalent of Wisdom. 
 
 Seance. A word which has come to mean with Theosopbists and 
 Spiritualists a sitting with a medium for phenomena, the materialisation 
 of "spirits" and other manifestations. 
 
 Seb (Eg.). The Egyptian Saturn; the father of Osiris and Isis. 
 E-soterically, tlie sole principle before creation, nearer in meaning to 
 Parabrahm than Brahma. From as early as the second Dynasty, there 
 were records of him, and statues of Seb are to be seen in the museums 
 represented with the goose or black swan that laid the egg of the world 
 on his head. Nout or Neith, the "Great Mother" and yet the "Immacu- 
 late Virgin", is Seb's wife; she is the oldest goddess on record, and 
 is to be found on monuments of the first dynasty, to which ^lariette 
 Bey assigns the date of almost 7000 years n.C. 
 
 Secret Doctrine. The general name given to the esoteric teachings 
 (•f anti(]uity. 
 
 Sedecla (H(b.). The Obeali woman of Endor. 
 
 Seer. One who is a clairvoyant; who can see things visible, and 
 invisible — for others — at any distance and time witli his spiritual or 
 inner sight or perceptions. 
 
 Seir Anpin, or Zauir Anpin (Hcb.). In the Kabbalah, "the Son of 
 the eoiK'caled Father", he who unites in himself all the Sephirotli. 
 Adam Kadmon, or the first manifested "Heavenly Man", the Logos. 
 
 Sekhem (Eg.). Tiie same as Sekten. 
 
 Sekhet (Eg.). See "Pasht". 
 
 Sekten (Eg.). Devaehan ; the j)laee of post niortt m reward, a state of 
 bliss, not a locality. 
 
 Sena (Sk.). The female asp.et .n- Snkli ..f Karttikeya; also called 
 Kaumara. 
 
 Senses. The ten organs of man. In the exoteric Pantheon and the
 
 274 THEOSoriii-\i. 
 
 iilli<r()nt's of tlu' East, tlu-sc an- tin- tniaiiaiioiis of ten iiiiiior {;ods. the 
 terrestrial I'rajapati or "profjtMiitors". Tlioy aro ealk-d in coiitradis- 
 »in('tion to tlu' livr physical and the st'vcn snpi rpliysical. tlio "t'lemcn- 
 tary senses" '. In Oeeultisni tliey are closely allied with various forees 
 of natiiie, and with our inner or{]?anisnis, called cells in physiology. 
 
 Senzar. The inystie name for the .secret .sacerdotal lanj^uape or tli>- 
 " .Mystery -speech" of the initiated Adepts, all over the world. 
 
 Sepher Sephiroth (lid).). A Kabbalistie treati.se coneerninf? the 
 •rradual evolution of Deity from neprative repose to active emanation and 
 creation, [w.w.w.] 
 
 Sepher Yetzirah (lid).). "The Book of Formation". A very ancient 
 Kalihalistie work a.seribed to the patriarch Abraluim. It illustrates the 
 ereation of the universe by analogy with the twenty-two letters of the 
 Hebrew alphabet, distributed into a triad, a heptad, and a dodecad. cor- 
 responding with the three mother letters, A, M, S, the seven planets, 
 and the twelve signs of the Zodiac. It is written in the Neo-Hebraic 
 of the Mi.^hnah. [w.w.w.] 
 
 Sephira (Ilrh.). An emanation of Deity; the parent and synthesis 
 of the ten Sei>hiroth when she stands at the head of the Sephirothal 
 Tree; in the Kahhalah, Sephira, or the "Sacred Aged", is the divine 
 Intelligence (the same as Sophia or Metis), the first emanation from 
 the "Endless" or Ain-Suph. 
 
 Sephiroth (Ifi />.;. The ten emanations of Deity; the highest is formed 
 by the eoiicentration of the Ain Soph Aur, or the Limitless Light, and 
 each Sephira produces by emanation another Sephira. The names of 
 the Ten Sephiroth are — 1. Kether — The Crowni; 2. Chokmah — "Wisdom; 
 :i. Binah — Understanding; 4. Chesed. — Mercy; 5. Geburah — Power; 6. 
 Tipliereth — Beauty ; 7. Netzach — Victory ; 8. Hod— Splendour ; 9. Jesod — 
 Foundation; and 10. Malkuth — The Kingdom. 
 
 The conception of Deity embodied in the Ten Sephiroth is a very 
 sublime one. and each Sephira is a picture to the Kabbalist of a group 
 of exalted ideas, titles and attributes, which the name but faintly rep- 
 resents. Each Sepliira is called either active or passive, though this 
 attribution may lead to error; passive does not mean a return to nega- 
 tive existence; and the two words only express the relation between in 
 dividnal Se])hiroth, and not any ab.solute quality, [w.w.w.] 
 
 Septerium (Lai.). A great religious festival held in days of old every 
 ninth year at Delphi, in honour of Helios, the Sun, or Apollo to com- 
 memorate his triumph over darkness, or Python; Apollo-Python being 
 the same as Osiris-Typhon in Egypt. 
 
 Seraphim flleh.) Celestial beings described by Lsaiah (vi., 2,) as of 
 human foi-ni with the addition of three pair of wings. The Hebrew 
 word is ShKPIM. and ai)art from the above instance, is translated 
 serpents, and is related to the verbal root ShRP, to burn up. The word 
 is used for serpents in Xiniilxrs and I)< ut( ronom]i. Moses is said to
 
 GLOSSARY 275 
 
 have raised in the wilderness a SliRP or Seraph of Brass as a type. 
 This bright serpent is also used as an emblem of Liglit. 
 
 Compare the myth of ^sculapius, the healing deity, wno is said to 
 have been brought to Rome from Epidaurus as a serpent, and whose 
 statues show him liolding a wand on which a snake is twisted. (See Ovid, 
 Metam.. lib. xv.). The Scrapliim of the Old Testament seems to be 
 related to the Cherubim (q.v.). In the Kabhahih tlie Seraphim are a 
 group of angelic powers allotted to the Sephira Geburah— Severity-, 
 [w.w.w.] 
 
 Serapis (Eg.). A great solar god who replaced Osiris in the iK)i)ular 
 woi-sliiv), and in whose honour the seven vowels were sung. He was 
 often made to appear in representations as a serpent, a "Dragon of 
 Wisdom". The greatest god of Egypt during the first eenturies of 
 Christianity. 
 
 Sesha (Sk.). Ananta, the great Serpent of Eternity, the couch of 
 Vishnu; the symbol of infinite Time in Space. In the exoteric beliefs 
 Sesha is represented as a tho-usand-headed and 5(rf»-headed cobra; the 
 former the king of the nether world, called Patala. the latter the 
 carrier or support of Vishnu on the Ocean of Space. 
 
 Set or Seth (Eg.). The same as the Son of Noah and Typhon — who 
 is the dark side of Osiri.s. The same as Thoth and Satan, the adversary, 
 not the devil represented by Christians. 
 
 Sevekh (Eg.). The god of time; Chronos; the same as S'fckh. Some 
 Orientalists translate it as the "Seventh". 
 
 Shaberon (Tib.). Tlie ^Mongolian Shaberon or Khubilgan (or Khubil- 
 khans) are the reincarnations of Buddha, according to the Lamaists ; 
 great Saints and Avotars, so to say. 
 
 Shaddai, El (Hcb.). A name of the Hebrew Deity, usually translated 
 God Almiglity, found in Genesis, Exodus, Numbers, Ruth and Job. Its 
 Greek equivalent is Kurios Pantokrator; but by Hebrew derivation it 
 means rather "the pourer forth", shad meaning a beast, and indeed 
 shdi is also used for "a nursing mother", [w.w.w.] 
 
 Shamans. An order of Tartar or iMongolian priest-magicians, or as 
 some say, priest-sorcerers. They are not Buddliists, but a sect of the 
 old Bhon religion of Tibet. They live mostly in Siberia and its 
 borderlands. Both men and women may be Shamans. They are all 
 magicians, or rather sensitives or mediums artificially developed. At 
 present those who act as priests among the Tartars are generally very 
 ignorant, and far below tlie fakirs in knowledge and education. 
 
 Shanah (II(b.). The Lunar Year. 
 
 Shangna (Sk.). A mysterious epithet given to a robe or "vesture" 
 in a metaphorical sense. To put on the "Shangna robe" means the 
 acquirement of Secret Wisdom, and Initiation. (See Voice of the 
 Silence, pp. 84 and 85, Glossary.)
 
 276 THh>»surjii< \i, 
 
 Shaatra nr S'astra (Skj. A treatise or hook; any work of divine or 
 accfptcd autliority. inchidiiif:' law books. A Shustri means to this day. 
 ill Iruli'i, a man U'arned in divim- and Iniinan law. 
 
 Shedim ' Ilfb.). See "Si.idiiM ". 
 
 Shekinah (Jlch.). A title applied to .Malkuth. tiiL- tenili S.pliiru. by 
 the Kuhlxilists; but by the dews to the cloud of {^'lory which rested on 
 the .Mercy-seat in the Holy of Holies. As taujjht, however, by all the 
 Habbins of Asia Minor, its nature is of a more exalted kind, Shekinah 
 beinp the veil of Ain-Soph, the Hndless and the Absolute; hence a kind 
 nf Kabbalistic Mfdaprakriti. [w.w.w.] 
 
 Shells. A Kabbalistic name for the phantoms of the dead, the 
 '"spirits" of the Spiritualists, lipurin*; in i)hysieal phenomena; so named 
 on account of their biinji: simjily illusive forms, rtuptj/ of their higher 
 principles. 
 
 Shemal iChnhl.). S.imael. the spirit of the earth, its presiding ruler 
 and geinus. 
 
 Shemhamphorash (Ilihj. The separated name. The mirific name 
 derivctl from tin' substance of deity and showing its self-existent essence. 
 Jesus was accused by the Jews of having stolen this name from the 
 Tempi" by magic arts, and of using it in the production of his miracles. 
 
 Sheol (Hrb.). The hell of the Hebrew Pantheon; a region of stillness 
 and iniictivity as distinguished from Gehenna, (q.v.). 
 
 Shien-Sien (Chin.). A state of bliss and soul-freedom, during wliieh 
 a man e.ni travel in spirit where he likes. 
 
 Shiites (I'^rs.). A .sect of Musselmen who place the prophet All ]iigh«r 
 tlian Mohammed, rejecting Sunnah or tradition. 
 
 Shila (Pali). The second virtue of the ten Paramitas of perfection. 
 I'' rf'it harmony iti words and acts. 
 
 Shinto (Jap.). The ancient religion of Japan before Buddhism based 
 upon the worshij) of spirits and ancestors. 
 
 Shoel-ob (Ilch.). A consulter with familiar "spirits"; a necromancer, 
 a raiser of the dead, or of their phantoms. 
 
 Shoo (E(i.). A personification of the god Ra ; represented as the 
 "trnat cat of the Basin of Persea in Anu". 
 
 Shudala Madan (Tarn.). The vampire, the ghoul, or graveyard spook. 
 
 ShUle Madan (Tarn.). The elemental which is said to help the "jug- 
 gler'^" to LM'ow mango trees and do other wonders. 
 
 Shutukt (Tib.). A collegiate monastery in Tibet of great fame, con- 
 tain iii'_' over .S0,000 monks and students. 
 
 Sibac (Quiche). The reed from the pitli of which the third race of 
 men was created, according to the scripture of the Guatemalians. called 
 the Popol Vuh. 
 
 Sibika (Sk.). The weapon of Kuvera. god of wealth (a Vedic deity 
 living in Htides. hence a kind of Plut^"). made out of the parts of the
 
 GLOSSARY 277 
 
 diviuf .splriiddur of Vislimi. n-sidiiifr in tlif Sun. and rtlt-d <»rt' by Vis- 
 varkarman, tlif '^'od Initiate. 
 
 Siddbanta /Skj. Any Irarncd work on jistmnomy or niath<'maties. 
 in India 
 
 Siddhartha (Sk.). A name jriven to Gautama Buddha. 
 
 Siddhas (Sk.). Saints and safrts who havo hopomc almost divin*- also 
 a hiirari'hy of Dhyan Cholians. 
 
 Siddhasana (Sk.). A posture in Ilatha-yo^M practices. 
 
 Siddha-Sena (Sk.). Lit., "the leader of Siddhas"; a title of Kartti- 
 keya, I he " mysterious youth" (kumdra guha). 
 
 Siddhis (Sk.). Lit., "attributes of perfection": ph.-nomenal powers 
 acquired throuprh holiness by Yopris. 
 
 Siddim (Ilch.). The Canaanites, we are told. worshippf<l thes-- i-vil 
 powers as deities, the name meaning the "pourers forth ' ; a valley was 
 named after them. There seems to be a connection between these, as 
 types of Fertile Nature, and the many-bosomed Isis and Diana of 
 Ephesus. In Psalm cvi., 37, the word is translated "devils", and we 
 are told that the Canaanites shed the blood of their sons and dangrhtfrs 
 to them. Tiieir title st-ems to come from the same root ShD. from whieh 
 the god named El Shaddai is derived, [w.w.w.] 
 
 The Arabic Shcdim means "Nature Spirits". Elementals: they are 
 the afrits of modern Egypt and cljins of Persia, India, etc 
 
 Sidereal. Anything relating to the stars, but also, in Occultism, t<t 
 various influences emanating from such regions, such as ".sidereal 
 force", as taught by Paracelsus, and sidereal numinous), ethereal body, 
 etc. 
 
 Si-dzang (Chin.). The Chinese name for Tibet; m.-ntioned in the 
 Imperial Library of the capital of Fo Kein, as the "gn-at seat of Occult 
 learning", 2,207 years ii.c. (Secret Doctrine. I., p. 271. 
 
 Slge (Or.). "Silence"; a name adopt(>d by the Gnostics to signify the 
 root whence proceed the ..^ons of the .second series. 
 
 Sighra or Sighraga (Sk.). The father of Moru. "wlio is still living 
 tlirough the power of Yoga, and will manifest hims<-lf in the beginning 
 of the Krita age in order to re-establish the K.^hnttriifas in tin- nineteenth 
 Yuga" say the Puranic pro])hecies. "Moru" stands here for "Morya", 
 the dynasty of tin- Buddhist sovereigns of Pataliputra which began with 
 the great King Chandragupta, the grandsire of King Asoka. ft is the 
 first Buddhist Dynasty. (S(cr(t Doctrine. 1.. :i78.) 
 
 Sigurd (Scand.). The iiero who slew Fafnir. the "Dragon", roasted 
 his heart and ate it, after which he b(^eame the wisest of men. .\n 
 allegory referring to Occult study and initiation. 
 
 Simeon-ben-Jochai. An Adept-Rabbin, who was the author of the 
 Zohnr. (q.v.).
 
 278 THEOSOPJIK \l. 
 
 Simon Magus. A \rry <,Tfat Siinuiritan (iimstic and 'l'li;iuiiianir<jist, 
 callfii "ilir jrrcat Power of (lod". 
 
 Simorgh (I'lrs.j. Tlic sanu' as the \viii<rt'(l Siorfrli. a kind of frifrantie 
 ^'riftin, half i)lui'nix, half lion, cndowt'd in the Iranian lejronds with 
 oracular powers. 8inior<ih was the jiuardian of the ancient Persian 
 Mysteries. Tt is expected to reapjx-ar at the end of the cycle as a 
 ;^'i«rantic bird-lion. E.soterically, it stands as the .symbol of the Manvan- 
 taric cycle. Its Arabic name is liakshi. 
 
 Sinai (Hch.). Mount Sinai, the Nissi of Exodus (xvii., 15), the birth- 
 place of almost all the solar fjods of anti(iuity, such as Dionysus, born at 
 Nissa or Nysa, Zeus of Nysa, Bacchus and Osiris, (q.v.) Some 
 ancient i)eople believed the Sun to be the progeny of the ]\Ioon, who was 
 herself a Sun once upon a time. Sin-a'i is the "Moon Mountain", hence 
 the connexion. 
 
 Sing Bonga. The Sun-.spirit with the KoUarian tribes. 
 
 Singha CSk.). The constellation of Leo; Singh meaning "lion". 
 
 Sinika (Sk.). Also Sinita and Sanika, etc., as variants. The Vishnu 
 Purana gives it as the name of a future sage who will be taught by him 
 who will become Maitreya. at the end of Kali Yuga, and adds that this is 
 a great mystery. 
 
 Sinivali (Sk.). The lir.st day of the new moon, which is greatly con- 
 nected with Occult i)ractices in India. 
 
 Siphra Dtzeniouta (Chald.). The Book of Concealed Mystery; one 
 
 ilivisioii of the Zohar. (See Mathers' Kahhalah Unveiled.) 
 
 Sirius (Gr.). In Egyptian, Sothis. The dog-star: the star wor- 
 sliipi)ed in Egypt and reverenced by the Occultists; by the former 
 becau.se its heliacal rising with the Sun was a sign of the beneficent 
 inundation of the Nile, atid by the latter because it is mysteriously 
 associated with Thoth-llermes, god of wisdom, and Mercury, in another 
 form. Thus Sothis-Sirius had, and still has, a my.stic and direct influ- 
 ence over the whole living heaven, and is connected with almost every 
 god and goddess. Tt was "Isis in the lieaven" and called Isis-Sothis, for 
 Isis was "in the constellation of the dog", as is declared on her monu- 
 ments. "The soul of Osiris was believed to reside in a personage who 
 walks with great steps in front of Sothis, sceptre in hand and a whip 
 upon his shoulder." Sirius is also Anubis, and is directly connected 
 with the ring "Pa.ss me not"; it is, moreover, identical with ^Nlithra. 
 the Persian My.stery god, and with Ilorus and even Ilathor, called 
 sometimes the goddess Sothis. Being connected with the Pyramid, 
 Sirius was, therefore, connected with the initiations whicli took place in 
 it. A temple to Sirius-Sothis once existed within the great temple of 
 Denderah. To sum up, all religions are not, as Dufeu, the French 
 Egyptologist, sought to prove, derived from Sirius, the dog-star, but 
 Siriu.s-Sothis is certainly found in connection with every religion of 
 antiquity.
 
 GLOSSARY 279 
 
 Sishta (SkJ. Tlie {jreat fleet or Safres, left after every minor Pralaya 
 (tliat which is called "obscuration" in Mr. Sinnett's Esoteric Bud- 
 dhism), when the globe goes into its night or rest, to become on its 
 re-awakening, the seed of the next humanity. Lit. " remnant. "' 
 
 Sisthrus (Chald.). Ac<;ording to Berosus. the last of tht- ti-n kings 
 of the dynasty of the divine kings, and the "Noah" of Clialdea. Thus, 
 as Vishnu foretells the coming deluge to Vaivasvata-Manu, and fore- 
 warning, commands him to build an ark, wherein he and seven Rishis 
 are saved ; so the god Hea foretells the same to Sisithrus Cor 
 Xisuthrus) commanding him to prepare a vessel and save liimself with a 
 few elect. Following suit, almost 800,000 years later, the Lord God of 
 Israel repeats the warning to Noah. Which is prior, therefore? The 
 story of Xisutlirus, now deciphered from the Assyrian tablets, corrobo- 
 rates that which was said of the Clialdean deluge by Bero.sus. Apollo- 
 dorus, Abydenus, etc., etc. (See eleventh tablet in G. Smith's Chaldean 
 Account of Genesis, page 263, et seq.). This tablet xi. covers every point 
 treated of in chapters six and seven of Genesis — the gods, the sins of 
 men, the command to build an ark, the Flood, the destruction of men, 
 the dove and the raven sent out of the ark, and finally the Blount of 
 Salvation in Armenia (Nizir-Ararat) ; all is there. The words "the god 
 Hea heard, and his liver was angry, because his men had corrupted his 
 purity", and the story of his destroying all his seed, were engraved on 
 stone tablets many thousand years before the Assyrians reproduced them 
 on their baked tiles, and even these most assuredly antedate the Penta- 
 teuch, "written from memory" by Ezra, hardly four centuries B.C. 
 
 Sistrum (Gr.). Egyptian sscsh or kemkcn. An instrument, usually 
 made of bronze but sometimes of gold or silver, of an open circular form, 
 with a handle, and four wires passed through holes, to the end of which 
 jingling pieces of metal were attached; its top was ornamented with a 
 figure of Isis, or of Ilathor. It was a sacred instrument, used in tem- 
 ples for the purpose of producing, by means of its combination of metals. 
 magnetic currents, and sounds. To this day it has survived in Christian 
 Abyssinia, under the name of sanascl, and the good priests use it to 
 "drive devils from the premises", an act quite comprehensible to the 
 Occultist, even though it does provoke laughter in the sceptical Orien- 
 talist. The priestess usually held it in her right iiand during the cere- 
 mony of xiurifwation of the air, or the "conjuration of the elements", 
 as E. Levi would call it, while tlie priests held the Sistrum in their left 
 hand, using the right to manipulate the "key of life" — the handled 
 cross or Tau. 
 
 Sisumara (Sk.). An imaginary rotating belt, upon wliieh all the 
 celestial bodies move. This host of stars and constellations is repre- 
 sented under the figure of Sisumara, a tortoise (some say a porpoise!), 
 dragon, crocodile, and what not. But as it is a symbol of the Yoga- 
 meditation of holy Vasudeva or Krishna, it must be a crocodile, or 
 rather, a dolphin, since it is identical with the zodiacal Makara.
 
 280 THEOSOPlIlrAI. 
 
 Dhruva, tlu- ancient pole-star, is i)lac»'(l at the tip of the tail of this 
 sidereal monster, whose head points southward and wiiose body bends in 
 a rinpr. nio:her along: the tail are the Prajapati, Agni, etc, and at its 
 root are placed Indra, Dharma, and the seven Rishis (the Great Bear), 
 etc., etc. The meaning is of course mystical. 
 
 Siva (Sk.). The third person of the Iliiuiu Trinity (tiie Trimurti). 
 I If is a god of the first ordi'i-, and in his eliaraeter of Destroyer liigher 
 tlian Vishnu, the l^i'eserver. as he destroys only to regenerate on a 
 higiier plane. He is born as Rudra, the Kumara, and is the patron of 
 all the Yogis, being called, as such, Maha-Yogi, tiie great ascetic. His 
 titles are siguiticant: Trilochana, "the three-eyed", Mahndf iv/. "the greal 
 god". Sayfkora, etc., etc., etc. 
 
 Siva-Rudra (Sk.). Rudra is the Vedic name of Siva, the latter being 
 alistiit from the Veda. 
 
 Skandha or SJihanda (Sk.). Lit., "bundles", or groups of attributes; 
 everytiiing finite, inapplicable to the eternal and the absolute. There 
 are five — esoterically, seven — attributes in every human living being, 
 which are known as the Pancha Skandhas. These are (1) form, rupa; 
 (2) perception, viddna; (3) consciousness, sanjnd; (4) action, sanskdra; 
 (5) knowledge, vidydna. These unite at the birth of man and constitute 
 his personality. After the maturity of these Skandhas, they begin to 
 separate and weaken, and this is followed by jardmarana, or decrepti- 
 tud'^ and death. 
 
 Skrymir (Scand.). One of the famous giants in the Eddas. 
 
 Sloka (Sk.). The Sanskrit epic metre formed of thirty-two syllables: 
 vrrsfs in four lialf-lines of eight, or in two lines of sixteen syllables each. 
 
 Smaragdine Tablet of Hermes. As expressed by Eliphas Levi, "this 
 Tablet of Enn-rald is the whole of magic in a single page"; but India 
 has a single word wliicli, when understood, contains "the whole of 
 magic". This is a tablet, however, alleged to have been found by Sarai. 
 Abraham's wife (!) on tJu dead hod)/ of Hermes. So say the Masons 
 and Christian Kabbalists. But in Theosophy we call it an allegory. 
 May it not mean that Sarai-sivati, the wife of Brahmd, or the goddess 
 of secret wi-sdom and learning, finding still much of the ancient wisdom 
 latent in the dead body of Humanity, revivified that wisdom? This led 
 to the rebirth of the Occult Sciences, so long forgotten and neglected, 
 the world over. The tablet itself, however, although containing the 
 "whole of magic", is too long to be reproduced here. 
 
 Smartava (Sk.). The Smarta Brahmans; a sect founded by Sanka- 
 racharya. 
 
 Smriti (Skj. Traditional accounts imparted orally, from the word 
 Smriti, "^Memory" a daugiiter of J)ak.sha. They are now the legal and 
 ceremonial writings of the Hindus ; the opposite of, and therefore less 
 sacred, than the Vedas, which are Sruti, or "revelation". 
 
 Sod (Ileh.). An "Arcanum", or religious mystery. The Mysteries
 
 GLOSSARY 281 
 
 of Baal, Adonis and Bacclius, all snn-gods having serpents as syml)ols. 
 or, as in tlie ease of Mithra, a "solar serpent". The ancient Jews had 
 their Sod also, symbols not excluded, since they had the "brazen .ser- 
 pent" lifted in the Wilderness, which particular serpent was the Per- 
 sian Mithra, tlie symbol of Moses as an Initiate, but was certainly never 
 meant to represent the historical Christ. "The secret (Sod) of the 
 Lord is with them tliat fear him", says David, in Psalm xxv., 14. But 
 this reads in tiie original Hebrew, "Sod Ihoh (or the Mysteries) of 
 Jehovah are for those who fear him". So terribly is the Old Testament 
 mistranslated, that verse 7 in Psahti Ixxxix.. which stands in the orifrinal 
 "Al (El) is terrible in the great Sod of the Kcdcshim" (the Galli, the 
 priests of the inner Jewish mysteries), reads now in the mutilated 
 translation "God is greatly to be feared in the asscmhhj of the saints". 
 Simeon and Levi held their Sod, and it is repeatedly mentioned in the 
 Bible. "Oh my soul," exclaims the dying Jacob, "come not thou into 
 their secret {Sod, in the orig.), unto their assembly", i.e.. into the 
 Sodality of Simeon and Levi {Gen. xlix., 6). (See Dunlap, Sod, ih' 
 M II st erics of Adani.) 
 
 Sodales (Lat.). The members of the Priest-colleges. (See Freund's 
 iMtin Lexicon, iv., 448.) Cicero tells us also (De Senectute, 13) that 
 "Sodalities were constituted in the Idfean ^Mysteries of the ]\Iighty 
 Mother". Those initiated into the Sod were termed the "Companions". 
 
 Sodalian Oath. The most sacred of all oaths. The penalty of death 
 followed the breaking of the Sodalian oath or pledge. The oath and the 
 Sod (the secret learning) are earlier than the Kabbalah or Tradition, 
 and the ancient Midrashim treated fully of the ^Mysteries or Sod before 
 they passed into the Zohar. Now they are referred to as tlie Secret 
 Mysteries of the Tliorali, or Law, to break which is fatal. 
 
 Soham (Sk.). A mvstic svllable rejiresenting involutions: lit., "That 
 1 am". 
 
 Sokaris (Eg.). A tire-god; a solar deity of many forms. He is Ptah- 
 Sokaris, wlien tlie symbol is purely cosmic, and "Ptah-Sokaris-Osiris" 
 when it is i)hallic. This deity is hermaphrodite, the sacred bull Apis 
 l)eing its .son, conceived in it by a solar ray. According to Smith's 
 History of th( East, Ptah is a "second Demiurgus, an emanation from 
 the first creative Principle" (the first Logos). The upriglit Ptah, with 
 cross and staff, is the "creator of the eggs of the sun and moon". 
 PieiTet thinks that he rei)resents the i)rimordial Force that preceded 
 the gods and "created the stars, and the eggs of the sun and moon". 
 Mariette Bey sees in him "Divine Wisdom scattering the stars in im- 
 mensity", and he is corroborated by the Targum of Jerusalem, which 
 states that the "Egvjitiaiis called the Wisdom of the First Intellect 
 Ptah". 
 
 Sokhit (Eg.). A deity to whom the cat was sacred. 
 
 Solomon's Seal. The symbolical double triangle, adopted by the T. S. 
 and by many Theosophists. Why it should be called "Solomon's Seal"
 
 2g2 THKOSOPIIKM. 
 
 is a mystery, unless it eaine to Europe from Iran, when* many stories are 
 told about that mythieal personafr*' and the maf;io seal used by him to 
 eateh the djins and imprison them in old bottles. Rut this seal or doubh- 
 trian<ile is also called in India tht- "Sifjn of Vislinu", and may be seen 
 on the houses in every villaj,'e as a talisman apainst evil. The trianple 
 was saered and used as a relijrious sifjn in the far East afres before 
 Pythaproras proclaimed it to be the first of the p-ometrieal fifrures. as 
 well as the most mysterious. It is found on i)yramid and obelisk, and 
 is prepriuint with occult meaning, as are, in fact, all triangles. Thus the 
 pcntaprram is the triple triaufrle — the six-pointed beinpr the h< xalp ha. 
 (See "Pentacle" and "Pentafrram".'! The way a trianjrlc points 
 determines its meaning?. If ui)w;irds. it means the male element and 
 (iivitif fire: downwards, the female and the watrrs of matter; upripht. 
 but with a bar across the top, air and astral lijrht : downwards, with 
 a bar — the earth or prross matter, etc., etc. When a Greek Christian 
 priest in blessinfr holds his two finjrers and thumb together, he simi)ly 
 makes the mapic siprn — by the power of the triangle or "trinity". 
 
 Soma fSk.). The moon, and also the juice of the plant of that name 
 used in the temples for trance purposes; a sacred beverafr'-. f^oma. the 
 moon, is the symbol of the Sercet Wisdom. In the Upanishnds the word 
 is used to denote frross matter (with an association of moistunO capable 
 of producing: life under the action of heat. (See "Soma-drink".) 
 
 Soma-drink. ^Made from a rare mountain plant by initiated Brah- 
 maiis. This Hindu sacred beverapre answers to the Greek ambrosia or 
 nectar, (piaffed by the Gods of Olyminis. A cup of Kykeon was also 
 quaffed by the i\Iystes at the Elensinian initiation. He who drinks it 
 easily reaches Bradhna, or the place of splendour (Heaven i. The Soma- 
 drink known to Europeans is not the genuine beverajre, but its substi- 
 tute ; for the initiated priests alone can taste of the real Soma ; and 
 even kinjrs and Rajas, when sacrificinfr, receive the substitute. Haupr. 
 by his own confession, shows in his Aitarcj/a Brnhmana, that it was 
 not the Soma that he tasted and found nasty, but the juice from the 
 roots of the Nyaprradha, a i)lant or bush whieii prrows on the hills of 
 Poona. We were positively informed that the majority of the .sacrificial 
 priests of the Dekkan have lost the secret of the true Soma. It can b.- 
 found neither in the ritual books nor through oral information. The 
 true followers of the primitive Vedic reliprion are very few ; these are 
 the alleged descendants of the Ri.shis, the real Agnihotris, the initiates 
 of the great Mysteries. The Soma-drink is also commemorated in th-- 
 Hindu Pantheon, for it is called King-Soma. He who drinks thereof 
 is made to participate in the heavenly king; he becomes filled with his 
 essence, as the Christian apostles and tlieir converts were tilled with the 
 Holy Ghost, and purified ef their sins. The Soma makes a new man 
 of the initiate; he is reborn and transformed, and his spiritual nature 
 overcomes the physical ; it bestows the divine power of inspiration, and 
 develops the clairvoyant faculty to the utmost. According to the ex- 
 oteric explanation the soma is a plant, but at the .same time it is an
 
 GLOSSARY 283 
 
 angel. It forcibly connects the inner, hiprhcst "spirit" of man. which 
 spirit is an angel like the my.stical Soma, with his "irrational soul". 
 OT astral body, and thus united by the power of the magic drink, they 
 soar togetlier above physical nature and participate during life in the 
 beatitude and ineffable glories of Heaven. 
 
 Thus the Hindu Soma is mystically and in all respects the same that 
 the Eucharist .supper is to the Christian. The idea is similar. By 
 means of tlie sacrificial prayer.s — the mantras — this liquor is supposed 
 to be immediately transformed into the real Soma, or the angel, and even 
 into Brahma liimself. Some missionaries liave expressed tliemselves with 
 much indignation about this ceremony, tiie more so, seeing that the 
 Brahmans generally use a Jiind of spirituous liquor as a substitute. But 
 do the Christians believe less fervently in the transubstantiation of the 
 communion wine into tlie blood of Christ, because this wine happens to 
 be more or less spirituous? Is not the idea of the symbol attached to 
 it the same ? But the missionaries say that this hour of soma-drinking 
 is the golden hour of Satan, who lurks at the bottom of the Hindu 
 sacrificial cup. (Isis Unveiled.) 
 
 Soma-loka (Sk.). A kind of lunar abode where the god Soma, the 
 regent of the moon, resides. The abode of the Lunar Pitris — or 
 Pitriloka. 
 
 Somapa (Sk.). A class of Lunar Pitris. (See "Trisuparna.") 
 Somnambulism Lit, "sleep-w^alking", or moving, acting, writing, 
 reading and performing every function of waking consciousness in one's 
 sleep, with utter oblivion of the fact on awakening. This is one of the 
 great ps.ycho-physiological phenomena, the least understood as it is th(> 
 most puzzling, to which Occultism alone holds the key. 
 
 Son-kha-pa (Tib.). Written also Tsong-kha-pa. A famous Tibetan 
 reformer of tlie fourteenth century who introduced a purified Biuldhism 
 into his country. He was a great Adept, who being unable to witness 
 nny longer the desecration of Buddhist philosophy by the false priests 
 who made of it a marketable commodity, put a forcible stop thereto by a 
 timely revolution and the exile of 40,000 sham monks and Lamas from 
 the country. He is regarded as an Avatar of Buddha, and is the founder 
 of the Gdukpa ("yellow-cap") Sect, and of the mystic Brotherhood 
 connected with its chiefs. The "tree of the 10.000 images" (khoom- 
 hoom) has, it is said, sprung from the long hair of this ascetic, who 
 leaving it behind him disappeared fonn'er from the view of the profane. 
 
 Sooniam. A magical ceremony for the ])urpose of removing a sickness 
 from one person to another. Black magic, sorcery. 
 
 Sophia (Or.). Wi.sdom. The female Jaujos of the Gnostics; the 
 Universal Mind: and the female Holy Ghost with others. 
 
 Sophia Achamoth (Gr.). The daughter of Sophia. The personified 
 Astral Light, or the lower plane of Ether. 
 
 Sortes Sanctorum <l.<i!.i. The "holy casting of lots tor purj)oses of
 
 284 THEOSOHHlt AL 
 
 divination "'. practiet-d l>y tin- early and int'diiL'val Cliristian cli'rjry. St. 
 Auprustine, who does not "disapprove of this method of learningr fu- 
 turity, provided it be not used for worldly purposes, practised it him- 
 self" (Life of St. Gregrory of Tours). If. however, "it is practised by 
 laymen, heretics, or iieathcn" of any sort, sortcs sanctorum l)ecom<' — if 
 we believe the jrood and i)ioiis; fathers — sortrs dwhoJnrum (\y sfirfih f/ium 
 — sorct^rv. 
 
 Sosiosh (Zend). Thi- .Mazdran .Saviour wlio, like Vishnu, Maitreya 
 Huddha and others, is expected to appear on a white horse at the end 
 of the cycle to save mankind. (See "S'ambhala".) 
 
 Soul. The ^'^'X''^' or ncphcsh of the Bible; the vital principle, or the 
 breath of life, which every animal, down to the infusoria, shares w'ith 
 man. lu the translated Bible it stands indifferently for life, blood and 
 soul, "Let us not kill his nephesh^\ says the original text: "let us not 
 kill him'\ translate the Christians (Genesis xxxvii, 21), and so on. 
 
 Sowan (Pali). The first of the "four paths" which lead to Nirvana, 
 in Yoga practice. 
 
 Sowanee (Pali). He who entered upon that "path". 
 
 Sparsa (Sk.). The sense of touch. 
 
 Spenta Armaita (Zend). The female genius of the earth; the "fair 
 daughter of Ahura Mazda". With the ]\Iazdeans, Spenta Armaita is 
 the personified Earth. 
 
 Spirit. The lack of any mutual agreement between writers in the use 
 of this word has resulted in dire confusion. Tt is commonly made 
 synonymous with soul; and the lexicographers countenance the usage. 
 In Theosophical teachings the term "Spirit" is applied solely to that 
 which belongs directly to Universal Consciousness, and which is its 
 homogeneous and unadulterated emanation. Thus, the higher ]Mind in 
 Man or his Ego (Manas) is, when linked indissolubly with Buddhi, a 
 .spirit; while the term "Soul", human or even animal (the lower lianas 
 acting in animals as instinct), is applied only to Kama-Manas, and 
 qualified as the living soul. This is neplush, in Hebrew, ttie "breath of 
 life". Spirit is formless and immaterkd, being, when individualised, of 
 the highest spiritual substance — Suddasatwa, the divine essence, of 
 which the body of the manifesting highest Dhyanis are formed. There- 
 fore, the Theosophists reject the appellation "Spirits" for those phan- 
 toms wliich appear in the i)henomenal manifestations of the Spiritual 
 ists, and call them "shells", and various other names. (See "Suk.shma 
 Sarira".) Spirit, in short, is no entity in the sense of having form; for, 
 as Buddhist philosoi)hy has it, where there is a form, there is a caw.<fr 
 for pain and suffering. But each individual spirit — this individuality 
 lasting only throughout the manvantaric life-cycle — may be described 
 as a center of consciousness, a .self-sentient and self-conscious centre; a 
 state, not a conditioned individual. This is why there is .such a wealth 
 of words in Sanskrit to express the different States of Being, Beings and 
 Entities, each appellation showing the philosophical difference, the
 
 GLOSSARY 285 
 
 plane to whit-li siu-li (////7 ln-loiifis, and the (le*?ree of its spirituality or 
 materiality. Uiifoi-tuiiately tliese terms an- almost nntranslatable intb 
 our Western tonfjues. 
 
 Spiritualism. In pliilosoj^liy, the state or condition of mind opposed 
 to materialism or a material coiiceptio)i of things. Theosophy. a doctrine 
 which teaches that all which exists is animated or informed by the 
 Universal Soul or Spirit, and that not an atom in onr universe can be 
 outside of tliis omnipresent Principle — is purr Spiritualism. As to the 
 belief that poes under that name, namely, bi'lief in the constant com- 
 munication of the living with the dead, whether througli the mediumistie 
 powers of oneself or a so-called niediioii — it is no better than the materi- 
 alisation of spirit, and the degradation of the human and the divine 
 souls. Believers in such communications are simply dishonouring the 
 dead and performing constant .sacrilege. It was well called "Nec- 
 romancy" in days of old. But our modern Spiritualists take offence 
 at Ix'ing told this simple trutli. 
 
 Spook. A ghost, a hobgoblin. T'.sed of tlie various apparitions in the 
 seance-rooms of the Spiritualists. 
 
 Sraddha (8k.). Lit., faith, respect, reverence. 
 
 Sraddha (Sk.). Devotion to the memory and care for the welfai-e of 
 the manes of dead relatives. A post-mortem rite for newly-decea.sed 
 kindred. There are also monthly rites of Sraddha. 
 
 Sraddhadeva (8k.). An epithet of Yama, the god of death and king 
 of the nether world, or Hades. 
 
 Sramana (Sk.). Buddhist priests, ascetics and postulants for Nirvana, 
 ''they who have to place a restraint on their tlioughts". The word 
 8nma)). now "Shaman" is a corruptioji of this primitive word. 
 
 Srastara (8k.). A couch consisting of a mat or a tiger's skin, strewn 
 with darhha. ku.w and other grasses, used by escetics — gurus and elielas 
 — and spi-ead on the floor. 
 
 Sravah (Mazd.). Tlie Amshaspends. in their liighest aspect. 
 Sravaka (8k.). JAt.. "he who causes to liear": a pu-iieiier. But in 
 I*>U(l(lliisin it denotes a disciple or chela. 
 
 Sri Sankaracharya lt<k.). Tlie great religious reformer of India, and 
 teacher of the Yedanta pliilosoi)hy — tlie greatest of all such teachers, 
 regarded by the Adwaitias (Non-dualists) as an incarnation of Siva and 
 a worker of miracles. lie established many tuatlianis (monasteries'*, and 
 founded the most learned sect among Brahmans, called the Smartava. 
 The legends about him are as numerous as his jiliilosophieal writings. At 
 the age of thirty-two he went to Kashmir, and reaching Kedaranatli in 
 the Himalayas, entered a cave alone, whence he never returned. His 
 followers claim that he did not die, but only retired from the world. 
 
 Sringa Giri (8k.). A large and wealthy monastery on the ridge of 
 the Western Ghauts in My.sore (Southern India) : the chief matham of 
 the Adwaita and SmArta Brahmans, founded bv Sankaracharva. Th<'rr
 
 286 THEOSOPHKAL 
 
 ivsidt'S tilt' n-lijjious lu-ad (tlif liitt< r l><iii<; calK'cl Saiikaraclmrya ) i»f all 
 Jill' Vidaiitif Adwaitas. crt'ditcd by many with ^rrcat abnormal jjowits. 
 Sri-pada (Sh.). The imprcssutn of Hmldlia's foot. /.//.. "the step or 
 foot of the Master or exalted Lord'". 
 
 Srivatsa iSkJ. A mystical mar-k worn by Krishna, and alsd adopted 
 by till' .lains. 
 
 Sriyantra (Sk.). The donbb' trian^de or tlir st-al of \'islinii. ralb-d 
 also ■Sdjiimon's seal", and adoj)ted by the T. S. 
 
 Srotapatti (Sk.). Lit., "he who has entered the stream'", i.t ., the 
 stream or path that loads to Nirvana, or fl'jriirativily, to the Nirvanie 
 Oeean. The same as Sowaucc. 
 
 Srotriya (Sk.). The ai)pellalion of a Hrahman who practises the 
 \'( tile ritis he studies, as distinfruished from the Vrdavii, the Brahman 
 who studies them only theoreticall}'. 
 
 Sruti fS'/.J. Sacred tradition received by revelation; the V<(1as are 
 such a tradition as distinguished from "Smriti" (q.v.). 
 
 St. Germain, ihr Count of. Referred to as an enifrmatical per.sonage 
 b.\ modern wTiters. Frederic II., King: of Prussia, u.sed to say of him 
 that he was a man whom no one had ever been able to make out. ]\Iany 
 are his "bio<rrai)hies". and each is wilder than the other. By somr 
 he was refrarded as an incarnate jrod, by others as a clever Alsatian 
 Jew. One thinp: is certain. Count de St. Germain— whatever his real 
 patronymic may have been — had a right to his nanu' and title, for he 
 had bought a property called San Germano, in tin- Italian Tyrol, and 
 paid the Poi)e for the title. He was uncommonly hand.some, and his 
 enormous erudition and linpruistic capacities are undeniable, for he .spoke 
 Enp:lish. Italian, French. Spanish, Portnpruese, German, Russian. 
 Swedish. Danish, and many Slavonian and Oriental lanjruafres. with 
 equal facility with a native. He was extremely wealthy, never 
 received a sou from anyone — in fact never accepted a «;lass of water or 
 broke bread with anyone — but made most extravap:ant presents of 
 superb jewellery to all his friends, even to the royal families of Europe. 
 His proficiency in miisic was marvellous; he played on every instrument, 
 the violin beinjr his favourite. "St. Germain rivalled Papranini himself", 
 was said of him by an octoprenarian Belfrian in ISSa, after hearinpr the 
 "Genoese maestro". "It is St. Germain resurrected who plays the 
 violin in the body of an Italian skeleton", exclaimed a Lithuanian 
 baron wlio had heard both. 
 
 He never laid claim to spiritual powers, but i)roved to have a ri{;ht to 
 such claim. He used to pa.ss into a dead trance from thirty-seven to 
 forty-nine hours without awakeninpr, and then knew all he had to know, 
 and demonstrated the fact by prophe.syinfj futurity and never makin^r 
 a mistake. It is he who j)roj)hesied before the Kiufrs Louis XV. and 
 XVL, and the unfoi-tunate Marie Antoinette. ^laiiy were the still living 
 witnesses in the first (juarter of this century who testified to his mar- 
 vellous memory; he could nad a paper in the morning and, though
 
 GLOSSARY 287 
 
 hardly trlaiu-iii;>' at it, could repeat its eonteiits without niissiii{i one word 
 days afterwards; he could write with two hands at once, the rigrht hand 
 writinp: a piece of poetry, the left a diplomatic paper of the grreatest 
 importance. He read sealed letters without touching them, while still in 
 the hand of those who Itrouprht them to him. lie was the greatest adept 
 in transmuting metals, making gold and the most marvellous diamonds, 
 an art. he said, he had learned fi-om certain Rrahmans in India, who 
 taught liim the artificial crystallisation ("quickening") of pure carlmn. 
 As our Brother Kenneth ^lackenzie has it: — ''In 1780, when on a visit 
 to the French Ambassador to the Hague he broke to ])ieces with a 
 hammer a superb diamond of his own manufacture, the counterpart of 
 which, also manufactured by himself, he had just before sold to a 
 jeweller for ooOO louis d'oi-"'. lie was the friend and confidant of Count 
 Orloft' in 1772 at Vienna, wiiom he had helped and saved in St. Peters- 
 buj-g in 17(52, when concerned in the famous political conspiracies of 
 that time; he also became intimate with Frederick the Great of Prussia. 
 As a matter of course, he had numerous enemies, and therefore it is 
 not to be wondered at if all the gossip invented about him is now at- 
 tributed to his own confessions: e.g., tliat he was over five hundred 
 years old; also, that he claimed personal intimacy "with the Saviour 
 and his twelve Apostles, and that he liad reproved Peter for his l)ad 
 temper" — the latter clashing somewdiat in point of time witli the former, 
 if he had really claimed to be onhj five hundred years old. If he said 
 that "he had been born in Chaldea and professed to possess the secrets 
 of the Egyptian magicians and sages'', he may have .spoken truth with- 
 out making any miraculous claim. There are Initiates, and not the 
 highest either, w'ho are placed in a condition to remember more than ono 
 of tlieir past lives. But we have good reason to know that St. Germain 
 could never liave claimed "personal intimacy" with the Saviour. How- 
 ever that may be. Count St. Germain was certainly the greatest Ori<'ntal 
 Adept Europe has seen during the la.st centuries. But Europe knew 
 iiim not. Perciiance some may recognise him at the next Tcrrcur, which 
 will afl^'ect all Europe when it comes, and not one country alone. 
 
 Sthala Maya (Sk.). Gross, concrete and — because differentiated -an 
 illusion. 
 
 Sthana (Sk.). Also Aycuia; the i)lace or .ibode of a god. 
 
 Sthavara (Sk.). From stha to stay or remain motionless. Tlie term 
 for all conscious, sentient objects deprived of the power of locomotion — 
 fixed and rooted like the trees or plants; while all those sentient things, 
 which add motion to a certain degree of consciousness, are called 
 Jan(ja))i<i, from r/at)}, to move, to go. 
 
 Sthavirah, or Sth(U'ira»ika}fa (Sk.). One of the earliest philosoiihical 
 contemplative schools, founded 800 n.c. In the year 247 before the 
 Christian era, it split into three divisions: the Mahavihara Va-finah 
 (School of the great monasteries), Jciavanniah, and Abhajiagiri Va.s 
 int'ih. It is one of the four branches of the Vaihhachika School founder]
 
 288 THEOSOI'lIKAL 
 
 1»\- Katyayaiia. oiw of tin- t,M\'at dis('ii)lf.s ol' Lord Gautama Buddha, tin- 
 autlior of the Ahh'ulhnrma Jiuhia I'rasthdna Shnstra, wlio is expected to 
 reappear as a Buddha. (See " Al)hayapriri". etc.) All these schools are 
 hijridy mystical. I. it., Stt'iviranikajfa is translated the ••.•School of the 
 < 'hainiiaii ■' or "President" (Chohan). 
 
 Sthiratman (Sk.). Kternal, supreme, aj)plied to the rnivt-rsal Soul. 
 
 Sthiti iSk.), Thr attribute of pn^servation ; stabilit\. 
 
 Sthula iS/c). DitTereiitiated and conditioned matter. 
 
 Sthiila Sariram (Sk.). In metaphysics, the prross physical body. 
 
 Sthulopadhi (Sk.). A "principle" answerinj; to the lower triad in 
 man. i.e., body, astral form, and life, in the Taraka Raja Yopa .system, 
 which names only three cliief principles in man. Sthulopadhi corre- 
 sjjonds to the jagratd. or waking:, conscious state. 
 
 Stupa (Sk.). A conical monument, in India and Ceylon, t-rected 
 over relics of Buddha. Arhats. or other {rrcat men. 
 
 Subhava (Sk.). Being:; the self-formingj substance, or tliat "substance 
 wiiich pives sub.stance to it.self". (See the Ekasloka Shdstra of Najrar- 
 juna.) Explained paradoxically, as "the nature which has no nature 
 of its own", and ajrain as that which is tcith, and withaut, action. (See 
 "Svablulvat",) This is the Spirit within Suhstancr, the ideal cause of 
 the potencies actinpr on the work of formative evolution (not "creation" 
 in the sen.se usually attached to the word) ; which potencies become in 
 turn the real causes. Jn the words used in the Vedanta and Vyaya 
 Philosophies: uimitta, the efficient, and tipdddna, the material, causes are 
 contained in Subhava co-eternally. Says a San.skrit Sloka : "Worthiest 
 of a.scetics. througrh its potency [that of the 'efficient' cause] every 
 created tliingr cotn< s hrj its proper naturi ". 
 
 Substance. Theosopliists use the word in a dual sense. qualifyin<r 
 substance as perce})tible and imperceptible; and making a distinction 
 between material, psychic and spiritual substances (see "Sudda 
 Satwa"). into ideal (i.e., existing on higher planes) and real substance. 
 
 Souchi (Sk.). A name of Indra ; also of the third son of Abliimanin. 
 son of Agni ; i.e., one of the primordial forty-nine tires. 
 
 Su-darshana (Sk.). The Di.scus of Krishna; a flaminj: weapon tliat 
 I)lays a great part in Kri.shna's l)iograpliies. 
 
 Sudda Satwa (Sk.). A substance not subject to the qualities of 
 matter; a luminiferous and (to us) invisible substance, of which the 
 bodies of the Gods and highest Dhyanis are formed. Philosophically. 
 Suddha Sotwn is a conscious state of spiritual Ego-sliip rather than any 
 essence. 
 
 Suddhodana (Sk.). The King of Kapilavastu : the father of Gaiitama 
 Lonl P.uddha. 
 
 Sudha (Sk.). The food of tlie gods, akin to <nnrit(i t\w substance tiiat 
 gives immortality.
 
 GLOSSARY 289 
 
 S'udra (Skj. The last of tlie four castes that sprang from Brahma's 
 body. The "servile caste" that issued from the foot of the deity. 
 
 Sudyumna (Sk.). An epithet of Ila (or Ida), the offspring of Vaivas- 
 vata .Maim and his fair daughter who sprang from his sacrifice wlien 
 li(^ was h'ft alone after the Hood. Sudyumna was an androgynous crea- 
 ture, one month a male and the other a female. 
 
 Suffism ((h-.). From the root of Sophia, "Wisdom". A mystieal 
 sect in Persia something like the Vedantins; though very strong in num- 
 bers, none but very intelligent men join it. They claim, and very justly, 
 the possession of the esoteric philosophy and doctrine of tnu Moham- 
 medanism. The Sutfi (or Sofi) doctrine is a good deal in touch with 
 Theosophy. inasmuch as it preaches one universal creed, and outward 
 respect and tolerance for every popular exoteric faith. Tt is also in 
 touch with Masonry. The Suffis have four degrees and four stages of 
 initiation: 1st. probationary, with a strict outward observance of Mus- 
 sulman rites, the hidden meaning of each ceremony and dogma being 
 explained to the candidate; 2nd, metaphysical training; 3rd. the "Wis- 
 dom" degree, when the candidate is initiated into the innermost nature 
 of things; and 4th, final Truth, when the Adept attains divine i)owers. 
 and comph^te union with the Universal Deity in rcstaci/ or Samadhi. 
 
 Sugata (Sk.). One of the Lord Buddha's titles, having many 
 meanings. 
 
 Sukhab (Chahl.). One of the-seveu Babylonian gods. 
 
 Sukhavati (Sk.). The Western Paradise of the uneducated rabble. 
 The popular notion is that there is a Western Paradise of Amitabha. 
 wiierein good men and saints revel in physical delights until they are 
 carried once more by Karma into the circle of rebirth. This is an 
 exaggerated and mistaken notion of Devachan. 
 
 Suki (Sk.). A daughter of Rishi Kashyapn. wife of Garuda, the king 
 of the birds, the vehicle of Yishiui : the mother of parrots, owls and 
 (•rows. 
 
 Sukra (.S7.-.J. A name of the planet Venus, called also T'sanas. In 
 this impersonation Usanas is the Guru and preceptor of the l^aityas— 
 the giants of the earth — in the Purdnas. 
 
 Sukshma Sarira (Sk.). The dream-like, illusive body akin to 
 M,ni(is(irup(i of "thought-body". Tt is the vesture of the gods, or tiie 
 Dhvanis aiid the Devas. Written also Sukshaiua Shnrini and called 
 S}ik.^hw(>])(i(]hi ])y the Taraka Raja Yogis. (Secret Doctrine. I., ir>7.^ 
 
 Siikshmopadhi (Sk.). In Taraka Raja Yoga the "principle" contain- 
 ing both the Iiigli(>r and the lower iNIanas and Kama. It corresponds to 
 the Manomauei Kosha of the Vedantic classification and to the Svapna 
 state. (See "Svapna".) 
 
 Su-Meru ^s7.-. ). The .same as Meru. the wf.rld-mountain. The prefix 
 Su implies tin- laiulation and exaltation of the object or personal name 
 which follows it.
 
 290 THKOSol'HK AI- 
 
 Summerland. Tlic namo {jiven by the Aiuciiciiii Spiritualists antl 
 PlHiioriiriuiIists to tlu' laiul or refjfion iiiliahitiMl after dcatli by tlu'ir 
 "Spirits". It is situated, says Audrrw Jacksou Davis, eitlior within 
 or beyond the Milky AVay. It is descrilu'd as having' eities and beautiful 
 huildiMf^s. a Conjrress Hall, museuin.s, and libraries for the instru<'tioii 
 of the growing; jrenerations of youn<? "Spirits". 
 
 We are not told whether the latter are subject to disease, decay and 
 death; but unless they are, the claim that the disembodied ''Spirit" of a 
 child and even still-bt)rn babe «rrows and develops as an adult is hardly 
 consistent with lojjrie. Hut that which we are distinctly told is that in 
 the Snmmerland Spirits are f^iven in raarria;i:e, be^et spiritual (?) chil- 
 dren, and are even concerned with j)olitics. All this is no satire or 
 exafrjreration of ours, since the numerous works b}- Mr. A. Jackson 
 Davis are there to prove it, e.g., the Internnfional Congress of Spirits 
 by that author, as well as we remember the title. It is this grossly 
 materialistic way of viewing a disembodied spirit that has turned man.\ 
 of the present Theosophists away from Spiritualism and its "phil- 
 osophy". The majesty of death is thus desecrated, and its awfid and 
 .solemn mystery becomes no better thau a farce. 
 
 Sunasepha (Sk.). The Puranic "Isaac"; the son of the sage Rishika 
 who sold him for one hundred cows to King Ambarislia, for a sacrifice 
 and "burnt ottering" to Varuna, as a substitute for the king's son 
 Rohita, devoted by his father to the god. When already stretched on the 
 altar Sunasepha is saved by Rishi Visvamitra, who calls upon his own 
 hundred sous to take the place of the victim, and upon their refusal 
 degrades them to the condition of Chandalas. After which the Sage 
 teaches the victim a mantram the repetition of which brings the gods to 
 his rescue; he then adoi)ts Sunasepha for his elder son. (See Ranid- 
 ]/ana.) There are different versions of this story. 
 
 Sung-Ming-Shu (Chin.). The Chinese tree of knowleilge and tree 
 of life. 
 
 Sunya (Sk.). Illusion, in the scn.se that all existence is but a phan- 
 tom, a dream, or a shadow. 
 
 Sunyata (Sk.). Void, space, nothingness. The name of our objective 
 universe in the sense of its unreality and illusiveness. 
 
 Suoyator (Fin.). In the epic poem of the Finns, the Kahrala. the 
 name for the primordial Si)irit of Evil, from whose saliva the serpent 
 of sin was born. 
 
 Surabhi (Sk.). The "cow of plenty"; a fabulous creation, one of the 
 fourteen precious things yielded by the ocean of milk when churned by 
 the gods. A "cow" which yields every desire to its possessor. 
 
 Surarani (Sk.). A title of Aditi, the mother of the gods or suras. 
 
 Suras (Sk.). A general term for gods, the same as drras: the con- 
 trary to (I suras or "no-gods".
 
 GLOSS AEY 291 
 
 Su-rasa (Sk.). A daughter of Daksha, Kashyapa's wife, and tlie 
 mothor of a thousand manv-headed serpents and dragons. 
 
 Surpa (Sk.). "Winnower." 
 
 Surtur (Scand.). The leader of the fiery sods of Mu.spel in the Eddas. 
 
 Surukaya (Sk.). One of the "Seven Buddhas", or Sapta Tathdqata. 
 
 Surya (Sk.). The Sun, worshipped in the Vedas. The offspring of 
 Aditi (Space), the mother of the gods. The husband of Sanjna. or 
 spiritual consciousness. The great god whom Visvakarman, his father- 
 in-law, the creator of the gods and men, and their "carpenter", cruci- 
 fies on a lathe, and cutting off the eighth part of his rays, deprives his 
 liead of its eft'ulgenev, ereating round it a dark aureole. A mystery of 
 the hist initiation and an allegorical representation of it. 
 
 Suryasiddhanta (Sk.). A Sanskrit treatise on astrononix-. 
 
 Surya vansa (Sk.). The solar race. A Suryavansee is one who claims 
 descent from the lineage headed by Ikshvaku. Thus, while Rama belonged 
 to the Ayodhya Dynasty of the Suryavansa, Krishna belonged to the 
 line of Yadu of the lunar race, or the Chandravansa, as did Gautama 
 Buddha. 
 
 Suryavarta (Sk.). A degree or stage of Samadhi. 
 
 Sushumna (Sk.). The solar ray — the first of the seven rays. Also 
 The name of a spinal nerve which connects the heart with the Brahma- 
 randra, and plays a most important part in Yoga practices. 
 
 Sushupti Avastha (Sk.). Deep sleep; one of the four a.spects of 
 Pranava. 
 
 Sutra (Sk.). The second division of the sacred writings, addressed to 
 the Buddhist laity. 
 
 Sutra Period (Sk.). One of the periods into which Vedic literature 
 is divided. 
 
 Sutratman (Sk.). Lit., "the thread of spirit"; the immortal Ego. 
 ilie individuality which incarnates in men one life after the other, and 
 upon which are strung, like beads on a string, his countless Pei*sonalities. 
 Till' universal life-supi)orting air, Samashti pran : universal energy. 
 
 Svabhavat (Sk.). Explained by the Orientalists as "plastic sub- 
 stance", which is an inadequate definition. Svabhavat is the world- 
 substance and stuff, or rather that which is behind it — the spirit and 
 essence of substance. The name comes from Suhhava and is composed 
 of three words — ^u, good, perfect, fair, handsome; sva, self; and bhnvd. 
 l)eing, or state of being. From it all nature ])roceeds and into it all re- 
 turns at the end of the life-cycles. In Esotericism it is called "Father- 
 .Mother". It is the plastic essence of matter. 
 
 Svabhavika (Sk.). The oldest existing school of Buddhism. They 
 assigned the manifestation of the universe and physical phenomena to 
 Svabhava or respective nature of things. According to Wilson tlie 
 Svabhavas of things are "the inherent properties of the qualities by
 
 292 THKOSnl'UlCAL 
 
 whidi tlifV ai't. as sootliinj.', tfi'ritic or stup«l'\ iii<.', iiiid th.- forms 
 Suurupas are the distiiietioii of l)ip«M]. (|Uii<lrui>i(l. lirutr. fish, anijual 
 and thi- like". 
 
 Svadha iSh-.i. Ohhttion: ant'tmrii-ally call-Mi "tli.' wifr (.f tli.' Piti-is". 
 the Apnishwattas ami Harhisliads. 
 
 Svaha (Sk.). A customary t-xclamatioii mi'iiiiintr ".Ma> it lu- pcrp»'tu- 
 atcd"' or rather, "so he it". When used at ancestral saeridees < Blira- 
 mnnie), it means "May tlir race be perpetuated!" 
 
 Svapada (Sic). l*rotoi»lasm, cells, or microscopic ortranisms. 
 
 Svapna iSl:.). A trance or dreamy condition. ('lairvo\anoe. 
 
 Svapna Avastha (Sh-.). A dreamin<; state; one of the four as|>eets 
 iif I'ri'nnira : a Yo<:a i>ractice. 
 
 Svaraj (Six.). The last or .seventh (synthetical) ray of the seven solar 
 rays; the same as Brahma. These seven rays are the entin' gamut of 
 the seven occult forces (or prods) of nature, as tlieir respective names 
 well prove. These are: Sushumna (the ray wliich transmits sunlitrht to 
 the moon) ; Ilarikesha. Visvakarman, Visvatryarelias, Sannadhas. Sar- 
 vfivasu. and Svaraj. As each stands for one of the ei'eative pods (tr 
 Forces, it is easy to see how imjiortant were the functions of the siin in 
 the eyes of antiquity, and why it was deified l)y the profane. 
 
 Svarga iSk.). A lie;iveiil>- abode, the same as Indra-loka: a j)aradise. 
 It is tlif same as — 
 
 Svar-loka (Sh.).- The i)aiadise on Mount ]Meni. 
 
 Svasam Vedana (Sk.). Lif.. "the reflection whicli analyses itself"; a 
 synonym of I'aramartha. 
 
 Svastika (Sk.). In poi)uIar notions, it is tlie Jaina cross, or the "four- 
 footed" cross (croix cramponnec). In ]\Iasonic teachings, "tlie most 
 ancient Order of tiie Brotherhood of the ]\Iystic Cross" is said to have 
 been founded by Fohi. 1.027 u.C'.. and introduced into China fifty-two 
 years later, consisting of the three depn'cs. In Esoteric Philosojiliy, tin- 
 most mystic and ancient diagram. It is "tlu^ originator of the fire by 
 friction, and of the 'Forty-nine Fires'." Its symbol was stamped on 
 Buddha's heart and tlierefore called the "Heart's Seal''. It is laid on 
 the breasts of departed Initiates after their death; and it is mentioned 
 with the greatest respect in the Rnwd>/a>ia. Engraved on every rock, 
 temple and preliistoric building of India, and wherever Buddhists hav<' 
 left their landmai-ks; it is also found in China. Tibet and Siam. and 
 among the ancient Germanic nations as Thor's Hammer. As di-scribi-d 
 by Eitel in his Ildnd-Jiook of Chinese Buddhi.^m : (1) it is "found among 
 Bonpas and Buddhists"; (2) it is "one of the .sixty-five figures of the 
 Sripada"; (3) it is "the symbol of esoteric Buddhism''; (4) "the 
 special mark of all deities worshipped by the Lotus School of China''. 
 Finally, and in Occultism, it is as .sacred to us as th(- Pythagorean 
 Tetraktifs. of which it is indeed the double s\mbol.
 
 GLOSSARY 293 
 
 Svastikasana (SI,-.). The st-cond of tin- four principal postun-s of tlu* 
 ti«;lity-four prescribed in Hatha Yo?a practices. 
 
 Svayambhu (Hk.). A metaphysical and philosophical term, meaning 
 "the spontaneously self-produced'' or the "self-existent being". An 
 .'pitlict (»f I^imIiiiiA. SvAyambhuva is also the name of the first ^fanu. 
 
 Svayambhu Sunyata (8k.). Spontaneous self-evolution; s«-4f-cxistenee 
 of the real in the unreal, i.e., of the Eternal Hat in the periodical Asat. 
 
 Sveta (Hk.). A serpent-dragon ; a son of Kashyapa. 
 
 Sveta-dwipa (Sk.). Lit., the White Island or Continent: one of tlie 
 Sai)ta-(h\i])a. Colonel Wilford souglit to identify it \vitli Great 
 Britain, but failed. 
 
 Sveta-lohita (Sk.). Tlie name .Siva when he a]»pears in the 29th 
 Kalpa as '■;! iiKHui-culourcd Kumara". 
 
 Swedenborg, Emmanuel. Thr gnat Swedish seer and mystic. Ilf was 
 born on tlie li9th Jainiary. 1688, and was the son of Dr. Jasper Swed- 
 berg, bishop of Skara. in West Gothland; and died in London, in Great 
 Bath Street, Clerkenwell, on ^larch 29th, 1772. Of all mystics, Sweden- 
 borg has certainly influenced "Theosophy" the most, yet he left a far 
 more profound impress on official science. For while as an astronomer, 
 nuithematiciaii. physiologist, naturalist, and idtilosoplier he had no rival, 
 in i)s_\-ch()logy and metaphysics he was certainly beliind his time. When 
 forty-six years of age, he became a "Theosophist", and a "seer"; but. 
 although his life had been at all times blameless and respectable, lie was 
 never a true philanthropist or an ascetic. His clairvoyant powers, 
 however, were very remarkable ; but they did not g'o beyond this plane 
 of matter; all that he says of subjective worlds and spiritual beings is 
 evidently far more the outcome of his exuberant fancy, than of his 
 spiritual insight. He left behind him numerous works, which are sadly 
 misinterpreted by his followers. 
 
 Sylphs. The Kosicrucian name for the elements of the air. 
 
 Symbolism. The pictorial expression of an idea or a thought. 
 Primordial irriting had at first no characters, but a symbol generally 
 stood for a whole phrase or sentence. A symbol is thus a recorded 
 parable, and a paral)le a spoken symbol. The Chinese written language 
 is nothing nu)re than symbolical wi-iting, each of its several thousand 
 letters being a symbol. 
 
 Syzygy (Gr.). A Gnostic term, nu-aning a pair or eouple, one active, 
 tlie otlier passive. Used especially of villous.
 
 294 THKUSOl'HIt'AL 
 
 T. 
 
 T. 
 
 -The twciitit'tli letter of tlic al|)liabft. Jii tlif Latin Alplialx't its 
 value was 160, and, with a dash over it (T) siprnified KiO.OOO. It is 
 tilt' last letter of the Ilehrcw alphabet, the Ton whose equivalents are T. 
 Til. and numerical value 400. Its synd)ols are as a tau. a cross +• 
 the foundation fi'ainework of construction; and as a tith (T), the ninth 
 letter, a snake and tlie basket of the Eleusinian mysteries. 
 
 Taaroa (Tnh.). The creative power and chief god of Ww Tahitians. 
 
 Tab-nooth (Jhh.). F^'orm ; a Kabbalistic term. 
 
 Tad-aikya (Sk.). "Oneness"; identification or unity with the Abso- 
 lute, The universal, unknowable Essence (Parabrahm) has no name 
 in the Vcdas but is referred to generally as Tad, "That". 
 
 Tafne (Eq.). A goddess; daughter of the sun, represented with the 
 head of a lioness. 
 
 Tahmurath (Fcrs.). The Iranian Adam, whose .steed was Simorgh 
 Anke, th(^ gi'ifhn-jihoenix or infinite cycle. A repetition or reminiscence 
 of \'islimi and Garuda. 
 
 Tahor (Hrb.). Lit., MiokIhs, the woi-hl ; a name given to the Deity, 
 whose identification indicates a belief in Pantheism. 
 
 Taht Esmun (Eg.). The Egyptian Adam; the first human ancestor. 
 
 Taijasi (Sk.). The radiant, ilaming — from Trjns "fire"; used some- 
 times to designate the Manasri-rfipa, the "thought-body", and also the 
 stars. 
 
 Tairyagyonya (Sk.). The fifth creation, or rather the fifth .stage of 
 creation, that of the lower animals, reptiles, etc. (See "Tiryaksrotas".) 
 
 Taittriya (Sk.). A Brdhmana of the Yajnr Veda. 
 
 Talapoin (Siam.). A Buddhist monk and ascetic in Siam; some of 
 this.- ascetics are credited with great magic powers. 
 
 Talisman. From the Arabic iilism or iilsam, a "magic image". An 
 object, whether in stone, metal, or sacred wood ; often a piece of parch- 
 ment filled with characters and images traced under certain planetary 
 influences in magical formula?, given by one ver.sed in occult sciences 
 to one unversed, either with the object of preserving him from evil, or 
 for the accomplishment of certain desires. The greatest virtue and 
 efficacy of the talisman, however, resides in the faith of its pos.sessor: 
 not because of the credulity of the latter, or that it pos.se.sses no virtue, 
 but because faith is a quality endowed with a most potrnt ereative 
 power; and therefore — unconsciously to the believer — intensifies a hun- 
 dredfold the power originally imparted to the tali.sman by its maker.
 
 GLOSSARY 295 
 
 Talmidai Hakhameem (Iltb.). A class of mystics and Kabbalists 
 whom the Zohar calls "Disciples of the Wise"', and who were Sarisim 
 or voluntary (iinuchs, becoming such for spiritual motives. (See Mat- 
 th( w xix.. 11-12. a pas.sage implying: the laudation of such an act.) 
 
 Talmud (Ilrh.). Rabbinic Commentaries on the Jewish faith. It is 
 composed of two parts, the older Mishuah, and the more modern Grmara. 
 Hebrews, who call the Pentateuch the wrinen law, call the Talmud 
 the unwritten or oral law. [w.w.w.] 
 
 The Talmud contains the civil and canonical laws of the Jews, who 
 claim a great sanctity for it. For, save the above-stated difference 
 between the Pentateuch and the Talmud, the former, they say, can claim 
 no priority over the latter as both were received simultaneously by Moses 
 on Mount Sinai fj-oin Jehovah, who wrote the one and ddiverrd the other 
 orally. 
 
 Tamala Pattra (Sk.). Stainless, pure, sage-like. Also the name of a 
 leaf of the Laurus Cassia, a tree regarded as having various very occult 
 and magical properties. 
 
 Tamarisk, or Erica. A sacred tree in Egypt of great occult virtues. 
 Many of the temples were surrounded with such trees, pre-eminently one 
 at Phila'. sacred among the sacred, as the body of Osiris was supposed 
 to lie buried under it. 
 
 Tamas (SI-.). The quality of darkness, "foulness" and inertia; also 
 of ignorance, as matter is blind. A term used in metaphysical phil- 
 osophy. It is the lowest of the three gunas or fundamental qualities. 
 
 Tammuz (Syr.). A Syrian deity worshipped by idolatrous Hebrews 
 as well as by Syrians. The women of Isra?l held annual lamentations 
 over Adonis (that beautiful youth being identical with Tararauz). 
 The feast held in his honour was solstitial, and began with the new 
 moon, in the month of Tammuz (July}, taking place chiefly at Byblos in 
 Phoenicia ; but it was also celel)rated as late as the fourth century of our 
 era at Betlilehem, as we find St. Jerome writing (Epistles p. 49) his 
 lamentations in these words: "Over Bethlehem, the grove of Tammuz. 
 that is of Adonis, was casting its shadow! And in the grotto where 
 formerly the infant Je-sus cried, the lover of Venus was being mourned." 
 Indeed, in the ^lysteries of Taminu/. or Adonis a whole week was spent 
 in lamentations and mourning. Tlie funereal processions were succeeded 
 by a fast, and later by rejoicings; for after tlie fast Adonis-Tammuz was 
 regarded as raised from the dead, and wild orgies of joy, of eating and 
 drinking, as now in Easter week, went on uninterruptedly for several 
 days. 
 
 Tamra-Parna f.S'A.;. Ceylon, the ancient Taprobana. 
 
 Tamti (Chald.). A goddess, the same as Belita. Tamti-Belita is the 
 personified Sea. the mother of the Cit}/ of Ercch, the Chaldean 
 Necropolis. Astronomically, Tamti is Astoreth or Istar, Venus.
 
 29G THEOSOl'Hh AL 
 
 Tanaim illih.i. .Kuisli Initiates, very Ifanicd Ki»l)l)alists in aiR-icnt 
 tiiiu's. Tlu' Talmud contains sninli\v lt},'cn<]s about tluiM and drives tli- 
 c'liii'f nanit'S anionp: tlicm. 
 
 Tanga-Tango (I'lnir.). An idol much roveronced l)y tin- Piruvians. 
 It is the syndiol of tlif Triiau or tlif Triinty, "One in tlircc, and three 
 in One", and existed Ix-foi'e our era. 
 
 Tanha (I'dli). The tiiirst for life. Desire to live and elin*rin{? to life 
 on this earth. This elin<iin<i: is that which causes rebirth or re- 
 iru'arnation. 
 
 Tanjur (Tib.). A collection of Buddhi.st works translatetl from the 
 Sanski-it into Til)etan and ]\Ion<jolian. It is the more voluminous canon. 
 • •ompi'isin^' 1*12") larjre volumes on miseelhuK^oiis subjects. The Kanjur, 
 whicii contains the commandments oi- the "Word of the Buddlia"', has 
 oidy 108 volumes. 
 
 Tanmatras (Sh.). The types or rutiinients of the five Elements: the 
 subfile es.seiice of these, devoid of all qualities and identical with the 
 properties of the five basic Element.s — eartli, water, lire, air and ether; 
 i.e., the tanniairas are, in one of their aspects, smell, taste, touch, sight, 
 and hearing. 
 
 Tantra (Sk.). Lit., "rule or ritual". Certain mystical and magical 
 works, who.se chief peculiarity is the worship of the female power, 
 personified in Sakti. Devi or Durga (KTili, Siva's wife) is the special 
 energy connected with .sexual rites and magical powers — the worst form 
 of black magic or sorcery. 
 
 Tantrika (Sk.). ('eremonies connected with the above worship. 
 Sakti having a two-fold nature, white and black, good and bad, the 
 Saktas are divided into two cla.sses, the Dak.shinacharis and Vamficharis. 
 or the right-hand and the left-hand Saktas, i.e., "white" and "black" 
 magicians. The worsiiip of the latter is most licentious and immoral. 
 
 Tao (Chin.). The name of the philosophy of Lao-tze. 
 
 Taoer (Eg.). The female T.^•phon, the hippopotamus, called also 
 Tor-ur, Ta-op-oer, etc.; she is the Thoucris of the Greeks. This wife of 
 Typhon was represented as a monstrous hippopotamus, sitting on her 
 hind legs with a knife in one hand and the sacred knot in the other (the 
 pdsa of Siva). Her back was covered with the scales of a crocodile, 
 and she had a crocodile's tail. Slie is also called Teh, whence the name 
 of Typhon is also, sometimes, 'Tehh. On a monument of the sixth 
 dynasty .she is called "the nurse of the gods". She was feared in Egypt 
 even more than Typhon. (See "Typhon".) 
 
 Tao-teh-king (Chin.). Lit., "The Book of the Perfectibility of Na- 
 ture" writt.n by the great philoso]iher Lao-tze. It is a kind of cos- 
 mogony which contains all the fundamental tenets of Esoteric Cosmo- 
 genesis. Tlius he says that in the beginning there was nauglit but 
 limitless and boundless Space. All that lives and is, was born in it, 
 from the "Principle which exists by Itself, developing Itself from
 
 GLOSSARY 297 
 
 Itself", i.e., SwaUavat. As its name is unknown and its essence is 
 unfathomable, philosopliers have calh-d it Too (Anima Mundi), the 
 uncreate unborn and eternal enern^y of nature, manifesting periodically. 
 Nature as well as man when it reaches purity will reach rest, and then 
 all become one with Tao, which is the source of all bliss and felicity. 
 As in the Hindu and Buddhistic philosophies, such purity and bliss 
 and immortality can onlv be reached through the exercise of virtue 
 and perfect quietude of 'our worldly spirit; the human mind has to 
 control and finally subdue and even crush the turbulent action of man's 
 physical nature ; and the sooner he reaches the required degree of moral 
 purification, the happier he will feel. (See Annalcs (In Musrc Guimct. 
 Vols. XI. and XII.; Etudes sur la Religion (Irs Cliinois, by Dr. Groot.) 
 As the famous Sinologist, Pauthier. remarkr'd : "Human Wisdom can 
 never use language more holy and profound". 
 
 Tapas (Sk.). "Abstraction", "meditation". "To perform tapas" is 
 to sit for eontemi)lation. Therefore ascetics are often called Tapasas. 
 
 Tapasa-taru (Sk.). The Sesamiim OricntaU, a tree very sacred among 
 the ancient ascetics of China and Tibet. 
 
 Tapasvi (Sk.). Ascetics and anchorites of every religion, whether 
 Buddhist, Brahman, or Taoist. 
 
 Taphos (Gr.). Tomb, the sarcophagus placed in the Adytum and 
 used for purposes of initiation. 
 
 Tapo-loka (IS^k.). The domain of the fire-devas named Vairajas. It 
 is known as the "world of the seven sages", and also "the realm of 
 penance". One of the Shashta-loka (six worlds) above our own. which 
 is the seventh. 
 
 Tara (Sk.). The wife of Brihaspati (Jupiter), carried away by King 
 Soma, the Moon, an act whieh led to the Avar of the Gods with the 
 Asuras. Tara personifies mystic knowledge as opposed to ritualistic 
 faith. She is the mother (by Soma) of Buddha, "Wisdom". 
 
 Taraka (Sk.). Described as a Danava or Daitya, i.e., a "Giant- 
 Demon", whose sui)erhuman austerities as a yogi made the gods tremble 
 for their power and supremacy. Said to have been killed by Karttikeya. 
 (See Scent Doctrine, II., 382.) 
 Tarakamaya (Sk.). The first war in Heaven through Tara. 
 Taraka Raja Yoga (Sk.). One of the Brahminical Yoga systems for 
 the development of purely spiritual powers and' knowledge which lead to 
 Nirvana. 
 
 Targum (Chald.). Lit., "Interpretation", from the root targem, to 
 interpret. Paraphrase of Hebrew Scriptures. Some of the Targums 
 are verv mvstical. the Aramaic (or Targumatic) language being used 
 all through "tlie Zohar and other Kabbalistic works. To distingui.sh this 
 language from tiie Hebrew, called the "face" of the sacred tongue, it is 
 referred to as ahorayim, the "back part", the real meaning of which 
 must be read between the lines, according to certain methods given to
 
 298 THKosol'JlirAi, 
 
 students, 'riif Latin wm-d ti tujuin. "Iiack"'. is (l.iivtd from tlii- llrhnw 
 (ti* ratliti" Aratnaic and Clialdt-an tiir;iiini. Tlie Bonk (»f Dat\'ul ht-jriiis 
 in Hchnw. an<l is fully fonipivlit-nsihlr till chap. ii.. v. 4, when tin- 
 ( "haldt't's (tlit> Magician-Initiates') hr^'iu spcakiiifr to the kinj; in Aramaic 
 -not in Syriac. as mistranslated in the I'rotestant Hihle. Daniel speaks 
 in Ilchrew before interiu'etinfr the kinpr's dream to him; biit explains 
 The dream itself fchap. vii.) in Aranuiic. "So in Ezra iv.. v. and vi.. 
 the words of the kinfjs bein}; there literally (juoted, all matters con- 
 nected therewith are in Aramaic." says Isaac Myer in his QahhaUih. 
 The Tarjrumim are of difl'ercnt a^es, the latest already showinjr si;rns of 
 the Massoretic or vowel-system, which made them still more full of 
 intentional blinds. The precejjt of the Pirkt Ahoth (c. i.. § 1). "Make a 
 fence to the Thorah*' (law), has indeed been faithfully followed in the 
 Hible as in the Tarjrumim; and wise is he who woid<l interpret either 
 correctly, unless he is an old Occultist-Kabbalist. 
 
 Tashilhumpa (Tih.). The <rreat centre of monasteries and coUepes. 
 thi-er houj-s" walk fi'om Tchi«rad/e. the residence of the Teshu Lama 
 for details of whom see "Panchen Kind)oe]i<"". It was built in 1445 by 
 the ordej" of Tson-kha-pa. 
 
 Tassissudun (Tih.). J. it., "the holy city of the doctrine" : inhab- 
 ited, nevertheless, by more Du<rpas than Si-ints. It is the residential 
 i-apital in Bhutan of the ecclesiastical Head of the Bhon.s — the Dharraa 
 Raja. The latter thougrh professedly a Northern Buddhist, is simply a 
 worshipper of the old demon-jrods of the aborig;ines, the nature-sprites 
 or elementals. worshipped in the land befon.' the introduction of Bud 
 dhism. All stranjjers are prevented from penetratinj? into p]astern or 
 Great Tibet, and the few scholars who venture on their travels into 
 those forbidden rejrions, are ])ermitted to penetrate no further than the 
 border-lands of the land of Bod. They journey about Bhutan. Sikkhim. 
 and elsewhere on the frontiers of the country, but can learn or know 
 nothinjr of true Tibet; hence, nothing of the true Northern Buddhism 
 or Lamaism of Tsonfr-klia-pa. And yet, while describing: no more than 
 the rites and beliefs of the Bhons and the travclliiifr Shamans, they 
 assure the world they are {jivinpr it the pure Xortlici-n Buddhism, and 
 comment on its preat fall from its pristint' purity' 
 
 Tat (E(j.). An E<ryj)tian s_\inbol : an upriglit round standard taper- 
 ing toward the summit, with four cross-pieces placed on the top. It 
 was used as an amidet. The top part is a regular equilateral cross. 
 This, on its phallic basis, represented the two principles of creation, the 
 male and the female, and related to nature and cosmos; but when the 
 tnt stood by itself, crowned with the atf (or atcf), the triple crown of 
 Horus — two feathers with tlie uraeus in front — it represented the sep- 
 tntary man; the cross, or the two cross-pieces, standing for the lower 
 (|uaternary, and the atf for the higher triad. As Dr. Birch well re- 
 marks: "The four horizontal bars . . . represent the four founda 
 tions of all things, the tat ))eing an emblem of stability "".
 
 GLOSSARY 299 
 
 Tathagata (Sk.). "Oi.r who is like the coming"; he who is. like his 
 predecessors (the Buddhas) and successors, the commpr future Buddha 
 or World-Saviour. One of the titles of Gautama Buddluu and the 
 highest epitliet, since the first and the la.'it Buddhas were the direct 
 inriiiediatf avatars of the One Deity. 
 
 Tathagatagupta (Sk.). Secret or concealed Tathagata, or the "guar- 
 dian" protecting Buddhas: used of the Nirmanakayas. 
 
 Tattwa (Sk.) Eternallv existing "That"; also, the different prin- 
 ciples in Nature, in their occult meaning. Tattwa Samasa is a work of 
 Sankliya philosi.phy attributed to Kapila himself. 
 
 Also the abstract principles of existence cr categories, physical and 
 metaphvsical. The subtle elements— five exoterically, seven in esoteric 
 philosopliv— which are correlative to the five and the seven senses on 
 tlic physical plane ; the last two senses are as yet latent in man. but will 
 be developed in the tw^o last root-races. 
 
 Tau fUch ) That which has now becom.- the square Hebrew letten 
 tail, but was ages before the invention of the Jewish alpliabet. the 
 Et'vptian handled cross, the crux ansata of the Latins, and identical witii 
 the' Egvptian ankh. This mark belonged exclusively, and still belongs, to 
 the Adepts of every country. As Kenneth R. F. .Mackenzie shows. It 
 was a svmbol of salvation and consecration, and as such has been 
 adopted 'as a :\Iasonic svmbol in the Royal Arch Degree". It is also 
 called the astronomical cross, and was used by the ancient :\rexicans— 
 as its presence on one of the palaces at Palenque shows^-as %yell as by 
 the Hindus, who placed the tau as a mark on the brows of their Lhelas. 
 
 Taurus (Lai.). A most mysterious constellation of the Zodiac, one 
 connected with all the "First-born" solar gods. Taurus is under the 
 asterisk A, which is its figure in the Hebrew alphabet, that of^^l/^p/i; 
 and tlierefore that constellation is called the "One , the ' First . atter 
 the said letter. Hence, tlie "First-born", to all of whom it was made 
 sacred The Bull is the svmbol of force and procreative power— the 
 Logos; hence, also, the horns on the head of Isis. the female aspect of 
 Osiris 'and Horns. Ancient mystics saw the ansated cross, in the horns 
 of Taurus (the upper portion of the Hebrew Alcph) pushing away thr 
 Drao-on and Christians connected the sign and constellation with Christ. 
 St Aun-'ustine calls it "the great City of God", and the Egyptians called 
 it the "interpreter of tlie divine voice", the Apis-Pans of Hermonthis. 
 (See "Zodiac".) 
 
 Taygete (Gr.). One of the seven daughters of Atla.s— the tlnrd. who 
 
 became later one of the Pleiades. These seven daughters are said to 
 
 typify the seven sub-races of tlie fourth root-race, that of the Atlanteans. 
 
 [The Sanskrit words commencing wifh the letters Teh are. owivff t<> 
 
 faulty transliteration, misplaced and should come under C] 
 
 Tciiaitya (Sk.). Anv locality made sacred through some event in the 
 life of Buddha; a term signifying the same relation to gods, and any 
 kind of place or object of worship.
 
 ;>(j(j TlIKoSOrHUAL 
 
 Tchakchur (Sk.). T\\o first Vidjm'ina ((j.i\). Lit., "tli.- ryv". nu-an- 
 iiitr tlif iariilty of si^ht, or rather, an occult perception of spiritual and 
 subjective realities (Chnkshur) . 
 
 Tchakra, or Chdhra (Sk.). A spell. The disk of Vishnu, wliich 
 ser\.<i a-> a \Vea|»on ; the wheel of the Zodiac, also the wheel of time. 
 «'te. With Vishnu, it was a .symbol of divine authority. One of tin- 
 sixty-five fifjures of the Sripada, or the mystic foot -print of Buddha 
 which contains that number of symbolical fijjures. The Tchakra is used 
 in nitsrnerie phenomena and other abnormal practices. 
 
 Tchandalas, or llihtindCilas (Sk.). Outcasts, or people without caste, a 
 name now txiven to all the lower elas.ses of the Hindus: but in antiquity 
 it was applied to a certain class of men. who. havin<; ff)rfeited their 
 rifrht to any of the four caste;*— Brahmans. Kshatriyas. Vai.syas and 
 Sudras — were expelled from cities and soujrht refuse in the forests. 
 Then they became "bricklayers", until finally expelled they left the 
 country, some 4. ()()() years before our era. Some .see in them the an- 
 cestors of the eailier Jews, whose tribes be*i:an with A-brahm or "Xo- 
 Brahm". To this day it is the class most despised by the Brahmins 
 in India. 
 
 Tchandrag^ipta, or Chandra^jupta (Sk.). The son of Nanda, the first 
 Buddhist Kiii<r of the ^lorya Dynasty, the rrrandfatlur of Kin? Asoka. 
 "the beloved of the g:ods" (Pii/adasi). 
 
 Tchatur Maharaja (Sk.). The "four kinjrs'". Devas who guard the 
 ffiui- 1 1 ua It. IS of tile universe, and are connected with Karma. 
 
 Tcherno-Bog Slavon.). Lit., "black god"; the chief deity of the 
 aiifiiiit Sla\i)iiiari Jiations. 
 
 Tchertchen. ,\ii oasis in Central Asia, situated about 4,000 feet above 
 the river Tchertchen Darya; the very hot-bed and cemre of ancient 
 civilization, surrounded on all sides by numberless ruins, above and 
 below ground, of cities, towns, and' burial-places of every description. 
 As the late Colonel Prjevalski reported, the oasis is inhabited by som«' 
 3.000 people "repi'esenting the relics of about a hundred nations and 
 races now extinct, the ver\' names of which are at present unknown 
 to ethnolotrists' ". 
 
 Tchhanda Riddhi Pada (Sk.). "Tiie step of desire"', a term used 
 in Haja Yoga. It is the final renunciation of all desire as a sine qua non 
 condition of ])lu'nomenal ]>owers. and entrance on the direct path of 
 Nirvana. 
 
 Tchikitsa Vidya Shastra (Sk.). A treatise on occult medicine, which 
 contains a number of "magic" prescriptions. It is one of the Pancha 
 Viihia Shiifitras or Scrijitures. 
 
 Tchina (Sk.). The name of Ciiina in Buddhist works, the land being 
 -so called since the Tsin dynasty, which was established in ttie year 349 
 b»'fore our era. 
 
 Tchitta Riddhi Pada (Sk.). "The stei) of memory.*" The third
 
 GLOSSARY 301 
 
 coiiditiou of tliL' mystic series wliicli U-ads to the acquin-nu-nt of adept- 
 ship ; i.e., thr rt-nnnciation of physical memory, and of all thou<]:hts con- 
 nected with worldly or personal events in one's life — benefits, personal 
 pleasures or associations. Physical memory has to l)e sacrificed, and 
 recalled bv inll poivcr only when absolutely needed. The Eiddhi Pada. 
 lit., the four "Steps to Ri'ddhi"'. are the four modes of controlling and 
 finally of annihilatinfr desire, memory, and finally meditation itself— 
 so far as thes.' are connected witli any effort of the physical brain— 
 int'ditatioii th.'n becomrs al)S(»lutely spirifual. 
 
 Tchitta Smriti Upasthana (Sk.). One of the four aims of Smriti 
 [Jpasihdna, i.e., the keepinjr ever in mind the transitory character of 
 man's life, and the inces.sant revolution of the wheel of exi.stence. 
 
 Tebah (II(h.). Nature: which mystically and esoterically is the 
 .same as its ]>ersonifie(l Elohim. the inimerieal value of both words — 
 Tt'baii and Elohim (or Aleim) being the same, namely 86. 
 
 Tefnant (Eg.). One of the three deities who inhabit "the land of 
 the rebirth of gods'' and good men. i.e., Aamroo (Devachan). The three 
 deities are Seheo. Tefnant. and Seb. 
 
 Telugu. One of tlie Dravidian languages spoken in Southern India. 
 Temura did).). Lit., "Ciiange". The title of one division of the 
 l)rai-tieal Kahahih, treating of the analogies between words, the rela- 
 tionship of which is indicated by certain changes in position of the let- 
 ters, or changes l)y substituting one letter for another. 
 
 Ten Pythagorean "Virtues. Virtues of Initiation, &c.. necessary before 
 admission. (See "Pythagoras"."^ They are identical with those pre- 
 seril)ed 1)\ -Manu. and the Buddhist Paramitas of Perfection. 
 
 Teraphim (Ilrb.). Tlie same as Seraphira, or the Kabeiri Gods: 
 seri)eiit-images. The firet Teraphim, aceordinsr to legend, were received 
 hy Dardanus as a dowry, and brought by liim to Samothrace and Troy. 
 The idol-oraeles of the' ancient Jews. Rebecca stole them from her 
 father Laban. 
 
 Teratology. A Greek name coined by GeofTroi St. Ililaire to denote 
 the [)?'.• -natal foiMnation of monsters, both human and animal. 
 
 Tetragrammatoir. The four-lettered name of God. its Greek title: 
 the four letters are in IL'brew "yod. he. vau. hC-" . or in English capitals. 
 IIIVII. The true ancient pronunciation is now unknown ; the sincere 
 Hebrew con.sidered this name too sacred for speech, and in reading tlie 
 .sacred writings he s\ibstituted the title "Adonai". meaning Lord. In 
 the Knhhidah. 1 is as.sociated with Chokmah. II with Binah. V with 
 Tipheretli. and 11 final with Malkuth. Ciiristians in general call IHVII 
 Jehovah, and many modern liihlieal .scholars write it Yahvah. In the 
 Secrit Dortrittt, tlie name Jehovah is assigned to Sephira Binah alone, 
 but this attribution is not recognised by the Kosierucian .school of Kab- 
 balists, nor by Mathers in his translation of Knorr Von Rosenroth's 
 Kahhalnh Drnudata: certain Kabbalistie authorities have referred Binah
 
 302 THEOSOl'IirCAL 
 
 alone to JIIVII. hut only in reference to tlie Jehovah of the exoteric 
 Judaism. The 111 VII of the Kabbalah has but a faint rescnihlance to 
 the God of the Old Testament, [w.w.w.] 
 
 The Kabbalah of Knorr von Roscnroth is no authority to the Eastern 
 Kahbalists; l)ceause it is wi-li known that in wi'itinp; his Kabbalah 
 Dcnudata he followed the modern rather than the anci(>nt (Chaldean) 
 MSS. ; and it is equally well known that those MSS. and writings of the 
 Zohar that are classfiied as "ancient", mention, and some even use, the 
 Hebrew vowel or Massoretic points. This alone would make these would- 
 be Zoharic books spurious, as there are no direct traces of the Massorah 
 scheme before the tenth century of our era, nor any remote trace of it 
 before the seventh. (See "Tetraktys".) 
 
 Tetraktys (dr.). or the Tdrad. The sacred "Four" by which the 
 Pythagoreans swore, this being- their most binding oath. It has a very 
 mystic and varied signitication, being the same as the Tetragrammaton. 
 First of all it is I'^nity. or the "One" under four different aspects; then 
 it is the fundamental number Four, the Tetrad containing the Decad, or 
 Ten, the number of perfection ; finally it signifies the primeval Triad 
 (or Triangle) merged in the divine Monad. Kircher, the learned Kab- 
 balist-Jesuit, in his (Edipns yEgypticus (II., p. 267), gives the Ineffable 
 Name IHVII — one of the Kabbalistic formulae of the 72 names — arranged 
 in the shape of the Pythagorean Tetrad. Mr. I. Myer gives it in this 
 wise : 
 
 1 1 = 10 
 
 2 The Ineffable H^ = 15 
 ... 3 Name thus IH^ = 21 
 
 .... 4 mn^ = 26 
 
 10 72 
 
 He also show^s that "the sacred Tetrad of the Pythagoreans appears to 
 have been known to the ancient Chinese". As explained in Isis Unveiled 
 (I, xvi.) : The mystic Decad, the resultant of the Tetraktys, or the 
 1+2+3-f 4^10, is a way of expressing this idea. The One is the im- 
 personal principle 'God'; the Two, matter; the Three, combining JNIonad 
 and Duad and partaking of the nature of both, is the phenomenal world ; 
 the Tetrad, or form of perfection, expresses the emptiness of all ; and 
 the Decad, or sum of all, involves the entire Kosmos. 
 Thalassa (Gr.). The sea. (See "Thallath".). 
 
 Thales (Gr.). The Greek philosopher of Miletus (circa 600 years 
 B.C.) wlio taught that the whole universe was produced from water, 
 wiiile Heraclitus of Ephesus maintained that it was produced by fire, 
 and Anaximenes by air. Thales, whose real name is unknown, took his 
 name from Thallath, in accordance with the philosophy he taught. 
 
 Thallath (Chald.). The same as Thalassa. The goddess personifying 
 the sea, identical with Tiamat and connected with Tamti and Belita..
 
 GLOSSARY 303 
 
 The godtk'ss who gave birth to eveTv variety of primordial monster in 
 Rerosus' account of cosmogony. 
 
 Tharana (Sk.). "Mesmerism", or rather self-induced trance or self 
 hypnotisation ; an action in India, which is of magical character and a 
 kind of exorcism. Lit., "to brush or sweep away" (evil influences. 
 iharhn meaning a broom, and ihdrnhan, a duster) ; driving away the bad 
 hhuts (bad aura and bad spirits) through the raesmeriser's beneficent 
 will. 
 
 Thaumaturgy. Wonder or "miracle-working"; the power of work- 
 ing wondei's with the help of gods. From the Greek words ihnvma, 
 "wonder"', and thcurgia, "divine work". 
 
 Theanthropism. A state of being both god and man ; a di%-ine Ava{<ir 
 (q.v.). 
 
 Theiohel (JI<b.). The man-producing hal)itable globe, our earth in 
 the Zohnr. 
 
 Theli (Chald.). The great dragon said to environ tlie universe svm- 
 bolieally. In Hebrew letters it is TLI=400-h304-10=440 : when "its 
 crest [initial letter] is repressed", said the Rabbis, 40 remains, or the 
 equivalent of Mem; ]\r=Water, the waters above th(^ firmament. Evi- 
 dently the same idea as s^'mbolised by Shesha — the Serpent of Vishini. 
 
 Theocrasy. Lit., "mixing of gods". The worship of various gods, as 
 that of Jehovah and the gods of the Gentiles in the ease of the idolatrous 
 Jews. 
 
 Theodicy. "Divine riglit". i.e.. the privilege of an all-merciful and 
 just God to afflict tlie innocent, and damn those predestined, and still 
 I'emain a loving and just Deity: theologically — a mystery. 
 
 Theodidaktos (Gr.). Lit., "God-taught". Used of Ammonius Saccas, 
 tile founder of the Neo-Platonic Eclectic School of the Philalethfe in the 
 fourth century at Alexandria. 
 
 Theogony. The genesis of the gods; that l)ranch of all non-Christian 
 tlu^ologies which teaches the genealogy of the various deities. An 
 ancient Greek name for that which was translated later as the "gene- 
 alogy of the generation of Adam and the Patriarchs" — the latter being 
 all "gods and planets and zodiacal signs". 
 
 Theomachy. Fighting with, or against the gods, such as the "War 
 of the Titans", the "War in Heaven" and the Battle of the Archangels 
 (gods'* against their brothers the Arch-fiends (ex-gods, Asuras, etc.). 
 
 Theomancy. Divination through oracles, from theos, a god. and 
 iiKDiti id, divination. 
 
 Theopathy. Sutl'ei'ing for one's god. Religious fanaticism. 
 
 Theophilanthropism (Gr.). Love to God and man, or rather, in the 
 philosopiiical sense, love of God through love of Humanity. Certain 
 persons who during the first revolution in France sought to replace 
 Chri.stianity by pure philanthropy and reason, called themselves thcophi- 
 Ifuithrupisls.
 
 304 TIIEOSOPIIirAL 
 
 Theophilosophy. Tin ism and pliilosoithy coinbiiit'd. 
 
 Theopneusty. Kt-vilatimi ; suiiit'tliin<r driven (H- iiis|iir((l hy a irtKl 
 or (li\iiii- tniiiL:. Divine inspiration. 
 
 Theopcea (dr.). A niajric art of ondowin^ inaniinat<' fi<iurcs, statiios. 
 and uih. r nhjccts. with life, spcccli. or loeoniotion. 
 
 Theosophia ((h\). Wisdoni-rtdijrion. or "Divine Wisdom". The 
 snl)stratuni and l)asis of all the woi'ld-relifrions ami philosophies. tau«rlit 
 and practised hy a few eleet ever sinee man heeaine a thinkinfr l)einjr. 
 In it.s practical hearing:. The()soi)hy is pnrely (liri)u rthics: tiie defini- 
 tions in dictionaries are pure nonsense. l)asod on religious prejudice and 
 iprnoranpp of the true spirit of the early Rosierucians and moditrval 
 philnsoplirrs wlio called themselves Thoosophists. 
 
 Theosophical Society, or 'Tniversal Brotherhood". Founded in 187') 
 at New York, hy Colonel 11. S. Oleott and IT. P. Rlavatsky. helped hy 
 \V. Q. Judfre and several others. Its avowed object was at first the 
 scientific invostifration of j^sychic or so-called "sjiiritnalistic" phenom- 
 ena, after which its three chief ol)jects were declared, namely (1) Broth- 
 erliood of man. without distinction of race, colour, relifrion, or social 
 position; (2^ the serious study of the ancient world-reliprions for pur- 
 poses of comparison and the selection therefrom of universal ethics; (3) 
 the study and development of the latent divinr powers in man. At the 
 present moment it lias over 250 Branches scattered all over the world, 
 most of which are in India, where also its chief Headquarters are estal)- 
 lished. It is composed of several larpre Sections — the Indian, the Ameri- 
 can, the Australian, and the European Sections. 
 
 Theosophists. A name by wliich many mystics at various j)eriods of 
 history hav.- called themselves. The Neo-Platonists of Alexandria were 
 Theosophists; the Alchemi-sts and Kabbalists duriufr the medifpval ajres 
 were likewise so called, also the ]\Iartinists, the Quietists, and other kinds 
 of mystics, whether actinj; independently or incorporated in a brother- 
 hood or society. All real lovers of divine Wisdom and Truth had, and 
 have, a rip^ht to the name, rather than those wlio. apjiropi-iatinjr the 
 qualification, live lives or perfoi-m actions opposed to the princi])les of 
 Tlieosophy. As described l)y Brother Kennetli R. ^Mackenzie, the 
 Theosophists of the past centuries — "entirely speculative, and foundiufr 
 no schools, have still exercised a silent influence upon philosophy ; and, 
 no doubt, when the time arrives, many ideas thus silently propounded 
 may yet give new directions to human thought. One of the ways in 
 which these doctrines liave obtained not only authority, but power, has 
 been amonjr certain enthusiasts in the hipher degrees of Masonry. This 
 power has, however, to a great degree died with the founders, and mod- 
 ern P^'reemasonry contains few traces of theosophic influence. However 
 accurate and beautiful .some of the ideas of Swedenborg, Pernetty, Pas- 
 chalis, Saint Martin, Marconis, Ragon, and Chastanier may have been, 
 they have but little direct influence on societ.y." This is true of the 
 Theosophists of tlie la.st three centuries, but not of the later ones. For
 
 GLOSSARY 305 
 
 the Theosophists of the cun-ent century have already visibly imprt'sseti 
 themselves on modern literature, and introduced the desin^ and cravinj^ 
 for some philosophy in place of the blind dogmatic faith of yore, among 
 the most intelligent portions of human-kind. Such is the difference 
 bi'twccn past and modern TnEOSOPiiY. 
 
 Therapeutse (Gr.). or Thtrapniti s. A school of Esotericists. which 
 was an inner group witiiin Alexandrian Judaism and not, as generally 
 believed, a "sect". They were "healers" in the sense that some "Chris- 
 tian" and "Mental" Scientists, members of the T.S., are healers, while 
 they are at the same time good Theosophists and students of the esoteric 
 sciences. Philo Juda'us calls them "servants of god". As justly showji 
 in A Dictionari) of . . . Litiratun , S(cts, and Doctrines (Vol. IV., 
 art. "Pliilo Judipus") in mentioning the Therapeutes — "There appears 
 no reason to think of a special 'sect', but rather of an esoteric circle of 
 illuminati, of 'wise men' . . . Thev were contemplative Hellenistie 
 Jews." 
 
 Thermutis (Eg.). The asp-crown of the goddess Isis : also the name 
 of the legendary daughter of Pliaraoh who is alleged to have saved 
 •Moses from the Nile. 
 
 Thero (Pali). A priest of Buddha. Thcrunnansc, also. 
 
 Theurgia, or Theurgy (Gr.). A communication with, and means of 
 bringing down to earth, planetary spirits and angels — the "gods of 
 Liglit". Knowledge of the inner meaning of their hierarchies, and 
 purity of life alone can lead to the acquisition of the powers necessary 
 for communion with them. To arrive at such an exalted goal the as- 
 pirant must be absolutely wortiiy and unselfish. 
 
 Theurgist. Tlie first .scliool of practical theurgy (from (r)to^, god. 
 and V{)yoi\ work,) in tlie Cliristian period, was founded by lamblichus 
 among certain Alexandrian Platonists. The priests, however, who were 
 attached to the temples of Egypt, Assyria, Babylonia and Greece, and 
 whose business it was to evoke the gods during the celebration of tlie 
 Mysteries, were known by this name, or its equivalent in other tongues, 
 from the earliest ai-eliaic period. Spirits (but not tliose of the d«'ad, the 
 evocation of whicli was called Ntcromancg) were made visilile to the eyes 
 of mortals. Thus a theurgist had to be a hierophant and an expert in 
 the esoteric learning of the Sanctuaries of all great countries. The Neo- 
 platonists of the school of lamblichus were called theurgists, for they 
 performed the so-called "ceremonial magic'', and evoked the simulacra 
 or the images of the ancient heroes, "gods", and daimonia ( <\i(unna, 
 divine, spiritual entities). In the rare eases wlu-n tlie presence of a 
 tangible and visil)Je "si)irit" w;is required, the tlieurgist had to furnish 
 the weird ai>parition witli a i)ortion of his own flesh and blood — he had 
 to perform the thcopaa, or the "creation of gods", by a mysterious 
 process well known to the old, and perhaps some of the modern. 
 Tiuitrikas and initiated Brahmans of India. Such is what is said in the 
 Book of Evocations of the pagodas. It shows the jK-rfcet identity of rites
 
 306 THEUSorilKAI. 
 
 and wiviiionial between flu- oldest liriiliiniinii- tlniii-jiy jiiid that of tlie 
 Alexandrian Platonists. 
 
 The followiiipr is from /\/.s- I' nn ih <l -. "The lii-ahnian Gi'iliasta (the 
 ivoeator; nuist ]>»• in a state of eoniplftc pnrity hefon^ he ventiires to call 
 foith tilt' Pitris. After iiavinj; prepared a lamp, some sandal-ineensc 
 ote.. and havinfr traeed the majjie eircles taufrht him by tlie superior 
 Guru, in order to keep away hod spirits, lie eeases to ])reathe, and calls 
 the fhr ( Ki(tt(l<ilifii) to his help to ilisjx'rse his body." He pronounces a 
 certain number of times the saered word, and "his soul (astral body) 
 escajjcs from its prison, his body disapi)ears and the soul (imapre) of 
 the evoked sjnrit descends into the double body and animates it'*. Then 
 "his (the tlieurgfist's) .soul (astral) re-enters its body, whose subtile 
 particles have aprain been aprprefjatinp: (to the objective sense), after 
 having: formed for thenLselves an aerial body for the deva (god or 
 spirit) he evoked". . . . And then, the operator propounds to the 
 latter questions "on the mysteries of Being and the transformation of 
 the impcrishahlr". The j)opular j^i-evailing idea is that the theurprists, 
 as well as the magicians, worked wonders, such as evoking the souls or 
 shadows of the heroes and gods, and other thaumaturgic works, by super- 
 natural powers. But this never was the fact. They did it simply by 
 the liberation of their own astral body, which, taking the form of a god 
 or hero, served as a medium or vehicle through which the special current 
 preserving the ideas and knowledge of that hero or god could be reached 
 and manifested. (See "lambliehus".) 
 
 Thirty-two Ways of Wisdom (Kah.). The Zohar says that Choehmah 
 or Ilokhmah (wisdom) generates all things "by means of (these) thirty- 
 two paths." (Zohar iii., 290a). The full account of them is found in 
 the Sepher Yczirah, wherein letters and numbers constitute as entities 
 the Thirty-two Paths of Wisdom, by which the Elohim built the whole 
 T'^niver.se. For. as said elsewhere, the brain "hath an outlet from Zeir 
 Anpin. and therefore it is spread and goes out to thirty-two ways". Zeir 
 Anjiin. the "Short Face" or the "Lesser Countenance", is tlie Heavenly 
 Adam, Adam Kadmon, or Man. Man in the Zohar is looked upon as 
 the twenty-two letters of the Hebrew alphabet to which the decad is 
 added : and hence the thirty-two symbols of his faculties or paths. 
 
 Thohu-Bohu (Ileh.). From Tohoo — "the Deep" and Bohu "primeval 
 Space" — or the Deep of Primeval Space, loosely rendered as "Chaos", 
 "Confusion" and so on. Also spelt and pronounced ^'tohu-hohu^\ 
 
 Thomei (Eg.). The Goddess of Justice, with eyes bandaged and liold- 
 ing a ero.ss. The same as the Greek Themis. 
 
 Thor (Scand.). From Thonar to "thunder". The son of Odin and 
 Freya. and the chief of all Elemental Spirits. The god of thunder, 
 Jupiter Tonans. The word Thursday is named after Thor. Among the 
 Romans Thursday was the day of Jupiter, Jovis dies, Jcudi in French' — 
 the fifth day of the week, sacred also to the i)lanet Jupiter. 
 
 Thorah fllrh.). "Law", written down from the transposition of the
 
 GLOSSARY 307 
 
 letters of the Hebrew alphabet. Of the "hidden Thorah'' it is said that 
 before At-tee-kah (the "Ancient of all the Ancients") had arran*red 
 Itself into limbs (or members) preparinpr Itself to manifest. It willed to 
 create a Thorali ; the latter upon beinjr produced addressed It in these 
 words: "It, that wishes to arranjre and to appoint other thinprs. should 
 first of all, arranjje Itself in Its proper Forms". In other words, Thorah. 
 the Law, snubbed its Creator from the moment of its birth, according to 
 the above which is an interpolation of some later Talmudist. As it ^rew 
 and developed, the mystic Law of the primitive Kabbalist was trans- 
 formed and made by the Rabbins to supersede in its dead letter .-Vfry 
 metaphysical conception ; and tluis the Rabbinical and Talmudistic Law 
 makes Ain So])h and every divine Principl<> subservient to itself, and 
 turns its back upon the true esoteric interpretations. 
 
 Thor's Hammer. A weapon which had the form of the Svastika : 
 called by Euroi)ean Mystics and Masons the "Hermetic Cross", and 
 also "Jaina Cross", croix cramponntc \ the most archaic, as the most 
 sacred and universally respected symbol. (See "Svastika".) 
 
 Thoth (Eg.). The most mysterious and the least understood of ^rods. 
 whose personal character is entirely distinct from all other ancient 
 deities. While the permutations of Osiris, Isis, Horus, and the rest, are 
 so numberless that their individuality is all but lost, Thoth remains 
 chano:eless from the first to the last Dynasty. He is the ^rod of wisdom 
 and of authority over all other jrods. He is the recorder and the .iudge. 
 His ibis-head, the pen and tablet of the celestial scribe, who records the 
 thoughts, words and deeds of men and weighs them in the balance, liken 
 him to the type of the esoteric Lipikas. His name is one of the first that 
 appears on the oldest monuments. He is the lunar god of the first 
 dynasties, the master of Cynoeephalus — the dog-headed ape who stood 
 in Egypt as a living symbol and remembrance of the Third Root-Race. 
 (Secret Doetrine, II. pp. 184 and ISo). He is the "Lord of Hermopolis" 
 — Jaiuis, Ilermes and Mercury combined. He is crowned with an a^/ 
 and the lunar disk, and bears the "P]ye of Horus", the tliirel eye, in his 
 hand. He is the Greek Hermes, the god of learning, and Hermes 
 Trismegistus, the "Thrice-great Hermes", the patron of physical sci- 
 ences and the patron and very soul of the occult esoteric knowledge. 
 As Mr. J. Bonwick, F.R.G.S., beautifully expresses it: "Thoth . . . 
 has a powerful effect on the imagination ... in this intricate yet 
 beautiful phantasmagoria of thought and moral sentiment of that 
 shadowy past. It is in vain we ask ourselves however man, in the infancy 
 of this world of humanity, in the rudeness of supposed incipient civiliza- 
 tion, could have dreamed of such a heavenly being as Thoth. The lines 
 are so delicately drawn, so intimately and tastefully interwoven, that 
 we seem to regard a picture designed by the genius of a ^lilton, and 
 executed with the skill of a Raphael." Verily, there was some truth in 
 the old saying, "The wisdom of the Egyptians". . . . "When it is 
 shown that the wife of Cephren, builder of the second Pyramid, was a 
 priestess of Thoth, one sees that the ideas comprehended in him were
 
 308 TlIKosol'IllCAL 
 
 Hxt'tl ti.OOO \tnvs a^'u"". Acfonliii^' 1<> ri;ito. •'rimtli Il.rnns was tlu* 
 iliscovnvi- ami invfiit(»r of mimlH'i-s, jri-oint'try. astnuiuniy and letters". 
 l*i*oclus, tilt- disciple (tf IMotimis. spcakintr of this inysterions deity, says: 
 "lie presides over evi-ry spicics of coiiditioii, leadirifr us to an intellitriltl"' 
 "ssence from this mortal abode, jjovernin^r the difTerent lierds of .souls". 
 In other words Thoth. as the Kefji.strar and Reeorder of Osiris in Anu'nti, 
 the JiKljrnuMif Hall of the Dead was a psychoponipic deity; while 
 lamhliehns hints that "thr cross with a handle (the thau or tan) which 
 Tot holds in his hand, was none other tlian the monoj^ram of his name". 
 Besiiles the Tau. as the ])rototype of Mercury. Thoth carries the serpent - 
 rod. emblem of Wisdom, the rod that becomes the Caduceus. Says .Mr. 
 Monwick, ''Hermes was the serpent it.self in a mystical .sense. He j^lidcs 
 lik«' that creature, noiselessly, without ai)pan'nt exertion, along the 
 course of apres. He is ... a rei)rcsentative of the sjjanfrled lieavens. 
 Hut he is the foe of the bad serpent, for the ibis devoured the snakes of 
 K<r\ pt ". 
 
 Thothori Nyan Tsan (Tib.). A Kin«r of Tibet in the fourth century. 
 It is narrated tliat duriji<r his reipn he was visited by five mysterious 
 straufjers. who revealed to him how he mi<rht use for his country's wel- 
 fare four precious lhin(js which had fallen down from heaven, in 331 .\.D., 
 in a proldi-n casket and "the u.s<3 of whicli no one knew". These were 
 (I) hands folded as the Buddhist a.scetics fold them; (2) a be-jewelled 
 Shoricu (a Stu[)a built over a receptacle for relics) ; (3) a gem in.scribed 
 with the "Aum mani i)adme hum"; and (4) the Zamntog, a religious 
 work on ethics, a i)art of the Kanjur. A voice from heaven then told 
 the King that after a certain luimber of generations every one would 
 learn how jirecious these four things were. Tlic number of gem^rations 
 stated carried the world to the seventh century, when Buddhism became 
 the accepted religion of Tibet. Making an allowance for legendary 
 licence, the four things fallen from heaven, the voice, and the five 
 mysterious strangers, may be easily seen to liave been historical facts. 
 The> were without any doubt five Arhats or Bhikshus from India, on 
 tlieir pro.selytising tour. ^lany were the Indian sages who, jier.secutcd 
 in India for their new faith, betook themselves to Tibet and China. 
 
 Thraetaona (Mazd.). The Persian Michael, who contended with Zorak 
 <ii' Azhi-Daliaka. the destroj'ing serpent. In the Armta Azhi-Dahaka is 
 a three-headed monster, one of whose heads is human and the two others 
 Ophidian. Dahaka. who is shown in the Zoroa.strian Scriptures as com- 
 ing from Babylonia, stands as the allegorical symbol of the Assyrian 
 ilynasty of King Dahaka (A/-Daliaka) which ruled Asia with an iron 
 iiand. and whose banne7\s boi'e the j)ur])le sign of the dragon, purpurcuui 
 sir/uum draconis. MetaphysicallN', however, the human iu-ad denotes the 
 j)hysical man, and the two serpent heads the dual manasic principles — 
 the dragon and serpent lM»tli standing as symbols of wisdcmi and occult 
 powers. 
 
 Thread Soul. Tln' same ;is S)iir,'it,nn i<i.v.).
 
 OLOSSARV 309 
 
 Three Degrees 'of Initiatiou >. Evtry nation had its exoteric and 
 esoteric reli^rion. the one for tlie masses, the other for the learned and 
 ek'ct. For examph', the Ilindns had three deprrees with several suh- 
 (k'frrees. The Efryi>tians liad also three preliminary defrrees. personified 
 under tlie "tliree pruardians of the fire" in the .Mysteries. The Chinese 
 had their most ancient Tri/id Society : and the Tihetans have to this day 
 their ''triple step"; which wls symholized in the Vcdas hy the three 
 strides of Vishnu. Everywhere antiquity shows an unbounded reverence 
 for the Triad and Triangle — the first jreometrical hpnre. The old 
 Babylonians liad their three stages of initiation into the priesthood 
 (which was then esoteric knowledge) ; the Jews .tlie Kabbalists aud 
 mystics borrowed them from the Chaldees. and the Christian ("Church 
 from the Jews. "There are Two", says Kabbi Simon ben Jochai. "in 
 conjunction with One; hence they are Three, and if they are Three, then 
 they are One." 
 
 Three Faces. The Trimurti of the Indian Pantheon ; tiie tliree persons 
 of the one godhead. Says the Book of Precepts: "There are two Faces, 
 one in Tushita (Dcvdchan) and one in Myalba (earth) ; and the Highest 
 Holy unites them and finally absorb.s both." 
 
 Three Fires (Occult ). The name given to .\tnia-Bn(l(llii-Man;is. wliieli 
 wlien united l)ecome one. 
 
 Thsang Thisrong tsan (Tib.). A king who flourished between tlie 
 years 72S and 7^7. and wlio invited from Bengal Pandit Rak.shit, called 
 for his great learning Bodiiisattva, to come and st^ttle in Tibet, in order 
 to teach Buddhist philosophy to his priests. 
 
 Thumi Sambhota (Sk.). An Indian mystic and man nt' .■nulition. the 
 inventor of the Tibetan alphabet. 
 
 Thummim fTT(h.). "Perfections. "" An ornament on tlie brea.stplates 
 of the aneiiiit High Priests of Judaism. ^lodern Rabbins and Hebraists 
 may well pretend they do not know tlie joint inirj^oses of the Thuwmim 
 and the Urim; but the KabbalLsts do and likewise the Occultists. They 
 were the instruments of magic divination and oracular communication 
 — theurgic and astrological. This is shown in the following well-kni>wn 
 facts: — (1) upon each of the twelve precious stones was engraved the 
 name of one of the twelve sons of Jacob, each of these ".sons" ]>er.sonat- 
 ing one of the signs of the zodiac; (2) both were oracular images, like the 
 t<raphim, and uttered oracUa by a voice, and both were agents for hyp- 
 notisation and throwing the priests who wore them into an ecstatic 
 condition. The Urim and Thummim were not original with the Hebrews, 
 but had been borrowed, like most of their other religious rites, from the 
 Egyptians, with whom the mystic scarabanis, worn ou the breast by the 
 Hierophants, had the same functions. They were thus purely hcatfu ii 
 (Did magical modes of divination; and when tlu^ Jewi.sh "Lord God" was 
 called upon to manifest his presence and sjieak out his will through tlie 
 I' rim by preliminary incantations, the modus operandi was the same as 
 th.it u.sed l)\- all the Gentile priests the world over.
 
 310 THK(>St)PHlc.\l- 
 
 Thumos idr.i. Tlic ;isli-;il, iniinial soul; tlif haiiKi-Mciiiiis : Thuinas 
 means passion, ilcsirt- and confusion and is so used by Homer. The word 
 is pr()l)al)ly derived from the Sanskit Tunuis, which has the same 
 meaning'. 
 
 Tia-Hiianaco il'intw). Most ma<rnitieint ruins (»t' a pn'-historie city 
 in Pei-ii. 
 
 Tiamat ( I'liahL). A female draj?on jx-rsonifyinj? the ocean; the 
 "^rr.at mother" or tiic livin«j principle of chaos. Tiamat wanted to 
 swallow liel. hut Hv\ sent a wind which entered jier o]ien mouth and 
 killed Tiamat. 
 
 Tiaou (Eg.). A kind (d' Devaehanic lyast niorh in state. 
 
 Tien-Hoang (Chin.). The twelve hierarchies of Dhyanis. 
 
 Tien-Sin {Chin.). Lit., "the heaven of mind", or abstract, subjective, 
 ideal lu'aven. A metaphysical term applied to the Ahsolute. 
 
 Tikkun (Chald.). Manifested Man or Adam Kadmon, the first ray 
 frttm the manifi'stetl Logos. 
 
 Tiphereth (llih.). Beauty; the sixth of the ten Sephiroth, a mascu- 
 line active potency, corresponding to the Vau, V, of the Tetragrammaton 
 UIVII: also called Melekh or King; and the Sou. It is the central 
 .Sephira of the six which compose Zauir Anpin, the ^licroprosopus, or 
 Lesser Countenance. It is translated "Beauty'' and "Mildness". 
 
 Tirthakas, or Thihika and Tirthgos (Sk.). "Heretical teachers." 
 An ei)itiiet applied by the Buddhist ascetics to the Brahmans and cer- 
 tain Yogis of India. 
 
 Tirthankara (Sk.). Jaina saints and chiefs, of which there are 
 tw( nf.\ -four. It is claimed that one of them was the spiritual Guru of 
 Gautama Buddha. Tirthankara is a synonym of Jaina. 
 
 Tiryaksrota (ISk.). From tirgak "crooked", and sroias (digestive) 
 '•canal'. The name of the "creation" by Brahma of men or beings, 
 whose stomachs were, on account of their erect position as bipeds, in a 
 iiorizontal position. This is a Puranic invention, absent in Occultism. 
 
 Tishya (Sk.). The same as Kaliyuga, the Fourth Age. 
 
 Titans (Gr.). Giants of divine origin in Greek mythology who made 
 war against the gods. Prometheus was one of them. 
 
 Titiksha (tik.). Lit,., "long-suffering, patience". Titiksha, daughter 
 of Oak.Nliu and wife of Dharma (divine law) is its personification. 
 
 To On (Gr.). The "Being", the "Ineffable All" of Plato. He 
 "whom no person has seen except the Son". 
 
 Tobo (Gnost.). In the Codex Nazaraus, a mysterious being whicli 
 bears the soul of Adam from Orcus to the place of life, and thence is 
 called "the liberator of the soul of Adam". 
 
 Todas. A mysterious people of India found in the unexplored fast- 
 nesses of Xilgiri (Blue) Hills in the Madras Presidency, whose origin, 
 language and religion are to this day unknown. Tliey are entirely
 
 GLOSSARY ;311 
 
 distinct, ftliiiicjilly. i)liil()lop:ically, and in every other way. from the 
 Hddagas and the M iildknndithas, two other races found on the same liills. 
 
 Toom (E(/.). A prod issued from Osiris in liis eliaraeter of the Gnat 
 Deep Noot. lie is tlie Protean god who generates other gods, ''assuming 
 the form he likes". lie is Fohat. (Secret Doctrine, I., 673. i 
 
 Tope. An artificial mound covering relics of Buddha oi- some othtr 
 great Arhat. The Topes are also called Dagobas. 
 
 Tophet (Ilch.). A place in the valley of Gehenna, nt-ar Jerusalem, 
 where a constant fire was kept burning, in which children were im- 
 molated to Baal. The locality is thus the prototype of tlx- Christian 
 ITell, the fiery Gelienna of endless woe. 
 
 Toralva, Dr. Eugene. A physician wiio lived in the fourteenth 
 centur3% and who received as a gift from Friar Pietro, a great magician 
 and a Dominican monk, a demon named Zequiel to be his faithful 
 servant. (See Isis Unveiled II., 60.) 
 
 Toyambudhi (Sk.). A country in the northern part of which lay tlie 
 "White Island" — Shvrta Diripo — one of the seven Puranie islamls or 
 continents. 
 
 Trailokya, or Trilokya (Sk.). Lit., the "three regions" or worlds: the 
 complementary triad to the Brahmanical quartenary of worlds named 
 Bhuvanatrajjo. A Buddhist profane layman will mention only three 
 <li\dsions of every world, wliile a non-initiated Brahman will maintain 
 that there are four. The four divisions of the latter are purely physical 
 and sensuous, the Trailokya of the Buddhist are purely spiritual and 
 ethical. The Brahmanical division may be found fully described under 
 the heading of Vyahritif;, the diflference being for the present suflfici-titly 
 shown in the following parallel : — 
 
 Brahmanical Division of the Buddhist Division of th< h'> - 
 
 Worlds. ffions. 
 
 1. "World of Desire. Kaniadhntii or 
 
 1. Bhur, earth. Kdmaloka. 
 
 2. Bhuvah, heaven, firmament. '2. World of form. l!Hi»i<Uini\i. 
 
 3. Swar, atmosphere, the sk\'. /o mi, * i i i i ■ ;/ •< 
 
 i Tif I. . 11 • (O. The formless world. .h-(//H/(//»r////. 
 
 4. Mahar, eternal luminous essence. J 
 
 All these are the worlds of post morli di states. For instance. 
 Kdmalnkn or KAmadhatu, the region of ]\Iara. is that wliich median-al 
 and modern Kabalists call the world of a.stral light, and the "world 
 of shells". Kamaloka lias, like every other region, its seven diNnsions. 
 the lowest of wliich begins on earth or invisibly in its atmosphere: the 
 six otliers ascend gradually, the highest being the abode of those who have 
 died owing to accident, or suicide in a fit of temporary insanity, or were 
 otherwise victims of external forces. It is a place where all those 
 who have died before the end of the term allotted to tliem. and whose 
 iiigher jn-inciples do not. therefore, go at once into Devachanic state — 
 sleep a dreamless sweet sleep of oblivion, at the termination of whieh
 
 312 TIIEUSDIMIICAI, 
 
 tlifv ar«' citliti- rclxti'ii iimiirdiatclN , m- pass ;:i-a(luall\ iiitt» the Dcvarli- 
 anic statt'. Iiuixnlhaht is the celestial world of form, or what we call 
 Dctachan. With the uninitiated lirahmaiis. Chinese and other Budd- 
 hists, tlie Kupadhatu is divided into einrhteen Brnhmfi or D* valokas: 
 the life of a soul therein lasts fr-oni half a Yufra up to IH.OOO YujGras or 
 Kalpas. and the heij^ht of the"Shades" is from half a Yojana up to 
 1(). ()()() Vojanas (a Yojaiui nieasurinpr from five and a half to ten miles!!"), 
 and sueh like theolojrieal twaddle evolved from priestly hrains. But the 
 Ksot(»rie Philosophy toaehes that thoujrh for the lufoa for the time beinfr. 
 everything: or everyone preserves its form (as in a dream), yet as 
 Rupadhatu is a purrhi mental region, and a state, the Efjos themselves 
 have no form outside tluMr own eonseiousuess. Esotericism divides this 
 "refrion" into seven T")hyanas. "reprions"', or states of contemplation, 
 which are not localities hut mental represi-ntatives of these. Arupadhatu -. 
 this "refiion" is a^'ain divided into .seven Dhyana.s, still more al)stra<-t 
 and forndess. for this "World" is without any form or (h-sire whatever. 
 It is tiu^ hijrhe.st rejrion of the post mortem Trailokya ; and as it is the 
 abode of tho.se who are almost ready for Nirvana, and is. in fact, the 
 very threshold of the Nirvanie state, it stands to reason that in Arupad- 
 hatu (or Arupavachara) there can be neither form nor sensation, nor 
 iiny r.cliim eoiiiieeted with our three dimensional Universe. 
 
 Trees of Life. Fi-om the hifxhest antiquity trees were connected with 
 the prods and mystical forces in nature. Every nation had its sacred 
 tree, with its peculiar characteristics and attributes based on natural, 
 and al.so occasionally on occult jiroperties, as expounded in the esoteric 
 teachinjrs. Thus tile jieepid or Ashrattha of India, the abode of Pitris 
 (elementals in fact) of a lower order, became the Bo-tree or fieus 
 reliqiosa of the Buddhists the world over. sinc(» Gautama Buddha reache(l 
 the hifrhest knowledfrf and Nirvana un<ler such a tree. The a.sh tret-. 
 Yfijrdrasil. is the world-tree of the Norsemen or Scandinavians. The 
 banyan tree is the symbol of spirit and matter, descendin": to the earth. 
 strikin«2: root, and then re-ascendiufr heavenward apiin. The triple- 
 leaved palaso is a symbol of the triple essence in the Universe — Spirit, 
 Soul. Matter. The dark cypress was the world-tree of ^lexico, and is 
 now with the Cliristians aiid ]\Iahomedans the emblem of death, of ])eaei' 
 and rest. The fir was held sacred in E*rypt, and its cone was carried in 
 reliprious j)roce.ssions. thoutrh now it has almost disappeared from the 
 land of tJH" mummies; so ahso was the .sycamore, the tamarisk, the ])alm 
 and the vine. The sycamore was the Tree of Life in pjgypt, and also in 
 AssvTia. It was sacred to Ilathor at Ileliopolis; and is now sacred in 
 the same place to the Virprin ^lai-y. Its juice was precious by virtue of 
 its occult powers, as the Soma is with Bralnnans, and Ilaoma with the 
 Parsis. "The fruit and sap of the Tree of Life bestow immortality." 
 A larpre volume miprht be written upon these sacred trees of antiquity, 
 the reverence for some of which has survived to this day. without 
 exhaustinp: the subject. 
 
 Trefoil Tjke th<- Irish sliamroek. it has a svmbolic meanin<i, "the
 
 GLOSSARY 313 
 
 thrco-iii-ono mystery" as an author calils it. It crowned the liead of 
 Osiris, and the wreatli fell off when Typlion killed the radiant jrod. Some 
 see in it a pliallie sifrriificanee. but we deny this idea in Occultism. Tt 
 was the plant of Spirit. Soul and Life. 
 
 Treta Yuga fSk.). The second aprc of tin- world, a pi-riod of 
 1 .'JfKi.OOO years. 
 
 Triad, or the Thnr. The ten Sephiroth are contemplated as a proup 
 of three triafls : Ketlier, C'hochmah and Binah form the supernal triad: 
 Ohesed. Geburah and Tiphereth. the .second ; and Xetzach, Ilod and 
 Yesod, the inferior triad. The tenth Sephira. ^Malkuth. is beyond the 
 three triads, [w.w.w.] 
 
 The above is orthodox Western Kabalah. Eastern Occultists recopr- 
 nise but one triad — the upper one (correspondiufr to Atma-Buddhi and 
 the "Envelope'' which reflects their lijrht, the three in one) — and count 
 seven lower Sephiroth. every one of wliich stands for a "principle", 
 begrinninp: with the Ilifrher Manas and ending: with the Physical Body — 
 of which ^Malkuth is the representative in the Microcosm and the Earth 
 in file ^Facrocosm. 
 
 Tri-bhuvana, or Tri-loka (Sk.). The three worlds — Swarga, Bhiimi. 
 Patfila — or. Heaven, Eartli. and Hell in popular beliefs; esoterically. 
 these are the Spiritual and Psychic (or Astral) regions, and the Terres- 
 trial sphere. 
 
 Tridandi (Sk.). The name jrenerally given to a class or sect of 
 Sanyasis. wlio constantly keep in the liand a kind of club (danda) 
 branching off into three rods at the top. The word is variou.sly ety- 
 mologized, and some give the name to the triple Brahmanical thread. 
 
 Tri-dasha (Sk.). Three times ten or "thirty". This is in round 
 riuiiil)crs the sum of the Indian Pantlieon — the thirty-thn'e crorrs of 
 deities — the twelve Adityas. tiie eight Vasus, the eleven Rudras and the 
 two Ashvins. or thirty-tJin r kotis, or 330 millions of gods. 
 
 Trig^nas (Sk.). The three divisions of the inherent qualities of dif- 
 ferentiated matter — i.e., of pure quiescence (satva), of activity and de- 
 sire (rnjaa), of stagnation and decay (tnnias). They corresjiond with 
 Vishnu, Brail lua. and Shiva. (See "Trimurti".") 
 
 Trijnana, fSk.). Lit., "triple knowledge". This consists of three 
 degrees: (1) l)elief on faith ; (2) belief on theoretical knowledge ; and (3) 
 belief through personal and practical knowledge. 
 
 Trikaya (Sk.). Lit., three bodies, or forms. This is a most abstruse 
 teaching which, however, once understood, explains the mystery of 
 every triad or trinity, and is a true key to every three-fold metaphysical 
 symbol. In its most simple and comprehensive form it is found in the 
 human Entity in its triple division into spirit, soul, and body, and in 
 the universe, regai'ded jtantheistically. as a unity compo.sed of a Deific. 
 purely spiritual Principle. Supernal lieings — its direct rays — and 
 Humanity. The origin of this is fctund in the teachings of the pre-
 
 :n 1 THi:nr;()i'ni« \i. 
 
 Iii.st»)rif \\ ImIoiu lv<li<^'ioii. or Msntti-ic I'liihisiipiiN . Tin- ^Taiid I'aiitlu' 
 istif i<l»'al. of tli»> uiikiiowii ami unkii(t\val)lr Essnicf iM-iiifr transforinctl 
 first into subject iv«'. and tlu'ti into olijictiv*- iiiattiT, is at tin- root of all 
 tlitso triads ami triplets. Tlnis W(> find in pldlosopliical N(»rtli»'rn Budd- 
 liisrn (!> Adi-liutldlia i or Primordial Univtrs;tl Wisdom 1 ; (^2^ tin- 
 Dyliani-Buddhas (or Hodiiisattvas'l ; {',\) the Manuslii (Human i Hnddlias. 
 In Kuropran conceptions \vc find tlio same: ftod. Anpcls and Ilnmanity 
 symholi/cd tlicolo<ri(*ally by tlio Ciod-Man. The Rralimanical Trimurti 
 and also the three-fold body of Shiva, in Shaivism. have both Iwen con- 
 ceived on the same basis, if not altojrether ninnin«r on the lims of Esoteric 
 teachinps. Hence, no wonder if one finds this conception of the trii)le 
 body — or the vestun-s of Xirmanakaya, Samltho<^akaya and Dliarmakaya. 
 the {grandest of the doctrines of Esoteric Philosophy — accc|)ted in a 
 more or lcs.s disHfrured form by every rclifrious .sect, and explained q\iit< 
 incorrectly by the Orientalists. Thus, in its prencral application, the 
 three-fold body synd)oli/.es Huddhas statue, his teachinjrs and his stupas : 
 in the priestly conceptions it applies to the Tiuddhist ])rofession of faith 
 called the Trirntun, which is the formula of takinpr "refu}r<» in Buddha. 
 Dharnia. and Sanfrha". Popular fancy makes I^uddha ubicpiitous. 
 placing: him thereby on a i)ar with an anthropomorphic pod, and lowering 
 him to the level of a tribal deity ; and. as a result, it falls into flat contra- 
 dictions, as in Tilx't and (^hiiui. Thus the exoteric doctrine seems to 
 teai'h that while in his Xirmanakaya body (which passed throufrh 100.000 
 hods of transformations on earth "i, he. Buddha, is at the same time a 
 Loehaiui fa heavenly Dhyani-Bodhisattva), in his Sambhofrakaya "robe 
 of absolute completeness", and in Dliyana. or a state which must cut him 
 otT from the world and all its coiuieetions ; and fiiudly and lastly he is. 
 besides beinfr a Xirmanakaya and a Sambhofjakaya, also a Oharmakaya 
 "of absolute purity'', a Vairotehana or Dhyani-Buddha in full Xirvana ! 
 (See Eitel's Sanskn't-Chinrst Dictionarif.) This is the jumble of con- 
 tradictions, impossible to reconcile, which is piven out by missionaries 
 and certain Orieiitidists as the philusophuuil do<rmas of Xorthern Bu«ld- 
 hism. If not an intentional confusion of a philosophy dreaded In- th<' 
 upholders of a reli<;i<)n based on inextricable contradictions and fruarded 
 "mysteries", then it is the jtroduet of ignorance. As the Trailokya. the 
 Trikaya. and the Triratna are the three aspects of the same conceptions, 
 and have to be, .so to say, blended in one, the subjeet is further explained 
 under each of these terms. 'See also iji this relation the term "Tfi 
 sharana". i 
 
 Tri-kuta a^h-.). Lit., "three |)eaks". The mountain on which Lanka 
 (modern (,'eylon) and its city were built. It is said, allefrorieally, to be 
 a mountain ranpe running south from Meru. And so no doubt it was 
 before Lanka was submerged, leavinpr now but the highest summits of 
 that ranpre out of the waters. Siibmarine toi)o<rrai)hy and peolopical 
 formation must have considerably chan«red since the Miocene period. 
 There is H leprnd to the effect that Vayu, the pod of the wind, brok-
 
 GLOSSARY 315 
 
 tlic sumiiiit otV .\I«rii and cast it into tlit- sea. wluTi' it fort li with iK^caine 
 Lanka. 
 
 Trilcohana (SI,-.). Lit., "tlirce-cycd". an cpitln-t of Shiva. It is nar- 
 rafid that whih- the prod was cnfraficd one day on a Iliniahiyan summit 
 in ri<;id austerities, liis wife placed her hand lovinjrly on his third oye, 
 which burst from Shiva's foreliead with a frreat tlame. Tliis is the eye 
 which reduced Kama, the god uf lov< (as Mara, the tempter), to ashes, 
 for tryinpr to insj)ire him durinjr his devotional meditation with thoufrhts 
 of his wife. 
 
 Trimurti ^s7.■.j. Lit., "three faces", or "triple form"— the Trinity. 
 In the modern Pantheon these three persons are Brahma, the creator, 
 Vishnu, the preserver, and Shiva, the destroyer. But this is an after- 
 thoufrht, as in the Vcdaa neither Brahma nor Shiva is known, and the 
 Vedic trinity consists of A{;ni, Vayu and Surya ; or as the yiruktn 
 explains it, the terrestrial fire, the atmospheric (or aerial^, and the 
 heavenly fire, since Ajrni is the jrod of fire, Vayu of the air. and Surya 
 is the .sun. As the Fadma Purana has it: "In the befrinninpr, the preat 
 Vi.shnu, desirous of creating: the whole world, became threefold: creator, 
 preserver, destroyer. In order to produce this world, the Supreme 
 Spirit emanated from the riprht side of his body, himself, as Brahma: 
 then, in ordei- to preserve the universe, lie produced from the left side of 
 his body Vishnu: and in order to destroy the world he i)roduced from the 
 middle of his body the eternal Sjiiva. Some worship Brahma, .some 
 A^'ishnu, others Shiva; but Vishnu, one yet threefold, creates, preserves, 
 and destroys, therefore let the pious make no difference between the 
 three." The fact is that all the three "persons" of the Trimurti are 
 simply the three qualificative .r/j/;m.<f or attributes of the universe of dif- 
 ferentiated Spirit-Matter, self-formative, self-preservinjr and self- 
 destroyinjr. for j)urposes of re*reneration and perfectibility. This is the 
 correct nieaninjr: and it is shown in Hrahma being made the personified 
 embodiment of Iidjuninui, tiie attribute or (juality of activity, of desire 
 for procreation, that desire owin«!: to which the universe and ever\thinf; 
 in it is called into beinpr. Vishnu is the embodied Saitva{juna, that 
 property of preservation arising from quietude and restful enjoyment, 
 which characterizes the intermediate period betwecm the full growth and 
 the beginning of decay; while Shiva, being embodied TamiKjuna — which 
 is the attribute of stagnancy and final decay— becomes of course the 
 destroyer. This is as highly ])hil(isopliical under its mask of anthropo- 
 morphism, as it is unphiloso|)liical and absurd to hold to and enforce on 
 the world the drail Irttel' of tile original coilce|»tion. 
 
 Trinity. Everyone knows the Christian dogma of the "three in one" 
 and "one in three; therefore it is useless to repeat that which may be 
 foun<l in every catechism. Athanasius. the Church Father who defined 
 the Trinity as a dogma, had little necessity f)f <lrawing uj)on inspiration 
 or his own brain power; he had but to turn to one of the innumerable 
 trinities of the heathen ci-eeds. or to the Egyptian ]iriests. in whose
 
 316 THKoSol'lIlrAL 
 
 eouiitn In- liad lived all his life. He iiKidilifd sliy:litly (»iil_\ oin- dl" tlif 
 three "persons". All the triads of tlif Ociitilrs wt-rt' composed of the 
 Father, Mother and the Son. By niakinjjr it "Father, Son and Holy 
 Ghost", lie ehanfjed the d()<rnia only outwardly, as the Holy Ghost had 
 always been feminine, and Jesus is made to address the Holy Ghost as 
 his "mother'' in every Gncstic Gosi)el. 
 
 Tripada (Sk.). "Three-footed'', fever, personified as haviiijr three 
 ftft or stajres of develo]>ment — eold, heat ami sw(>at. 
 
 Tripitaka (Sk.). Lit., "three baskets"; tiie naiii<- of th.- iiuddhist 
 canon. It is composed of three divisions: (1) the doctrine; (2"* the 
 rules and laws for the jjriesthood and ascetics: ('.]) tlie i)hilosoplucal 
 <lissertations and nu'taphysics: to wit. the Abhidharma. defined by 
 Buddhajrhosa as that law (dharma) which jroes beyond (ahhi) the law. 
 The Abhidharma contains the most i>rofoundl.v metaphysical and phil- 
 osophical teachinfrs. and is the store-house whence the IMahayana and 
 Ilinayana Schools jrot their fundamental doctrines. There is a fourth 
 division — the Saniijakfa Pifaka. But as it is a later addition ])y the 
 ('hine.se Buddhists, it is not accepted by the Southern Church of Siam 
 and Ceylon. 
 
 Triratna, or l-iatttatrand (Sk.). The Tiiree Jewels, the technical term 
 for the Well-known formula "Buddha. Dharma and Saufrha" (^or 
 Samjjha^ the two latter terms meaninjr, in modern interpretation, "re- 
 liprious law" (Dharma), and the "priesthood"' (Sangha). Esoteric 
 Philosophy, however, would refrard this as a very loose rendering. The 
 words "Buddha, Dharma and Sanjrha", ought to be ])rononnced as in the 
 days of Gautama, the Lord Buddha namely "Bodhi. Dharma and 
 Sangha": and inter])retcd to nieaii "Wisdom, its laws and ]iriests''. tlw 
 latter in the .sense of "spiritual exponents'', or adepts. Buddha, jiow- 
 ever. being regarded as i)er.sonified "Bodhi" on earth, a true avatar of 
 Adi-Buddha. Dharma gradually came to be regarded as his own par- 
 ticular law, and Sangha as his own special priesthood. Nevt-rtheless. 
 it is the profane of the later (now modern) teachings who have .shown a 
 greater degree of natural intuition than the actual interj)reters of 
 Dharma. the Buddhist i)ri<\sts. The people see the Triratna in the three 
 statues of Am])itabha, Avalokiteshvara and ^Maiti-eya Buddha; i.e., in 
 "Boundless Light" or Univer.Sid Wisdom, an impersonal princijile 
 which is the correct meaning of Adi-Buddha: in the "Supreme Lord" 
 of the Bodhisattvas, or Avalokiteshvara; and in ^Maitreya Buddha, the 
 symbol of the terrestrial and human Buddha, the "^Manushi Buddha". 
 Thus, even though the uninitiated do call these three statues "the 
 Buddhas of the Past the Present and the Future", still everv- follower 
 of true philo.wphical Buddhism — called "atheistical" by Mr. Eitel — 
 would explain the tei*m Triratna correctl}-. The philosojiher of the 
 Yogficharya School would say — as well he could — "Dharma is not a 
 person but an unconditioned and underived entity, combining in itself 
 the spiritual and material principles of the universe, whilst from Dharma
 
 GLOSSARY 317 
 
 procecd.'d. bv .Mnanation. Hud.lha ['reflected' Bodhi rather], as tl..- 
 creative ener'f'v whicli produe.-d, in oonjiiuetion with Dharma. the third 
 factor in the "trinity, viz., 'Samgha", wliich is the comprehensive sum 
 total of all real life.""' Samp:ha, then, is not and cannot he that which it 
 is now understood to be, namely, the actual "priesthood": for the latt.-r 
 is not the sum total of all real life, but only religious life. Tlie real 
 primitive significance of the word Samgha or "Sangha' applies to the 
 Arhats or Bhikslius, or the "initiates", alone, that is to say to the real 
 exponents of Dliarma— the divine law and wisdom, comin? to them as a 
 reflex light from tlie one "boundless light". Such is its phdoxophicol 
 meanincr! And vet, far from satisfying the scholars of th.- AV.st.-rn 
 races this seems" onlv to irritate them : for E. J. Eitel, of Hongkong, 
 remarks, as to the above: "Thus the dogma of a Triratna. originating 
 from three primitive articles of faith, and at one time culminating in tlit- 
 conception of three persons, a trinity in unity, has degenerated into a 
 metaphysical theory of the < volution of three alstract principles"! And 
 if one of tlie ablest European scholars will sacrifice every philosophical 
 ideal to gro.ss anthropomorphism, then what can Buddhism with its 
 subtle meUiphysics expect at the hands of ignorant missionaries? 
 
 Trisharana (Sk.). The same as "Triratna" and accepted by both th-- 
 Northern and Southern Churches of Buddhism. After the death of th.- 
 Buddha it was adopted bv the councils as a mere kind of formulajidn. 
 enjoining "to take refuge in Buddha", "to take refuge m Dharma .and 
 "to take refuge in Sangha"". or his Church in the sense in which it is 
 now interpreted; but it is not in this sense that the "Light of Asia 
 would have taught the formula. Of Trikaya, Mr. E. J. Eitel. of Hong- 
 kong tells us in his Handbook of Chinese Buddism that this ' tricho- 
 tomism was taught with regard to the nature of all Buddhas. Bodhi 
 beiu'^ the characteristic of a Buddlia""— a distinction was made between 
 "es^ntial Bodhi"' as the attribute of tlie Dharmakaya. i.e.. "essential 
 body": "reflected Bodhi"" as the attribute of Sambhogakaya : and 
 "practical Bodhi" as the attribute of Nirmanakaya. Buddha combining 
 in himself these three conditions of existence, was said to be living at 
 the same time in three different spheres. Now, this shows how greatly 
 misunderstood is the purely pantheistical and philosophical teaching. 
 Witliout sto])ping to enquire how even a Dharmakaya vesture can liave 
 any "attribute" in Nirvana, which .state is shown, in phdosophical 
 Brahmanism as much as in Buddhism, to be absolutely devoid of any 
 attribute as conceived by human finite thought— it will be sufficient to 
 point to the following:— (1) the Nirmanakaya vesture is preferred by 
 the "Buddhas of Compassion" to that of the Dharmakaya state, pre- 
 cisely because the latter precludes him who attains it from any com- 
 munication or relation with the finite, i.e., with humanity ; (2) it is not 
 Buddha ((4autama. the- mortal man. or any other personal Buddha^ 
 who lives ubiquitously in "three different spheres, at the Siime tiim- . 
 but Bodhi, the universal and ab.stract i)rincii)le of divine wisdom, sym- 
 ])olised in philosoi)hv hv Adi-Buddha. It is the latter that is ubuiuitous
 
 318 THEOSOPHIi Al. 
 
 l)ecause it is tlu' universal essence or principle. It is Budhi, or tiu- 
 Spirit of Buddliaship, whicli, having resolved itself into its primordial 
 honiofreneoiis essence and merged into it, as Brahma (the universe) 
 nuTges into Parahrahm. the absoluteness — that is meant under the 
 name of "essential Rodlii". For the Nirvanee. or Dhyani-Huddha. 
 must l)e supposed — hy livinp^ in Arupadliatu. the formless state, and 
 in Dharmakaya — to Ix' that "essential PxkIIu" itself. It is the Dhyani 
 Bodliisattvas, the primordial rays of the universal Bodhi. who live in 
 "retleeted Bodhi" in Kupadliatu. or the world of suhjrctive "forms"; 
 and it is the Nirmanakuyas (plural) who upon ceasing their lives of 
 "practical Bodhi", in the "enlightened" or Buddha forms, remain vol- 
 untarily in the Kamadhatu (tlir world of desire), whether in ohjectivc 
 forms on earth or in suhjectivc states in its sphere (the second Buddhak- 
 sliutra). This they do in order to watch over, protect and help mankind. 
 Thus, it is neither one Buddha who is meant, nor any i)articular avatar 
 of tlie collective Dhyani Buddhas, hut verily Adi-Bodhi — the first Logos, 
 whose primordial ray is IMahahuddhi, the Universal Soul, Alaya, whose 
 flame is uhiquitous, and whose influence has a different sphere in each of 
 the three forms of existence, because, once again, it is Vnivcrsal Being 
 itself or the reflex of the absolute. Ilenee. if it is philosophical to speak 
 of Bodhi. which "as Dhyani Buddha rules in the domain of the spiritual" 
 (fourth Buddhakslietra or rrgion of Buddha) : and of tlic Dliyaiii Bodiii- 
 sattvas "ruling in the third Buddhakshetra" or the domain of ideation; 
 and even of the Manushi Buddhas, who are in the second Buddhakshetra 
 as Nirmanakayas — to apply the "idea of a unity in trinity" to three 
 personalities — is highly unphilosophical. 
 
 Trishna fSJ:.). The fourth Nidana ; spiritual love, 
 
 Trishula (Sic). The trident of Shiva. 
 
 Trisuparna (Sk.). A certain portion of the Veda, after thoroughly 
 studying wliich a Brahman is also called a Trisuparna . 
 
 Trithemius. An abbot of the Spanheim Benedictines, a very learned 
 Kabbalist and adept in the Secret Sciences, the friend and instructor 
 of Cornelius Agrippa. 
 
 Triton (Gr.). The son of Poseidon and Amphitrite, whose body from 
 the waist upwards was that of a man and whose lower limbs were those 
 of a dolphin. Triton belongs in esoteric interpretation to the groui> 
 of fish symbols — such as Oannes (Dagon), the Matsya or Fish-avatar, 
 and the Pisces, as adopted in the Chri-stian symbolism. The dolphin is a 
 constellation called by the Greeks Capricornus, and the latter is the 
 Indian Makara. It has thus an anagrammatical significance, and its in- 
 terpretation is entirely occult and mystical, and is known only to the 
 advanced students of Esoteric Philosophy. SufTice to say that it is as 
 physiological as it is .spiritual and mystical. (See Secret Doctrine II., 
 pp. 578 and 579.) 
 
 Trividha Dvara (Sk.). Lit., the "three gates", which are body,
 
 GLOSSAKY 319 
 
 month, and mind : r»r pnrity of body, purity of speech, purity of thoufrht 
 — tlu' thiTt' virtues requisite for becoming a Buddha. 
 
 Trividya (Sk.). Lit., "the three knowledg-es" or sciences''. These 
 are the three fundamental axioms in mysticism: — (a) the impermanency 
 of all existence, or Anitija; (h) suffering and misery of all that lives and 
 is, or Dukha; and (c) all physical, objective existence as evanescent and 
 unreal as a Avater-bubble in a dream, or Andtma. 
 
 Trivikrama (Sk.). An epithet of Vislinu used in the Rig Veda in re- 
 lation to the "three steps of Vishnu". The first step he took on earth, 
 in the form of Agni ; the second in the atmosphere, in tlie form of Vayu, 
 god of the air; and the third in the sky, in the shape of Sdrya, the sun. 
 
 Triyana fSk.). "The three vehicles" across Sansara — the ocean of 
 births, deaths, and rebirths — are the vehicles called Sravaka. Pratjfcka 
 Buddha and Bodhimttva. or the three degrees of Yogaship. The term 
 Triyana is also used to denote the three schools of mysticism — the 
 Maiiayana, ]\Iadhyimayana and Hinayana schools; of wliich the first 
 is the "Greater", the second the "Middle", and the last the "Lesser" 
 Vehicle. All and every system between the Greater and the Lesser 
 Vehicles are considered "useless". Therefore the Pratyeka Buddha 
 is made to correspond with the Madhyimayana. For, as explained, "this 
 (the Pratyeka Buddha state) refers to him who lives all for himself 
 and very little for others, occupying the middle of the vehicle, filling 
 it all and leaving no room for others". Such is tlie selfish candidatt- 
 for Nirvana. 
 
 Tsanagi-Tsanami (Jap.). A kind of creative god in Japan. 
 
 Tsien-Sin (Chin.). The "Heaven of Mind", Universal Ideation and 
 Mahat. wiicn applied to the plane of differentiation: "Tien-Sin" (q.v.) 
 when referring to the Absolute. 
 
 Tsien-Tchan (Ch.). The universe of form and matter. 
 
 Tsi-tsai (Chin.). The "Self-Existent" or the "Unknown Darkness", 
 the root of Wuliang Shcu, "Boundless Age", all Kal)balistic terms, which 
 were used in China ages before the Hebrew Kabbalists adopted them, 
 borrowing tliem from Chaldea and Egypt. 
 
 Tubal-Cain (Hch.). The Biblical Kabir, "an instructor of every 
 artificer in brass and iron", the son of Zillali and Lamech ; one with the 
 Greek Heplui'Stos or Vulcan. His brother Jubal, the son of Adali and the 
 co-uterine brother of Jabal, one the father of those "wlio handle the 
 harp and organ", and the other the father "of such as have cattle", are 
 also Kabiri : for, as shown b}- Strabo, it is the Kabiri (or Cyclopes in 
 one sense) who made the harp for Kronos and the trident for Poseidon, 
 while some of their other brothers were instructors in agriculture. Tubal- 
 Cain (or Thubal-Cain) is a word used in the Master-!Mason's degree in 
 the ritual and ceren'ionics of the Freemasons. 
 
 Tullia (Lat,). A daughter of Cicero, in whose tomb, as claimed by 
 several alchemists, was found burning a perpetual lamp. ]ilaced there 
 more than a tliousand years previously.
 
 320 TIIEOSOPIircAT. 
 
 Turn, or Toom. The "Brotliors of tlie Turn", a very ancient scliool 
 of Initiation in Nortliern India in the days of Buddhist persecution. The 
 "Turn B'hai" have now become tlie "Aum B'hai", spelt, however, dif- 
 ferently at i)re.sent. both schools liavinpr nierjjed into one. The first was 
 <-()niposed of Kshatriyas, tlie second of lirahmans. The word "Turn" 
 has a double nieanin*]:. that of darkness (absolute darkness), which as 
 absolute is hij^rher than the hijjhest and purest of lifrhts, and a sense 
 restinj: on the mystical {rreetinj; amon^ Initiates, "Thou art thou, thy- 
 self", c(|uivalent to sayin<? "Thou art one with the Infinite and tiie AH'". 
 
 Turiya (Sk.). A state of the deepest trance — the fourth state of the 
 Taraka Raja Yo<ra, one that corresponds witli Atma, and on this earth 
 with (hrntnh ss sleep — a causal condition. 
 
 Turiya Avastha (Sk.). Almost a Nirvanic state in Samadhi, which 
 is itself a beatilie state of the contemplative Yoga beyond this plane. 
 A condition of the hijjher Triad, quite distinct (thouprh still insepar- 
 able) from the conditions of Jar/rat (wakinjr), Svapna (dreaming), and 
 Sushvpti (slee])ing). 
 
 Tushita A cla.ss of gods of great purity in the Hindu Pantheon. In 
 exoteric or popular Northern Buddhism, it is a Deva-ioka, a celestial 
 region on the material plane where all the Bodhisattvas are reborn, before 
 the>- descend on this earth as future Buddhas. 
 
 Tyndarus (Gr.). King of Lacedannon, the fabled hus])aii(l of Leda. 
 the mother of Castor and Pollux and of Helen of Troy. 
 
 Tjrphaeus (Gr.). A famous giant, who had a hundred heads like those 
 of a serpent or dragon, and w^ho was the reputed father of the Winds, 
 as Siva was that of the iMaruts — also "winds". He made war against 
 the gods, and is identical witli the Egyptian Typhon. 
 
 Typhon (Eg.). An aspect or shadow of Osiris. Typhon is not, as 
 Plutarch asserts, the distinct "Evil Principle" or the Satan of the Jews; 
 but rather the lower cosmic "principles" of the divine body of Osiris, 
 the god in tliem — Osiris being personificnl universe as an ideation, and 
 Typhon as that same universe in its material realization. The two in 
 f)ne are Vishnu-Siva. The true meaning of the P]gyptian myth is that 
 Typhon is the terrestrial and material envelope of Osiris, who is the 
 indwelling spirit thereof. In chapter 42 of the Ritual ("Book of the 
 Dead"), Typhon is described as "Set, formerly called Thotli". Orien- 
 talists find themselves greatly perplexed by discovering Set-Typhon 
 addressed in some papyri as "a great and good god", and in others as 
 the embodiment of evil. But is not Siva, one of the Hindu Trimurti, 
 described in some places as "the best and most bountiful of gods", and 
 at other times "a dark, black, destroying, terrible" and "fierce god"? 
 Did not Loki, the Scandinavian Typhon, after haviyg been described in 
 earlier times as a beneficent being, as the god of 'fire, the presiding genius 
 of the peaceful domestic hearth, suddenly lose caste and become forth- 
 with a power of evil, a cold-hell Satan and a demon of the wonst kind? 
 There is a good n^ason for such an invariable transformation. So long
 
 GLOSSARY 321 
 
 as these dual f^ods, symbols of good and necessary evil, of light aud 
 darkness, kt'cj) closely allied, i.e., stand for a combination of differen- 
 tiated human qualities, or of the element they represent — they are simply 
 an embodiment of the average personal god. No sooner, however, are 
 they separated into two entities, each with its two characteristics, than 
 they become respectively the two opposite poles of good and evil, of 
 light and darkness ; they become in short two independent and distinct 
 entities or rather personalities. It is only by dint of soj)histry that the 
 Churches have succeeded to this day in preserving in the minds of the 
 few the Jewish deity in his primeval integrity. Had they been logical 
 they would have separated Christ from Jehovah, light and goodness 
 from darkness and badness. And this was what happened to Osiris- 
 Typhon ; but no Orientalist has understood it, and thus their perplexity 
 goes on increasing. Once accepted — as in the case of the Occultists — 
 as an integral part of Osiris, just as Ahriman is an inseparable part of 
 Ahura Mazda, and the Serpent of Genesis the dark aspect of the Elohini. 
 blended into our "Lord God" — every difficulty in the nature of Typhon 
 disappears. Typhon is a later name of Set, later but ancient — as early 
 in fact as the fourth Dynasty ; for in the Ritual one reads : "0 Typhon- 
 Set! I invoke thee, terrible, invisible, all-powerful god of gods, thou 
 who destroyest and renderest desert". Typhon belongs most decidedly 
 to the same symbolical category as Siva the Destroyer, and Saturn — 
 the "dark god". In the Book of the Dead, Set, in his battle with Thoth 
 (wisdom) — who is his spiritual counterpart — is emasculated as Saturn- 
 Kronos was and Ouranos before him. As Siva is closely connected with 
 the bull Nandi — an aspect of Brahma-Vishnu, the creative and preserving 
 powers — so is Set-Typhon allied with the bull Apis, both bulls being 
 sacred to, and allied with, their respective deities. As Typhon was 
 originally worshipped as an upright stone, the phallus, so is Siva to this 
 day represented and worshipped as a liugham. Siva is Saturn. Indeed. 
 Tj'phon-Set seems to have served as a prototype for more than one god 
 of the later ritualistic cj'cle, including even the god of the Jews, some 
 of his ritualistic observances having passed bodily into the code of laws 
 and the canon of religious i-ites of the "chosen people". Who of the 
 Bible-worshi])pers knows the origin of the scape-goat (ez or aza) sent 
 into the wilderness as an atonement? Do they know mat ages befon^ 
 the exodus of Moses the goat was sacred to Typhon. and that it is over 
 the head of that Typhonic goat that the Egyptians confessed their sins, 
 after which the animal was turned into the desert? "And Aaron .shall 
 take the scapegoat (Azazel) .... and lay his hands upon the 
 head of the live goat, anel eo)if(ss ov( r hint all thi iniquities of the child- 
 ren of Israel . . . and shall send him away . . . into the wilder- 
 ness" (Levit., xvi.). And as the goat of the Egyptians made an atone- 
 ment with Typhon, so tiie goat of the Israelites "made an atonement 
 before the Lord" (Ihid., v. 10). Thus, if one only remembers that every 
 anthropomorphic creative god was with the philosophical ancients the 
 "Life-giver" and the "Death-dealer"- — Osiris and Typlion, Ahura
 
 322 TIIEOSOl'HICAL 
 
 Mazda and Ahriniaii. etc., etc. — it will he easy for him to eoinpn-lii'iid 
 the assertion made by the Occultists, that Tyi)hon was but a symbol 
 for tile lower quaternary, the ever conflicting and turbulent princii)les of 
 differentiated chaotic matter, whether in the T'liiver.se or in Man, while 
 Osiris symbolized the higher spiritual triad. Tyhpon is accused in thi- 
 Ritual of l)eing one who "steals reason from tlie soul". Hence, he is 
 shown lighting with Osiris and cutting him into fourteen (twice seven > 
 pieces, after which left without his couunterbalaneing power of good and 
 light, he remains steeped in evil and darkness. In this way the fable told 
 by Plutarch becomes comprehensible as an allegory. He asserts that, 
 overcome in liis fight with Horus, Typhon "fled seven days on an ass, 
 and escainng begat the boys lerosolumos and loudaios". Now as 
 Typhon was worshipped at a later period under tiie form of an ass. and 
 as the name of the ass is AO, or (phonetically) lAO, the vowels mimick- 
 ing the braying of the animal, it becomes evident that Typhon was 
 purpo.sely blended with the name of the Jewish God. as the two names 
 of Judea and Jerusalem, begotten by Typhon — sufficiently imply. 
 
 Twashtri (Sk.). The same as Vishwakarman, "the divine artist", 
 the carpenter and weapon-maker of the gods. (See "Vishwakarman".) 
 
 Tzaila (Tleh.). A rib; see Genesis for the myth of the creation of the 
 first woman from a rib of Adam, the first man. It is curious that no 
 other myth describes anything like this "rib" process, except the He- 
 brew Bible. Other similar Hebrew words are "Tzela, a "fall", and 
 Tzelem, "the image of God". Inman remarks that the ancient Jews 
 were fond of punning conceits, and sees one here — that Adam fell, on 
 account of a woman whom God made in his image, from a fall in the 
 man's side, [w.w.w.] 
 
 Tzelem (Hch.). An image, a shadow. The shadow of the physical 
 body of a man, also the astral body — Linga Shartra. (See "Tzool-mah". > 
 
 Tzim-tzum (Kah.). Expansion and contraction, or, as some Kabba- 
 lists exj)lain it — "the centrifugal and centripetal energy"". 
 
 Tziruph (Hch.). A set of combinations and permutations of tlie 
 Hebrew letters, designed to show analogies and preserve secrets. For 
 example, in tlie form called Atbash, A and T were substitutes, B and 
 Sh. G and R, etc. [w.w.w.] 
 
 Tzool-mah (Kah.) Lit., "shadoAv". It is stated in the Zohar (I.. 
 218 a, I. fol. 117 a, col. 466.), that during the last seven nights of a man's 
 life, the Neshamah, his spirit, leaves him and the shadow, tzool-mah. 
 acts no longer, his body casting no shadow; and when the tzool-mah 
 disappears entirely, then Ruach and N(i)hesh — the soul and life — go with 
 it. It has been often urged that in Kabbalistic pliiloso])hy there were 
 but three, and, with the Body, Guff, four "principles". It can be easily 
 shown there are seven, and several subdivisions more, for there are the 
 "upper" and the "lower" Neshamah (the dual Manas) ; Ruach. Spirit or 
 Buddhi ; Nephesh (Kama) which "has no light froin her own substance", 
 but is associated with the Guff, Body; Tzelem, "Phantom of the Image";
 
 OLOSSAEY 323 
 
 and D'yooknah, Shadow of the Pliantom Image, or Mdydvi Rupa. Then 
 come the Zurath, Prototypes, and Tdb-nooth, Form; and finally, Tzurah, 
 "the highest Principle (Atman) which remains above", etc., etc. (See 
 ]\[yer's Qabhalali, pp. 400 ci. seq.) 
 
 Tzuphon (Ileh.). A name for Boreas, the Northern Wind, wliich 
 some of the old Israelites deified and worshipped. 
 
 Tzurah (Heh.). The divine prototype in the Kahhalah. In Ooenltism 
 it embraces Atma-Buddhi-]\Ianas, the Highest Triad; the eternal divine 
 Individual. The plural is tzurath. 
 
 Tzure (Heh.). Almost the same as the above: the prototype of the 
 "Image" tzelem; a Kabbalistic term used in reference to the so-called 
 creation of the divine and the human Adam, of which the Kahala (or 
 Kahhalah) lias four types, agreeing with the root-races of men. The 
 Jewish Occultists knew of no Adam and, refusing to recognise in the 
 ^rst human race Humanity with its Adam, spoke only of "primordial 
 sparks".
 
 324 TlIKDSoi'iiir'AL 
 
 U. 
 
 u. 
 
 —The twenty-first letter of the Latin alpiiabet, whieli has no equiva- 
 lent in Hebrew. As a number, however, it is considered very mystical 
 botii by the Pythajjoreans and the Kabbalists, as it is the product of 
 3X7. The latter consider it the most sacred of the old numbers, as 
 21 is the sura of the numerical value of the Divine Name arir, or cira, or 
 apraiii nh< ihc — /hus (read backward, ahrihr)-. 
 he i he a 
 5+10+5+1=21. 
 In Alchemy it symbolizes the twenty-one days necessary tor tlic trans- 
 mutation of baser metals into silver. 
 
 Uasar (Eg.). The same as Osiris, the latter name being Greek. Uasar 
 is described as the "Efr?-born", like Brahma. "He is the egg-spmnjr 
 Eros of Aristophanes, whose creative energy brinjjs all thingrs into ex- 
 i.stence ; the demiurge who made and aninuites the world, a being who is 
 a sort of personification of Amen, the invisible god, as Dionysos is a 
 link between mankind and the Zeus Hypsistos" (The Grrnt Dioniisiuk 
 Myth, Brown). Isis is called Vasi, as she is the SakU of Osiris, liis 
 female aspect, both symbolizing the creating, energising, vital forces of 
 nature in its aspect of male and female deity. 
 
 Uchchaih-Sravas (Sl\). The model-horse; one of the fourte»'n i)n'('ioU'> 
 things or . jeMels produced at the Churning of the Ocean by the gods. 
 The white horse of Indra, called the Raja of horses. 
 
 Uchanicha, also Buddhochmcha (Sk.j. Explained as "a protuber- 
 ance on Buddha's cranium, forming a hair-tuft". This curious descri])- 
 tion is given by the Orientalists, varied by another which states that 
 Uchnicha was "originally a conical or flame-shaped hair tuft on th<' 
 crown of a Buddha, in later ages represented as a fleshly excrescence on 
 the skull it.self". This ought to read quite the reverse; for esoteri*- 
 philosophy would say: Originally an orb with the third eye in it, which 
 degenerated later in the human race into a fleshly protuberance, to 
 disappear gradually, leaving in its place but an occasional flame- 
 coloured aura, perceived only through clairvoyance, and when the ex- 
 uberance of spiritual energ}' causes the (now concealed i "third eye"* 
 to radiate its superfluous magnetic power. At this period of our racial 
 development, it is of course the "Buddhas" or Initiates alone who 
 enjoy in full the faculty of the "third eye", as it is more or less atrophied 
 in everyone else. 
 
 Udana (Sk.). Extemporaneous speeches; also Sutras. In j)hilosophy 
 the term api)lies to the i)iiysical organs of speech, .such as tongue, mouth.
 
 GLOSSARY 325 
 
 voice etc In sacivd literature in general, it is tlie name of those Sutras 
 which contain extemporaneous discourses, in distinction to the butras 
 that contain only, that subject matter which is introduced by questions 
 put to Gautama the Buddha and his replies. 
 
 Udayana fSJ.-.). Modern Peshawcr. "The classic laud of sornry", 
 accord i 11 ji- to Hiouen-Thsaiifr. 
 
 Udayana Raja (8k.). A Kin- of Kausambi, called Vatsaraja. who 
 was the first to have a statue of Buddha made before his death ; in con- 
 sequence of which, say the Roman Catholics, who build statues of :\Iadon- 
 nas and Saints at every street corner— he "became the originator of 
 Buddhist idolatry". 
 
 Udra Ramaputra (Sk.). Udra, the son of Rama. A Brahman ascetic, 
 who was for some years the Guru of Gautama Buddiia. 
 
 Udumbara (Sk.). A lotus of gigantic size, sacred to Buddha: the 
 Kila Udmnhara or "blue lotus", regarded as a supernatural omen when- 
 ever it blossoms, for it flowers but once every three thousand years. One 
 such it is said, burst forth before the birth of Gautama, anotlier, near 
 a lake at the foot of the Himalayas, in the fourteenth century, .lUst be- 
 fore the birth of Tsong-kha-pa, etc., etc. The same is said of the Udum- 
 bara tree (ficus glomerata) because it flowers at intervals of long cen- 
 turies, as does also a kind of cactus, which blossoms only at extraordi- 
 narv altitudes and opens at midnight. 
 
 Ullambana (Sk.). The festival of "all souls", the prototype of All 
 Souls- Bay in Christian lands. It is held in China on the seventh moon 
 annuallv,"when both "Buddhist and Tauist priests read masses, to re- 
 lease the souls of those who died on land or sea from purgatory, scatter 
 rice to feed Pretas [thirty-six classes of demons ever hungry and thirstyj . 
 
 consecrate domestic ancestral shrines recite Tantras . . . 
 
 accompanied by magic finger-play (mudra) to comfort the ancestral 
 spirits of seven generations in Naraka" (a kind of purgatory or Kama 
 Loka) The author of the Sanskrit -Chinese Dictionary thinks that this 
 is the old Tibetan CBhon^ "Gtorma ritual engrafted upon Confucian 
 ancestral worship," owing to Dharmaraksha translating the lUamhana 
 Sutra and introducing it into China. The said Sutra is certainly a 
 forgery as it gives these rites on the authority of Sakyanuini Buddha, 
 and "supports it by the alleged experiences of liis principal disciples. 
 Ananda being said to have appeased Pretas by food ofTerinp . But as 
 correctlv stated bv Mr. P^itel. "the whole theory, with the ideas of inter- 
 cessory "prayers, priestlv litanies and requiems, and ancestral worship, is 
 entirely foreign to ancient and Southern Buddhism". And to ^^e 
 Northern too, if we except the sects of Bliootan and Sikkim, of the Bhon 
 or Dugpa persuasion— the red caps, in short. As the ceremonies ot 
 All Saints' Day, or davs, are known to have been introduced into China 
 in the third centurv (265-292). and as the same Roman L'atliolic cere- 
 monial and ritual for the dead, held on November 2nd. did not exist 
 in those earlv davs of Christianity, it cannot be the Chinese who bor-
 
 326 THEOSOPHICAL 
 
 rowed this reli{2:ioiis custom from tlic Latins, hut ratlio- the latter wlio 
 imitated the Molgolians and Chinese. 
 
 Uller (Scand.). The god of archery, who "journe.>'1& over the silvery 
 ice-ways on skates". He is the patron of the chase during that period 
 when the Sun passes over the constellation of Sagittarius; and lives in 
 the "Home of the Light-P]lv«'s'' which is in the Sun and outside of 
 Asgard. 
 
 Ulom (Phoenic.). The intelligible deity. The objective or material 
 Universe, in the theogony of Mochus. The reflection of the ever- 
 concealed deity; the Pleroma of the Gnostics. 
 
 Ulphilas (Scand.). A schoolman who made a new alphabet for the 
 Goths in tlie fourth century — a union of Greek letters with the form of 
 the runic alphabet, since which time the runes began to die out and 
 their secret was gradually lost. (See "Runes".) He translated the 
 Bible into Gothic, preserved in the Codex Argenteus. 
 
 Ulupi (Sk.). A daughter of Kaura\ya, King of the Ndgas in Patala 
 (tiio nether world, or more correctly, the Antipodes, America). Exoter- 
 ically. she was the daughter of a king or chief of an aboriginal tribe of 
 the Nagas, or Nagals (ancient adepts) in pre-historic America — Mexico 
 most likely, or Uruguay. She was married to Arjuna, the disciple of 
 Krishna, whom every tradition, oral and written, shows travelling five 
 thousand .years ago to Patala (the Antipodes). The Puranie tale is based 
 on a historical fact. Moreover, Ulupi, as a name, has a Mexican ring in 
 it, like "Atlan", "Alco", etc. 
 
 Uma-Kanya (Sk.). Lit., "Virgin of Light"; a title ill-befitting its 
 possessor, as it was that of Durga Kali, the goddess or female aspect of 
 Siva. Human flesh was offered to her every autumn ; and, as Durga, she 
 was the patroness of the once murderous Thugs of India, and the special 
 goddess of Tantrika sorcery. But in days of old it was not as it is now. 
 The earliest mention of the title "Uma-Kanya" is found in the Kcna- 
 Upanishad; in it the now blood-thirsty Kali, was a benevolent goddess, 
 a being of light and goodness, who brings about reconciliation between 
 Brahma and the gods. She is Saraswati and she is Vacli. In esoteric 
 symbology, Kali is the dual type of the dual soul — the divine and the 
 human, the light and the dark soul of man. 
 
 Umbra (Lat.). The shadow of an earth-bound spook. The ancient 
 Latin races divided man (in esoteric teachings) into seven principles, as 
 did every old system, and as Theosophists do now. They believed that 
 after death Anima, the pure divine soul, ascended to heaven, a place of 
 bliss; Manes (the Kama Rupa) descended into Hades (Kama Loka) ; 
 and Umbra (or astral double, the Linga Sharlra) remained on earth 
 hovering about its tomb, because the attraction of physical, objective mat- 
 ter and affinity to its earthly body kept it within the places which that 
 body had impressed with its emanations. Therefore, they said that noth- 
 ing but the astral image of tlie defunct could be seen on earth, and even
 
 GLOSSARY 327 
 
 that faded out with tlie disintegration of the last particle of the body 
 which had been so long its dwelling. 
 
 Una (Sk.). Something underlying; subordinate; secondary also, and 
 material. 
 
 Undines (Lat.). Water nymphs and spooks. One of the four prin- 
 cipal kinds of elemental spirits, which are Salamanders (fireV S,,lpHs 
 (air), Gnomes (earth), and Undines (water). 
 Up'adana (Sk.). Material Cause: as flax is the cause of linen. 
 Upadana Karanam (Sk.). The material cause of an effect. 
 Upadhi (Sk.). Basis; the vehicle, carrier or bearer of something less 
 material than itself: as the human body is the upadn of its spirit, ether 
 the upadhi of light, etc.; a mould: a defining of limiting substance. 
 Upadvipas (Sk.). The root (underlying) of islands: dry land. 
 Upanishad (Sk.). Translated as ''esoteric doctrine'', or interpreta- 
 tion of the Vedas by the Veddnta methods. The third division of the 
 Vedas appended to the BrdJimanas and regarded as %P^^t\°^^f ,^^"^\^' 
 -revealed" word. They are, however, as records, far older than the 
 Brdhmanas-^yhh the exception of the two. still extant attached o the 
 Rig-Veda of the Aitareyins. The term Upamshad is explained h^ the 
 Hindu pundits as "that which destroys ignorance, and thus P^od^^ces 
 liberation" of the spirit, through the knowledge of the fVrem'J\^''f' 
 hidden truth; the same, therefore, as that which was l^^^ted at ^> Jes^?^ 
 when he is made to say, "And ye shall know the truth and the truth 
 shall make vou free" (John viii. 32). It is from these treatises of the 
 Upanishads-th.m,elyes the echo of the primeval ^^isdo°i-Religion- 
 that the Vedanta system of philosophy has been de^^eloped. (See 
 "Vedanta".) Yet old as the Vpanishaels may be, the O/^Jftalists yll 
 not assign to the oldest of them more than an antiquity of 600 years bc 
 The accepted number of these treatises is 150, though now no more than 
 about twentv are left unadulterated. They treat of very abstruse, meta^ 
 physical questions, such as the origin of the Universe ; the ^^^^ure and the 
 essence of the Unmanifested Deity and the manifested gods; the con- 
 nection, primal and ultimate, of spirit and matter; the universality of 
 mind and the nature of the human Soul and Lgo. ,^,11,;^^ 
 
 The Upanishads must be far more ancient than the days of Buddhism, 
 as thev show no preference for, nor do they uphold, the superiority of he 
 Brahmans as a caste. On the contrary, it is the ("O^)/^^^"^.,^;;^ ' '^^ 
 Kshatriva. or warrior class, who are exalted in the oldest of them. As 
 stated bv Professor Cowell in Elphinstone s Histon, of Indm-- the> 
 breathe a freedom of spirit unknown to any earlier work except theKig- 
 Vida The great teachers of the higher knowledge and Brahmans 
 
 are continuallv represented as going to Kshatriya K^ngs to hceo^mhc^- 
 pupils." The "Kshatriya Kings" were in the olden imes. like the 
 K ng-Hierophants of Egypt, the receptacles of the highest dn™ k.io.l- 
 edge and wisdom, the Elect and the incarnations of the primordial duine 
 inftructors-the Dhyani Buddhas or Kumaras. There was a time, ^ons
 
 328 TIIEOSOPHICAL 
 
 bt'foro the Braliinaiis btciiiiif a caste, or even the I'panishads were writ- 
 ten, when tliere was on earth but one "lip", one reli«rion and one 
 science, namely, the speech of the {rods, the Wisdoni-Relifjion and Truth. 
 This was before the fair fields of the latter, overrun by nations of many 
 lanjruajres, became over<ri'own with the weeds of intentional decejition. 
 and national creeds invented l)y ambition, cruelty and selfishness, l)r()ke 
 the one sacred Trutii into thousands of frajrraents. 
 
 Upanita (Sk.). One who is invested with the Brahnianieal llinad : 
 /('/.. "I)roujrht to a spiritual teacher or Guru". 
 
 Uparati (Sk.). Absence of outgoing desire; a Yoga state. 
 
 Upasaka (Sk.). ]\Iale chelas or rather devotees. Those who without 
 entering the priestliood vow to preserve the principal commandments. 
 
 Upasika (Sk.). Female chelas or devotees. 
 
 Upasruti (Sk.). According to Orientalists a '" siipcrnatural voice 
 which is iieard at night revealing the .secrets of the future". According 
 to the explanation of Occultism, the voice of any person at a distance — 
 generally one versed in the mysteries of esoteric teachings or an adept — 
 endowed with the gift of projecting both his voice and astral image to 
 any person whatsoever, regardless of distance. The upasruti may "reveal 
 the secrets of the future", or may only inform the person it addresses of 
 some prosaic fact of the present ; yet it will still be an upasruti — the 
 "double" or the echo of the voice of a living man or woman. 
 
 Upeksha (Sk.). Lit., Renunciation. In Yoga a state of absolute 
 indifference attained by self-control, the complete mastery over one's 
 mental and physical feelings and sensations. 
 
 Ur (Chald.). The chief seat of lunar worship; the Babylonian cit>- 
 where the moon was the chief deity, and whence Abraham brought the 
 Jewish god, who is so inextricably connected with the moon as a creative 
 and generative deity. 
 
 Uraeus (Gr.). In Egyptian Vrhck, a serpent and a sacred symbol. 
 Some see in it a cobra, while others say it is an asp. Cooper explains 
 that "the asp is not a urfeus but a cerastes, or kind of viper, i.e., a two- 
 horned viper. It is the royal serpent, wearing the pschcnt . . . the 
 naya hdje." The uraeus is "round the disk of Horus and forms the 
 ornament of the cap of Osiris, besides overhanging the brows of other 
 divinities" (Bonwick). Occultism explains tiuit the urfcus is the sym- 
 bol of initiation and also of hidden wisdom, as the serpent always is. 
 The gods were all patrons of the hierophants and tlieir instructors. 
 
 Uragas (Sk.). The Ndgas (serpents) dwelling in Patala, the nether 
 world or hell, in popular thought ; the Adepts, High Priests and Initiates 
 of Central and South America, known to the ancient Aryans; where 
 Arjuna wedded the daughter of the king of the Ndgas — Ulupi. Nagalistn 
 or Niiga-worship prevails to this day in Cuba and Hayti, and Voodooism. 
 the chief branch of the former, has found its way into New Orleans. In 
 Mexico the chief ".sorcerers", the "medicine men", are called Nagals
 
 GLOSSARY 329 
 
 to this day ; just as thousands of yt-ars ago the Chaldean and Assyrian 
 High Priests were caHcd Nargals, they being ehiefs of tlie ]Magi (Rab- 
 Mag), the office held at one time by tlie propliet Daniel. The word Ndga, 
 "wise serpent", has become universal, because it is one of the few w(Jrds 
 that have survived the wreck of the first universal language. In South 
 as well as in Central and North America, the aborigines use the word, 
 from Behring Straits down to Uruguay, where it means a "chief", a 
 "teacher", and a "serpent". The very word Uraga may have reached 
 India and been adopted tlirough its connection, in prehistoric times, 
 with South America and Uruguay itself, for the name l)elongs to the 
 American Indian vernacular. The origin of the Uragas, for all that the 
 Orientalists know, may have been in Uruguai, as there are legends about 
 them which locate their ancestors the Nagas in Pdtala, the antipodes ,or 
 America. 
 
 Uranides (Gr.). One of the names of the divine Titans, tliose who 
 rebelled against Kronos, the prototypes of the Christian "fallen" angels. 
 
 Urim (Hcl.). See "Thummim". The "Urim and Thummim" origi- 
 nated in Egypt, and symbolized the Two Truths, the two figures of Ba 
 and Thmci being engraved on the breastplate of the Hierophant and 
 worn by him during the initiation ceremonies. Diodorus adds that this 
 necklace of gold and precious stones was worn by the High Priest when 
 delivering judgment. Thme (plural Thmin) means "Truth" in Hebrew. 
 "The Septuagint translates thummim, as Truth'' (Bonwick). The late 
 Mr. Proctor, tlie astronomer, shows the Jewish idea "derived directly 
 from the Egyptians". But Philo Judaeus affirms that Urim and Thum- 
 mim were "the two small images of Revelation and Truth, put between 
 the double folds of the breastplate", and passes over the latter, with 
 its twelve stones typifying the twelve signs of the Zodiac, without ex- 
 planation. 
 
 Urlak (Scand.). The same as "Orlog" (q.v.). Fate; an impersonal 
 power bestowing gifts "blindly" on mortals; a kind of Nemesis. 
 
 Urvasi (Sk.). A divine nymph, mentioned in the Rig-Vcda, whose 
 beauty set the whole heaven ablaze. Cursed by the gods she descended 
 to earth and settled there. The loves of Pururavas (the Vikrama), and 
 the nymph Urvasi are the subject of Kalidasa's world-famous drama, 
 the Vikra7n orv asi. 
 
 Usanas (Sk.). The planet Venus or Sukra ; or rather the ruler and 
 governor of that planet. 
 
 Ushas (Sk.). The dawn, the daughter of heaven; the same as the 
 Aurora of the Latins and the >7t')$ of the Greeks. She is first 
 mentioned in the Vedas, wherein her name is also Ahand and Dyotand 
 (the illuminator), and is a most poetical and fascinating image. She is 
 the ever-faithful friend of men, of rich and poor, though she is believed 
 to prefer the latter. She smiles upon and visits the dwelling of every 
 living mortal. She is the immortal, ever-youthful virgin, the light of the 
 poor, and the destroyer of darkness.
 
 330 THEOSOPHICAL 
 
 Uttara Mimansa (Sk.). The second of the two Mimausas — the first 
 being Purva (lirst) Mimansa, which form respectivel.y the fifth and 
 sixtli of the Darshanas or schools of pliih)sopliy. The Mimansa are in- 
 cluded in the generic name of Ycddnta, though it is the Uttara (by 
 Vyasa) which is really the Vcddnta. 
 
 Uzza (He}).). The name of an angel who, together with Azrael, op- 
 I)()sed, as the Zohar teaches, the creation of man by the P^lohim, for 
 which the latter annihilated both.
 
 GLOSSARY 331 
 
 V. 
 
 v.— The twenty-second letter of the Latin alphabet. Numerically it 
 stands for 5 ; hence the Roman V (with a dash) stands for 5,000. The 
 Western Kabbalists have connected it with the divme Hebrew name 
 IHVH The Hebrew Vai(, however, bein^ number 6, it is only by being 
 identical with the W, that it can ever become a proper symbol for the 
 male-female, and spirit-matter. The equivalent for the Hebrew Van is 
 YO, and in numerals 6. 
 
 Vach (Sk.). To call Vach "speech" simply, is deficient in clearness. 
 Vach is the mystic personification of speech, and the female ior;o.s, being: 
 one with Brahma, who created her out of one-half of his body,^ which he 
 divided into two portions ; she is also one with Viraj (called the female 
 Virai) who was created in her by Brahma. In one sense Vach is 
 "speech" by which knowledge was taught to man; m another she is 
 the "mvstic, secret speech" which descends upon and enters into the 
 primeval Rishis, as the "tongues of fire" are said to have sat upon 
 the apostles. For, she is called "the female creator", the mother of 
 the Vedas'\ etc., etc. Esoterically, she is the sub.iective Creative Force 
 which, emanating from the Creative Deity (the subjective^ Universe, its 
 "privation", or ideation) becomes the manifested "world of speech i.e., 
 the eoncrete expression of ideation, hence the "Word" or Logos. Vach is 
 "the male and female" Adam of the first chapter of Genesis and thus 
 called "Vach-Viraj" by the sages. (See Atharva Veda.) She is also 
 "the celestial Saraswati produced from tlie heavens' , a voice derived 
 from speccliless Brahma" (Mahahharata) ; the goddess of wisdom and 
 eloquence. She is called Sata-rupa, the goddess of a hundred forms. 
 
 Vacuum (Lai.). The symbol of the absolute Deity or Boundless 
 Space, esoterically. 
 
 Vahana (8k.). A vehicle, the carrier of something immaterial and 
 formless. All the gods and goddesses are, tlierefore, represented as 
 using vdhanas to manifest themselves, which vehicles are ever symbolical. 
 So, for instance, Vishnu has during Pralayas. Ananta the infinite 
 (Space), symbolized by the serpent Sesha, and during the Manvantaras 
 —Garuda tlie gigantic half-eagle, half-man, the symbol of the great 
 cvcle; Brahma appears as Brahma, descending into the planes of mani- 
 festations on Kalahamsa, the "swan in time or finite eternity ; femi 
 (phonet, Shiva) appears as the bull Nandi; Osiris as the sacred bull 
 Apis; Indra travels on an elephant ; Karttikeya on a peacock ; Kamac eva 
 on Makdra, at other times a parrot ; Agni,, the universal (and also solar) 
 Fire-god, wlio is, as all of them are, "a consuming Fire , manifests
 
 332 TIIKOSUl'llMAI, 
 
 itself as a rain and a lamb, Ajd, "the uiilxirn"; \'ai-una. as a (isli ; etc.. 
 • •to., wliilf the vt'liieli' of ^Ian is his body. 
 
 Vaibhachikas (Sk.). Tho followers of llic Vihhdcha Shdstro, an 
 ancient school of niatt-rialisin ; a phil()so])hy that lield tiiat no mental 
 concept can be formed except throiijrh diivct contact between the mind. 
 via the senses, such as sight, touch, taste, etc., and external objects. 
 'ri)('r(> are Viabhachikas, to this day in India. 
 
 Vaidhatra (Sk.). The same as the Kuuiaras. 
 
 Vaidyuta (Sk.) . Electric fire, the same as Pdvaka, one of tlie tlirce 
 lires which, divided, i)rodnce forty-nine mystic fires. 
 
 Vaihara (Sk.). The name of a cave-temple near Rajagriha, whereinto 
 the Lord Buddha usually retired for meditation. 
 
 Vaijayanti (Sk.). The magic necklace of Vishiui, imitated by certain 
 Initiates among the temple Bralimans. It is made of tive precious stones, 
 eacii symbolizing one of the tive elements of our Round; namely, the 
 pearl, ruby, emerald, sapphire and diamond, or water, fire, earth, air 
 and ether, called "the aggregate of the five elemental rudiments" — 
 the word "powers" being, perhaps, more correct than "rudiments". 
 
 Vaikhari Vach (Sk.). That which is uttered; one of the four forms 
 
 of .speech. 
 
 Vaikuntha (Sk.). One of the names of the twelve great gods, whence 
 Vaikunthaloka the abode of Vishnu. 
 
 Vairajas (Sk.). In a poj^ular belief, semi-divine beings, shades of 
 .saints, inconsumable by fire, impervious to water, who dwell in Tapo- 
 loka with the hope of being translated into Satya-loka — a more purified 
 state which answers to Nirvana. The term is explained as the aerial 
 bodies or astral shades of "ascetics, mendicants, anchorites, and peni- 
 tents, who have completed their course of rigorous austerities". Now 
 in esoteric philo.sophy they are called Nirmdnakdijas, Tapo-loka being on 
 the sixth plane (upward) but in direct communication with the mental 
 plane. The Vairajas are referred to as the first gods because the Mdnasa- 
 putras and the Kunidras are the oldest in theogony, as it is said that even 
 the gods woi*shipped them (Matsya Purdna) ; those whom Brahma '"with 
 the eye of Yoga beheld in the eternal spheres, and w^ho are the gods of 
 gods" f'Vtnju Purdna). 
 
 Vairochana (Sk.). "All-enlightening". A mystic symbol, or rather 
 a generic personification of a class of spiritual beings described as the 
 embodiment of essential wisdom (hodhi) and absolute purity. They 
 dwell in the fourth Arupa Dhdtu (formless world) or Buddhakshetra, 
 and are the first or the higliest hierarchy of the five orthodox Dhyani 
 Buddlias. There was a Srumana (an Arhat) of this name (see Eitel's 
 Sansk. Chin. Diet.), a native of Kashmir, "who introduced Buddliism 
 into Kustan and laboured in Tibet" (in the seventh century of our era). 
 He was the best translator of the semi-esoteric Canon of Northern Bud- 
 dhism, and a contemporary of the great Samautabhadra (q.v.).
 
 GLOSSARY 333 
 
 Vaisakha (Sk.). A ei^ebrated female ascetic, boru at Sravasti, and 
 called Sudatta. "virtuous donor". She was the mother-abbess of a 
 Vihara, or convent of female Upasikas, and is known as the builder of 
 a Vihara for Sakyamuni Buddha. She is regarded as the patroness of 
 all the Buddhist female ascetics. 
 
 Vaisheshika (Sk.). One of the six Darshanas or schools of philosophy, 
 founded by Kanada. It is called the Atomistic School, as it teaches the 
 existence of a universe of atoms of a transient character, an endless 
 number of souls and a tixed number of material principles, by the 
 correlation and interaction of which periodical cosmic evolutions take 
 place without any directing Force, save a kind of mechanical law in- 
 herent ill tlie atoms; a very materialistic school. 
 
 Vaishnava (Sk.). A follower of any sect recognising and worshipping 
 Vishnu as the one supreme God. The worshippers of Siva are called 
 Sniras. 
 
 Vaivaswata fSk.). TJu^ name of the Seventh :\Iauu, the forefather of 
 tlie post-diluvian race, or our own fifth humankind. A reputed son of 
 Surya (the Sun), he became, after having been saved in an ark (bui^t by 
 the order of Vishnu) from the Deluge, the father of Ikshwaku. the 
 founder of the solar race of kings. (See, "Suryavansa",) 
 
 Vajra fSk.). Lit., "diamond club"" or sceptre. In the Hindu M'orks 
 tlie scepter of Indra, similar to the thunderbolts of Zeus, with wliich 
 this deity as the god of thunder, slays his enemies. But in mystical 
 Buddhism, the magic sceptre of Priest-Initiates, exorcists and adepts — 
 the symbol of the possession of Siddhis or superhuman powers, wielded 
 during certain ceremonies by the priests and theurgists. It is also the 
 symbol of Buddha "s power over evil spirits or elementals. The pos- 
 sessors of this wand are called Vajrapnni (q.v.). 
 
 Vajracharya (Sk..) The spiritual acharya (guru, teacher) of the 
 Yogricharyas. The "Supreme j\Iaster of the Vajra". 
 
 "Vajradhara (Sk.). The Supreme Buddha with the Northern Biid- 
 dhists. 
 
 Vajrapani (Sk.), or Manjushri, the Dliyani-Bodhisattva (as the 
 spiritual reflex, or the son of the Dhyani-Buddhas, on earth) born di- 
 rectly from the subjective form of existence ; a deity worshipped by the 
 profane as a god, and by Initiates as a subjective Force, the real nature 
 of whicli is known only to. and explained by, the highest Initiates of tin- 
 Yogaeliarya St-liool. 
 
 Vajrasattva (Sk.) The name of the sixth Dhyaui-Buddha (of whom 
 there arc but five in the popular Northern Buddhism) — in the Yoga- 
 charya school, the latter counting seven Dliyaiii-Buddhas and as many 
 Bodliisattvas — the "mind-sons" of the former. Hence, the Orientalists 
 i-efcr to Vajrasattva as "a fictitious Bodhisattva". 
 
 Vallabacharya (Sk.). The name of a mystic who was the chela 
 (disciple) of Vishnu Swami, and the founder of a sect of Vashnavas. His
 
 334 THEOSOrillCAL 
 
 descendants aii- calltil (Joswanu Maliaraj. and liavf niu«'h landed j»roj)- 
 trty and nnimrons mandirs (temples in Horabay. Tin y have degenerated 
 into a slianu't'nlly liet'ntious sect. 
 
 Viimana (Sic). The fifth avatar ol' Vishnu, hiiic.' the name of th«' 
 |)\v;irt' whosi' form was assumed l>y that god. 
 
 Vara (Mazd.). A term used in the Veiididdd, whert- Ahura-mazda 
 eommands Yinni to build Vara. It also sifrnifit-s an enelosure or vehicle, 
 an ark (arrjha), and at the same time i^l an (versr 30). Vara is the 
 vehicle of our informing Etjus, i< ., /he human liody. the soul in which is 
 typified by the txpression a "window self-shining within'*. 
 
 Varaha (SI,-.). The boar-avatar of Vishnu; the third in number. 
 
 Varna (Sk.). Caste; lit., "colour"'. The four chief ca.stes named 
 t»y Manu — the lirnlnniu Kshatri\a. Vaisya ami Sudra — are called 
 (liatiir-rarna. 
 
 Varsha (Sk.). A rr^imi. a i)lain; any strt'teli of country situated 
 brfwirii the great mountain-ranges of the earth. 
 
 Varuna fSk.). '*The god of water, or marine god. but far diflferent 
 from Neptune, for in the case of this oldest of the Vedic deities, Water 
 means the "Waters of Space", or the all-investing .sky, Akasa, in one 
 .sense. Varuna or Ouaroona (phonetically), is certainly the prototype of 
 the Oiiruitos of the Greeks. As ]\ruir says: "The grandest eosmical 
 functions are aseribed to Varuna. Possessed of illimitable knowledge 
 . . . . he upholds heaven and earth, he dwells in all worlds as 
 sovereign ruler. . . . lie made the golden . . . sun to shine in 
 the firmament. The wind which resounds through the atmosphere is liis 
 breath. . . . Through the operation of his laws the moon walks in 
 brightness and the stars . . . mysteriously vanish in daylight. He 
 knows the Hight of birds in the sky, the patlis of shijis on the ocean, the 
 course of the far travelling wind, and beholds all the things that have 
 been or shall be done. . . . He witnesses men's truth and false- 
 hood, lie instructs the Rishi Vasishta in my.stcries; but his secrets and 
 these of ^litra are not to be revealed to the fooli.sh." . . . "The 
 attributes and functions ascribed to Varuna impart to his character a 
 moral elevation and sanctity far surpassing that attributed to any other 
 Vedic deity." 
 
 Vasishta (Sk.). One of the primitive seven great Rishis, and a most 
 eehluati (1 Vedic sage. 
 
 Vasudeva (Sk.). The fatlur of Krishna. He belonged to the Yadava 
 branch of the Somavansa, or lunar race. 
 
 Vasus (Sk.). The eight evil deities attendant upon Iiulra. Per.soni- 
 tied cosmic phenomena, as their names show. 
 
 Vayu (Sk.). Air: the god and sovereign of the air; one of the five 
 states of matter, namely the ffas( ous; one of the five elements, called, as 
 wind, Vdta. The Vishnu rurdna makes Vayu King of the Gandharvas. 
 He is the father of Ilanuman, in the lidrndyoixi. TIh' trinity of the
 
 GLOSSARY 335 
 
 mystic j;od.s in Kusmos eloseh' related to each otlu-r, are "Agiii (fire) 
 whose place is on earth ; Vavu (air, or one of the forms of Indra), whose 
 place is in the air; and Surya (the sun) whose place is in the air". 
 (Nirukta.) In esoteric interpretation, these three cosmic principles, 
 correspond witli tlie three ImiiKin principles, Kama, Kama-Manas and 
 ]\ranas, tlie sun of the intellect. 
 
 Vedana (Sk.). Th(i second of the five Skondhas (perceptions, senses). 
 Th(^ sixth Nidana. 
 
 Vedanta (Sk.). A mystic system of philo.sophy wliieh has developed 
 from the efforts of {generations of sajres to interpret the secret meaninp: 
 of the IJpani^lKuh (q.v.). It is called in the Shad-Dorshonas (six schools 
 or systems of demonstration). TJitara Mhnnnaa. attril)uted to Vyasa. the 
 compiler of the Vfdas. who is thus referred to as the founder of the 
 Vedanta. The orthodox Hindus call Vedanta — a terni meanin<r literally 
 the "end of all (Vedic) knowledge" — Brahma- jnana, or pure and spirit- 
 ual knowled<re of Brahmri. Even if we accept the late dates assiprned to 
 various Sanskrit scliools and treatises by our Orientalists, the Vedanta 
 miLst be 3,300 years old as Vyasa is said to have lived 1.400 years B.C. 
 If, as Elphinstone has it in his Hisforif of India, the Brdhniatias are the 
 Talmud of the Hindus, and the V(das the Mosaic books, then the 
 Vedanta may be correctly called the Kahalah of India. But liow vastly 
 more grand! Sankaracharya, who was the popularizer of the Vedantic 
 sy.stem, and the founder of the Adwaita philosopliy. is sometimes called 
 the founder of the modern schools of the .Vedanta. 
 
 Vedas (Sk.). The "revelation", the scriptures of the Hindus, from 
 the root vid, "to know", or "divine knowledge". They are the most 
 ancient as well as the most sacred of the Sanskrit works. The Vcdas — 
 on the date and antiquity of which no two Orientalists can agree, are 
 claimed by tlie Hindus themselves, whose Brahmans and Pundits ought 
 to know best about their own religious works, to have been first taught 
 orally for thousands of years and tlien compiled on the .shores of Lakf 
 Alanasa-Sarovara (phonetically, Mansarorara) beyond tlie Himalayas, in 
 Tibet. When was this done? While their religious teachers, such as 
 Swami Dayanand Saraswati, claim for them an antiquity of many 
 decades of ages, our modern Orientali.sts will grant them no greater 
 antiquit\' in their present form tlian about between 1,000 and 2.000 
 B.C. As compiled in their final form by Veda-Vyasa. however, the 
 Brahmans tliemselves unanimously assign 3.100 years before the Chris- 
 tian era, the date when Vya,sa fh)urished. Therefore th(> Vfdas must 
 be as old as this date. But their antitjuity is sutHiciently proven by the 
 fact that they ai'c written in such an ancient form of Sanskrit, so 
 different from the Sanskrit now used, that there is no other work like 
 them in the literature of this eldest sister of all tlu; known languages, as 
 Prof. Max Midler calls it. Only the most learned of the Brahman 
 Pundits can read the Vcdas in their original. It is urged that Colc- 
 hrooke found the date 1400 ii.c. corroborated absolutely by a pas.sage
 
 336 THEUSOl'lIKAL 
 
 wliifli 1k' discovn-rd, aiul wliicli is based on astronoinifal ilata. But if. 
 as shown nnaiiinioiisly by all tiic Orientalists and tlie Hindu Pundits 
 also, that (a) tho Vnlas an- not a sinj^U- work, nor yet any one of tho 
 separate Vcdas; but that eacli Veda, and almost every hymn and divi- 
 sion of the latter, is the jiroduetion of various authors; and that (b) 
 these have been written (whether as sruti, "revelation", or not) at vari- 
 ous periods of the ethnolofrieal evolution of the Indo-Aryan raee, then — 
 what does Mr. Colebrooke's discovery jjrove? Simply that the Vcdus 
 were f'nudh/ ari-aufred and compiled fourteen centuries liefore our era; 
 but this interferes in no way with their anti(piity. (^uite the revers*^ : 
 for, as an offset to Mr. Colebrooke's passajre, there is a learned article, 
 written on purely astronomical data by Krishiui Shastri Godbole (of 
 Bombay), which proves as absolutely and on the same evidence that the 
 Vedas must have been taujrht at least 25,000 years ago. (See Thcoso- 
 phist. Vol. II., p. 288 ct .sv 7.. Au-r.. 1881.) This statement is, if not sup- 
 ported, at any rate not contradicted by what Prof. Cowell says in Ap- 
 pendix VII., of Elphinstone's Ilistori/ of India: "There is a difference 
 in age between the various hymns, which are now unitcMl in their present 
 form as the Sanhita of the Rifj-Vcda; but we have no data to eleterminc 
 their relative antiquity, and purely subjective criticism, apart from solid 
 data, has so often failed in other instances, that we can trust but little 
 to any of its inferences in such a recently opened field of research as 
 Sanskrit literature. [Not a fourth part of the Vaidik literature is as 
 yet in print, and very little of it has been translated into English 
 (1866).] The still unsettled eoutroversies about the Homeric poems 
 may well warn us of being too confident in our judgments regarding th( 
 yet earlier hymns of the Rig-Veda. . . . When we examine these 
 hymns . . . they are deeply interesting for the history of the human 
 mind, belonging as they do to a much older phase than the poems of 
 Homer or Hesiod." The Vedic writings are all classified in two great 
 divisions, exoteric and esoteric, the former being called Karma-Kanda, 
 "division of actions or works'', and the Jndna-Knnda, "division of (di- 
 vine) knowledge", the Upanishads (q.v.) coming under this last classi- 
 fication. Both departments are regarded as Sruti or revelation. To 
 each hymn of the Rig-Veda, the name of the Seer or Rishi to whom it 
 was revealed is prefixed. It, thus, becomes evident on the authority of 
 these very names (such as Vasishta, Viswamitra, Narada, etc.), all of 
 which belong to men born in various manvantaras and even ages, that 
 centuries and perhajis millemiiiinis, must have elap.sed between the dates 
 of their comi)osition. 
 
 Veda-Vyasa (Sk.). The compiler of the Vedas (q.v.). 
 
 Veddhas (Sing.). The name of a wild race of men living in the for- 
 ests of Ceylon. They are very difficult to find. 
 
 Vehicle of Life (Mystic). The "Septenary" Man among the Pytha 
 goreans, "number seven" among the profane. The former "explained 
 it by saying, that the human body consisted of four principal elements
 
 GLOSSARY go-T 
 
 (prnciples), and that tlie soul is triple (the higher triad)" (See Ids 
 UnvetledYol. II., p. 418, New York. ]877.) It has been often remarked 
 that in the earlier works of the Theosophists no septenary division of 
 man was mentioned. The above quotation is sufficient warrant that 
 althou-h with every caution, the sub.ject was more than once approached' 
 j'.iKl IS not a new-fanjjled tlieorv or invention 
 
 Vendidad (Pahlavi). The first book (Nosk) in the collection of Zend 
 tra-ments usually kno^^^l as the Zend-Avesta. The Vendidad is a cor- 
 ruption of the compound-word " Vidaevo-datem", meanin«^ "the auti- 
 demoniac law", and is full of teachings how to avoid sin and defilement 
 by purification moral and physical— rach of wliich teacliings is based on 
 Occult laws. It IS a pre-eminently occult treatise, full of svmbolism and 
 often of meaning quite the reverse of that which is expressed in its 
 dead-letter text. The VcndMad, as claimed by tradition, is the onlv one 
 of the twenty-one A osks (works) that has escaped the auto-da^fe at thr 
 hands of the drunken Iskander the Rumi, he whom posterity calls 
 Alexander the 6V.^af-though the epithet is justifiable onlv when applied 
 to the brutality, vices and cruelty of this conqueror. It "is through tlie 
 vandalism of this Greek that literature and knowledge have lost much 
 priceless lore m the Nosks burnt by him. Even the Vendidad has 
 reached us in only a fragm(>ntary state. The first chapters are ven- 
 mystical, and therefore called "mythical" in the renderings of Euro- 
 pean Orientalists. The two "creators" of "spirit-matter" or the world 
 of differentiation-Ahura-Mazda aand Angra-Main^1l (Ahriman)-are 
 mtroduced in them, and also Yima (the first man, or mankind personi- 
 fied). The work is divid.-<l into Fargards or chapters, and a portion of 
 
 fs::z:,fjr;i.:.V'^^ '"'■'"""" -' ^-^ ''-''- °^' terrestrial^evolutio^i' 
 
 Vetala (Sk.). An elemental, a spook, which haunts burial orounds 
 and animates corpses. ^^^iinu> 
 
 |.o«oi «^,.l t|„. Ininn; by black magic, ineautatious. and ceremonies per 
 "teTMee ''vijr-' ) """'' """"' '■"* "^"^^^^ *'>« ^"^^^ ^ 
 
 p.S''r?,,/So.uttnT£teuSvrr""' "'"■ •"" ^-""•-' "' 
 Vibhutayah (Sk.). The same as Siddhis or magic powers. 
 Vidya (Sk.). Knowledge, Occult Science. 
 ^^ Vidya-dhara r>SA-.;. And Vidya-dhari, male and female deities. Lit.. 
 possessors ol knowledge". They are also called Nahhas-chara, "mov- 
 ing in the air flying, and Prujam-vada, "sweet-spoken". Thev are the 
 ^>lphs of the Rosicrucians: inferior deities inhabiting the astral sphere 
 between the earth and ether; believed in popular folk-lore to be benefi- 
 cent, but m reality they are cunning and mischievous, and intelligent 
 
 fndT ? 'w 7^^"' "^ '^■'" '''''■ ^^^''y ^'^ represented in the East, 
 and in the West, as having intercourse with men ("intermarrying", as
 
 338 THEOSOPHIC.M. 
 
 it is called in Kosicniciiiii j)arlance; see Count dc Gahalis). In India 
 they are also called Kiimn-rupins, as they take shapes at will. It is 
 among: these creatures that the "spirit-wives" and "spirit-husbands" 
 of certain modern si)iritualistic mediums and hysteriacs are recruited. 
 These boast with i>ride of having? such pernicious connexions (e.g., the 
 American "Lily", tlie spirit-wife of a well-known head of a now scat- 
 tered community of Spiritualists, of a great poet and well-known 
 writer), aand call them angrel-guides. maintaining that they are the 
 spirits of famous disembodied mortals. These "spirit-husbands" and 
 "wives" have not originated with the modern Spiritists and Spiritual- 
 ists, but have been known in the East for thousands of years, in the 
 Occult jihilosopliy. under the names above given, and among the profane 
 as — Pishaehas. 
 
 Vihara fSk.).' Any place inhabited by Buddhist priests or ascetics; 
 a Buddhist temple generall.v a rock-temple or cave. A monastery, or 
 a nunnery also. One finds in these days Viharas built in the enclosures 
 of monastei-ies and academies for Buddliist training in towns and cities; 
 but in days of yore they were to be met with only in unfrequented wild 
 jungles, on mountain tops, and in the most deserted places. 
 
 Viharaswamin (Sk.). The superior (whether male or female) of a 
 monastery or convent, Vihara. Also called Karmaclana. as every teacher 
 or guru, having authority, takes upon himself the responsibility of 
 certain actions, good or bad. committed hy his pupils or the flock en- 
 trusted to him. 
 
 Vijnanam (Sk.). The Vedantic name for the principle which dwells 
 in the Yijudnamaya Kosha (the sheath of intellect) and corresponds to 
 the faculties of the Higher Manas. 
 
 Vikarttana (Sk.). Lit., "shorn of his rags"; a name of the Sun, and 
 the type of the initiated neophyte. (See Secret Doctrine, I., p. 322, n.) 
 
 Vimoksha (Sk.). The same as Nirvana. 
 
 Vina (Sk.). A kind of large guitar used in India and Tibet, whose 
 invention is attributed variously to Siva, Narada, and others. 
 
 Vinata (Sk.). A daughter of Daksha and wife of Kashyapa (one of 
 the "seven orators" of the world). She brought forth the e^rg from 
 which Garuda the seer was born. 
 
 Viprachitti (Sk.). The chief of the Danavas — the giants that warred 
 with the gods: the Titans of India. 
 
 Virabhadra (Sk.). A thousand-headed and thousand-armed monster, 
 "born of the breath" of Siva Rudra a symbol having reference to the 
 "sweat-born", the second race of mankind (Secret Doctrine, II., p. 182). 
 
 Viraj (Sk.). The Hindu Logos in the Purdnas; the male Manu, 
 created in the female portion of Brahma's body (Vach) by that god. 
 Says Manu: "Ha\ang divided his body into two parts, the lord 
 (Brahma) became with the one half a male and with the other half a 
 female; and in her he created Viraj". The Rig-Veda makes Viraj
 
 GLOSS AKY 339 
 
 spring from Purusha, and Purusha sprin^]^ from Viraj. Tlu' latter is the 
 type of all male beings, and Vaeh, Sata-riipa (she of the hundred forms), 
 the type of all female forms. 
 
 Vishnu (8k.). The second person of the Hindu Trimurti (trinity), 
 composed of Brahma, Vishnu and Siva. P>om the root visit, to pervade". 
 In the Rig-Veda, Vishnu is no high god, but simply a manifestation 
 of the solar energy, described as "striding through the seven regions 
 of the Universe in three steps and enveloping all things with the dust 
 (of his beams".) AVhatever may be the six other occult signiticances of 
 the statement, this is related to the same class of types as the seven and 
 ten Sephiroth, as the seven and three orifices of the perfect Adam Kad- 
 mon, as the seven "principles" and the higher triad in man, etc., etc. 
 Later on this mystic tj'pe becomes a great god. the preserver and the 
 renovator, he "of a thousand names — Sahasranama". 
 
 Vishwakarman (Hk.). The "Omnificent". A Vedic god, a personi- 
 fication of the creative Force, described as the One "all-seeing god. 
 . . . . the generator, disposer, who ... is beyond the compre- 
 hension of (uninitiated) mortals". In the two hymns of the Rig-Veda 
 specially devoted to him, he is said "to sacrifice himself to himself". 
 The names of his mother, "the lovely and virtuous Yoga-Siddhd" 
 (Purdnas), and of his daughter Sanjnd (spiritual consciousness), show 
 his mystic character. (See Secret, Doctrine, siih voc.) As the artificer 
 of the gods and maker of their weapons, he is called Kdru, * * workman ' ', 
 Takshaka "carpenter", or "wood-cutter", etc., etc. 
 
 Vishwatryarchas (Sk.). The fourth solar (mystic) ray of the seven. 
 (See Secret Doctrine, I., p. 515, n.) 
 
 Vivaswat (Sk.). The "bright One", the Sun. 
 
 Viwan (Sk.). Some kind "of air-vehicle", like a balloon, mentioned 
 but not described in the old Sanskrit works, which the Atlanteans and 
 the ancient Aryas seem to have known and used. 
 
 Voluspa (Scand.). A poem called "The Song of the Prophetess", or 
 "Song of Wala". 
 
 Voodooism, or Voodoos. A system of African sorcery ; a sect of black 
 magicians, to which the New Orleans negroes are much addicted. It 
 flourishes likewise in Cuba and South America. 
 
 Voordalak (Slav.). A vampire; a corpse informed by its lower prin- 
 ciples, and maintaining a kind of semi-life in itself by raising itself 
 during the night from the grave, fascinating its living victims and suck- 
 ing out their blood. Roumanians, Moldavians, Servians, and all the 
 Slavonian tribes dwelling in the Balkans, and also the Tchechs (Bohe- 
 mians), Moravians, and others, firmly believe in the existence of such 
 ghosts and dread them accordingly. 
 
 Votan (Mcx.). The deified hero of the ^Mexicans and probably the 
 same as Quetzal-Coatl ; a "son of the snakes", one admitted "to the 
 snake's hole", which means an Adept admitted to the Initiation in the
 
 340 TIIKOSOPIIICAL 
 
 secret eliambir of the 'rcmplc. 'I'lie missionary Brusst-ur tie Hoiirbourj;, 
 seeks to prove him a (ieseendant of Ham. t)ie accursed son of Noali. 
 (Soo Isis Unvcilcfl, I., pj). 'Af) ct acq.) 
 
 Vrata ( Sk.). Law, or power of the p^ods. 
 
 Vratani (Sic). Varuna's "active laws", courses of natural action. 
 (S.r irt<i Vidic Hymns, X., 90-1.) 
 
 Vriddha Garga (Sk.). From Vriddha, "old", and (!(ir<ia, an ancient 
 sa^'t . oiir of the oldest writers on astronomy. 
 
 Vriddha Manava (Sk.). The laws of j\Ianu. 
 
 Vritra (Sk.). The demon of drought in the Vcdas, a great foe of 
 Indra. with wliom he is constantly at war. The allegory of a cosmic 
 phenomenon. 
 
 Vritra-han (Sk.). An epithet or title of indra. meaning "the slayer 
 of A'ritra "". 
 
 Vyahritis (Slav.). Lit., "fiery." words lit h>i and horn of fire. The 
 three mystical, creative words, said by ]\Ianu to have been milked by the 
 Prajapati from the Vrdas: hhur, from tlie Rig-Vcda; hhuvah, from the 
 Yajur-Vcda; and Swar, from the Sarna-Vrda (Manu TI.. 76). All three 
 are said to possess creative powers. Tlie Satapatha Brdhmana explains 
 tliat the}' are "the three luminous essences" extracted from the Vedas 
 by Prajapati ("lords of creation", progenitors), through heat. "He 
 (Brahma") uttered the word bhur, and it became the earth; bhuvah, and 
 it became the firmament; and swar, which became heaven". Mahar is 
 the fourth "luminous essence", and was taken from the Atharva-Veda. 
 But. as this word is purely mantric and magical, it is one, so to say, kept 
 apart. 
 
 Vyasa (Sk.>. Lit., one who expands or amplifies; an interpreter, or 
 rather a rcveahr; for that which he explains, interprets and amplifies 
 is a myst( rjj to the profane. This term was applied in days of old to the 
 highest Gurus in India. There were manj'^ Vyasas in Aryavarta; one 
 was the compiler and arranger of the Vedas; another, tlie author of 
 the Mahdhhdrata — the twenty-eighth Vydsa or revealer in the order of 
 succession' — and the last one of note was the author of TJttara Mlmdnsd, 
 the sixth school or system of Indian philosophy. He was also the 
 founder of the Vedanta system. His date, as assigned by Orientalists 
 (see Elphinstone, Cowell, etc.), is 1,400 B.C., but this date is certainly too 
 recent. The Purdnas mention only twenty-eight Vyasas. who at various 
 ages descended to the earth to itroniulgate Vedic truths — -but there were 
 inanv more.
 
 GLOSSARY 341 
 
 w. 
 
 w. 
 
 -The '2'.h'd letter. Has no rquivaleut in Hebrew. In Western 
 Occultism some take it as the symbol for celestial water, whereas ^I 
 stands for terrestrial water. 
 
 Wala (Scand.J. A prophetess in the songs of the Edda (Norse myth- 
 ology). Through the incantations of Odin she was raised from her 
 grave, and made to prophesy the death of Baldur. 
 
 Walhalla (Scand.). A kind of paradise (Devaehan) for slaughtered 
 waiTiors called by the Norsemen "the hall of the blessed heroes": it 
 has five hundred doors. 
 
 Wall (Scand.). The son of Odin who avenges the death of Baldur, 
 "the well-beloved". 
 
 Walkyries (Scand.). Called the "choosers of the dead". In the 
 popular poetry of the Scandinavians, these goddesses consecrate the 
 fallen heroes with a kiss, and bearing them from the battle-field carry 
 them to the halls of bliss and to the gods in Walhalla. 
 
 Wanes (Scand.). A race of gods of great antiquity, worshipped at 
 the dawn of time by the Norsemen, and later by the Teutonic races. 
 
 Wara (Scand.). One of the maidens of Northern Freya ; "the wis«^ 
 Wara", who watches the desires of each human heart, and avenges 
 ivery breach of faith. 
 
 Water. The first principle of things, according to Thah-s and other 
 ancient philosophers. Of course this is not water on the material plane, 
 but in a figurative sense for the potential fluid contained in boundless 
 space. This was symbolised in ancient Egypt by Kncph, the "unre- 
 \Taled" god, who was represented as the serpent — the emblem of eter- 
 nity — encircling a ivatcr-wrn, with his head hovering over the waters. 
 wiiich he incubates with his breath. "And tlu' Spirit of God moved 
 upon the face of the waters." (Gen. i.) Tiie honey-dew, the food of 
 the gods and the creative hecs on the Yggdra.sil, falls during the night 
 npon the tree of life from the "divine waters," the birth-place of the 
 gods". Alchemists claim that when pre-Adamic earth is reduced by the 
 Alkahest to its first substance, it is like clear water. The Alkahest is 
 "the one and the invisihh , tlie water, the first principle, in the second 
 transformation". 
 
 We (Scand.). One of the three gods — Odin, Wili and We — who kill 
 tile giant Ymir (chaotic force), and create the world out of his body, tho 
 primordial substance.
 
 342 THKOSOPUICAL 
 
 Werdandi fScand.). See "Noriis", tlic three sister-goddesses who 
 represent tlie Past, the Presiiit aiul tlir l''uture. Werclaiuli represents 
 the ever-present time. 
 
 Whip of Osiris. The seuur;,'e whieli symbolises Osiris as the "judge 
 of tile dead". It is called tiie iKhhikh, in the papyri, or the flagellum. 
 Dr. Pritchard set-s in it a fan or van, the winnowing instrument. Osiris, 
 "whose fan is in his hand and who purges the Amenti of .sinful hearts 
 as a winnower sweeps his floor of the fallen grains and locks the good 
 wlieat into his garner". (('omi»are Matlluw, iii. 12.) 
 
 White Fire (Kab.). The Zohar treating of the "Long Face" and 
 "Short Face", the symbols of Macrocosm and Microcosm, speaks of the 
 hidden Wiiite Fire, radiating from these night and day and yet never 
 seen. It answers to vital force (beyond luminiferous ether), and elec- 
 tricity on the iiigher and lower planes, liut the mystic "White Fir«" 
 is a name given to Ain-8oph. And this is the difference between the 
 Aryan and the .Semitic philosoi)hies. The Occultists of the former speak 
 of the Black Fire, whicii is the symbol of the unknown and untliinkable 
 Brahm, and declare anj' speculation on the "Black Fire'' imposvsible. 
 But the Kabbalists who, owing to a .subtle permutation of meaning, en- 
 dow even Ain-Soph with a kind of indirect will and attributes, call its 
 "fire'' white, thus dragging the Absolute into the world of relation and 
 finiteness. 
 
 White Head. In Hebrew Kcsha Ilivra, an epithet given to Sephira. 
 the highe.st of the .Sephiroth, whose cranium "distils the dew which will 
 call the dead again to life". 
 
 White Stone. The sign of initiation mentioned in St. John's 
 lii v( Uitidii. It had the word prize engraved on it, and was the symbol 
 of that word given to the neophyte who. in his initiation, had success- 
 fully pas.sed through all the trials in the i\lYSTERiES. It was the potent 
 white cornelian of the mediajvaL Rosicrucians, who took it from the 
 Gnostics. "To him that overcometh will I give to eat of the hidd€n 
 manna (the occult knowledge whicli descends as divine wisdom from 
 heaven), and will give him a ivhite, stone, and in the stone a new name 
 written (the 'mystery name' of the inner man or the Ego of the new 
 initiate), whicii no man knoweth saving liim that receiveth it." 
 ( Rrvilnfian. ii. 17. ^ 
 
 Widow s Son. A name giveVi to the French Masons, because the 
 Masonic ceremonies are principally based on the adventures and death 
 of Hiram Abif, "the widow's son", who is supposed to have helped to 
 l)uild the mythical Solomon's Temple. 
 
 Wili (Scand.). See "We." 
 
 Will. In metaphysics and occult philosophy, "Will is that which 
 governs the manifested universes in eternity. Will is the one and sole 
 principle of abstract eternal ^Iotion, or its ensouling essence. "The 
 will," says Van Helmont, "is the first of all powers. . . . The will is 
 the pi'operty of all sjiiritual beings and displays itself in them the more
 
 GLOSSARY 343 
 
 actively tlic move llie>- aiv freed from matter." And Paracelsus? teaches 
 that "determined will is the beginning- of all magical operations. It is 
 because men do not perfectly imagine and believe the result, that the 
 (occult) arts are so uncertain, while they might be perfectly certain." 
 Like all the rest, the Will is septninry in its degrees of manifestation. 
 Emanating from the one, eternal, abstract and purely quiescent Will 
 (Atma in Layam), it becomes Buddhi in its Alaya state, descends lower 
 as Mahat (Manas), and runs down the ladder of degrees until tlie divine 
 Eros becomes, in its lower, animal manifestation, erotic desire. Will as 
 an eternal principle is neither spirit nor substance but everlasting idea- 
 tion. As well expressed by Schopenhauer in his Parcrgn, "in sober 
 reality there is neither matter nor spirit. The tendency to gravitation in 
 a stone is as unexplainable as thought in the human brain. ... If 
 matter can — no one knows why — fall to the ground, then it can also — 
 no one knows why — think. ... As soon even in mechanics, as we 
 trespass beyond tlie purely mathematical, as soon as we reach the inscru- 
 table adhesion, gravitation, and so on, we are faced by phenomena which 
 are to our senses as m.ysterious as the will." 
 
 Wisdom. The "very essence of wisdom is contained in the Non- 
 Being", say the Kabbalists ; but they also apply the term to the Word 
 or Logos, tlie Demiurge, by which the universe was called into existence. 
 "The one Wisdom is in the Sound", say the Occiiltists; the Logos again 
 being meant by Sound, which is the substratum of Akasa. Savs the 
 Zohar, the "Book of Splendour": "It is the Principle of all the Prin- 
 ciples, the mysterious Wisdom, the crown of all that which there is of the 
 most High". (Zohar, iii., fol. 288, Myer's Qdbhalah.) And it is ex- 
 plained, "Above Kether is the Ayin, or Ens, i.e., Ain. the Nothing". 
 "It is so named because we do not know, and it is impossible to know. 
 that which there is in that Principle, because . . . it is ahove Wisdom 
 itself." (iii., fol. 288.) This shows that the real Kabbalists agree with 
 the Occultists tiiat the essence, or that which is in the prin<'iplt' of Wis- 
 dom, is still above that highest AVisdom. 
 
 Wisdom Religion. The one religion wliich underlies all the now- 
 existing creeds. That "faith" which, being j)rimordial, and revealed 
 directly to human kind by their progenitors and informing Egos 
 (though the Church regards them as the "fallen angels"), required no 
 "grace", nor hlinel faith to believe, for it was knoivhdge. (See "Gupta 
 Vidya", Hidden Knowledge.) It is on this Wisdom Religion that 
 Theosophy is based. 
 
 Witch. From the Anglo-Saxon word wicec, German ivisscn, "to 
 know", and irikkcn, "to divine". The witches were at lirst called 
 "wise women", until the day the Church took it unto herself to follow 
 the law of Moses, which put every "witch" or enchantress to deatli. 
 
 Witchcraft. Sorcerj', enchantment, tlu> art of throwing spells and 
 using black magic. 
 
 Witches' Sabbath. The supposed festival and gathering of witehes
 
 344 THEOSOPIIICAL 
 
 in some lonely spot, where the witches were accused of conferring!: 
 directly with the Devil. Every race and jieople believed in it, and some 
 believe in it .still. Thus the chief headquarters and place of meeting of 
 all the witehes in Russia is said to b(» the Bald Mountain (Lyssaya 
 Gora), near Kief, and in Germany the lirocken, in the Ilarz Mountains. 
 In old Boston, U.S.A., they met near the "Devil's Pond", in a large 
 forest wliich has now disappeared. At Salem, they were put to death 
 almost at the will of the Church Ellders, and in South Carolina a witch 
 was burnt as late as 1865. In Germany and England they were mur- 
 dered by Church and State in thousands, being forced to lie and confess 
 under tortui-e their partieipation in tlie "Witches' Sabbath". 
 
 Wittoba (Sic). A form of Vishnu. ^loor gives in his Hindu 
 Pantheon the picture of Wittoba crucified in Spcice; and the Rev. Dr. 
 Luudy maintains (Monumental Christianity ) that this engraving is 
 anterior to Christianity and is the cruciiied Krishna, a Saviour, hence 
 a concrete ])rophecy of Christ. (See Isis Unveiled, II., of)?. 558.') 
 
 Wizard. A wise man. An enchanter, or sorcerer. 
 
 Wodan (Saxon). The Scandinavian Odin, Votan, or Wuotan. 
 
 World. As a prefix to mountains, trees, and so on, it denotes a uni- 
 ver.s<il belief. Thus the "World-Mountain" of the Hindus was Meru. 
 As said in Isis Unveiled: "All the world-mountains and mundane eggs, 
 the mundane trees, and the mundane snakes and pillars, may be shown 
 to embody scientifically demonstrated truths of natural philosophy. All 
 of these mountains contain, wdth very trifling variations, the allegori- 
 cally-exi)ressed description of primal cosmogony ; the mundane trees, 
 that of subsequent evolution of si)irit and matter; the mundane snakes 
 and pillars, symbolical memorials of the various attributes of this double 
 evolution in its endless correlation of cosmic forces. Within the mys- 
 terious recesses of the mountains — the matrix of the universe — the gods 
 (powers) prepare the atomic germs of organic life, and at the same time 
 the life-drink, which, when tasted, awakens in man-matter the man- 
 spirit. The Soma, the .sacrificial drink of the Hindus, is that sacred 
 beverage. For at the creation of the prima materia, while the grossest 
 portions of it w^ere used for the physical embryo-world, its more divine 
 essence pervaded the universe, invisibly permeating and enclosing within 
 its ethereal waves the newly-born infant, developing and stimulating it 
 to activity as it .slowly evolved out of the eternal chaos. From thf 
 poetry of abstract conception, these mundane myths gradually passed 
 into the concrete images of cosmic symbols, as archaeology now finds 
 them." Another and still more usual prefix to all these objects is 
 "Mundane". (See "Mundane Egg", "Mundane Tree", and 
 "Yggdrasil".) 
 
 Worlds, the Four. The Kabbalists recognise Four Worlds of Exist- 
 ence : viz., Atziluth or archetypal ; Briah or creative, the first reflection 
 of the highest; Yetzirah or formative; and Assiah, the AVorld of Shells 
 or Klippoth. and the material universe. The essence of Deity concen-
 
 GLOSS AEY 
 
 345 
 
 trating into the Sephiroth is first manifested in the Atziluthie World, 
 and their reflections are produced in succession in each of the four 
 planes, with gradually lessening radiance and purity, until the material 
 universe is arrived at. Some authors call these four planes the In- 
 tellectual, :Moral, Sensuous, and Material Worlds, [w.w.w.] 
 
 Worlds, Inferior and Superior. The Occultists and the Kabbalists 
 agree in dividing the universe into superior and inferior worlds, the 
 worlds of Idea and the worlds of Matter. "As above, so below", states 
 the Hermetic philosophy. This lower world is formed on its prototype 
 —the higher world; and "everything in the lower is but an image (a 
 reflection) of the higher". {Zohar, ii., fol. 20a.)
 
 .'?46 THEOSOFHICAL 
 
 X. 
 
 •'*•• — This letter is one ot tlie iin|i(»i'taiit s\ inl»()ls in the Occult piiil- 
 nsophy. As a nuniei-al X stands, in mathematics, for the unknown 
 quantity; in occult numerals, for the perfect number 10; when placed 
 horizontally, thus X', it means 1.000; the same with a da.sh over it y 
 for 10.000; and by itself in occult .symbolism, it is Plato's lofjos fraan as 
 a microcosm) decu.ssated in space in the form of the letter X. The (^. 
 or cross within the circle, has moreover a still clearer siprnificance in 
 Eastern occult philosophy: it is ^Ian within his own spherical envelope. 
 
 Xenophilus. A Pythag:oreaii adejit and philo.sopher, credited by 
 Lucian (dc Macroh.), Pliny and others with having lived to his 170th 
 year, preserving all his faculties to the last. He wrote on music and was 
 surnamed the "Musician". 
 
 Xisusthrus (Gr.). The Chaldean Noah, on the As.syrian tablets, who 
 is thus descril)ed in the hi.story of the ten kings of Bero.sus. according 
 to Alexander Polyhistor: "After the death of (the ninth "i Ardates, his 
 .son Xisusthrus reigned eighteen sari. In his time ha])iiened a great 
 deluge." "Warned by his deity in a vision of the forthcoming cataclysm. 
 Xisusthrus was ordered by that deity to build an ark, to convey into it 
 his relations, together with all the different animals, birds, etc., and 
 trust himself to the rising waters. Obeying the divine admonition. 
 Xisusthrus is shown to do precisely what Noah did many thousand 
 years after him. He sent out birds from the vessel which returned 
 to him again ; then a few days after he sent them again, and they 
 returned with their feet coated with mud ; but the third time they came 
 back to him no more. Stranded on a high mountain of Armenia, 
 Xisusthrus descends and builds an altar to the gods. Here only, comes 
 a divergence between the polytheistic and monotheistic legends. Xisns 
 thrus, having worshipped and rendered thanks to the gods for his 
 salvation, disappeared, and his companions ".saw him no more." The 
 story informs us that on account of liis great piety Xisusthrus and his 
 family were tran.slated to live with the gods, as he him.self told the sur- 
 vivors. For though his body was gone, his voice was heard in tlie air. 
 which, after apprising them of the occurrence, admonished them to 
 return to Babylon, and pay due regard to virtue, religion, and the gods. 
 This is more meritorious than to plant vines, get drunk on the juice of 
 the grape, and curse one's own son.
 
 GLOSSARY 347 
 
 Y. 
 
 1 • — The twfiity-tifth letter of the Eii<,rlish alphabet, and the tenth of 
 the Hebrew — the Yod. It is the litera Pythar/orce, the Pythajjorean let- 
 ter and symbol, signifying: the two branches, or paths of virtue and vice 
 respectively, the right leading to virtue, the left to vice. In Hebrew 
 Kabbalistic mysticism it is the phallic male member, and also as number 
 ten, the perfect number. Symbolically, it is represented by a hand with 
 bent forefinger. Its numerical equivalent is ten. 
 
 Yadava (Sk.). A descendant of Yadu; of the great race in which 
 Krishna was born. The founder of this line was Yadu, the son of King 
 Yayati of the Somavansa or Lunar Race. It was under Krishna — cer- 
 tainly no mythical personage — that the kingdom of Dwaraka in Guzerat 
 was established; and also after the death of Krishna (3102 B.C.) that all 
 the Yadavas present in the city perished, when it was submerged by the 
 ocean. Onljr a few of the Yadavas who were absent, from the town at 
 the time of the catastrophe, escaped to perpetuate this great race. The 
 Rajas of Vijaya-Nagara are now among the small number of its repre- 
 sentatives. 
 
 Yah (Heh.). The word, as claimed in the Zohar, through which the 
 Elohim formed the worlds. The syllable is a national adaptation and 
 one of the manv forms of the "Mvsterv name" I.vo. (See "laho" and 
 "Yaho".) 
 
 Yaho (Ileh.). Fiirst shows this to be the same as the Greek lao. 
 Ytiho is an old Semetic and very mystic name of the supreme deity, 
 while Yah (q.v.) is a later abbreviation which, from containing an ab- 
 stract ideal, became finally applied to, and connected with a phallic 
 symbol — the lingham of creation. Both Yah and Yaho were Hebrew 
 "mystery names" derived from lao, but the Chaldeans had a Yaho be- 
 fore the Jews adopted it, and Avith them, as explained by some Gnostics 
 and Neo-Platonists, it was the highest conceival)le deity enthroned above 
 the seven heavens and I'epresnting Spiritual Light (Atman, the uni- 
 versal), whose ray was Nuus, standing both for the intelligent Demiurge 
 of the Universe of iMatter and the Divine ^Manas in man, both being 
 Spirit, The true key of this, communicated to the Initiates only, was 
 that the name of Iao was "triliteral and its nature secret", as explained 
 by the Hierophants. The Phoenicians too had a supreme deity whose 
 name was triliteral, and its meanings secret, this was also lao; and 
 Y-ha-ho was a sacred word in the Egyptian mysteries, which signified 
 "the one eternal and concealed deity" in nature and in man; i.e., the 
 "universal Divine Ideation", and the linnian ]\Ianas. or the higlier Ego.
 
 348 THEOSOPJIRAL 
 
 Yajna (Sk.). "Sacrifice", whose symbol or representation is now 
 the constellation ^Irij^a-sliiras (deer-head), and also a form of Vishnu. 
 "The Yajna", say the Brahnians. "exists from eternity, for it proceeded 
 from the Supreme, in whom it lay dormant from no hcffinning". It is 
 the key to the Trai-VUJya, the thrice sacred .science contained in the Riq- 
 Veda verses in his Introduction to the Aitarerja Brdhmana — the Yajna 
 exists as an invisible presence at all times, extending from the Ahavamya 
 or .sacrificial fire to the heavens, forming a bridge or ladder by means 
 of which the sacrificer can communicate with tlie world of devas, "and 
 even ascend when alive to their abodes". It is one of the forms of Akasa. 
 within which the mystic Word (or its underlying "Sound") calls it into 
 existence. Pronounced by the Priest-Initiate or Yogi, this Word 
 receives creative powers, and is communicated as an impulse on the 
 t(^rre.strial plane through a trained WUl-powfr. 
 
 Yakin and Boaz (Hrh.). A Kabbalistic and ^lasonic symbol. Tlic 
 two pillars of bronze (Yakin, male and white; Boaz, female and red), 
 ca.st by Hiram Abif of Tyre, called "the Widow's Son", for Solomon's 
 supposed (^lasonic) Temj^le. Yakin was the syml)ol of Wisdom 
 (Chokmah), the second Sepliii-a ; and Boaz, that of Intelligence (Binah) ; 
 the temple between the two being regarded as Krthfr, the crown. Pather- 
 ^lother. 
 
 Yaksha (Sk.). A class of demons, who, in popular Indian folk-lore, 
 devour mm. In esoteric .science they are simply evil (elemental) influ- 
 ences, who in the sight of .seers and clairvoj'ants descend on men, Avhen 
 open to the reception of such influences, like a fiery comet or a shooting 
 star. 
 
 Yama (Ilcb.). Tiie personified third root-race in Occultism. In the 
 Indian Pantheon Yama is the subject of two distinct versions of the 
 myth. In the Vcdas he is the god of the dead, a Pluto or a IMinos. with 
 whom the shades of the departed dwell (the Kamarupas in KamalokaV 
 A hymn speaks of Yama as the first of men that died, and the first that 
 departed to the world of bliss (Devachan). This, because Yama is the 
 embodiment of the race wiiich was the first to be endowed with conacioua- 
 ness (Manas), without which- tliere is neither Heaven nor Hades. Yama 
 is represented as the son of Vivaswat (the Sun). He had a twin-sister 
 named Yanu, who was ever urging him, according to another hymn, to 
 take her for his wife, in order to perpetuate the species. The above has 
 a very suggestive symbolical meaning, which is explained in Occultism. 
 As Dr. ;Muir truly remarks, the Rig-Veda — the greatest authority on the 
 primeval myths which strike the original key-note of the themes that 
 underlie all the subsequent variations — nowhere shows Yama "as having 
 anything to do with the punishment of the wicked". As king and judge 
 of the dead, a Pluto in sliort, Yama is a far later creation. One has to 
 study the true character of Yama-Yami throughout more than one 
 hymn and epic poem, and collect the various accounts scattered in dozens 
 of ancient works, and then he will obtain a consensus of allegorical
 
 GLOSSARY 349 
 
 statements which will be found to corroborate and justify the Esoteric 
 teaching, that Yama-Yami is the symbol of the dual Manas, in one of its 
 mystical meanings. For instance, Yami-Yami is always represented of 
 a gree^i colour and clothed with red, and as dwelling in a palace of 
 copper and iran. Students of Occultism know to which of the human 
 "principles" the green and the red colours, and by correspondence the 
 iran and copper are to be applied. The "twofold-ruler" — the epithet 
 of Yama-Yami — is regarded in the exoteric teachings of the Chino- 
 Buddhists as both judge and criminal, the restrainer of his own evil 
 doings and the evil-doer himself. In the Hindu epic poems Yama-Yami 
 is the twin-child of the Sun (the deity) by Sanjna (spiritual Conscious- 
 ness) ; but while Yama is the Aryan "lord of the day", appearing as 
 the sj-mbol of spirit in the East, Yami is the queen of the night (dark- 
 ness, ignorance) "who opens to mortals the path to the "West" — the em- 
 blem of evil and matter. In the Furdnas Yama has many wives (many 
 Yamis) who force him to dwell in the lower world (Patala, Myalba, 
 etc. ,etc.) ; and an allegory represents him with his foot lifted to kick 
 Chhdyd, the hand-maiden of his father (the astral body of his mother, 
 Sanjna, a metaphysical aspect of Buddhi or Alaya). As stated in the 
 Hindu Scriptures, a soul when it quits its mortal frame, repairs to its 
 abode in the lower regions (Kamaloka or Hades). Once there, the 
 Recorder, the Karmic messenger called Chitragupta (hidden or con- 
 cealed brightness), reads out his account from the Great Register, 
 wherein during the life of the human being, every deed and thought are 
 indelibly impressed — and, according to the sentence pronounced, the 
 "soul" either ascends to the abode of the Pitris (Devachan), descends 
 to a "hell" (Kamaloka), or is reborn on earth in another human form. 
 The student of Esoteric philosophy will easily recognise the bearings 
 of the allegories. 
 
 Yamabooshee, or Yamdbusi (Jap.). A sect in Japan of very ancient 
 and revered mystics. They are monks "militant" and warriors, if 
 needed, as are certain Yogis in Rajputana and the Lamas in Tibet. This 
 mystic brotherhood dwell chiefly near Kioto, and are renowned for their 
 healing powers, says the Encyclopcedia, which translates the name 
 "Hermit Brothers": "They pretend to magical arts, and live in the 
 recesses of mountains and craggy steeps, whence they come forth to tell 
 fortunes ( f), write charms and sell amulets. They lead a mysterious life 
 and admit no one to their secrets, except after a tedious and difficult 
 preparation by fasting and a species of severe gymnastic exercise'^ (! !). 
 
 Yasna, or Yaqna (Paid.). The third portion of the first of the two 
 parts of the Avesta, the Scripture of the Zoroastrian Parsis. The Yasna 
 is composed of litanies of the same kind as the Visperad (the second por- 
 tion) and of five hymns or gdthas. These gdthas are the oldest fragments 
 of Zoroastrian literature known to the Parsis, for they are written "in a 
 special dialect, older than the general language of the Avesta^' (Darmes- 
 teter). (See "Zend".)
 
 350 THKOSOPHICAL 
 
 Yati (Sk.). A mea.sui'c of ihwo feet. 
 
 YatUS, or YntiidhdiKis (Sk.L A kind of nninial foiiiud (lemons. Kso- 
 ttj-ically. liuMiiin animal pas.sioii.s. 
 
 Yazathas (Zend). Pure celestial sitirits, wliom tlic \'( ndidad shows 
 once upon a time sliarin<r their food with moi'tals, who thus pai-ticipatc in 
 tlieir existence. 
 
 Years of Brahma. The whoh' period of "Brahma's Ape" (100 
 Years'. K<iuals 311,040.000.000.000 years. (See "Yuga".) 
 
 Yeheedah {Ilih.}. Lit.. "Individuality"; esoterically, the highest 
 individuality or Atma-Bnddhi-lManas when united in one. This doctrine 
 is in the Chaldean Book of Numh(rs, which teaches a septenary division 
 of human "princi])les", so-called, as does the Kahidah in the Zohar, 
 acconlinp to the Book of Solomon (iii., 104a, as tran.slated in I. Myer's 
 Qdhlxdah). At the time of the conception, the Holy "sends a d'yook- 
 nah, or the phantom of a shadow imape "like the face of a tnan. It is 
 designed and sculptured in the divine tzelem, i.e., the shadow image of 
 the Elohim. "Elohim created man in his (their) tzelem" or image, says 
 Genesis (i. 27). It is the tzelew that awaits the child and receives it 
 at the moment of its conception, and this tzelem is our linga sharira. 
 "The Rva'h forms with tlie N( phrsh the actual personality of the man", 
 and also his individuality, or, as expressed hy the Kahhalist, the com- 
 bination of the two is called, if he (man) deserves it. Yeheedah. This 
 combination is that which the Theosophist calls the dual Manas, the 
 Higher and the Lower Ego, united to Atma-Buddhi and become one. 
 For as explained in the Zohar (i., 20r)&, 206a, Brody Ed.) : "Neshamah. 
 soul (Buddhi), comprises three degrees, and therefore she has three 
 names, like the mystery above: that is, Nephesh, Rua'h, Neshamah", or 
 the Lower IVIanas, the Higher Ego, and Buddhi, the Divine Soul. "It 
 is also to be noted that the Neshamah has three divisions;" says Myer's 
 Qahhalah, "the highest is the Ye-hee-dah" — or Atma-Buddhi-Manas, the 
 latter once more as a unit; "the middle principle is Hay-yah" — or 
 Buddhi and the dual Manas; "and the last and third the Neshamah, 
 properly speaking" — or Soul in general. "They manifest themselves 
 in Ma'hshahah, thought, Tzelem, phantom of the image, Zurath, proto- 
 types (mayavic forms, or rupas), and the D'yooknah, shadow of the 
 phantom image. The D'mooth, likeness or similitude (physical body), 
 is a lower manifestation" (p. 392). Here then, we find the faithful echo 
 of Esoteric science in the Zohar and other Kabbalistic works, a perfect 
 Esoteric septenary division. Every Theosophist who has studied the 
 doctrine sketched out first in Mr. Sinnett's Occult World and Esoteric 
 Buddhism, and later in the Theosophut, Lucifer, and other writings, 
 will recogni.se them in the Zohar. Compare for instance what is taught 
 in Theosophical works about the pre- and post-mortem states of the tliree 
 higher and the four lower liuman principles, with the following from the 
 Zohar: "Because all these three are one knot like the above in the 
 mystery of Nephesh, Rua'h, Neshamah, they are all one, and bound in
 
 GLOSSARY 351 
 
 one. Nephesh (Kama-Manas) has no light from her own substance ; and 
 it is for this reason that she is associated with the mystery of guff, the 
 body, to procure enjoyment and food and everything which it needs. 
 . . . Rua'h (the Spirit) is that which rides on that Nephesh (the lower 
 soul) and rules over her and lights (supplies) her with everything she 
 needs [i.e., with the light of reason], and the Nephesh is the throne 
 [vehicle] of that Ru'ah. Neshamah (Divine Soul) goes over to that 
 Rua'A, and she rules over that Rua'h and lights to him with that Light 
 of Life, and that Rua'h depends on the Neshamah and receives light 
 from her, which illuminates him, . . . When the 'upper' Neshamah 
 ascends (after the death of the body) she goes to . . . the Ancient of 
 the Ancient, the Hidden of all the Hidden, to receive Eternity. The 
 Rua'h does not [yet] go to Gan Eden [Devachan] because he is 
 [mixed up with] Nephesh ... the Rua'h goes up to Eden, but not 
 so high as the soul, and Nephesh [the animal principle, lower soul] 
 remains in the grave below [or Kamaloka]." (Zohar, ii., 142a, Cremona 
 Ed., ii., fol. 63&, col. 252). It would be difficult not to recognise in the 
 above our Atma (or the "upper" Neshamah), Buddhi (Neshamah). 
 Manas (Rua'h), and Kama-Manas (Nephesh) or the lower animal soul; 
 the first of which goes after the death of man to join its integral whole, 
 the second and the third proceeding to Devachan, and the last, or the 
 Kamarupa, "remaining in its grave", called otherwise the Kamaloka 
 or Hades. 
 
 Yene Anganta. The meaning of the Angdnta Yene is known to all 
 India. It is the action of an elemental (hhut), who, drawn into the 
 sensitive and passive body of a medium, takes possession of it. In other 
 words, angdnta yene means literally "obsession". The Hindus dread 
 such a calamity now as strongly as they did thousands of years ago. 
 "No Hindu, Tibetan, or Sinhalese, unless of the lowest caste and intel- 
 ligence, can see, without a shudder of horror, the signs of 'mediumship' 
 manifest themselves in a member of his family, or without saying, as a 
 Christian would do now, 'he hath the devil'.' This 'gift, blessing, and 
 holy mission', so called in England and America, is, among tlie older 
 peoples, in the cradle-lands of our race, where longer experience than 
 ours has taught them more spiritual wisdom, regarded as a dire mis- 
 fortune." 
 
 Yesod (He}).). The ninth Sephira ; meaning Basis or Foundation. 
 
 Yetzirah (Hcl.). The third of the Four Kabbalistic Worlds, referred 
 to the Angels; the "W^orld of Formation", or Olam Yetzirah. It is also 
 called Malahayah, or "of the Angels". It is the abode of all the ruling 
 Genii (or Angels) who control and rule planets, worlds and spheres. 
 
 Yeu (Chin.). "Being", a synonym of Suhhdva; or "the Substance 
 giving substance to itself". 
 
 Yggdrasil (Scand.). The "World Tree of the Norse Cosmogony; the 
 ash Yggdrasil; the tree of the Universe, of time and of life". It has 
 three roots, which reach down to cold Hel, and spread thence to Jotun-
 
 352 riiKosui'JiicAL 
 
 heim, tlif land of the lliinitluirsis. or "Fmst (iianls". and to Midpjard. 
 the cartli and d\V('l!«in<r of tlit- cliildrcn of men. Its iippcr ])ou^'lis stroteli 
 out into heaven, and its liifrlicst hraneh overshadows Wallialla, the 
 Devaehan of the faHen heroes. The Y^'frdi'asil is ever fresh and jrreen. 
 .IS it is daily sprinkled by tiie Norn.s, the three fateful sisters, the Past, 
 the Present, and the Future, with the waters of life from the fountain 
 of Urd that flows on our earth. It will wither and disaj^pear only on 
 the day when the last battle between jrood an<l evil is fought ; wlien. 
 the fornit-r prt-vailiiifr, life, tinit- and space j)ass out of life and space 
 and time. 
 
 Every ancient people had their world-tree. The Babylonians had 
 tlieir "tree of life" which was the world-tree, who.se roots penetrated 
 into the f?reat low«>r deep or Hades, whose trunk was on the earth, and 
 who.se upper boujrhs reached Zikum. the hijrhest heaven above. Instead 
 of in Wallialla. they placed its upper foliajre in the holy house of Dav- 
 kina. the "great mother'' of Tammuz, the Saviour of the world — the 
 Sun-frod put to death by the enemies of liplit. 
 
 Yi-King (Chin.). An ancient Chine.se work, wi-itten by generations 
 of .sages. 
 
 Yima (Zend). In the Vcndiddd, the first man, and, from his aspect 
 of spiritual progenitor of mankind, the same as Yama (q.v.). Ilis fur- 
 ther functions are not given in the Zend books, because so many of 
 the.se ancient fragments have been lost, made away with, or otherwis" 
 |)revented from falling into the hands of the i)rofane. Yima was not 
 horn, for he represents the first tliree human Root-races, the first of 
 which is "not born"; but he is the "first man who dies", because the 
 third race, the one which \vas informed by the rational Higher Egos, was 
 the first one whose men separated into male and female, and "man lived 
 and died, and was reborn". (See Secret Doctrine, II.. jip. 609 et seq.) 
 
 Ymir (Scand.). The i)ersonified matter of our globe in a seething 
 condition. The co.smie monster in the form of a giant, who is killed in 
 the cosmogonical allegories of the Eeldas by the three creators, the sons 
 of Bor, Odin, Wili and We, who are said to have conquered Ymir and 
 ereated the world out of his body. This allegory shows the three prin- 
 cipal forces of naturt — separation, fornuition and growth (or evolution) 
 — conquering the unruly, raging "giant" matter, and forcing it to be- 
 come a world, or an inhabited globe. It is curious that an ancient, 
 primitive and uncultured pagan people, so philosophical and scientific- 
 ally correct in their views about the origin and formation of the earth, 
 .should, in order to be regarded as civilized, have to accept the dognui 
 that the world was created out of nothing! 
 
 Yod (Ifeh.). The tenth letter of the alphabet, the fir.st in the four- 
 fold .symbol of the compound name Jali-hovali (Jehovah) or Jah-Evc. 
 the hermaj)hrodite force and existence in nature. Without the later 
 vowels, the word Jehovah is written IHVH (the letter Yod standing 
 for all the three English letters ?/, i. or j. as the case may require), and is
 
 GLOSSARY 353 
 
 male-female. TIk; letter Yod is the symbol of the lingham, or male 
 organ, in its natural triple form, as the Kabalah shows. The second 
 letter He, has for its symbol the yoni, the womb or "window-opening", 
 as the Kahalah has it; the symbol of the third letter, the Vau, is a crook 
 or a nail (the bishop's crook having its origin in tliis), another male 
 letter and the fourth is the same as the second — the wliole meaning to he 
 or to exist under one of these forms or botli. Thus the word or name is 
 pre-eminently phallic. It is that of the fighting god of the Jews, "Lord 
 of Hosts"; of the "aggressive Yod" or Zodh, Cain (by permutation), 
 who slciv his female brother, Abel, and spilt his (her) blood. This name, 
 selected out of many by the early Christian writers, w^as an unfortunate 
 one for their religion on account of its associations and original signif- 
 icance ; it is a nu7nbcr at best, an organ in reality. This letter Yod has 
 passed into God and Gott. 
 
 Yoga (Sk.). (1) One of the six Darshanas or schools of India; a 
 school of philosophy founded by Patanjali, though the real Yoga doc- 
 trine, the one that is said to have helped to prepare the world for the 
 preaching of Buddha, is attributed with good reasoils to the more ancient 
 sage Yajnawalkya, the writer of the Shatapatha Brdhmana, of Yajur 
 Veda, the Brihad Aranyaka, and other famous w^orks. (2) The practice 
 of meditation as a means of leading to spiritual liberation. Psycho- 
 spiritual powers are obtained thereby, and induced ecstatic states lead 
 to the clear and correct perception of the eternal truths, in both the 
 visible and invisible universe. 
 
 Yogacharya (Sk.). (1) A mystic school. (2) Lit., a teacher (achdrya) 
 of Yoga, one who has mastered the doctrines and practices of ecstatic 
 meditation — the culmination of which are the Mahdsieldhis. It is incor- 
 rect to confuse tliis school with the Tantra, or Maliatantra school founded 
 by Samantabhadra, for there are two Yogachar^-a Schools, one esoteric, 
 the other popular. The doctrines of the latter were compiled and glossed 
 by Asamgha in the sixth century of our era, and his mystic tantras and 
 mantras, his formularies, litanies, spells and mudras, would certainly, 
 if attempted without a Guru, serve rather purposes of sorcery and black 
 magic than real Yoga. Those who undertake to write upon the subject 
 are generally learned missionaries and haters of Eastern philosophy in 
 general. t>om these no unbiassed views can be expected. Thus when 
 we read in the Sanskrit-Chinese Dictionary of Eitel, that the reciting 
 of mantras (which he calls "spells"!) "should be accompanied by nuisie 
 and distortions of the fingers (mudrd), that a state of mental fixity 
 (Samddhi) might be reached" — one acquainted, however slightly, with 
 the real practice of Yoga can only shrug his shoulders. These distortions 
 of the fingers or mudrd are necessary, the author thinks, for the reaching 
 of Samadhi, "charactei-ized by there being neither thought nor annihila- 
 tion of thought, and consisting of six-fold bodily (sic) and mental ha])- 
 piness (yogi) whence would result cndownu nt with sup( rnatural miracli- 
 ivorking power". Theosophists cannot be too miieh warned against such 
 fantastic and prejudiced explanations.
 
 354 
 
 TIIKOSOI'UICAI. 
 
 Yogi (Six-.). (1) Not "a state of six fold bodilii ami iiiciilal liapi)iin'S.s 
 as the result of ecstatie meditation" (Kitel); hut a state whieli. when 
 reaehed, ni;ikes the praetitiont-r thereof ahsolutr nujstcr of his six "prin- 
 ciples", hi now btituj merged in the sivcnlh. It ^ivis him full control, 
 owinpr to his knowledfje of Sklf and .SV7/, over his bodily, intellectual 
 and mental states, which, unable any lon<;cr to interfere with, or act 
 upon, his Ili^'her Kj;o, leave it free to exist in its orif,nnal, i)uri'. and 
 divine state. (2) Also the name of the devotee who j)racti.ses Yoga. 
 
 Yong-Griib (Tib.). A state of absolute rest, the same as Paranirvana. 
 
 Yoni (Sk.). The womb, the female principle. 
 
 Yudishthira (Sk.). One of the heroes of the .Mnkdbhnrata. Tlie eld- 
 est brother of tiie Pandavas. or the live Pandii princes who fought 
 against their next of kin, the Kauravas. the sons of their maternal uncle. 
 Arjuna, the disciple of Krishna, was his younger brother. The 
 Bhagavad Gitd gives mystical particulars of this war. Kunti was the 
 mother of the Pandavas, and Ih'aupadi the wife in common of the five 
 brother.s — an allegory. But Yudishtliira is also, as well as Krishna. 
 Arjuna. and so many other heroes, an historical character, who lived 
 some 5.000 years ago. at the period when the Kali Yuga set in. 
 
 Yuga (Sk.). A 1,000th part of a Kalpa. An age of the AVorld of 
 which there are four, and the series of which proceed in succession 
 during the manvantaric cycle. Each Y'uga is preceded by a period 
 called in the Purdnas Sandliya. twilight, or transition period, and is 
 followed by another period of like duration called Sandhyansa. "portion 
 of twilight". P]aeh is equal to one-tenth of the Y''uga. The group of 
 four Yugas is first computed by the divine years, or "years of the gods" 
 — each such year being equal to 360 years of 'mortal men. Thus we 
 have, in "divine" years: 
 
 1. Krita or Satya Yuga 
 JSandhyri 
 Sandhya«sa 
 
 2. Treta Yuga 
 Sandhya 
 Sandhyansa 
 
 3. Dwapara Yuga 
 Sandhya 
 Sandiiyansa 
 
 4. Kali Yuga 
 Sandhya 
 
 Sandlivansa 
 
 4,000 
 400 
 400 
 
 3,000 
 300 
 300 
 
 2,000 
 200 
 200 
 
 1 .000 
 100 
 100 
 
 Total 12.000 
 
 4,800 
 
 3.600 
 
 2,400 
 
 1.200
 
 GU)SSARY 355 
 
 Thiii rendered in years of mortals equals: 
 
 4800 X 360 = 1,728,000 
 
 3G00 X 360 = 1,296,000 
 
 2400 X 360 = 864,000 
 
 1200 X 360 = 432,000 
 
 Total 4,320,000 
 
 The above is called a IMaiiayuga or Alanvantara. 2,000 such Maha- 
 yugas, or a period of 8,640,000,000 years, make a Kalpa: the latter 
 being only a "day and a night", or twenty-four hours, of Brahma. Thus 
 an "age of Brahma", or one hundred of his divine years, must equal 
 ;i 11,040,000,000,000 of our mortal years. The old Mazdeans or Magi 
 (the modern Parsis) had the same calculation, though the Orientalists 
 do not seem to perceive it, for even the Parsi Mobeds themselves have 
 forgotten it. But their "Sovereign Time of the Long Period" (Zervan 
 Darcgho Hvaddta) lasts 12,000 years, and these are the 12,000 divine 
 years of a Mahayuga as shown above, whereas the Zervan Akarana 
 (Limitless Time), mentioned by Zarathustra, is the Kdla, out of space 
 and time ; of Parabrahm. 
 
 Yurbo Adonai. A contemptuous epithet given by the followers of 
 the yazar( m Codex, the St. John Gnostics, to the Jehovah of the Jews. 
 
 Yiirmungander (Scand.). A name of the Midgard snake in the Edda, 
 whose brother is Wolf Fenris, and whose sister is the homble monster 
 Hel— the three children of wicked Loki and Augurboda (carrier of 
 anguish), a dreaded giantess. The mundane snake of the Norsemen, the 
 monster created b^' Loki but fashioned by the constant putrid emana- 
 tions from the body of the slain giant Ymir (the matter of our globe), 
 and producing in its turn a constant emanation, which serves as a veil 
 between heaven and earth, i.e., the Astral Liglit.
 
 356 THKOSOIMIlt \l. 
 
 Z. 
 
 Z-i« — Till' 2()th lottt r of the En*?lisli alphabet. It stands as a mimcral 
 for 2,000, and with a dash over it thus, Z, equals 2,000,000. It is the 
 seventh letter in the Hebrew alphabet — zayin, its symbol being a kind of 
 Egyptian sceptre, a weapon. The zayin is equivalent to number seven. 
 The number twenty-si.x is held most sacred by the Kabbalists, being equal 
 to the numerical value of the letters of the Tetragrammaton — thus: 
 
 he vau he yod 
 
 5 + 6 + 5 + 10 = 26. 
 
 Zabulon (Hrh.). The abode of God, the tenth Devaehan in degree. 
 llriier Zal)ulon the tenth son of Jacob. 
 
 Zacchai (Tlrb.). One of the deity-names, 
 
 Zadok (Ifrh.). According to .Tosephus (see Antiquities, x.. 8, §6), 
 Zadok was the first High-Priest llierophant of Solomon's High Temple, 
 ^lasons connect him with some of their degrees, 
 
 Zalmat Gagnadi (Ahhad.). Lit., "the dark race", the first that fell 
 into fr<nerati(in in the Babylonian legends. The Adamic race, one of the 
 two prineijjal races that existed at the time of the "Fall of Man" (hence 
 our third Root-race), the other being called SarJai, or the "light race". 
 (Secret Doctrine, II., 5.) 
 
 Zampun (Tib.). The sacred tree of life, having many mystic meanings. 
 
 Zarathustra (Zend). Tlie great lawgiver, and the founder of the 
 religion variously called ]\Iazdaism, ]\Iagism. Parseeism, Fire-Wor.ship. 
 and Zoroastrianism. The age of the last Zoroaster (for it is a generic 
 name) is not known, and perhaps for that very reason. Xanthus of 
 Lydia, the earliest Greek writer who mentions this great lawgiver and 
 religious reformer, places him about six hundred years before the Trojan 
 War, But where is the historian who can now tell when the latter took 
 place? Ari.stotle and also Phidoxus assign him a date of no less than 6,000 
 years before the days of Plato, and Aristotle was not one to make a state- 
 ment without a good reason for it, Berosus makes him a king of Babylon 
 some 2,200 years b,c, ; but then, how can one tell what were the original 
 figures of Berosus, before his MSS, passed through the hands of Euse- 
 bius, whose fingers were so deft at altering figures, whether in Egyptian 
 .synchronistic tables or in Chaldean chronology? Ilaug refers Zoroaster 
 to at least 1,000 years h,c. ; and Bun.sen ((lod in history, Vol. I., Book 
 III., eh. vi., p. 27() I finds that Zarathustra Spitama lived under the King 
 Vi.staspa al)out :},000 years B.C., and describes him as "one of the might- 
 iest intellects and one of the greatest men of all time". It is with such 
 (Tact dates in hand, and with the utterly extinct language of the Zend,
 
 GLOSSARY 357 
 
 whose teachings are rendered, probably in the most desultory nianni'r. 
 by the Pahlavi translation — a tongue, as shown by Darmsteter whicii 
 was itself growing obsolete so far back as thd Sassanides — that our 
 scholars and Orientalists have i)resumed to monopolise to themselves the 
 right of assigning hypothetical dates for the age of the holy j)rophet 
 Zurthust. But the Occult records claim to have the correct dates of each 
 of the thirteen Zoroasters mentioned in the Dabistan. Their doctrines, 
 and especially those of the last (divine) Zoroaster, spread from Bactria 
 to the Medes; thence, under the name of Magism, incorporated by the 
 Adept-Astronomers in Chaldea, they greatly influenced the mystic teach- 
 ings of the Mosaic doctrines, even before, perhaps, they had culminated 
 into what is now known as the modern religion of tlie Parsis. Like ]\Ianu 
 and Vyasa in India, Zarathustra is a generic name for great reformers 
 and law-givers. The hierarchy began with the divine Zaratliustra in the 
 VcndMdd, and ended with the great, but mortal man, bearing that title, 
 and now lost to history. There were, as shown by the Dabistan, many 
 Zoroasters or Zarathustras. As related in the Secret Doctrine, Vol. II., 
 the last Zoroaster was the founder of the Fire-temple of Azareksh, many 
 ages before the historical era. Had not Alexander destroyed so many 
 sacred and precious works of the ]\lazdeans, truth and philosophy would 
 have been more inclined to agree with histor\', in bestowing upon that 
 Greek Vandal the title of "the Great". 
 
 Zarpanitu (Akkad.). The goddess who was the supposed mother, by 
 Merodach, of Ncbo, god of Wisdom. One of the female "Serpents of 
 Wisdom". 
 
 Zelator. The lowest degree in the exoteric Rosicrucian system; a 
 kind of probationer or low chela. 
 
 Zend-Avesta (Pahl.). The general name for the sacred books of the 
 Parsis, fire or sun worshippers, as they are ignorantly called. So little 
 is understood of the grand doctrines which are still found in the various 
 fragments that compose all that is now left of that collection of religious 
 works, that Zoroastrianism is called indifferently Fire-worship, Maz- 
 daism, or Magism, Dualism, Sun-worship, and what not. The Avcsta has 
 two parts as now collected together, the first portion containing the 
 Venduldd, the Visperad and the Yasna; and the second portion, called 
 the Khorda Avcsta (Small Avesta), being composed of short prayers 
 called Gah, Nyayish, etc. Zend means "a commentary or explanation", 
 and Avesta (from the old Persian dbashid, "the law". ' (See Darmsteter.) 
 As the translator of the Vrndiddd remarks in a foot note (see Int. xxx.) : 
 "what it is customary to call 'the Zend language', ought to be named 
 'the Avesta language', the Zend being no languuage at all; and if the 
 word be used as the designation of one, it can be rightly applied only to 
 the Pahlavi". But then, the Pahlavi it.self is only the language into 
 which certain original portions of the Avcsta are translated. What name 
 should be given to the old Avcsta language, and particularly to the 
 "special dialect, older than the general language of the Avesta"
 
 :i5H TlIKOeOPHICAL 
 
 (I)arinst.), in which tin- tivi- Gatha.s in the Y<isna iwo written? To tiiis 
 (lay the Orientalists are nnite uiton the subject. Why should not the 
 Zend be of tiie same family, if not identical with the Zvn-sar, meanin<? 
 also the speech explaining the abstract symbol, or the "mystery lan- 
 U'uaj^e", used by Initiates? 
 
 Zervana Akarna, or /rrdna Alinnui. (I'aJiL). As translated from tli.- 
 \'( nilidi'iil I l''arjiard xix), lit., " Houndless", or "Limitless Time'', or 
 "Duration in a Circle". Mystically the Jie^innini^less and the Endless 
 One Principle in Nature; the Sat of the Vedanta ; and esoterically, the 
 Universal Abstract Space synonymous with the Unknowable Deity. It is 
 the Ain-Soph of the Zoroastrians, out of which radiates Ahura Mazda, 
 the eternal Li^ht or Lof^os, from which in its turn, emanates everythiiif; 
 that has beinjj, existence and form. 
 
 Zeus (dr.). The "Father of the ^'ods". Zcus-Zcn is ./Ether, there- 
 lore .lupitt-r was Pater ^tlier by .some Latin races. 
 
 Zicu (Ahkad.). Primordial matter, from Zi, spirit-.substance, Zikum 
 
 and Zi(}arum. 
 
 Zio (Scand.). Also Tyr and Tins. A god in the Eddas who conquers 
 and chains Fenris-Wolf, when the latt<3r threatened the gods themselves 
 in Asgard, and lost a hand in the battle with the monster. He is the 
 god of war, and was greatly worshipped by the ancient Germans. 
 
 Zipporah (Hch.). Lit., the shining, the radiant. In the Biblical 
 allegory of Genesis, Zipporah is one of the seven daughters of Jethro, the 
 ^lidianite priest, the Initiator of Closes, who meets Zipporah (or .spiritual 
 light) near the "well" (of occult knowledge) and marries her. 
 
 Zirat-banit (Chuhl.). The wife of the great divine hero of the Assyr- 
 ian tablets, Merodach. She is identified with the Succoth Benoth of the 
 Bibb-. 
 
 Ziruph (Ilch.). More properly Tziruj)!!, a mode of divination by 
 Temura, or i)ermutation of letters, taught by the media-val Kabbalists. 
 The .school of Rabbis Abulafia and Gikatilla laid the most stress on the 
 value of this process of the Practical Kahalah. [w.w.w.] 
 
 Zodiac (Or.). From the word zodion, a diminutive of zoon, animal. 
 This word is used in a dual meaning; it may refer to the fixed and in- 
 tellectual Zodiac, or to the movable and natural Zodiac. "In astronomy", 
 says Science, "it is an imaginary belt in the heavens 16° or 18° broad, 
 through the middle of which passes the sun's path (the ecliptic)." It 
 contains the twelve con.stellations which constitute the twelve signs of the 
 Zodiac, and from which they are named. As the nature of the zodiacal 
 light — that elongated, luminous, triangular figure which, lying almost in 
 the eclij^tie, with its base on th<' horizon and its apex at greater and 
 smaller altitudes, is to be .seen only during the morning and evening 
 twilight.s — is entirely unknown to .science the origin and real significance 
 and occult meaning of the Zodiac were, and are still, a mystery, to all 
 save the Initiates. The latter preserved their secrets well. Between
 
 GLOSSARY 359 
 
 the Chaldean star-gazer and tlju modern astrologer there lies to tliis 
 day a wide giilf indeed ; and they wander, in the words of Alhumazar. 
 " 'twixt the poles, and heavenly liinges, 'mongst eccentricals, centres, 
 coneentricks, circles and epicycles", with vain pretence to more than 
 profane human skill. Yet, some of the astrologers, from Tycho Brah- 
 and Kepler of astrological memory, down to the modern Zadkiels and 
 Rapiiaels, have contrived to make a wonderful science from such scanty 
 occult materials as they have had in hand from Ptolemy downwards. 
 (See "Astrology".) To return to the astrological Zodiac proper, how- 
 ever, it is an imaginary circle passing round the earth in the plane of the 
 equator, its first point being called Aries 0°. It is divided into twelve 
 equal parts called "Signs of the Zodiac", each containing 30° of space, 
 and on it is measured the right ascension of celestial bodies. The movable 
 or natural Zodiac is a succession of constellations forming a belt of 47° 
 in width, lying north and south of the plane of the ecliptic. The pre- 
 cession of the Equinoxes is caused by the "motion" of the sun through 
 space, which makes the constellations appear to move forward against 
 the order of the signs at the rate of 50 V;}' seconds per year. A simple 
 calculation will show that at this rate the constellation Taurus (Hcb. 
 Aleph) was in the first sign of the Zodiac at the beginning of the Kali 
 Yuga, and consequently the Equinoctial point fell therein. At this time, 
 also, Leo was in the summer solstice, Scorpio in the autumnal Equinox, 
 and Aquarius was in the winter solstice ; and these facts form the 
 astronomical key to half the religious mysteries of tlie world — the Chris- 
 tian scheme included. The Zodiac was known in India and Egypt for 
 incalculable ages, and the knowledge of the sages (magi) of these coun- 
 tries, with regard to the occult influence of the stars and heavenly bodies 
 on our earth, was far greater than profane astronomy can ever hope to 
 reach to. If, even now, when most of the secrets of the Asuramayas and 
 the Zoroasters are lost, it is still amply shown that horoscopes and judici- 
 ary astrology are far from being based on fiction, and if such men as 
 Kepler and even Sir Isaac Newton believed that stars and constellations 
 influenced the destiny of our globe and its humanities, it requires no 
 great stretch of faith to believe that men who were initiated into all the 
 mysteries of nature, as well as into astronomy and astrology, knew 
 precisely in what way nations and mankind, whole races as well as 
 individuals would be affected by the so-called "signs of the Zodiac". 
 
 Zohak, or Azhi Ddhaka. The personification of the Evil One or Satan 
 under the shape of a serpent, in the Zend Avcsta. This serpent is three- 
 headed, one of the heads being human. The Avcsta describes it as dwell- 
 ing in the region of Bauri or Babylonia. In reality Zohak is the allegor- 
 ical symbol of the Assyrian dynasty, whose banner had on it the purple 
 sign of the dragon. (Isis Unveiled, Vol. II.. p. 486, n.) 
 
 Zohar, or Sohar. A compendium of Kabbalistic Theosophy, wliieh 
 shares witli the Sephc)- Yetzirah tlie reputation of being the oldest extant 
 treatise on the Hebrew esoteric religious doctrines. Tradition assigns 
 its authorship to Rabbi Simeon ben Jochai, a.d. 80, but modern criticism
 
 360 TUKOSOPHICAL 
 
 is inclined to hflicvf that a vi-rv lar«;(> portion of tlic volume is no older 
 than 1280. wlicn it was ctTtainly edited and pnblishi-d by Ral)l)i Moses 
 de Leon, of Guadalaxara in Spain. Tiie reader sliouhi consnlt the refer- 
 ences to these two names. In Lucifer, (Vol. 1.. p. 141) will he found also 
 notes on this subject: further discussion will be attainable in the works 
 of Zunz. Oraetz, Jost, Stt'insehneider. Frankel and Ginsburj;. Th<» 
 work of Franek (in French) ui)on the Kdhdlah may be referred to with 
 advantage. The truth .seems to lie in a middle path, viz., that while 
 Moses de Leon was the first to i)r<iduce th<» volume as a whole yet a 
 larjrc part of some of its constituent tracts consist of traditional do{»mas 
 and illustrations, which have come dow^n from the time of Simeon ben 
 Jochai and the Second Temple. There are portions of the doctrines of 
 the Zohar which bear the impress of Chaldee thoupfht and civilization, 
 to which tile Jewish race had been exposed in the Babylonish captivity. 
 Yet on the othi'r hand, to condemn the theory that it is ancient in its 
 entirety, it is noticed that the Crusades are mentioned; that a quotation 
 is made from a hymn by Ibn Gebirol. a.d. lO^O ; that the asserted author. 
 Simeon ben Jochai is spoken of as more eminent than Moses; that it 
 mentions the vowel-points, which did not come into use until Rabbi 
 Mocha (a.d. 570) introduced them to fix the pronunciation of words as a 
 help to his pupils, and lastly, that it mentions a comet which can be 
 proved by the evidence of the context to have appeared in 12G4. 
 
 There is no Enfrlish translation of the Zohar as a whole, nor even a 
 Latin one. Tiie Hebrew editions obtainable are those of ^lantua, 1558; 
 Cremona, 1560 ; and Lublin, 1623. The work of Knorr von Rosenroth 
 called Kahhala Dcnudata includes several of the treati.ses of the Zohar, 
 but not all of them, both in Hebrew and Latin. MacGregor Mathers 
 has published an Engrlish translation of three of these treatises, the Book 
 of Concealed Mysterii, the Greater and the Lesser Ilohj Assemhli/, and 
 iiis work includes an oriprinal introduction to the subject. 
 
 The i)rincipal tracts included in the Zohar are: — "The Hidden 
 Midrasir', "The Mysteries of the Pentateuch"". "The ^lansions and 
 Abodes of Paradise and Gaihinnom", "The Faithful Shepherd", "The 
 Secret of Secrets", "Discourse of the Aged in Mi.shpatim" (punishment 
 of .souls), "The Januka or Discourse of the Young Man", and "The 
 To.sephta and ]\Iathanithan"", which are additional essays on Emanation 
 and the Sephiroth, in addition to the three important treati.ses mentioned 
 above. In this .storehouse may be found the origin of all the later 
 developments of Kabbalistic teaching, [w.w.w.] 
 
 Zoroaster. Greek form of Zarathustra (q.v.). 
 
 Zumyad Yasht (Zend). Or Zamyad Yasht as some spell it. One of 
 the preserved ^lazdean fragments. It treats of metaphysical questions 
 and beings, especially of the Anishaspe nds or the Awesha Spenta- — th-' 
 I)h>ati Cliohans of the Avesta books. 
 
 Zuni. The name of a certain tribe of Western American Indians, a 
 verv ancient remnant of a .still more ancient race. (Secret Doctrine, 
 II..' p. 628.)
 
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