A DI C T I O NA RY O F S O M E T H E O S O P H I C AL T E RM S

A DI CTI O NA RY

O F S O ME

T H E uS P I-I C A L T E R M S

C O M PI L E D BY P O WI S H O ULT

L O NDON

T H E T H E O SO PH I CA L PU B L I SH I N G SO C I E T Y

1 9 1 0

PUBLIS HER’S NOTE

VERY shortly after completing the M S . of A Dictionary of S ome ’ fieoso /zzm l Terms a a o a a a T p , the uthor p ssed s mewh t suddenly w y T he a w from the sphere o f physical labour . m nuscript as kindly a our a was not o pl ced in h nds by his Executrix, but it f und

practicable to issue it at an earlier date . Thanks to a fund e a to for o are now a e ro r cently h nded us this purp se, we bl to p duce it at a price which will place it within the reach of all of o o and a a students The s phy, we feel sure th t it will be found u and a of and most seful h ndy book reference, will help to supply - in e a of o a long felt need the lit r ture the Theos phical Movement . Under the regrettable circumstances of its posthumous appear a o - e ave had a va a of nce , the pro f sh ets h not the d nt ge the ’ a o o e ave v a v uth r s c rrections, but th y h been ery c refully erified

M . and o e a S . with the , it is h p d th t but few errors will be noted I n view of the interest which is being shown in the Rosi a or e of o o a a cruci n , W stern , form the sophy , which is m re p rticul rly a a a of o S has ssoci ted with the n me Dr Rud lf teiner, it been thought useful to add a brief appendix giving some o f the German terms used by this writer and the English equivalents a a a o G who o which h ve been fin lly d pted by Mr ysi , is resp nsible h f ’ for t e appearance o Dr S teiner s works in English . S tudents “ ” will thus be en abled to c orrelate the hum an Principles as given by Dr S teiner with the classification adopted in earlier th eosophical writings .

T H E T H E O S O P H I CA L P U B L I S H I N G

S O CI E TY . u j ne 1 9 1 0 .

AUTHO R’S PREFAC E

a of a a ffi I N compiling work this n ture perh ps the most di cult, v a of a and certainly the most in idious, p rt the t sk is the selection — ’ of the terms - which shall be included P which excluded 2 and anyone who m ay do me the honour to look into this of and a a as a endeavour mine , ppr ise it whole, will doubtless

find very much that exceptio n m ay be taken to on this head . I “ a a H ow a a a the sh ll be sked, is it th t we find he ding for

re: P /ziloso fi a a not A dm i p y, but Jud ism or Isl mism is so much

’ a s e ? a G Va ra na S izzva and m ntioned How is it th t the ods , , ' ure o in a a w a Vzs/ m a to be f und the Diction ry, where s e se rch in ” M a rs Venus or N e tune ? a a vain for , , p I sh ll be told th t there h as been no governing principle in the selection o f the terms a a az a in o and a treated th t the book is h ph rd constructi n, l cking n in system a d logic .

And ' to this indictment I confess at once I have no direct a e am a at all th answer . I esc p , if I to esc pe , by e method of disappearance from the plane where my logical critic lives a nd F r i a a . o n th moves bout so formid bly , truth , e principle by which I h ave been m ainly guided in this matter of selection is no t that of

a to are logic , but simply wh t I conceive be the needs of those who a all th likely to consult a work of this kind . Ne rly e terms herein contained are such as are used by the writers ofour modern theo

sophica l literature . H ad I m ade any attempt to complete the ff a e di erent c tegories to which these t rms belong , my modest pro

av e a duction must h e sw lled prodigiously, becoming Dictionary of

o o a a ve and Mythology , Philos phy , C mp r ti Religions , Occultism , a av a a far I know not wh t, s e th t it would h ve been beyond my

a a o . in of c p city to bring f rth Consistency, then , the selection the a o f has a words to be tre ted , been by no me ns so much my aim as

oo a a a T h a conformity to the g d old utilit ri n m xim , e gre test good ” a No o ne c an of the gre test number . be more conscious of the o the a inc mpleteness of work th n myself ; but then , completeness vii ’ v iii A uth o r s P r eface

in an a a a a e has is , y c se , un tt in bl when the subject no bounds . “ a v a A a f Ple se obser e, I h ve entitled the book , Diction ry o S ome ” a a Theosophic l Terms , thus humbly hoping , not to dis rm my a at a to a a a a logic l critic, but , le st, t ke w y little bit from the force of f m a a in o a . s a e a fulness the thrust his we pon I y y th t, gen r l , a a v are n mes of persons, hum n or di ine, not included . I n to S a a referring nscrit terms, it should be remembered th t there are differences amongst writers in the methods of their a a a a a e — a i t tr nsliter tion into the Rom nic ch r ct r ( ) The letter , a a na o as o ur W a a i fter conso nt, is pron unced (the N g r only av n a a -v and ar h ing o e ch r cter for the semi owel) , h ence there e ‘ t u W th e. S a ttwa e o se e . some who pref r the in preference to V ; g , , w a /a I n a a of ll S . a n , etc the Diction ry the me ning such words “ ” will be found under the V spellings . (5) The nasal sound indicated in the Sanscrit by th e dot above the line (the a nuw dm ) is sometimes represented in the Romanic ’ a a and a to ch r cter by M , sometimes by N , ccording the writer s Aimiz at th e . ave a N predilection I h dopted the mi , ; same time giving a cross -reference where the M spelling brings ff l the word into a di erent p ace . 6 a R or S a o e a ( ) The fin l of w rd , when th se letters p ss into

’ a a th e msa r a m a a R a the spir te ( g ) , y be repl ced by H in the om nic a a e 5 112 2 1 Ta a z Ta ma ch r ct r 2 , p l, fi, etc . ’ a a a ( ) The sibil nt 51 , m ny writers prefer to represent simply by

- a S Siva . ccenting the letter (thus, ) While giving cross references ave S h a where needful , I h defined these words under the tr ns

a as a a o a . liter tion , being th t more usu l with the sophic l writers

' izz i a a a a S va not S v . Thus , , The s me rem rks pply to the letter z éra /a kra éa . . C i Thus , , not “ ”- in Sa viz : e Th e f n . ( ) four di ferent sounds the nscrit , w, m, g and are a a fi t iz and 7: v as na a a , tr nsliter ted , g, , respecti ely , in J n ,

a a S an a a and a . Pr n , h k r , Indr I beg gratefully to acknowledge assistance received from Kh e k r a av v Dr d o . The printed m tter from which I h e recei ed — help I can scarcely n ame it would mean the catalogue of a

small library . a a v a a a I n conclusion , I h ve t ken e ery c re in the prep r tion of the volume : it has been a work of my spare hours for several “ and a . ha ye rs But t t it should be free from sins, negligences , ignorances is surely too much to expect when the number of ar o All words and the variety of subjects treated of e c nsidered . ’ Auth o r s P refac e ix th at I ask is that when any of those things which I h ave done

a not to av and av a th t I ought h e done, which I h e left undone th t av are a a I ought to h e done, found by students of gre ter le rning

a a c an to th n nything I pretend myself, they will not, on that

a . ccount , forthwith condemn my production With Dr Johnson “ sa a a I would y, In this work , when it sh ll be found th t much is ” a o omitted , let it not be forgotten th t much likewise is perf rmed .

P . H .

b r tio s — r b A b evia n A a . A a a Gk G e E a , r bi n ; , r ek ; g , Egypti n ; '

H eb . I n L a t a S a ns S a Tz b . , Hebrew ; , Irish ; , L tin ; , nscrit ; , a Tibet n .

E — For ha n o M . s t compound words , it been thought necessary to repeat th e na me of the language to which they bel ong : this at f will always be found the beginning o a series .

’ ' Reference to pages of T/ze S ecret Doezrzne is to the third f edition o that work .

A DICTIONARY O F S OME THEOSO PHICAL TERMS

- — S a m . An a a a e a a ta A bhasa ( ) ppe r nc ; ph n sm .

- — - a ns ne a a of . A b hasvara (S . ) O of cl ss sixty four DEVAS - — S a m . 1 of a a . 2 . A bhava ( ) . Bereft qu lities ; noumen l Non

existence . - — S a ns a An a a of a a . A a a. e bh y ( , fe rl ss) ppell tion Buddh — A i S a ns. A e a a o . bh ( ) pr fix me ning tow rds , over, up n

A i- fia S am oa a —A or o f bh j ( , remembr nce) SIDDHI , occult power, five are S viz 1 which known to the outhern Buddhists, . , a an o at 2 and a and at an t king y f rm will 3 , he ring seeing y ’ a e a a a a an d dist nc ; 4, re ding thoughts ; 5 , knowing m n s st te VI B GTI a . S ee H ntecedents .

A i-mana S a me — o to e o bh ( , egotism) Bel nging the g or centre of - self consciousness .

- S a ns —Th e a a A i manim . v e bh ( ) primordi l cosmic Cre ti e En rgy, “ person alised as the eldest S on ofBrahma. - — S a ns. ov on h KL H A e t fiv . Abhi niv es h a. ( ) L e of life ; of e e E S S

- am — A a of Ab h fita raj as (S . ) cl ss D E VAS o f the Fifth - Ab h fita raj as as MANVANTARA .

h - a— a ea e a t Ab y és Continu lly rep t d const n .

- — e ea ta Ab hyas a yoga R p ted medi tions .

S ee T A O . A brasax

um 1 . Ac a a. S c va e h r ( ) Rules customs religious Obser nc s .

2 . a 18 a a a The MOKSHA th t tt ined by the observ nce o fsuch . 2 Dicti o nary of Th eosophical Term s

- —1 who A charya (S a m . ) . One knows the ACARA a religious

ea e 2 . A n a . t ch r . Initi te

- — A A a - Acharya deva DEV instructor ; GURU DEVA .

- i S a na o — a a a a S ee A c h t ( , with ut intelligence) In nim te ; m teri l .

CHIT .

— oo - a Adamic Race The First R t r ce . — Adam -k adm on (fl ew T he symbol for the Arch etypal M an ; “ M n the Heavenly a . — Adept A fully initiated Being wh o watches over and guides the of a A are o f S ee . S progress hum nity . ( RHAT ) ome this , ee others have come over from an earlier MANVANTARA . S MAHATMA . - — S a ns. 1 . o 2 a A dhara ( ) The l wer ; inferior . . Th t which

supports the substratum . - - i A dharm a ( S a m . ) Unrighteousness that which n the West f a o o as v or v . is gener lly sp ken sin , ice, e il “ l The Opposite of dharma ; a l that is disorderly , ”— a a a A 1 . g inst the n ture of things . NN E B ESANT — A i S a ns 1 . As a a ov the . 2 . S ee dh ( , ) prefix, b e ; superior ADI Adhy .

A dh ma A A e o ADH YA TM A ADH YATM AN m . or c rrectly, , (g ) Adh man M

- — I e o a . 2 . Adhi b h aUtik a . Proc eding fr m extern l obj ects De

rived from the primitive elements .

- — A i b h fita r. a a in dh In the m crocosm, the spiritu l life its physical expression ; the relationship between the inner and m an f a a . I n o o the outer , the l west the threefold m nifest tions S a or reflections of the elf ; the person lity . “ A hamkara is the centre which corresponds to the Adhib huta in e centre the cosmos, the centre und rlying the Bhutas or concrete m atter ; and it is the centre a o f of o where the m ximum definition, c ncreteness, is ” ”

ai T H E . att ned . DREAMER d ruin s or e a 2 . S e MATRA n PURUSHA . Knowledge of the B 1 elements .

- — Adhi buddha The Buddha beyond (or within) the Buddha . - — Adhi buddhi The Existence beyond B UDDHI the Logos .

‘ S ee B lm auad Gird iii. . g , v 4 Dicti onary of Th eosophical Te rm s

1 - 1 2 f A i iv S G od. o a e . dh d a . The upr me One the three A i-daivata o a a o of th e vi a e dh f ld m nifest ti ns di ne n tur , viz as . spiritual intelligence ; to this the Devas give ex

o . m an a a a e e pressi n In , n logously, th t c ntr from which his

S ee . intelligent energies proceed . MATRA “ ” T ai asa or o o This centre [the j , sec nd centre f the — Self 1n the astral m an] in i ts life ofrelation of form of A - a va is the reflection the dhi d i centre of the cosmos, that which 15 the substratum of the cosmic energies and ” “ ” a v T H E R . powers c lled the De as . D EAMER

- — ' i z . e a f Adh daivik a Proceeding from the Gods . th t which is o v a a di ine c us tion .

- — Adhi kara An office rank ; jurisdiction .

- ‘ — A a a t one a for a on A dhi k ét i rightful cl im n re dy initi ti .

A i S cum an ofiic e- —O ne of a dh ( , holder) the hier rchy Adhi of spiritual Intelligences who carry out the h behests oft e Logos .

- — S a ov v Adhi purusha The pirit b e the uni erse . - A i shthéna S a na a or a . dh ( , the b sis substr tum hence) Deity

A i-S hthana-S a i a— I n Sa a the e dh r r the nkhy philosophy, eth ric ’ fth a t . e a o e . body , . the b sis physic l

- — A i a fia S a na a e o a v 1 . One dh y j ( , the s crific fr m bo e) of the a a o f th e a viz a threefold m nifest tions divine n ture, . th t centre from which all self-conscious beings proceed the S elf M 2 T h S a A T I C a S ee . . e in its spect . MATRA elf m nifesting ' V r as a t e. as a o A s crifice, . ishnu , Krishn , other VATARA . A of a 3 . knowledge the wisdom of s crifice .

A - S a ns a — a dh O gati ( , going downw rds) With the J ins, the

nethermost hell .

Adh - S G M L a a o — y és a. ( , ttributing to n ther) With the Buddhists f v one a o a 2 . 1 . Gi ing to entity the ttributes nother The t- identification ofthe S elf with the no self.

- u v — 1 a S c m S . S Adhy atm ( , One o er the elf) The upreme ; - e a a Adhy atm an } the ssenti l n ture of the Godhead . 2 . The ’ centre of m an s consciousness in the mental world ; the

a s at . individu lity a looked from below . 3 Relative to ATMAN ; o f the knowledge ATMAN .

- — r 2 S ub S . . Adhyatma v idya . The knowledge of the true elf ec tive v a j or introspecti e knowledge gener lly .

I S ee B ka cw ad ftd iii G . g , v . 4 4 Di c ti o nary o f Th eoso phical Term s

Adh -étmik — o y a Proceeding fr m ATMAN .

- — A a a Adhy aya lesson ch pter . — S a m . 1 . . 2 f Adi ( ) The first ; the beginning . The first field o “ a a a i of a m nifest tion , the found t on universe , its sup ort , ” p n a d the fount of its life . (S ometimes incorrectly written

ADHI . ) — — Adi -tattva The first TATTVA or element beyond (or within) A A K SHA . — A ti S a na S ee DE I and DE -M ATR L di ( , free , unlimited) VAK VA — S a ns 1 . ofA a R D Aditya ( . ) The S ons diti a cl ss of U R As

or a 2 . v superphysic l beings . One of the twel e classes of Y a B A a in Vedic Deities (JA AS) , cre ted by RAHM to ssist Him the work of crea tion . 3 . The sun . — A onai E ek va m . d ( , my lord) Jeho h (g )

A va ta S a na a e — d i ( , without s cond) The chief of the three sects Vedantins a a and a of the . The fund ment l tenet, th t which differenti ates this sect from the DVAI TAS an d VAISHNAVAS is the recognition of one and only one Real A All and a a Existence, the bsolute , the ; , since it is logic l a sa a All c an or a bsurdity to y th t the either will cre te , it follows that manifestation (PRAKRITI) must be an illusion of ur wn a A- AYA a a o o . f shioning ( MAH M ) Even Deity (Br hm , va a far a s a Ish r , so It t kes upon Itself form (AKARA) , c an a a S AM V I TT I v be but f lse conception ( R ) , iewed from the O f R a it a va a standpoint o this e lity . Hence is th t the Ad it “ was system is often called A theistic . The teaching fully a A S ee . developed by the commentator S hankar . ( VED NTA )

— ‘ ‘ Adw aita S ee ADVAI I A .

— and Gr. I n G an a a [E on ( ) nosticism , em n tion from Deity, the

A L r a e . of 2 . o medium Its expression . KA PA g “ The [Eons are identical with the Dhyan Chohans of ”

1 60 . the Esoteric Doctrine . iii . — w m 1 . a S a . Agam a ( , knowledge) Th t knowledge hich rests 2 A S c ri ture a a . . on uthority or tr dition p . — Agami-karm a Future KARMA ; tha t KARMA which will be

generated by our actions in o ur present life .

- — a o f o f Agney astra ( (S a ns . ) The we pon fire ; one the - A v Agny astra J STRAS (qm ) — i 1 and . I n Agn Fire, its personified principle the a o ne o f a Hindu p ntheon , it is the three gre t fire deities A and S — a o n GNI , VAYU , URYA m nifesting respectively the Dicti o nary o f Th eosophical Term s 5

a as in air a s an d as e rth fire, the lightning, in the sky the f n 2 . T h a a o o sun . e m nifest tion the Third Logos the T I f a a A AS . . or o v o ment l pl ne ; J 3 The form , bjecti e, side

the mental world .

A nishv attas S a na A G -S ATTVAS — K U a o g ( , NI ) The MARAS ls “ ” as a S of th e known the Lords of the Fl me, the ons Fire, ” “ ” Dh anis a a Fire y , the Pitris of the Dev s, the Tri ngles , “ ” the Heart of the Body . A nnie Besant includes the A G N I S H VAT T AS among the sixth ofthe great Hierarchies of S piritual Beings wh o guide 1 are wh o in the solar system . They those were the fore front o f the evolution of the S econd Pla netary Chain ’ “ a a t and now (Br hm s Body of Ligh , like the other ” a a o n v o f a Cre tive Hier rchies, help the e olution the hum n “ ” a a r ces, giving to them the middle principles, th t is , those principles o f mind by means of which the physical is a A G N I S H VAT T AS brought into touch with the spiritu l . The thus belong to the great class of celestial Beings referred to M ANA P TR f as S A U AS S o . , ons Mind

n i G — a o a a all a Ag o a. ( M With the Pl t nists , the irr tion l soul th t

is below the conscious will .

- — Agny é na (S a m . ) Agnosticism ignora nce .

- — YA T R A Agny astra (S a m . ) S ee A GN E S .

S a m - e o Ah afl ( . ) The g .

- - “ a n . 1 a a . 2 . Ahan kara (S s ) . Egotism individu lis tion The I -making principle necessary in order that self-consciousness m t ” 2 a o b u a ov . y be ev lved, tr nscended when its work is er DH I B T A (S ee quotation under A H U . ) “ The mind furnishes [consciousness] with the pro — f . }ze fi e tec ting wall o A hamkara T osop iea l R evi w .

A a a a a The h nk r cts both in the mental and the a stral worlds . “ a as as The Ved ntic, well , possibly, the inmost a was a a or c Buddhist te ching , th t this hum n mi rocosmic A A was a U a S HAMK RA nothing , in re lity, but the nivers l elf o r in A a a a Logos ; other words , the h mk r is simply the r ieelion f n S —T/zeoso fziea l R iew o e ev . q the O elf. p

wh o a 3 . He , not unifying himself with the Divine , rem ins - self centred within the causal body .

- — A h afi s a S ee H AMSA .

- — - A hin S a ns . Non one of a a v of sé. ( ) injuring ; the c rdin l irtues n the H i dfis.

1 2 ee Tire P edi ree o M a n 1 - 1 ni S . . An e B esant. g f , pp 3 4 6 Dicti onary of Th eosophical Term s

A man— I n Z a a and a hri oro stri nism , the origin the personific tion o f of th e v S I n Zend A G evil ; the Lord E il pirits . ( the , N RA N M A I YU. ) ’ A a a sfiaaew ofA a az a hrim n is the m nifested hur M d , A a az a : Zernana Akerna ( sur M d ) himself issued from , ” of or U a . the boundless circle Time, the nknown C use 1 2 ii . 5 .

’ A m Zena —I n A as in a and hu ( ) the VESTA, life ; life the physic l

astral bodies .

’ n Z a a Ze a a S . ( , re tor, pirit) In oro stri nism , Ahura-M azda ) C az , a A Orm d , the First Logos the Cre tor, the A a-ma a 1 ur zd i S upreme Life .

- - — A in aior Giza/dea n o a . ( , the self existent) C smic subst nce

N I A Aindriyak a Creati on S ee I DR Y CRE ATION .

- — KABAL AH f A in H eb . I n A o all S op h ( ) the , the ncient the A a a ncients the First C use the Etern l .

A - S a na o — : an a a. j ( , unb rn) Existing from eternity epithet pplied

. a r a e a S a o . to sever l Hindu deities , .g to Br hm , hiv , Vishnu

- - — L A U A Ajana dev a loka The OKA ofthe R PA DEV S . - — A ita S cum 1 . An a a j ( , unconquered) epithet pplied to cert in a 2 e f a S a . . O n o Hindu deities , to Br hm , Vishnu , hiv , etc the twelve KU MARAS incarnating in each MANVANTA R A . - — A tv S a m . A a or . J a ( ) mong the J ins, without life soul

- —W a A fi S a ns . a. j ( ) ith the Yogis, the sixth lotus or g nglionic centre . - — A fié na S a m . I n V A a e a j ( ) the ED NTA, ignor nce ; esp ci lly

spiritual ignorance. A - — A S a m . a a a a a e kara ( ) Form ; ppe r nce ; subst nti l form ( f. I R AK R N A A) .

- ‘ — - A at m a S el ma Non a . k ( , without work) ction - — A a S G M L 1 1 . a . k sh ( , l gbt , ether) AKASA is described by Mme “ a Blavatsky as primordial substance . More technic lly it is that TATTVA which is the manifestation of the Third Logos l on the A TM I C PLANE . From this al the lower (or more a a a — T Ai As and I outw rd) m nifest tions VAYU, J , APAS , PRITHIV proceed — The akasa is not th at ether of science not even o f the a e as the ether the occultist, who defines l tt r one of the principles of akasa only : it is as certainly the

1 Accor in to c neifor insc ri ions d g th e u m pt .

Dicti o nary o f Th eosophic al Term s — Ambit (S a na ) A mother ; the Mother ofthe visible universe . — Amb aris h a (S a na ) One of the five hells of the H indfis.

- - h d KA L of a . a enti (E g. ) The MA OKA the Egypti ns It o a a f urteen divisions, e ch representing some speci l condition

ofthe departed s oul . Am esh a- en a Zend — I n Z a a one of sp d ( ) oro stri nism, the - S or a a Am es h a S p enta } even S pirits Pl net ry Logoi . Ahura-Maz da and the six Am eshaspentas formed “ the seven potent and immortal benefactors with the ” ’ —H A s Fa rsia watchful eyes . UG Amita-b h a S a na e I n t ( , boundl ss splendour) Nor hern

a P rab rahm 2 . : 1 U a . Buddhism . The nm nifested ; The a First Logos . 3 . The Buddh . - S a na a a — a of : A mrita ( , not de d , immort l) The w ter life 1 A -mritak a whoso drank it became immortal ; the juice “ o f S S a a a- a are the OMA imil rly, the mrit rem ins a a and o foods th t confer immort lity, symb lise the One Life a v which p sses through e ery form . — A Amsha S ee NSHA.

Amfilam -m am S a na the oo o —M 0L AP R AK 1T 1 ul ( , r tless ro t) R ,

the root ofthe objective . - n — a A n é di (S a a ) Without beginning ; uncre ted .

A na i-nidh ana d an Without beginning d without end eternal . A n-adyanta - — P ali a l . A n égémin ( , not li ble to return) In Buddhism , the av a o third initiation, h ing p ssed thr ugh which there is no f 2 a . further need for the incarn tion o the soul . One of the

four paths to Nt ANA . - — A n a ré ni as S a na I n a P arab rahm . g y ( ) the Ved ntic system,

- S a na — o r a A n ahata ( ) The f u th g nglionic centre, lotus , or - o a . A n éh atan CHAKRA, pposite the thro t

A na ata-néda S a na o a b ( , s und produced otherwise th n by con eussions) —The sound OM — Anéh ata-shahda M ADN YAM A or the third of the four states of VACH or sound . — nan a S a na o the a e O ne A d ( , j y) Buddhi, bliss sp ct of the Existence . “ Ananda is the wisdom that realises the unity of all and a a o things , th t ccomplishes uni n , thus finding the

1 u 2 c B l z avad one . 2 xiv . 0 Voice o the S ilence 11 6 D s . S e g , x 7, ; f , 4 ;

11 . 8. 1. 9 7, 39 Dicti onary of Th eosophi cal Te rm s 9

— olution o L i e j oy that lies at the very heart of life. E v f f m a nd For .

— - - - - Y . Ananda kaya The bliss sheath . S ee ANANDA MA A KOSHA

- — V éntic nan a m a a S a na a 1 . ed A d y ( , m de of bliss) In the a of M AYA a system , the first st ge proceeding outw rd from the - - 2 . A M AvA A bsolute . The NANDA KOSHA 1 - - — a Amanda maya kosha The Buddhic sh e th . ‘ - The bliss sheath of the Vedzintins . It is also the ” lie ncient Wisdom . body of the sun . T A

- — H indfi A n n S a na infinite 1 . of v a a ta ( , the ) The title se er l

2 . S . . deities . HESHA 3 The highest LOKA

A na ta i Gk a u— A n a a of a s s s ( , rising p) w kening ( the soul) ; th a the of the a te rising from e de d ; hence, existence soul f r

death .

A n-étmé S a na - - in t a t o to A ( ) The not self, con r distinc i n ATM ,

the S elf.

— — r Anétmé j fia Without spiritual knowledge o true wisdom .

- — A t a . nétmé k a With the Buddhis s , unre l

- — A n atm an S ee A NATM A.

— - A nc ent of a A in S the a . i D ys oph , Etern l A n o fth e G t d is not Old Time reeks , with its scy he and a - a a A of a s nd gl ss, identic l with the ncient D ys of the Kabalists ; the latter being one with the Hindu ” B rahm fiP i . 49 6. — a n 1 . a . 2 i Andolana S a v o . O sc l ( , swinging) Rhythmic ibr ti n a a a in l tion b l ncing the mind .

fAn iras A —1 A n ir S a n a o . g asas ( a , descend nts g or gni) Personi “ fi ti f 2 c a ons or fir . O ne a o e. light , of of the n mes of the ‘ Dh zinis va - r G - eva of a i y , or De Inst uctors ( uru D s) , the l te Th rd, f ” 2 nd a a . a v o t e . I n the Fourth , e en the Fifth R ce Ini i t s 3 A - a . the PUR NAS , w rrior priests “ K shatryas by birth b ecame B réhm ans by profes sion ; and such persons are usually considered as A n irasas a or of A n iras who g , descend nts followers g , ” m a av a f - — y h e founded school o warrior priests . WILSON .

1 u t B t i mu st b e noted th at th ere is a c onsid erab l e differenc e o f o pinion a on sc o ars it re ard to t is ter S o e c onsider t a it c o ri es m g h l w h g h m . m h t mp s b ot th e B UDDH I C and the N I R VAN I C fie s r a in i d t i h ld . O the s re c l ne o th nk t at th e i er M N S I C or is its e iva en h h gh A A w ld q u l t. 2 S D ii 6 0 . . , . 4 . I O Di c ti o nary o f Theosophical Te rm s

A ng a-m ainyu r A hn m an (a v ) . Angro-m ainyus h i

Ani S a na 1 . air . la ( , the wind) The , the second element V A E of : 2 ai u . r . y 3 D VA the wind of these there a e

said to be seven times seven .

— - - Anim a L a w i. e. BU . ( The soul , ATMA DDHI MANAS — f h A nima Mundi The soul o t e world .

- of o Anim n S ana 1 . t a ( , minuteness) The occul power bec ming

. V f a an a ee I B H fJTI 2 . o o s small as tom S . The p wer

reducing consciousness to the point .

- S a n — v or A niruddha. a ( , the uncontrolled) The Di ine Centre,

S a M A N As. elf, m nifesting through

- — A niruddha at a S a na an a air. p h ( , unobstructed p th) The

- S a na a of a -I n Aniyamsam aniyasam ( , the sm llest the sm ll) V é i a P rab r hm e d nt c a a a . the philosophy, n me of Anj ala (S a na ) - The P RAJAPATIS

An — A a a : 1 kh form of ns ted cross, thus ? - - a . A nna kaya (S a ns . ) The physic l body

- S a na a o — Vedéntins the A nna méyét ( , m de from fo d) With the ,

veil ofthe flesh .

- - — h e uL A-S H A R fR A A nna ma a o a Vedantins t e y k sh With the , or physical body .

GA a a — a the A noia ( , w nt of underst nding) With the Pl tonists , - as a a . KAMA MANAS , l cking the higher underst nding

- ‘ - a A n tita (S a na ) Not true ; f lse unrighteous .

- — - A fis a av atara S ee ANSHA AVATARA . A n a o —T h e a a o f I s ted Cr ss stronomic l sign Venus , thus, } ;

one ofthe attributes ofIsis . — Afish a S a na a a ( , p rticle) The MONAD

- — A a A Afi sh a av atara p rtial VATARA . “ Afisa a A vatfira a The , or p rt , is due to the utilis tion ” “ T H E of a less perfected monad with its centres .

DRE AM E R . — A nta a a a S a na a a h k r n ( , the intern l c use) The centre through Antas kararia which the lower mind m ay reach up to the higher ; M AN As as the controlling power of the senses and

the reflection ofATMA ; SATTVA . “ The name of that imaginary bridge be tween the ” divine and the human egos . Dicti onary o f Th eoso phical Te rm s 1 1

- — - Anta a na S a na S . h p r j ( , wise within) elf knowledge

- — a m an A ntar akas h a The AKASHA within ( ) .

- — m an A ntar étman The ATMAN within the spirit of . - — A nta am a I n A Y a . r y PR NA AMA , holding the bre th - — . t a a of . Antar yami (S ns ) 1 . The ruling the in ern l feelings - h in ard . a 2 S t . a A nta r yamin . The elf ; e w Ruler 3 Br hm as the Ruler of men . 4 . The S upreme Spirit . - — A ntar yoga Deep thought abstraction .

- — - Antas karana S ee A NTAH KARANA .

- 1 A s a a a A n S a ns. . . 2 . Ann ( ) prefix, fter, ne r to , of like kind a o . a a a . at m . 3 The primordi l tom ; Br hm nu of a of a a a s A is one the n mes Br hm , distinct ‘ ’ ’ a a an d a A ani zimsam from Br hm n , it me ns tom , y ” m of th a i sa a e . an a . y , the most tomic tomic i — 5 9 2 3 i M an . a a S n 4 . . 5 In the Ch lde n Trinity , , the moon . u- a a— I n A An gr h the VISHNU PUR NA, the Eighth (or Fifth) a a of we o n a Cre tion, th t which become conscious the ment l a pl ne .

nu- m a a a or o — A lo (P li , in regul r order successi n) Ih Buddhism , the fourth and last stage ofthe Probation ary Path - — ‘ A numé na ( S a na ) Inference . According to the S einkhya and ‘ N ér a one of a a y y systems, our me ns of obt ining knowledge . - — Anumiti Inference . — I n th e al a eo o : 1 . A a Anfinak i Ch de n th g ny ngels of E rth .

a a . 2 . Terrestri l element ls — nué dak a S a ns 1 . a a av A p ( . ) P rentless existing etern lly, h ing 2 L o oic a never been born . . The second field of g m nifestation . — A nupédak a Plane T he second plane of our system coming downwards (or o utwards) ; the plane of the MONAD ; the 1 P AR AN I R VAN I C PLANE .

- —S ee A N IYAM S A M A nyéms am aniyasam . — “ ” 2 a n 1 a of . A pana (S a ) . The bre th life ; inspirational breath - 2 . a a o The life principle , centering ne r the n vel , which thr ws o ff from the system all that it no longer needs for its own a a S e S A n U . e a v m nifest tion AM NA d DANA . 3 . The ner e of a of a current the upper p rts the body ; specific lly, of the

lungs .

1 A S tud in S ee Con sciousn ess . y , p . 4 2 S ee Tire one d - D ii. . . I an S . 8 600 , xv 4, . , 59 1 2 Di c ti o nary of Th eosophic al Term s

S a na v a —1 A a a a . in p r ( , h ing nothing bove) Inferior ; lower ; I P . a a 2 . n S a an contr distinction to ARA the nkhy system, or indifference to the lower, sense, objects .

- - A a a a it or a T . p r p r kr i Lower, m nifested , PRAKRI I “ Ap arfi-prakriti is a name used to cover not only the a a a a a force which le ds the j iv outw rds, but lso the m ni ” - festations of the not self which it especially brings out . — B H A GAVAN DAs .

- S a n — a a A aré i a. a p V dy ( , inferior knowledge) Ceremoni l or ritu l istic religion in contradistinction to P A R AVIDYA

- - - —¥ A a a a S a na no n v o f R . p ri gr h ( , the recei ing gifts) enouncing - — n i S a na a U a a . A p ari é m n ( , unch nging) The nch nge ble - — r h a S a na i . A p a ok s ( , percept ble) Perceptible by direct insight

S ee P AR O K S H A . — A a S a na 1 a 2 a 1 . KAM I C A p s ( , , ction ; , w ter) The or STRAL 2 a f . a a o PLANE . Th t TATTVA which forms the m nifest tion the Third Logos on the A STRAL PLANE .

A a-va a S a na a - e reinc ar p rg ( , the consumm tion) Fr edom from a nation ; be titude .

Gk o — of A p orrh eta ( , secret disc urses) The discourses the

MYSTERIES . — A a a S a na v in a 1 . ps r s ( , mo ing the w ters) Nymphs ministering “

. 2 a to the pleasure of the Gandharvas . Cert in inferior ” 1 forces o f nature . — Apta (S a na ) O ne who has attained to a knowledge o fthe S elf. - — A pta v ak hya m The words ofan A PTA .

- R H A 'r Arab at S ee A . - — Aramb h a vé da (S a na ) The doctrine of a beginning . “ A creation of the world by an agency external to ” —B H AGAVAN DAS the questioner . . — A a a a S a na a A of r ny k ( , rel ting to the forest) hermit the

woods . — Gk a a o r a . A c et e . a r h yp ( The ide l, bstr ct, essenti l type The term is generally used for manifestations in the AROPA o f th v of spheres the mental world . e subjecti e which form a a m nifestations re the objective.

A c et a o e— of a a a a n r h yp l Gl b The first globe pl net ry ch in (a ) , “ ” generally referred to as Globe A .

1 l s a r Tneosop/z iea l G o s y . Dicti onary of Th eoso phic al Term s 1 3 — Arc hetyp al M an The earliest s emblance or type of man ; A a Kadm on PURUSHA ; d m .

A a-né risha S a na a a e a a -A n undiffer rdh ( , h lf m l , h lf fem le) entiated or unpolarised state o f the Cosmic Energy ; e a the a S va p rson lised, it is ndrogynous form of hi .

—S ee A Arh an RHAT . — A at P dli o t 1 . o rh ( , the w r hy) With the Buddhists, this w rd is “ used in a general sense for the Spiritual Intelligence that has e an d a a conquer d, subdued , tr ined m tter until his body ” 1 is but the m aterialised expression of himself ; but tec h ni cally it signifies the fourth and fin al initiation : one who a an A 2 ne of p sses through this becomes DEPT . O the a N S a va four p ths to IRVANA. The nscrit equi lent is P R A A A AM H M S A . — a 1 un . 2 . A a S na a ra flash . s . rk ( , y, ) The Fire — 2 . Arm aiti I n Zoroastrianism : 1 . Mind . The Third Logos . “ A rm aiti was at first Wisdom and the Goddess o f a as a a Wisdom . L ter, the Cre tor, she bec me identified a and was as th with the e rth , worshipped e Goddess of ” — m a . T/ze A ncient Wisdo E rth . - E . a A rtes ( g ) The e rth . — . f r 2 . a a S a ns . 1 a Artha ( ) Purpose ; re son o . S ubst nce ; we lth ; o ne K- o f e F of the four objects (CHATU BHADRA) lif , URUSH v e v a v an ARTHA (a ) . 3 . The n r e vibr tion con eying impres a A sion to consciousness, thus tr nsforming it into JN NA,

knowledge . — Artificial Elem ental S ee ELEMENTAL . — S Arua n a . g With the J ins , the upreme Being

- S a n — as a A rfip a ( a , formless) This term is most often used a a o f C o r qu lific tion the MANASI PLANE, the three higher, of as A rfi a innermost, conditions this being described the p ” R A . O Levels S ee P . — A -rfip a C eative O e The n ame v to the three r rd rs A gi en spiritual hierarchies th at awaken the A TMA-B UDDHI -MANAS in the hum an MONAD as it descends to its evolution in the 2 v fi efold universe . - — Arfip a dev as Devas of the AROPA worlds .

- — a A rfip a dhatu The AR UPA regions ofthe ment l world . — A rfipa-pitris Those without form ; the A GN I S H VATTA PITRIS

(a v ) .

1 ‘1 Annie esan t S ee Tb e P ed ree o M a n . . B . ig f , p I I 1 4 Dicti onary of Th eosophical Term s

’ - —B hm§t A rvak ota S a ns. ra s S v a i. e. a sr ( ) e enth Cre tion , th t of m an .

S a na — 1 A n A 2 a h . o Arya at ( ) RHAT . The f urth st ge of the Path — R Aryan Rac e S ee Fifth ace .

A a-s at ani S a na a a a — ry y ( , one tt ched to the re l) The four S A M UDAY A N rR onH A and G truths , DUKHA, , , MAR A .

Ar avarta S a na a a — a a y ( , the l nd of the Ary ns) The ncient n me a of Northern Indi . - — S a na o S e a . A sadh arana ( , not comm n) p ci l — A -S amp raj nata (S a na ) The highest (or deepest) state of SAM ADHI in which the Yooi attains complete unc on 1 usne s in e a a o e sc io s his m dit tion on the bs lut . — ff A samshak ti Dispassionateness indi erence . — Asana The third stage in the practice of Y O GA : a prescribed

' posture supposed to be conducive to m editation . — S a na fire A R o e . Asara ( , ) AKSHASA or ther d mon

- - — S a na non e 1 . a te or undiffer A S at ( , xisting) The unm nifes d

' entiated : M OL AP R A KRrrr A sat is not merely th e negati ve of S at ; nor is it ‘ ’ S at in the not yet existing ; for is, itself, neither ‘ ’ ‘ nor . . 0 . existent . being ii 4 7

V déntins a a a a a 2 e . . With the , the unre l the f lse ppe r nce — Asc endi ng A rc A phrase for the involution o f th e Cosmos ; ' N iv irrr or . the R , returning “ The plane on which the activity of S pirit pre ‘ a in a a dominates is c lled , occult tre tises , the scending ’ arc and o a of the a v o f , the corresp nding pl ne cti ity ’ — a e arc . Tlie T/zeoso /zist m tter is styled the desc nding p .

one has a Asek a In Buddhism , who nothing more to le rn a A s ek h a one of the hierarchy bove the A RHAT . When a m an h as reached this level he assumes the and a fullest control of his own destinies, m kes choice ” — d/Id fl o f o . T e his future line of evoluti n ii V . [ — H eb . ( . ) Fire Asiia

1 S T/ze Gitd x11 — ee , . 3 5 .

1 6 Dicti onary of Th eoso phical Term s

A t a ent e—A of a a a to s r l C r centre the str l body, nswering the

gangk a of the physmal. The point where sensation enters . of m an i io S ee . nto the consc usness the . CHAKRA — As tral Current A movement of astral substance in a special d1rec t1on i the or a v , l ke unto wind , ri er, of the physical

world .

A t a 0 e — a of a a or s r l D ubl The reduplic tion the physic l pl ne, in a a wa an a a . s a y p rt thereof, str l subst nce The term pplied an d or by others , to the Etheric Body Double, a a a has but this only le ding to nomencl tur l confusion , it been

agreed to limit its meaning as defined above . “ second division o f the astral world m ay be . The ” — sai d to be the astral double of the physical . T/ze t / sdonz A ncien IVi .

— 1 A t a of a a a Astral Light . mys ic phr se the K b lists for th t which is the basis ofthe so-called good and evil in m an the

lowest expression of the ANIMA MUNDI . “ a a U a S The str l light is the nivers l oul, the a U v a m trix of the ni erse, the Mysterium M gnum from which all that exists is born by separation or differenti a ”

8. o . ti n . ii 53

2 . The ETHERIC WORLD . A t a ane s r l Pl L S ee ASTRA . Astral World — Astra-v idya The science of war ; knowledge of the c reation and use of A sT R As

k —I n an a h as G . Astronomos ( ) the Mysteries , Initi te who

passed the S eventh Degree .

uS a na a - a a a; ua ; As ( , bre th) The Bre th of Br hm spirit l life — As u-dharana Life existence .

a v —I n a of R A a S a na spiritu l , di ine) the oldest p rts the ig sur ( , A are a a , Veda , the SURAS spiritu l beings whose ctivity lies a o f not only on the demoniac o r discord nt side evolution , — but also on the cosmic or harmonious not only on the line of f S va a on , o hi , the Destroyer, but lso the line Vishnu the Preserver but afterwards they came to be considered solely S a a as the enemies of the S uR As or gods : Demons or t nic l Powers . a A U are I n modern theosophical liter ture, the S RAS those a S piritu al Beings belonging to the fifth Creative Hier rchy ,

1 H S S S ee q u otation u nder RAKS A A . Dic ti o nary o f: Th eoso phic al Term s 1 7

o a a v e some of whom come fr m p st uni ers , springing forth l- a a and e ful grown from the Pl net ry Logos , some wer the a a are a fruit ge ofthe first Ch in . They the Rebels of m ny 1 cosmic myths . — Asura-maya (S a na ) Black m agic

A - — e A sura M azda S e HRIMAN . - . 1 S 2 AS R S a . v . a a U I ur a . C As ya ( ns ) piritu l ; di ine Demoni c l . — Asvatth a S ee A S H VATT A .

- S a n l —1 A ta a a a . and l ( , no pl ce ; bottom ess) The seventh lowest ‘ of the hells of the Vedétntin the place (or stat e) of

a a a a . 2 a spiritu l de th ; nnihil tion . The pl ce where dwell the o A a ASURAS, dem ns , monsters ; hell . 3 . tl ntis . A tala was the name contemptuously applied by the earliest pioneers of the Fifth Race to the Land o f S in — A ” a 6. tl ntis . ii . 33

— the P arsls G od ta . A s With , the of Fire — “ Athtor I n a . Egypti n cosmogony , Mother Night — S a n . 1 2 a . s a . e e Atita ( ) . P st . Exc eding ; tr nsc nding

— - Atlantis The country o f the Fourth Root race . In the z i a sa a a a enith of its prosper ty, th t is to y, bout million ye rs a o A a a of a a now g , tl ntis occupied lmost the whole the re ov A a a a o n c ered by the North tl ntic Oce n , re ching the north a S o a - t a a o and e st to c tl nd , on the north wes to L br d r, on the a a a s outh covering the greater part o f Braz il . The gre t c t c lysm of some years ago destroyed nearly all th at 2 a of S ee P O S E I DO N I S . rem ined this huge continent .

— - Atlantean Rac e Th at known as the Fourth Root race ; the a a a - a e inh abit nts of ncient Atl ntis . The Root r c is v o - a S U B- and di ided int seven sub r ces (see RACE) , the term is a a and a of especi lly pplied to the third most im port nt these , oltec s who are o f the T , , we told, ruled the whole continent 8 Atlantis for thousands ofye ars .

1 S a na th e a of —S t ve a S 3t ( , bre th life) piri ; the uni rs l uper

Atman consciousness . a v With the Ved ntists, ATMA is the se enth , the highest principle in m an hence it is often used as synonymous with

S and the S f. a the ELF , sometimes with Higher el This l st

1 /ze P edi ree o M a n an D 11 2 S ee T d S . . 62 . g f , 5 5, 2 S ee Tlze S tor o A tla n tis S c ot -E iot y f , t ll . 3 S ee The S ecret Doctrin e Tb e S tor o A tla ntis and Tlz e P edi ree o , y f , g f

M an . 1 8 Dic ti o nary of Th eosophical Term s

v a v a term is , howe er, technic lly used for the Indi idu lity of the A m an v . or v S ee a (a. for the ATM BUDDHI MANAS (o. ) . lso under S ELF . “ a a a ofGod a Atm n is Bre th , the bre th , who is lmighty in His breathings on all planes ; for not only is Atm an the S elf of things in the sense of self as some f e a thing di ferent from the things themselv s , but it is lso l ”— h of o n a l a . t G . . . e essence them pl nes . R S MEAD R NA S ee KS H E T AJ .

tma- S a na - —A o d - em anat A bhu ( , self existent) g self existent not in a : an a a a a S va g from nother ppell tion of Br hm , Vishnu, hi , ‘ Kétm adeva and .

- a n — fth Atma bodh a (S a ) Knowledge o e S elf.

- a 1 Atma buddhi (S na ) 1 . ATMA veiled as BUDDH the first

manifestation of the S pirit .

“ - Allforms have Atm a buddhi as controlling life . n sd m T/ze A ncie t Wi o .

2 . S elf knowledge .

tma- i m ana —The e o of v A buddh s trinity, refl cti n the Di ine f a o man a a . Trinity , th t go to form the soul ; the hum n mon d S ee MONAD . “ The three out-streaming rays which come from the a are a or of Mon d his three spects modes being, or a of a hypost ses , reproducing the Logoi universe, the and A v are a Will, Wisdom , cti ity which the three essenti l i o f fa a express ons embodied consciousness , the mili r — Atma-buddhi-manas of the Th e05 0ph 1st A S tudy in

Consciousness .

tma- n ana— - N A g y Correctly, ATMA J ANA — - S a na a of S A n v a Atma h an ( , killer the elf) unbelie er

suicide .

— - Atma-j fiana (S a na ) S elf knowledge ; knowledge of ATMA;

true wisdom .

- — AT M rc he AT M I C a a ns a t . Atma matra (S . ) The me sure tom ATM A M AT R A a a as a is the Spiritu l tom contr sted with , ”

and a f a a . opposed to , the element ry di ferenti ted tom — MME . BLAVATSKY . - — - t Atma mfila (S a na ) S elf exis ent . — Atm an S ee ATMA. — Atm anism Brahm anism . — - f . Atma shakti (S a ns . ) Power o the Self ; inherent power Dicti o nary of Th eosophical Term s 1 9

- — — Atma siddhi (S a ns . ) Power for the S elf for personal advan

tage .

- S a ns —S of th e - Atma v asa ( . ) ubjection mind ; self control . - - A S a ns . S a . ee Atma v idya ( ) piritu l wisdom S VIDY . — - Atm es hv ara S a na of S 1 . God. 2 . S c on ( , Lord the elf) elf

trolled . — AtmuThe Egyptian equivalent of ATMA. — Atom T h e e m anent S ee A . , P r PERMANENT TOM — Atomic S ub -pl ane The name gi ven to the highest (or inner of of a a most) the seven subdivisions e ch pl ne or world . It o a a of v a or den tes m tter in the most intense st te ibr tion , a in a a on subst nce the finest form , of which it is c p ble th at B- plane . S ee S U PLANE . “ P dli — a e viz a the S Att avada ( ) The gre t her sy , . th t elf is a th N E separ te from e O S ELF .

- S a na —U non - t - Atyant asat ( ) tterly exis ent absolute non being . [A TY merely emph asises ASAT

- la S a na —A n a o or A-P R AL YA Atyantik a p ra ya ( ) bs lute MAH A . “ The identification of the embodied with the incor

oreal S e S . 2 p upr me pirit ii . 3 3 .

— I S a Audumla h a a o : . c ndin vi n Cosmog ny I The Cow, the A “ A 2 . a Nourisher . NIMA MUNDI , the str l Light .

- - Auoeides Gk . A s th e neo a d g ( ) used by Pl tonists , this wor a a a a pp rently signifies the C us l B ody . “ Fo r a a v a there is , besides this [p ssion l] ehicle , nother a o a eav which is etern lly united with the s ul, h enly body a A UGO E I DE S o r a - which they c ll the st r like body . - P H 1L 0P 0N US .

— - A fih arm az d S ee A HURA MAZ DA . — A . . . a a a S . U M The n me or symbol of Br hm n , the uprem e “ Aum o f H indfis a a h The the , the s cred syll ble, ad ’ A Zuw G e and [E vu become the with the re ks , the m with R 2 a . the om ns iii . 9 . — Aumk ara The unm anifested and m anifested uni verse ; the A bsolute .

H eb — I n K l h A o f uh ni . ab a a A p a m ( ) the , the ngels the S pheres . — Gk and L a t. 1 at a a of Aura ( . ) . Th m nifest tion the higher s a a a I n ubst nce th t extends beyond the physic l body . the a a a a c an hum n subject, the tr ined cl irvoy nt distinguish five a a a of a -a a a a ur s interpenetr ting, which the he lth ur ppe rs 2 0 Dicti onary of Th eosophi c al Term s

to or e. 2 T he be the lowest most dens . higher vehicles of a m an as e v e perc i ed by oth rs .

- — - Afira m azda S ee A HURA MAZDA . — Auric E gg An appellation th at has been given to the C ausal

Body owing to its form .

- S a na — I n 1 Av a lok ites hv ara ( ) Northern Buddhism : . The

a va a . 2 S Ped m nifested Logos ; Ish r . The econd Logos ; fini in m m ap the Divine an .

S a na a or — ~ a of Av as tha ( , st te condition) The st te consciousness a on any pl ne .

- S a na — n d Av astha dv a a a a e a . y ( , the two st tes) H ppin ss misery

A v s tha-tra a S a na a — a a a y ( , the three st tes) The w king st te, the a a and e a Vedfintic dre m st te, the deep sle p st te, of the

philosophy .

A vata S a na -I n a a an r ( , descent) its highest m nifest tion , Av até ra } AVATARA is an incarnation ofthe S econd A spect of a H indfis a a the Trinity . This is known mong the s or A A PURNA, perfect , VAT RA “ a an A a a ? a of Wh t is —v t ra It is descent the m anifested Deity whether under the specific name of S a Adi- a— an v hiv , Vishnu , or Buddh into illusi e form of v a an a a a on indi idu lity, ppe r nce which to men , this a in a illusive pl ne, is objective , but is not so sober f ct .

. 6 S . E . . , iii 3 4 . But the term is also applied to the lesser m anifestations of e A A AR the Divine Nature in the human . S e NSA VAT A ; AVE S H A A VATARA ; KALKI A VATAR A ; and S H A KH YA A VA VAT AR A TARA . There are s aid to have been nine of the A S S ee of a a . Vishnu , the tenth (K lki) h ving yet to come VISHNU . — Av es h a A vatara A partial AVATARA a human being receiving

the divine influx in an especial degree . “ A esha Avatfiras a v In the v pure essel is chosen , not a a M ukta a a m an and necess rily Yogi ( liber ted ) , the Divine Life utilises the man thus qualified for a limited and for a a a G a a period p rticul r purpose . ener lly for lifetime the Divine Influence continues to shine v and a a through the purified essel , the hum n n ture is

e v v . a subm rged by the o erflowing Di ine Life But , fter the influence has passed away the man continues m an a a and own to be , reg ining his origin l memory his ” ”

a a T H E . k rm . DREAMER Dicti o nary o f Th eoso phic al Te rm s 2 1

- I T I Av ic hi S ee AV CH .

- S a ns — on e o f K L E S H AS and A Vidya ( . ) Nescience ; the five

twel ve N I DAN AS of the Buddhist . “ A vid é an d a a , the first illusion the l st ; th t which y — makes the separated worlds the first of the Nidénas ” and that which d1 0ps offwhen liberation is attained .

Tfie A ncient Wisdom .

- — a ns a e . A vik ara (S . ) The Ch ng less

‘ — “ S , S a ns, Aiiiiii ( ) The Eighth phere W ) “ A tat of : as a a not as a a s e misery he—ll st te , pl ce , A . whether on earth or n ot. NNIE BESANT - — v k S a na a 1 . A ya ta ( , unm nifested) The principle of - kh a . 2 Sén a a . A vyak tam c us lity In the y philosophy, the primordial element from whence comes all m anifestation ;

A K A . a . . A n a M uL A P R AK R I T I S ee VY T . a a . 3 Br hm n 4 ppell

of S va or Kfim a . tion Vishnu , hi ,

- - — a A vyak ta mfirti One whose form is unm nifested . - — S a n a e 1 . . 2 a a S . A n A vyaya ( , imperish ble, inconsum bl ) pirit a appellation ofVishnu or S hiv . - — A am a S a na e a a or t . y ( ) Ext nsion exp nsion , either in sp ce ime — S a na A . Ayu ( , living) lifetime

- S a na a v M an . Ayus ( , li ing being)

- Az oth A n occult symbol for the creative principle in nature .

— - a B a (E g. ) The life bre th .

— E Baa l S ee B L . a a S a na o — a a B ddh ( , b und) With the J ins, th t which binds or

i. e . fetters the spirit, . KARMA

i - a a a S a na a a o Bab sh k r n ( , the extern l c use) Consci usness

a i. e. a . directed outw rdly, through the physic l senses

a a b a a c on To m int in its o jects on the physic l pl ne, ‘ ’ ‘ ’ ciousness a - a a a s employs the b bish k r n , the outer, or — B H A A . a a . AGAV N D s physic l, senses , org ns

- — o a or Babish p rajfié Discernment directed utw rdly obj ectively . — E . B ai ( g. ) The higher mind 2 2 Dicti onary o f Th eosophical Term s

a a S a na — a a B l ( , power) Cert in powers cquired by YOGIC

a . are . a a as a pr ctices They given by Mme Bl v tsky f ith , a o and energy, memory, medit ti n , wisdom . — li S a ns . An offerin all a . a i e. B ( ) g to cre tures , to the gods , a a DEVAS , men , nim ls , trees , or household spirits .

i- S a na a a all — a a fia S ee . B l y j ( , s crifice to ) BALI

an a S a na a — a - in a B dh ( , bond ge) The tie to the e rth life , contr ‘

a . S étnkh a distinction to MOKSHA , liber tion from it In the y a as v iz P R A K R rTr- system , it is reg rded threefold , . BANDHA , VA I KAR I KA - and DA KS H I N A- BANDHA , BANDHA . — Banyan Tree The Tree of Knowledge of good and evil ; the - . S ee A S H VATTA Y GG B Tree of Life RASIL .

a i- a T h e S a na — A a or B rh sh ds , ( ) cl ss of PITRIS DEVAS (PITRI Ba rhi-sha d Pitris } DE VATAS ) belonging to the S eventh a S a a a of the gre t piritu l Hier rchies of the sol r system . They are those who progressed furthest during the lunar M AN VA N

TARA . Their work now is s aid to be that of physical

evolution on our globe .

o a and a a v Possessing the fourf ld m tter, lso the cre ti e a v m an fire, they were ble to gi e to his etheric double, ‘ ema a a k m a and a a pr , nim l fi , nim l germ of mind . Beyond ” - not o Tfie P edi ree o M a n . this they could g . g f

are a the Barhishads v There four cl sses of , presiding se er ally over the building ofthe physical forms for the four suc

‘ a c essive rounds of the Terrene Chain . E ch of these cla sses - 1 is further divided into seven sub classes .

The B arhishads are spoken of in the S D. as Lunar ” “ Go and of o the A . ds , Lords the Mo n , of iry Bodies

im —O ne of the ea of ff of Bar a SIDDHIS , by m ns which the e ect a at i gravitation can be incre sed W ll . — a m I n I slémism a e . B t , the unm nif sted Logos

erson a a —AnuH ea of the Ch lde n Trinity , , and Bel ; the Creator . — “ ” Bhadra-kalp a (S a na ) T he good KALPA o f the Buddhists ; the present age ; the pres ent ROUND . — Bhadrasana S ee ASANA .

na —A e a S va , holy) d ity ; specific lly Vishnu, hi ,

Va va or a . sude , Krishn — ta S a na a a to A vo e . Bha k ( , tt ched ) de te

1 The P edi ree a M an . ( 0 . g j , pp 4, 5

2 4 Dicti o nary of Th eosophical Term s

- — a n . B h ranti darsh anatah (S s ) Phenomena ; MAYA. “ B hréntidarshanatah means something perceived or o v a and a reh en c ncei ed of, owing to f lse erroneous pp as a a a f b ut in a ma é sion, m teri l orm , is , f ct, only y , ”

. . 1 1 Illusion ii 4 . - — B h ranti k ara Causing mental confusion . - — I . e or o 2 . S va. B h ranti nasana D stroying error confusi n . hi

u S a na — I n [fi Veda a a a a va B h rig s ( ) the g , cl ss of eri l de s th An irasas R ib b us a a e . ssoci ted with g , , etc — B h rih aspati S ee BRIHASPATI . — S ana 1 . a as ff a B hfi ( , becoming) The e rth di erenti ted from “ ” B hfil} the middle regi on (BH UVAH ) and the heavens

. a a . ee U . (SVAR) 2 . Physic l m tter S BH TA

I . a . 2 . a The e rth The physic l world .

B hfi — S a na a . B hfi ( ) The e rth

- a s — B hfi putra (S n a son of the earth) The planet Mars .

- — BH - B hfir loka S ee fi LOKA . — S a na 1 . e a B hfita ( , existing) The ghosts or sh lls of dep rted spirits - 2 . n f . m anes . A elemental or nature spirit o the goblin type ”

. and ea of 3 Fierce beings ters flesh, brought forth in

A . . a a a a. nger by their Cre tor, Br hm VISHNU PUR NA 4 - A morphous shaped protean masses of ethereal m atter . “ e a n or Their Progeny wer Bhut , with neither form ” — . ta nz a o Dz a n . mind S s f . y B H fiTA 6 . . An t . a ee 5 . elemen Physic l matter 7 S

CREATION . B hfita Creation The second of the S even Creations of the Bhfita- a a A the a o s rg PUR NAS , cre ti n of the Elements “ v ff a i of v a (a ) , the first di erenti t on uni ers l indiscrete

substance . “ S e a n Bhfita was the a The cond Cre tio , , of Rudiment l Principles or T anmétras thence termed the Elemental ” 88 a o Bhfi a . Cre ti n or tasarg . i 4 .

- — B hfita dhétri S a na the of ea . ( , Mother beings) The rth

n — B hfitédi S a a ea of all 1 . S . 2 . I n ( , the Cr tor ) The upreme Sénkh a o A A as the the y philos phy, HANK RA, principle from

which the elements were evolved . - — B hflta p firva (S a ns. Existing before . Dicti onary of Th eosophical Term s 2 5

- — - a s a U . B hfita rfipa (S n . ) Having goblin like (BH TA) form - — U B hfita sarga S ee BH TA CREATION .

a n —1 as a o Bhfitétman (S a ) . The spirit m nifested ; the c smic M R H A r ivA M A AH AP U US o a T . soul ( ) , the hum n soul (J ) 2 or S va . Vishnu hi . Bhfita-vidya Knowl edge of demoniac possession and its a tre tment ; demon ology .

B - — S ac rific es BH UT A S a e of th e hfita yaj fia to the , to the sh d s

departed .

- S a na all — B h ni S e. fita yo ( , the womb of beings) The uprem

‘ B hfitesa S a na of —A of B rahmét ( , Lord beings) title Vishnu, ,

a and ofS a . Krishn , hiv — B hu S a na of 1 . S va . 2 . M an tesvara . ( , Lord beings) hi B huv a

B huv h S a na eav - —T he a a a ( , the h en world) str l . B huva r

r i lt “ The second state or world ; the middle giiiiit glflolia ” ° 0n AS L . - regi the TRAL P ANE B huvar loka

- a ns. I l . 2 . M an . B h uv ana (S ) . The wor d

- - B S ans . two : eav an h uv a na dv aya ( ) The worlds h en d earth . - — S a ns . o . S ee T R I L O Ki B huv ana traya ( ) The three w rlds .

i am S a na a — a a a of a o B j ( , seed) The prelimin ry p ss ge disc urse c A-B i AM in which the keynote is struck ( f. MANTR j ) . A a a or bij m is sound , word , sentence, to be pronounced at the beginning o f a mantra in order to ”— bring about a desired effect . A NNIE BESANT . li ’ — (M ill 1311 131 5 11 11 gits iiti i

- H eb . 1 f Bi nah ( ) . The Light o Reas on ; the Third Person of

. 2 . . . a a the Trinity Intelligence ; MANAS 3 With the K b lists , d a a Go va . feminine spect Of the Jewish , Jeho h “ a o v a are e va Yah Bin h , wh se di ine n mes J ho h , , and a e o who Elohim , is the fem l p wer presides over a and was a out a e a the Ch os , m de l t r, by Christi n ” S and Theology , to be the erpent the D evil .

D. 2 . S . , i . 4 3

in S a na a — T a1 asa B du ( , drop) j

ac A e — A n a to e t a e the Bl k g epithet pplied the pr sen g , KALI YUGA . S ee YUGA . 2 6 Di c ti onary of Th eosophical Term s

— Blac k M agic S orcery . “ a a evil a in an Bl ck m gic is the result, obt ined y a or wa a o f A sh pe y, through the pr ctice Occult rts ; ” has hence it to be judged only by its effects . 2 iii . 4 . — B oadh as Zend va a a o f v . ( ) The equi lent, pp rently, BUDDHI (a ) — a ns. Bodha (S ) Understanding . “ The innate possession of divine intellect or under ” standing . Introduction .

a- a a S a na a o e — a a Bodh k r ( , c using kn wl dge) One who w kens a a the mind te cher . — S a ns. a a . B odhatman ( ) With the J ins, the underst nding mind

- i S a na S v . Bodh ( , perfect wisdom) AMADHI (a )

- — as and Bodhi dharma Wisdom religion righteousness .

- — i attva I . one has o r Bodh s With the Buddhists , who BODHI , - in a a self consciousness the ment l world , but is not yet full f 2 . a a o a a on Buddha . The m nifest tion Buddh the lower

mental plane . I n the Northern Buddhist system it is taught that every Buddha manifests himself simultaneously in — ‘ three worlds 1n the formless world as a Dhyémi a in as a a a and Buddh , the world of forms Bodhis ttv , ”

f ma . 62 o as a n . in the world desire . i 5 — Bodhi Tree The ashvatta — f B odhya nga (S a na ) A condition o BODHI . — Body of Darkness Brahma in his m anifestation as the First Planetary Chain — Body of Dawn Brahma in his m anifestation as the Fourth Planetary Chain th at to which the E arth belongs ; NA JYOTS . — o y of Day Brahma in his m anifestation as the S econd B d “ Planetary Chain It is also known as the B ody of Light . — DAY . Body of Light S ee BODY OF — Body of N ight Brahma in his m anifestation as the First Planetary Chain RATRI .

— i a Body of Twilight Brahma in h s m nifestation as the Third (the Lunar) Pla netary Chain (a n ) S ANDHYA. Dic ti o nary o f Th eosophic al Te rm s 2 7

a m o f a T R I M fiR T I v th e Br h The First Person the Hind (a ) , - - a . T a Brahm Cre tor S ee S A CHIT ANANDA . The n me B r h A am Should be distinguished from BR HMAN (neuter) , the S ource o fall Existence but this has by no means always in i) S or in been done, either the Hind criptures modern

writings .

a ma A e of— ea of a a Br h , g One hundred y rs the gods , c lcul ted

to be million years .

' fi' a a ns - one a l (S . ) Becoming with Br hm a giggglgggza absorption into the S upreme . Brahma-b huya I

- —S e A-CH AR YA Brahma carya e BRAHM .

‘ - — I B rethm n . A a S ee . 2 Brahma c hAri student . ASHRAMA . vow a t One who is keeping the of ch s ity .

- — in a ma char a C a and . Br h y h stity thought , word, deed

— - a ma Da of A A v . Br h , y MAH MANVANTARA (a )

a ma- ev a— e in a o f Br h d The high st the hier rchy the DEVAS , including the CH O H AN S an d the KUMARAS .

- — v Brahma dikas The PRAJAPATIS (a ) . ” - — D of Brahmé Brahma dina A ay . - — A- Bra hm a gfiana S ee BRAHM JNANA .

‘ a ma- anm an S a na B rahmat — or Br h j ( , begotten by ) The second

spiritual birth .

a ma- fia S a na B rahmé - O ne has v Br h j ( , knowing ) who di ine

wisdom . - — Brahma j fiéna Divine wisdo m .

- — a e of a a a a Brahma k alpa The g Br hm p rticular period . - — A A v . 2 n a I o . a Brahma krit . de out w rshipper ppell tion of r a Vishnu o Indr . — ‘ Brahma-lok a The region of B rahmét the highest heaven ; - S ATYA LOKA (av ) . - — V A t Brahma mimansa The ED NTA sys em (av ) .

1 4— a man S a na worsh1 1 . T h e A o U a te Br h ( , p) bs lute ; the nm nifes d; i 2 S o of H ndfis. a THAT . . The upreme Log s the 3 . Br hm v (a ) .

1 Th e or is enera referre to th e roo H to ro to increase w d g lly d t BRI , g w , and so has c o e t ean the e ansi e E ner er a in nat re m o m xp v gy p v d g u . 2 8 Dic ti onary of Th eo sophic al Term s

— a m n 1 . a a a of i a H ndfis . 2 O ne Br h The s cerdot l c ste the .

belonging to this caste .

- Brahm ana 1 . The division of the Vedic S criptures containing o f a B rfihm anic a an the exposition e rly ritu l d doctrine . S ee

. 2 . A a a v . a a VEDA Br hm n (a ) 3 . Rel ting to pr yer or

worship .

‘ man n a S ana in B rahmét — a a a . Br h d ( , j oy ) Be titude

— a Brahm anasp ati Brih spati (av ) .

m a S a na of a a e a a i. . U v Br h nd ( , the Egg Br hm , the ni erse)

The macrocosm .

— A H H AN B rah mandik a The DHY N C O S (av ) .

a ma i— S or a Br h n The HAKTI, personified fem le energy of Brahma — a m a t of A M AH AP R AL AYA v . Br h , Nigh (a ) - — Brahma nirvana Absorption into the S upreme .

- — a a Brahma prajap ati Br hm as the Crea tor ofthe Uni vers e.

- — M H A R A A Brahma pralaya A A P L Y A (av ) . — — Brahma p répti The absorption of the soul into the S upreme .

a ma- t a S a na a of a a— A Br h p u r ( , son Br hm n The PRAJ PATIS

(av ) .

a ma-randh ra— a at to of the Br h Exoteric lly , the suture the p

hea d through which the s oul escapes at death . — “ ” Brahma-ratra The Night ofBrahma — a na 1 . f B réhm an B rahm ars his (S ) RISHIS (av ) o the caste .

2 A v . . The PRAJ PATIS (a ) - — Brahma sah amp ati The Third Logos . - — Brahma s am sth a Devotion to Brahma. - — Bra hma sé rs htité Union with the S upreme . — Brahma-sv arfip a Ofthe same spirit as Brahma

- — f 2 r a o a a. . Brahm a tattv a . M nifestation Br hm Knowledge

of this m anifestation .

- — a - Brahma vac h B rahmé as m le female deity .

- — a a a Brahma v asa The he ven of Br hm . — a ma-v id S a na B rahmA O ne has a a Br h ( , knowing ) who tt ined

Divine Wisdom . — Brahma-vidya Divine Wisdom ; the S anscrit equivalen t of

the Greek Theosophy . Dicti onary of Th eosophical Term s 2 9

- — V I R A Brahma v iraj S ee J . - — Brahma v rata A vow of chastity . - - ma a fia S a na a a a 1 . ff Brah y j ( , the s crifice to Br hm ) The o ering f 1 2 o . of prayer . . The killing desire by thought

- — of Brahma yoga The growth the soul by prayer and devotion . - — “ ” a e . S ee Brahma yuga The golden g YUGA . — eat T h e eat A a of A v . Br h , Gr symbolis tion the Divine cti ity - f f o o a a . Bri ah (H ea. ) The second the four worlds the K b lists - — “ E i a ati S a na 1 . R i Veda a . 2 . r h s p ( ) In the g , the Etern l The ” DE V R Father of the Gods ; the AGU U JupI ter. 3 . The

. R a a . planet Jupiter 4 . itu listic or ceremoni l worship - a S a na 1 . A one Buddh ( , enlightened) wise or enlightened ;

a Ga a a a . 2 . a a o f specific lly , ut m Buddh The tt inment divine

a a s a a . underst nding or enlightenment Buddh 3 . Buddhi

- - a a a S a na a e of a era . Buddh k lp ( , the g Buddh ) The present — a a . B uddhanta (S a ns . ) The w king st te

n —1 a of 2 b S a s . . S u Buddhi ( ) The bliss spect the Trinity . . ectivel or S a v as j y, BUDDHI is the MONAD ELF in its cti ity

spiritual discernment or c ognition .

a a ov th e a a Buddhi is the f culty b e r tiocin ting mind , and is the Pure Reason exercising the discriminative ”— a a . A 1 f culty of intuition , of spiritu l discernment NN E

BESANT . v a a 3 Objecti ely considered , BUDDHI is the first m nifest a a I s as or tion of Atm n , th t , the Fourth , BUDDHIC PLANE .

— A v n Buddhic Body ehicle correspo ding to the Buddhic Plane . “ ” s It is also known a the Bliss Body . — Buddhic Plane The Fourth World of consciousness : that wherein human evolution reaches the Divine ; for while

a e a a a . there is still du lity here, th re is , with l, no sep r tion

- S a ns . a c an ( ) Th t which be comprehended . gfigggkfiifigfil )

- — - B uddhin dri as S a ns . five a as y ( ) The sense org ns, opposed to

K AR M E N DR I YA S a a . the , or org ns of ction

i-tal as i S a na a a d T h e a Buddh j ( , the r di nt Bud hi) hum n soul illumin ated by the radiance o f the Divine S oul the human reason lit by the light of the S pirit o r Divine S elf-conscious ” — H . ness . . P BLAVATSKY .

1 S ee B iza avad Gita vi. 2 . g , 5 3 0 Dicti onary of Th eosophical Term s

‘ - - i tattva S a na I h S am a e Buddh ( ) the khy philosophy, the s cond TATTVA proceeding outward from M OL A P R AK R I T I the realm of mind .

- — o a of a or Buddhi y g The YOGA discrimin tion enlightenment .

ana S a na a a —A a o r Budh ( , being w kened) te cher s age .

B th os Gk v969 —A y ( , G o : 1 . a B ) mong the n stics The Etern l , a a unf thom ble depths ; the unknown ; Ch aos . “ A s far as a d c an the hum n min reflect upon itself, it is always aware of a stable antithesis between subject and and not- f object, or self sel and these two ultim ate o f b in a e o f v poles eing were, the c s the Di ine Mind , B thus a termed y , the profundity of bsolute Being, and ” E un a - oe a a a . T/zeoso /zica l R eview , bstr ct ide lism p .

2 . n a A spect ofthe S econd Logos .

— C adu ceus The symbol of Mercury ; the winged rod with the two entwined serpents . — Cakra S ee CHAKRA . — Cak sh as S ee CH A KS H AS .

— S H A H Cak shus ee C KS US .

- ' Cam ath a . Ih yogism , reducing the mind to stillness

— S ee Candra CHANDRA .

ar na — S ee H A R AN A S C a s C .

— ee A A CArvak a S CH RV KA .

Cat and — S ee CH AT UR and o ur its compounds its c mpounds . — Ca usal B ody The immediate body of the Reincarn ating Ego or v a O v a Thinker ibr ting to the AR PA le els of the ment l plane . I t h as been so named because it gathers up within it the ofall and ac t as a e results experiences, these c us s , moulding a a o future lives . It is the only perm nent one m ng the bodies ” 1 us ed during incarnation . A s body after body disintegrates the colouring a are a on A m tters h nded to the uric Egg, where they remain in a latent state a s karmic seeds from which will spring forth at the re -awakening of the E go its lower

1 W m TIre A n cient isdo .

3 2 Dicti onary of Th eosophi c al Term s

an a-v a nsh a S a na R a Ch dr ( , the ce of the Moon) The second a Kshattri a of roy l y Race India .

Ch aranas — a va Ih Hindu liter ture, lesser gods or de s , sometimes a a interm rrying with hum n beings .

- an . Charvaka (S s ) The materialistic school of the H indfis . — at I n a th e a o . Ch ncient Egypt, physic l b dy

a na - A Ch attra (S ) pupil a novice .

h atur S a na - as in o C ( ) Four, the following comp unds

Chatur- a a— m an viz v bh dr The four desires of , DHARMA, irtue ; A - a and a a K MA, sex love ; ARTHA, we lth ; MOKSHA, fin l liber tion : NIRVANA .

urdas a-b huv anam S a na o — Chat ( , the f urteen worlds) The v and v T A L A s se en LOKAS the se en . Chatur- ev a d The four Deva-raj ahs (a v Chatur-m aharaj ah

- — a H i dfi a iz A Ch atur v a na o n v . r The four rigin l c stes, BR HMANS , K H ATT R I YA an ODR AS S S d S . , VAISYAS , — Ch atur-yuga A cycle of the four YUGAS (av ) a M AH AYUGA “ ” S a na a a — a a a or a Chaya ( , sh de) The str l im ge sh dow ; the - type ofthe etheric double ; the LINGA SHARIRA. “ a a During the third , the boneless nim ls grew ”— hhé é a S ta nz as o Dz a n . their C y s bec me solid . f y “ The Barhishad Pitris separate offfrom their own a o a c hhé fi a a a e ethere l b dies y , sh dow, se d of life , which contains within it the potenti alities o f developing into — the human form T/ze P edigree of M a n Chaya-b h rit The moon . Chayanka — Chaya-loka The region of the CHAYAS o n the Etheric or

A stral Planes . - — Chaya purusha The etheric double .

- — S a na a A e . Chayatman ( , the sh dow self) reflect d form — Chela (S a na A disciple or pupil ; one who has entered o n the — “ - Probation ary Path the Outer Court as the pupil of a a GURU or m ster . Chetah S ee H A . Ch etana C ITT — Ch e b i I n a . y ncient Egypt, the soul — Chhéya and its compounds S ee CHAYA and its compounds . Dicti onary of Th eoso phical Term s 33

— Chid CHIT (av ) .

- - -“ Chid agni kundum (S a ns . ) The seat of th e force which ” 1 extinguishes all individual desires . — Chidak as h a S ee CH I T TA KAS H A.

- Chid atm an Pure intelligence spirit . i - ana S a na o a o t a Con Ch d gh ( , c mp ct c nsciousness) E ern l sc iousness all O G in its fullness the PLER MA of the reeks . - — n m S a ns . 1 a a c Chi atra ( ) . Pure intelligence ; bstr ct cons ious ‘

. 2 . I n Advaitin Vedztntic o ness the phil sophy , PARA

BRAHMAN .

in-ma a- o a— the Ve dfintins Nirvfinic Ch y k sh With , the Robe R A v the NI V NIC state objecti ised .

S a n — Vedfintins : 1 A a of in Chit ( a ) With the . qu lity MANAS

2 . t conjunction with BUDDHI wisdom . Mind ; in elligence ;

consciousness . “ in man e a knows a Chit, , is the intelligenc th t , th t separates and divides and analyses ; and it has to do with the multiplicity of forms and with their inter~ — fie E olution o T v L e a nd Form . rel ations . f if — Chit-k ala T he spiritual entity who gives to man the higher a A an A GN I S H VAT TA - a mind ; KUM RA PITRI ; DAIMON . “ Chit attracts to itself by spiritual affinity a ” Chitk al v ffi a m an . , when it de elops su ciently in 0 8 i . 3 .

it-sv a-rfi a— a S Ch p Intelligence in its essenti l form the upreme .

a n — Chitta (S a ) I . Thought ; intelligence ; the field of c on s i n 2 - us es . a A c o s . The se t of K MA MANAS . (S o metimes written CHETAH . ) — Chittak as h a S a ns . I n Advaitin Vedén tic ( ) the philosophy, “ ” the infinite field or pl ane o f univers al consciousness ; the AKASHA wherein the soul becomes luminous in its own m H I DAK . S C AS A wisdom ( ometi es written . ) - — Chitta m oha Confusion of the mind . itt -ré a— a or Ch a g The p ssion desire of the mind . — Chitta-v ritti Thoughts or images autom atically created by the a br in . — Chitti (S a na ) Understanding . — Ch oc h m ah a a : 1 . H With the K b lists BUDD I wisdom . a Ch ok m ah 2 . The m sculine correspondence of BINAH

(av ) .

1 Tb eoso b ica l Glossa r p y . 34 Dicti onary o f Th eosophical Term s

Tio A a n not a e Chohan ( . ) high Spiritu l e tity gener lly embodi d in a of are a the m tter our objective universe . There m ny ” —l eos fi s r . l grades of these entities op ica Glo sa y. S ee

DHYAN CHOHAN . — Ch ok m ah S ee CH O CH M AH .

- i to Gk I n . Chr s s ( its essence, ATMAN — that principle of our inner nature which develops in us into th e S piritual Ego formed of the indis of and a soluble union Buddhi , the sixth , the spiritu l ” f a effloresc ence o a . . M n s , the fifth principle ii

2 4 1 . — I n a . Chu ncient Egypt, spirit — Cila Morality . — Cit S ee CHIT . — Citta and its compounds S ee CHITTA an d its compounds . — a a ienc e a in a . Cl ir ud He ring the inner worlds , the higher pl nes — ai v o a nc e S a a of a Cl r y ensing , fter the m nner sight, the vibr tions ofworlds higher (or more inward) than the three lower stages

of a . the physic l Thus there is ETHERIC CLAIRVOYANCE, A an d A N ac STRAL CLAIRVOYANCE , MENT L CLAIRVOYA CE,

a o . cording to the pl ne n which the faculty is exercised . C W Leadbeater ( Cla irvoya nce) further divides the subject into 1 S a a — a n f . o imple Cl irvoy nce mere openi g Sight, enab ling its possessor to see whatever astral or etheric

entities happen to be present . a a a — a 2 . Cl irvoy nce in sp ce the c pacity to see scenes far a a for a b va or events too w y ordin ry o ser tion , or con d a c eale by intermedi te objects . a v a — a a 3 . Cl ir oy nce in time the c p city to look either

into the past or into the future .

- o m o Gk . 1 . An v as C s s ( ) ordered whole ; hence , the uni erse

a . 2 a . m nifesting the principle of order . The sol r system

S ee KOSMOS . — H R K Cramana A learner ; a S AVA A . — Cubes A n ame given to the B AR H I S H AD PITRIS because they have conquered m atter in its fourfold form .

A n r in a Cyc le y defined pe iod , complete itself, returning to a a a point higher th n , but corresponding to, th t of dep rture , a a v — o f e a a fter describing cur e volution , of m nifest tion , of ” 1 experience, etc .

1 S lz r lossa r TIreoso lz ica l Terms b A nnie esan and H . A o t G y of p , y B t rro s Bu w . Dicti o nary o f Th eoso phic al Te rm s 3 5

b — H e . two a CH OCH M AH B aath ( ) Wisdom Wisdom in its spects,

and BINAH (av ) . D aba r — H eo I n K A BAL AH W . ( . ) the , the G S or R Dab arim LO O O D — DaemOn S ee DAIMON .

- - Daenam Zend A KA . ( , knowledge) Ih the VESTA, the MA MANAS — Daéva S ee DEVA .

— - le. 1 a G . a DaimOn ( ) With the neo Pl tonists , Spirit, good or

2 . A s S a O a a evil . referred to by ocr tes , DAIM N is , pp rently , the equivalent of the higher m ind or ego. — Daitas S ee DAI TYAS . — a A a o f a A . Daitya (S ns. ) p rt of the continent ncient tlantis It

la a a e off a of az . y in the equ tori l r gion , the present co st Br il A a a of a a o o f fter the c t strophe some ye rs g , Daitya nothing s ave a sm all island rem ained above the level o f 1 sea the . — S a ns I n A : 1 . a o f Daityas ( . ) the PUR NAS The str nge forms the “ a a a and a a a middle of the Third R ce, h lf hum n h lf nim l , ” 2 2 . . S ee wholly monstrous . The Toltecs quotations

under R AKSHASAS and DANAVAS .

- nd Daiv a and its compounds S ee DEVA a its compounds .

aiv a- a iti D p r kr - S ee DEVA PRAKRITI . Daiv i-prakriti — a a S a na I h A D ksh ( , power, energy, will) the VISHNU PUR NA , the personification ofcreation by the coming together of the two sexes as evolved during the Third Race ; the chief of the PRAJAPATIS . “ a a a a a D ksh , the f ther of m nkind , est blished sexual ” a of intercourse as a me ns peopling the world . Visfinu P a rana .

- — Daksha kratu Having a strong will . - — Daksha tati Mental power .

1 - - S c o E io Tb e S tor o A tla n tis . 1 8 1 . it st b e no te tt ll t , y f , pp 9 But mu d t at t is ac c o n differs fro t a o f Tb e S ecret Doctrin e erein it is said h h u t m h t , wh o i 2 2 t at the destr c io n of Dait a o cc rr d v l. i . . 8 u u e ea rs ( pp 3 , 45 ) h t y y a o and t a Dait a a s a is and in ab i ed b a i ed rac e w as destro d g , h t y , m ll l h t y m x , ye l o a v o i. . a b ut years go ( . p 2 A ni ant n e B es . 3 6 Dicti o nary o f Th eosophic al Term s

a a- ani—A as a t of D ksh y DITI d ugh er DAKSHA .

- - — am a S a na a 1 . A D ( , self restr int, self control) sceticism . 2 I A - am at a . n of in D h H THA YOGA, the control the body

a an d . diet, bre thing , posture “ M e o of DA A is the r pressi n the external senses . S a nkara A cka t a y .

S a na v —I n one of P AR AM I TAS Dana ( , gi ing) Buddhism , the six “ v a v . (a ) , or perfections ch rity ; lo e “ The gate th at standeth at the entrance o f the ” — le c T e oice o tile S i n e. Path . k V f

- — a a DAna dharm a The pr ctice of ch rity .

anav a — I n A a a or a a D s the VAYU PUR NA, gi nts, tit ns , m gici ns ,

who made war against the gods . “ ‘ Dait as and Detnavas are a The the Tit ns , the y — Demons and Gi ants whom we find in the Bible the ‘ ’ ‘ progeny of the S ons o f God and the Daughters of ’ m 11 . 2 6. en . . p 5 - S a and v - a pecific lly, the sixth se enth sub r ces of the Third

R ace . —“ Dangm a A purified soul ; o ne who has become a JivAN M U KTA

That All-Presence which is sensed by the Opened ” — Dz a a a S ta nz a s o . n Eye o f D ngm . f y . Lords ofth e e ASURAS wh o incarn ated in the Dark-face $S ons of th e Fourth R ace and rebelled “ against the White Emperor of the City of the Go lden

( }ates . — a ne of S ee . D rk ss, Body BODY OF DARKNESS — Darsana S ee DARSHANA . — a ana S a na 1 . A a or a . D rsh ( , seeing) demonstr tion te ching f ) 2 . A n o i y of the six recognised schools Hind philosophy , viz M lM AN S A A A . the PURVA , the VED NTA, the NY YA, the

VA I S E S H I KA S A and . , the NKHYA , the YOGA

S a na — I n v o f Dasyus ( ) the VEDAS , e il beings , the enemies

gods an d men .

— - Day of Brahma A MAHA MANVANTARA (av ) . — Dayus S ee DYAUS .

— B lM Db rim S ee DA A R . — a . Deha (S a ns . ) The physic l body Dicti o nary of Th eoso phi c al Term s 37

- — A Deha grah ana ssuming a visible form .

- — e a a a S a na a o f A a . D h k r ( , the c use the body) f ther

Dehatma- a in S a na wh o a and are one V d ( , he s ys body soul ) A m a a teri list . — Deh e hv r S a na the S . s a a ( , lord of body) The elf — emi o Gk S tov ds a a a of D urg s ( , na py , m ker) The Cre tor the

world . — Descending A rc A phrase to express the evolution of the A P R AVR I T T I . S ee Cosmos ; the , or going forth SCENDING A R C .

- fi k va of H ind s. Deukalion ( G . ) The equi lent the MANU of the

P er —I n Z a a an D . . ev ( ) oro stri nism , evil spirit a v f erouer The Persi n De is the antithesis o the F , for the Dev h as been transformed by Zoro aster into the ” G f — h a v — S D o t e . enius Evil whence Christi n De il . 111 . 77.

ev a S a na one a as DE Us —I n H indfi D ( , the shining ; s me root ) a has a a liter ture, this word very wide signific tion ; it is applied to almost any being functioning o n pl anes higher a a a th n the physic l , whether concerned with hum n evolution S ee A U U and or no . R PA DEVA, R PA DEVA, the following

compounds . “ eva of The D s who superintend the building forms, and a h a a o f m an a the f s ioning of the t bern cle , c me out ” ” - H E . of the S econd Life wave . T DREAMER “ Deva s are the S piritual Intelligences who help in reflecting the outward vibrations carried through the senses to the perceiving ego in terms of conscious ” ness . A DEVA is lord of each class of ELEMENTALS (av ) ; are A P A VA R A and K S H I T I INDRA, GNI , , VARUNA, .

ev - — v D a bhakti De otion to the gods . - — r. . av . Deva bhu A deity or god 2 . S VARGA ; he en

- — A a Dev a c h akra m gic circle .

Ti a a — — D ev ac han a, a av or a — ( h ppy pl ce) The he en world , r ther, state in which the soul exists when it has transcended the ASTRAL BODY . Devfic han corresponds with the MANASIC or a DE VA H A a S ee C N I C . ment l pl ne . PLANE T he word Devachan is the theosophical n ame for av an d a a a a he en , , liter lly tr nsl ted , me ns the S hining

a a of Go . Devastha n a L nd, or the L nd the ds , the pl ce 38 Di c ti o nary o f Th eo so phic al Te rm s

G S a a . of the ods , is the nscrit equiv lent It is the S varga o fthe Hindus the S ukhévati of the Buddhists a of Z a a and a and the He ven the oro stri ns Christi ns , of ” a a a M ah o me ans — T/ze the less m teri lised mong the d . A n i nt sd c e Wi om . — Devac h anic Plane Though comprised within the world of A a . the mind , DEV CHAN is not synonymous with th t world “ It is a specially guarded part of the mental plane all an d all are whence sorrow , evil , excluded by the action of the great S piritual Intelligences who superintend — Tke A ncient Wisdom . human evolution .

eva- ev a S a na God o f — a $1 D d ( , the the gods) Br hm ; Vishnu ; S a hiv .

- — Dev a dharm a A religious duty .

- — a are a a o f a Deva graha A cl ss of demons who c use lun cy . - — Deva gu ru The Teacher o fthe gods ; BRIHASPATI . - — D eva j fiana A DEVA with the Wisdom . - — Deva karm an A religious rite worship .

- — o a v a D eva karya C oming fr m the gods di ine comm nd .

— - A Dev aki The primeval mother ; DEVA M TRI . a a a a Dev ki, the ntetype of the Rom n C tholic ” a a a a a A M donn , is l ter nthropomorphised form of diti .

ii . 555 . — Deva-loka The place of the DEVAS angel spheres S VARGA . — ev a -m at S a na o f a a D ri ( , the Mother the gods) The bstr ct Divine Energy of which the DEVAS are modifications ; ADITI

o of Go A S a . The M ther the ds , diti , or Cosmic p ce

D 8 . S . . i . 3

- — D eva m aya A n illusion created by the devas .

- — ev a n n a S a na v n the A . D i d ( , re ili g gods) theism — e A . Devafis a (S a na ) A parti al A VATARA . S e NSA — Dev a-p rakriti (the PRAKRITI of the devas) Primordial light ; “ ” The Light of the Logos ; FOHAT (av ) . - — Deva puj a Worship of the gods . - — Deva putra The son ofthe gods .

40 Di c tio nary o f Th eosophi c al Te rm s

— - . A D evs 1 A pre damic race .

v a and . The De s were gi nts, strong wicked n 1 1 . 4 .

2 . Z a a S are a With the oro stri ns, the even Devs prob bly synonymous with the S even great Devas or Planetary

S pirits .

a S a na a in — Dh ana ( , holding , ret ining the mind) One of the r — eight stages o f YOGA (av ) selecting an object or idea to u and focus the mind pon , holding it fixed upon the thing

selected .

rt in A A a — a . T/ze Thou now DH RAN , the sixth st ge c o l nc Voi e f tk e S i e e. - — Dharana m aya Abstraction . - — Dharana yoga Deep absorption .

S a ns —A i i v . Dhar n ( . ) MANTRA (a )

S a n a -1 a and r a m a a . e Dh r ( , th t which is to be held) Mor l li ious t and a v g du y ; justice ; right orderly ction ; irtue , in a v contr distinction to ADHARMA (a ) . “ a a a a a Dh rm is wide word, prim rily me ning the — essential nature of a thing that which m akes it to be a a a — wh t it is extern lly ; hence, the l ws of its being its A nd u a a duty . it includes religio s rites ppropri te to ” a n — a — A 1 those l ws a d customs lso righteousness . NN E

BESANT . “ T th a art m an of o e rtist his , to the science his to vow science, the monk his , to the soldier his ’ a a v own a a sovereign s n me, to e ch belie er his p rticul r ” — — /z an of or all m a . T e belief y these, , y be DHARMA I Web of ndia n L ife.

2 . . In Buddhism , KARMA (av )

’ a m a-dh ettuS a na a A Dh r ( , the element of orderly ction) ‘ Buddh a ; a Dh arm akztya .

- — Dharm a j fiéna Knowledge of DHARMA . - — a m a a a S a na o of L aw 1 . A a o f Dh r k y ( , the b dy the ) cl ss

R I S H I s the highest ofall the Adepts or Buddh as . The Dharmakéya body is that of a complete ‘ l n a a on a i. e at al a c Buddh , . no body , but ide l bre th ; sciousness in U v a or merged the ni ers l Consciousness , ” S oul devoid o fevery attribute . Hence the DH A R M AKAYAS are often spoken of as Nirvanees ” a 2 . o a A A re re without rem ins . Impers n lly , DHARMAK Y p sents di vine or BUDDHIC wisdom BODHI . Dicti onary of Th eoso phic al Term s 4 1

- — a Dharm a marga The p th of virtue . - — Dharm a ras hi A DHARMAKAYA (av ) . — a m a S on of A a of v a . Dh r , s cl ss RISHIS (a ) pr ctising YOGA - — - a e o f v K R I TA . Dharm a yuga (S a ns . the g irtue) The YUGA S ee YUGA . — a n and P ali 1 . A a an a Dhatu (S s . ) constituent p rt ; essenti l fi e an 2 . v v d element . One of the ELEMENTS (a ) , its Specific as v viz property percei ed by the corresponding sense, . , i a a nd . I n H ndfi sound , touch , sight, t ste, smell . 3 physi

f i. e a o . etc ology, constituent the body, chyle, blood , . a 4 . Esoteric lly , the word refers to the seven principles .

- Dhi (S a na ) Th ought ; understanding .

Dh - S a na av a — all- i m at ( , h ing underst nding) The wise Deity ;

BRIHASPATI . - — Dhi sh akti Mental power . — v a S a na a 1 . and a Dhru ( , st ble , strong) The strong co rse Dh ruv a m astral body formed over the higher vehicles of the comparatively unevolved m an when he arrives on the f a a o a 2 . a ASTRAL PLANE fter the de th the physic l body . Th t - was a A . A of 0 0 which the pole st r (now LPHA) 3 . period 9 9 a ye rs .

Dh a n n — ruvak s h ara S a a d a . ( , fixed etern l) Vishnu Dh v a-ta a ru r S ee - DHRUVA Dhruva taraka — Dh S a na a . S ee A am an . y ( , light) Medit tion DHY NA — an S a na a 1 . T h e a n Dhy ( , medit tion) concentr ted mind e a Dhyana g ged in a bstract contemplation . It is the a seventh st ge ofYOGA (av ) . “ A state of a bstraction which carries the ascetic far ” a f — bove the region o sensuous perception . K ey to

Tkeosopky .

2 i . e a one f D rect knowledg by medit tion . It is o the six “ ” P AR A M I TA S or . f perfections of Buddhism 3 . One o the hierarchy of spiritual beings ; a DHYAN CHOHAN

ana- am — a a a d a Dhy g ya Th t which is tt ined by me it tion . — Dhyana-marga T he path on which progress is m ade by a medit tion .

- — Dhyana mudra The posture for meditation . — ana S on of S ee S . Dhy , s ONS OF YOGA 4 2 Dic ti o nary of Th eo sophical Term s

- fl T he of Dhyana yoga YOGA meditation .

- a na — 1 A n A a a Dhyan c hohan (S ) . rch ngel or high spiritu l S Being charged with the supervision of the Cosmos . uch - e are are the KUMARAS and the ROOT MANUS of a race . Th y ” ” a as S v riously spoken of Lords of Light, ons of Wisdom , “ nd v . 2 . S v a etc One of the e en intelligent, conscious , li ing f ” 1 Principles o the Logos .

— DH Y N I Dhyétni S ee A S .

h ani- o i-s attv as — S D y b dh With the Buddhists, ons of the - H YAN I . ee D BUDDHAS S BODHISATTVA .

- — L AN E TAR Y S YAN . Dhyani Buddha I . A P PIRIT ; a DH CHOHAN

2 A n o f I n i. e. . expression BUDDHI the formless worlds , by

A S ee . DHY NA . BODHISATTVA

S a na — r h anik a o a . D y ( ) From , by, medit tion — Dhyé nis (S a na ) A generic name for S piritual Beings ranging from the PLANETARY LOGOS to any of the A RUPA DEVAS . - S ee DH YAN I S DH YAN I S S I x DH YAN I S . FIRE , LOWER , FOLD ” twelve hierarchies of DH YAN I S or angels . 0 ii . 3 . — i Gk . a v Diano a ( , thought, mind) The cosmic ide ; di ine

idealism .

S a na — a Diksha ( ) Initi tion . “ The most general term in S anskrit for initiation is “ ” “ DiKS H A a a a a or , me ning origin lly prep r tion couse I — c ratI On a re I I ouS Tkeos R ev. for g rite . . — S ans. A n a Dik s hin ( ) Initi te . — k 1 . . 2 . all Z Dis ( G . ) Light The Disposer of things eus ;

Dodonean Jupiter . — iti S a na A a a a A . D ( , distributed) DITI ; person lis tion of AK SHA “ D111 is the sixth principle o f METAPHYSICAL - a 6 . f A D. . o . S . n ture, the Buddhi AK SHA , ii 49 Diva S a ns — av . av . - ( ) The sky the he ens He en Div o raj ah

- n — a Divya cak s hus (S a a ) 1 . Di vine insight ; seeing wh t is a-c h k hu v e 2 n an v . Di y a s s in isibl . The power of seei g at an a object y dist nce .

- fi S a ns — iv é na . o D ya j ( ) Di vine kn wledge .

1 2 S E iii Da masc ius . . , . 59 . . Dic ti o nary of Th eoso phical Term s 43

- — I a . 2 . w Divya srota (S a ns . ) . Divin e he ring The po er - of a an a a or Divya sh rotra underst nding y sound, rticul te

otherwise . — r A h . Dj in (A a o. ) ELEMENTAL ’ — Dj fiétna Jnana (av ) . — Dosha (S ana ) Fault ; vice ; defect ; disease . — ou e A t a S ee A . D bl , s r l STRAL DOUBLE — Double Dragon The hum an MONAD . — Do e t e ic S ee . ubl , E h r ETHERIC DOUBLE — Downward A rc Theosophists by this term symbolise the

P R AVR I T T I A . descent of spirit into ma tter . S ee M RGA — 1 E KA v . Dragon of Wisdom . The One ; the Logos ; (a )

2 . A s in a the a used the plur l , term gener lly signifies those great Beings from the planet Venus wh o cam e to this globe during the Third Race period as the teachers o f the n ascent “ ” a . are o a S v hum nity They ften c lled the ons of Fire (a ) , though it must be remembered tha t this is also an appella

tion ofthe A GN I S H VATTA PITRIS . — Drash a Dr ri S a na A . t , as ht ( ) seer — av a S a na a I . e of are Dr y ( , subst nce) The el ments , which nine ‘ 2 f enumerated in the Nyétya philosophy . . One o the six

a f a a a . a v . c tegories o K n d 3 . We lth ; ARTHA (a ) - — Dravya dv aita Duality ofsubstance . - — Dravya maya M aterial . — i ti S a na e ta A a v Dr sh ( , s eing men lly) notion ; wrong iew ; t scep icism . — E . f h Duat ( g ) The place o t e departed spirits . a was the a a a This Du t , to popul r Egypti n mind , vast circular or s emicircular valley surrounding the ” nd —Tkeo R ev a a o a o . a world, pl ce of utter glo m horr r .

Diiiilzligm i pain .

- — r Duhkha kara Causing sorrow o pain . — Dukha S ee DUHKHA . “ S a na a — I a o of a . Durg ( , the in ccessible) The personific ti n ” 1 . 2 . A A or a V illusion M Y , M ry the irgin .

1 S D i 2 6. . . , . 4 44 Dic ti o nary o f Th eosophic al Term s

-c h aritra S a na — Dush ( , wicked) With the Buddhists , the ten vi : z . e a sins , thr e of the body ( murder, theft, dultery) ; four a o a of the mouth (lying , c lumny, lecher us speech , sl nder) ;

and v a . three of the mind (en y, m lice , unbelief) — Dfltas S a na A S a a a . ( , messengers) ngels of hiv , Vishnu, or Y m

S a na a — a a Dvaita ( , du lity) Those holding th t the hum n spirit as a one of exists principle distinct from the Divine . It is f V the three sects o the edfintins. - — Dvaita vadi n One who follows the DVAITA teaching .

B v anda — “ a pair) A pair of opposites (a v Dv andv a

- S a n —S ee Dvap ara yuga ( a ) YUGA . Dves h a (S a na ) -Repulsion ; the a ttitude o f mind which repels f KL E S H A the objecti ve hatred ; one o the five S . - — DVi a S a na a r. A j ( , one born second time) BRAHMAN,

K H ATT R I V A YA . 2 n a a S YA r I S H . e who has e , o O b en initi ted

second time . — S a ns A z a o r . Dvip a ( . ) one, region , l nd, continent “ dvi as are a The seven p , exoteric lly, seven divisions of a a o o a v the e rth existing long g ; es teric lly , the se en great continents which came successively into existence ” ’ - —H induColle e as the homes o f the seven R oot races . g M a a z ne g i .

A s a i A Dv iPAs are : n med n the PUR NAS, the seven JAMBU , P L AKS H A S A I K R AU N CA S A and , LMAL , KUSHA, , H KA, P H KA A US R .

— S ee Dwaita DVAITA . ’ - — -vADI N Dwaita vatdin S ee DVAITA .

- — e Dwap ara yuga S e YUGA .

— DVE H A Dwes h a S ee S .

- — VI A DWi j a S ee D 1 . — Dwip a S ee Dv1P A . — D a Gk . G a a a y d ( ) With the nostics , the du l em n tions from the a v of a - a v F ther, these being concei ed in p irs , positive neg ti e , a - a m le fem le, etc .

a S a na — as a o Dy us ( , root DIV, to shine) The sky, the met ph r for h t e Divine Light .

D ook na— a a An a y With the K b lists , the gels th t behold the Z a a Father ; synonymous with the FE R OUE R of the oro stri ns . Dicti onary o f Th eosophic al Term s 45

E — the a a God of W the God of a With B byloni ns, the isdom ; va a a of G of Light, the equi lent, pp rently, the Holy host the a Christi ns . S ee TIAMAT .

— S e Earth Chain The Fourth Planetary Chain . e PLANETARY CHAIN . — Ec stasis (Gk . ) A n entranced state of the consciousness ; A SAM DHI (av ) . — E gg-born A name given in Tke S ecret Doctrine to the Third 1 R - - oot race in its life period before sexual generation .

Gk an d L a t — Th e E o . . g ( ) I the focus of the consciousness . Thus the Ego m ay mean the THINKER or HIGHER E GO v or a as o (a ) , the s me it expresses itself thr ugh the per sonalit A - as th e or y (K MA MANAS) , when it is known LOWER PERSONAL E GO . — A U . Eidolon ( Gk . ) The ASTRAL form K MAR PA — i t S e e a - —t a E gh h ph r Person lities , by continued wrong doing h t sa a and a is to y, by continued determined turning way from —m a e v their SURIC or rightful evolution , y b come se ered from S of and a a the ource their being , p ss to region known as the ” S b e e a and v Eighth phere, there to disint gr ted resol ed into e a their cosmic lements . Beyond implying th t the M oon is loca le a o e v on a its , there is lmost c mplete res r e the p rt of 2 a a a theosophic l te chers with reg rd to this subject . The spheres of the cyclic process of evoluti on are v an se en in number, but there is eighth in connection a o ur a - with our e rth , e rth being the turning point in the cyclic ch ain ; and this eighth sphere is o ut of a cul-de-sa c and m a circuit, , the bourne from which it y ” - a av . E soteric B udd/zis be truly s id no tr eller returns m. — E k a S a na one O ne . ( , ) The ; MAHAT “ ‘ ’ ‘ The O ne and the Dragon a re expressions used by the ancients in connection with their respective ”

. 1 0 2 Logoi i . .

- — - k a éé rin S a na v a 1 . A E . ( , li ing lone) PRATYEKA BUDDHA (av )

2 A o f a . . follower Buddh

- — o n E k a chitta Fixing the thought upon e object .

1 2 D . i 1 2 8 S ee S . 1 8 S . D 1 0 . 0 S ee . , . . , . 46 Dicti o nary o f Th eosophical Term s

S a na av one o -A o a f E k agra ( , h ing p int) c ncentrated st te o on - mind ; e pointedness .

- — E k a an a S a na T he . h s ( , the one HANSA) soul

E k a- a S a na — A S U ff a a j ( , once born) DRA, di erenti ting this c ste - A - m . fro the DVI J , the twice born - — A A S oDR A . S ee E K A E k a j anman J .

- S a na one — A v - a E k ék ara ( , form) ne er ch nging form or ex

pression .

- — n one E k a m anas Fixi g the mind upon object .

- — E k a rfip a Ofone form ; Deity .

- — E k a ana S a na vo one . y ( , de tion to ) Monotheism — E l H ea m v in a a ( , strong) Elohi (a ) its singul r form ; perh ps a S a the earliest n me for the Deity with the emitic n tions .

— and as in o El em ent With the Buddhists, spoken of ccult “ ” a are air a books gener lly, there four elements, , fire, w ter ,

and a . a a a e rth E ch ROUND , it is s id , develops fresh and m a b e ELEMENT, they y be considered to types of the o r a different worlds pl nes . I n i) are a five Hind philosophy there usu lly ELEMENTS , A A or A and B H O viz . K SHA or KHA, ANILA V YU , TEJAS, JALA, v These correspond , respecti ely, to sound, touch,

a and . sight , t ste, smell

— - Elemental A comprehensive term for any semi conscious or conscious non-hum an being or natural energy manifesting on

the ETHERIC or ASTRAL PLANES . A similar entity o n the la o a v higher p nes is more c rrectly termed DEVA (a ) , though the word ELEMENTAL has often also been applied to these

higher beings . Elementals m ay be grouped I n two classes 1 or a ( ) The NATURAL ELEMENTALS n ture spirits . These include all those entities popularly known as a f iries , gnomes , brownies , pixies , nixies , undines , sylphs ,

a e . a a a salam nd rs , etc They belong princip lly to the str l are a a o n world , but there m ny which m nifest the etheric - sub planes ofthe physical .

2 or . . The ARTIFICIAL ELEMENTALS thought forms These are forms given to a portion of ELEMENTAL v o a ESSENCE (a ) by the th ughts of m nkind . Their

existence i s generally very transitory . — Elemental Essence The substance of the ELEMENTAL KING

48 Dicti o nary of Th eosophical Term s

- E on S ee AZON . k — t e . E p inoia ( G . ) Thought ; in ellig nce ; purpose

— A h a t Ep optes ( Gk . ) Initi te ; one admitted o the greater

mysteries .

— a Esoteric The inner or hidden . Esoteric truth is th t which underlies forms and dogmas ; that which is veiled to the

a a . common people, but is reve led to the initi ted — — — Ether That which forms the four higher or finer sub planes of ff - a re the physical world . These di erent sub pl nes a known as or A S the FIRST ETHERIC TOMIC, the ECOND ETHERIC or S UB- or S - and ATOMIC, the THIRD ETHERIC UPER ETHERIC, or and v as the FOURTH ETHERIC ETHERIC, collecti ely the Etheric Plane . — Ethe ric Body A body formed of th e m atter of the etheric - sub planes the ETHERIC DOUBLE (av ) .

t e ic o e — a of a E h r D ubl The counterp rt the dense physic l body, a an d a of a perv ding sust ining it, formed the m tter of the four

- etheric sub planes . S a -S H A R iR A The ETHERIC DOUBLE (in nscrit , the LINGA ) v as o f a on a ser es the vehicle the life (PRANA) , p ssing the s me to the denser m atter that we perceive with the ordinary

physical senses .

— - Etheric Pla ne The four etheric sub planes of the physical world . S ee ETHER . — 1 E x -lunar M onads The n ame introduced by Mrs Bes ant to differentiate the seven lower classes of entities from the v in l e S ecret Doctrine LUNAR CHAIN (a ) , often referred to “ ” as b the LUNAR PITRIS , from the more progressed eings,

viz B AR H I S H ADS and S . . the the OLAR PITRIS — x ote ic a . E r The outer, or m nifest Exoteric truth is its form or a a in a outw rd spect, contr distinction to its inner or ESOTERIC

meaning . — E ye of Dangm a S ee DANGMA . — E ye ofS hiva The Third Eye (av ) . E e T h e i — v a a y , Th rd With the e olution of the Third R ce c me o f v a a in the earliest organ ision , single eye, situ ted the a in a a centre of the forehe d , rel tion , m inly , with the ASTRAL a a - two WORLD . Tow rds the close of this r ce period further a a ve at v eyes , nswering to those we h present, were de eloped “ on a a and for definite perception the physic l pl ne , the eye

1 Ize P edi ree o M a n . 0. S ee T g f , p 3 Dic ti o nary o f Th eosophical Term s 49

S va at a a t a e a e of hi , retre ing inw rds , f erw rds b c m the PINEAL GLAND “ The third eye dis appeared altogether as a a a durI n - a re physic l org n g the Toltec sub r ce, but mained functionally active for long ages in the succeeding ” - — di a . l e P e ree o M a n sub r ces g f .

— A a as . Fakir (A ra b . ) Mussulm n cetic — Farvars hi FE R OUE R (av ) . “ e o— G the and a e ea v F rh With the nostics , highest gre t st cr ti e ” —K e to Tkeo o k s . power . y p y

F r uer— Z a a n a a e o With the oro stri s, Spiritu l being representing

in its activity both the SURIC and the ASU R I C type or energy . “ The Ferouer is the immortal p art of the mortal ” of and it v v . being which it is the type, which sur i es

S . D. . . , iii 77 — Fifth Dim ension S ee FOURTH DIMENSION .

A a a Fifth Rac e The ry n R ce . Its progenitors were i t oot- ace a A a a - a F f h R r t ken from the fifth tl nte n sub r ce ,

S . a was the emitic The type being est blished, it led by the a Vaivasvata a a o a of M nu , some ye rs g , to the pl ins a a a a e o Northern Indi , w rring g inst the indig nous pe ples , the a Dait as v and the a a a v as Tit ns , the y (a ) , R ksh s s (a ) , in f v recorded Hindu s acred books . Five o the se en sub races o f this Root -race have already appeared and partly run z I I N Do-A 2 R Yo- o vi . A S their c urse, , the RYAN ; , the EMITIC ;

and . 3 , the IRANIAN 4 , the KELTIC ; 5 , the TEUTONIC

— N I H VAT Fire Dhyanis The A G S TAS (av ) . i t i e- av e F rs L f w - S ee LIFE WAVE . First Outp ouring i t ace F rs R - S ee . - ROOT RACE First Root rac e

— - I . Fohat ( Tio. ) DAIVA PRAKRITI the Divine Thought or A as a on an f Energy (S H KTI) m nifested y plane o the Cosmos .

a and a . 2 . The rel tion between spirit m tter The relation between matter and consciousn ess is a o f a a m gnetic , but m gnetism of the subtlest kind, c lled

1 — 6 o fv l 1 1 e e th e S D 02 1 o . S . . , pp . 3 . 5 0 Dicti onary of Th eosophical Term s

’ - ‘ a a va a of . Foh t or D i pr kriti, The Light the Logos It of S a and of is ubst nce , in it the essence consciousness and of a a a the essence m tter exist, pol rised , but not dr wn — ud n a a . A S t in o ou p rt y C s ci sness . “ T M A 3 . The thread (S U R AT ) that unifies the Monad with ea v S the Cr ti e pirit . o t im en ion— e F ur h D s Besides the thr e dimensions , length , a 01 and a a a a bre dth ( width), thickness, gener lis tions or bstr e on our a - tions founded ordin ry sense perceptions , the possibility of a fourth dimension has Often been contended a m a a for by m the tici ns . This fourth dimension , occultists a a a one of a o of decl re, is not only f ct, but is the c teg ries a on A O n observ tion the STRAL PLANE . the MENTAL PLANE a further power of perception in five dimensions is said to

be evolved . a a a The fourth dimension is , by str nge limit tion of o ur a va o we f culties , inconcei ble by m st of us , but know th at it is an ordinary m athem atical straight line exactly like the three straight lines which form the three inde pendent directions of the space with which we are - a an familiar . Four dimension al sp ce is filled with infinite number of three-d imensional sp aces running parallel to each other and intersecting each other at all a a in a conceivable ngles . To being living nother three a a at a dimension l sp ce, one lying right ngles to the a a e- a a in we v p rticul r thre dimension l sp ce which li e, one of our three dimensions is the fourth dim en ”

: . sion to us, one of his three dimensions is the fourth —Tke Vd/za n . Fourth Rac e T he A tlantean R ace (av ) . Fourth Root-race Fravars h i Z — end I n Z a a A. ( ) oro stri nism , M Frav as h em AT — Fylfot Cross The S VASTIKA (av ) .

k —I n a a a aea G . G G ( ) e rly reci n mythology, the personific tion aia a or a m a a as G } of the E rth N ture . It y be t ken the va S a A equi lent of the nscrit DITI . - H b — h e . G ai inm on ( ) The hill of the TALMUD .

amm a ion—S ee S G d VASTIKA . Dic ti onary of Th eosophical Terms 5 1

- S a ns — An a of the th e ana ev ata . G d ( ) y cl ss DEVAS ; ADITYAS , SADH YAS , the RUDRAS, etc . — Gandarv as S ee GANDHARVAS .

an a i— Y oGlS e ve- t a e G dh r With the , the NADI or n r curren th t go s

to the left eye .

—S ee G Gandha rva ANDHARVAS .

Gandharva-lok a m T he LOKA of th e GANDHARVAS ; the fire or

mental world .

an a v a I n e e a e G dh r s the VEDAS, the g n ric n m for the DEVAS, 1 or a a Gandh arb as i celesti l choristers, nswering to the will of hitraratha b ut h as u their king , C it further specific Sig i fi a i n a c t o s S ee . . quot tion

a Gandarvas are a a e Cosmic lly, the the ggreg t Powers of S a and : a the ol r Fire , constitute its forces psychic lly, in sushum na o a the Intelligence residing the , the S l r R a S R a : a y, the highest of the even ys mystic lly, the th e S a or a a Occult Force in om , the Moon , lun r pl net , and a : a a the drink m de of it physic lly, the phenomen l, and a o a a of and spiritu lly, the n umen l, c uses sound the ‘

o f 6 . Voice i . 5 9 - — Gandharva v idya The science of the GANDHARVAS music .

ati S a na v ou— a a G ( , mo ing ) P ssing to nother mode of existence

transmigration .

n — a r Gauna (S a s. ) Pertaining to GUNA o quality ; hence the a a v unessenti l or ttributi e .

- - S a n . f R I 0 a at i s A a o G . 62 1 G y r ( ) s cred verse the VEDA (iii , ) ’ repeated twice d aily by the B rzihm ans also called S AVI T R l

(the sun) .

L a t — m f a i . a a a an or o a Gen us ( ) The gu rdi n spirit of pl ce . Gh rana S a ns — o a or of m ( . ) The rg n sense s ell . Gh ranendriya

— i A Giva Incorrectly written for J v (a v ) . — A S ee . Globe world . PLANETARY CHAIN Gfian l Gfié na Incorrectly written for JNANA (av ) . Gfianam l

- - - Gfiana shakti S ee JNANA SHAKTI .

1 T oug th e G A N DA R VA S are enera re arded as a c ass it s o u d b e h h g lly g l , h l noted t a t I n the ear iest ritin s th e R I G -VE D th e s a referenc e is to a h l w g , A, u u l ” ‘ S ln le E E S T G DH V a nd h e is so eti es na ed V vétvasu g is . C L IAL AN AR A , m m m 5 2 Dic ti o nary of Th eosophical Term s

fi - — S ee A - G ana yoga JN NA YOGA . Gfiani e NA N I N S e J . Gfianin — — Gk . o a Gnosis ( ) Kn wledge especi lly ESOTERIC knowledge . S a va are A A and A- A The nscrit equi lents JN N BRAHM VIDY . Against Agnosticism Theosophy rises up as the Gnosis ; again asserting that the physical is not the only ” m an c an — region into which penetrate . A NNIE BESANT . — A Gfiyana Incorrectly written for JN NA (av ) .

— AT A Gogard S ee A S H V T .

— K R I TA o a Golden Age The YUGA is s metimes so c lled . — o en ates t of th e of A a t . G ld G , Ci y The chief city tl n is “ a a o f was in Degener ting into den iniquity, it destroyed a the great c at strophe of some years ago . - — Go o a S a na a I . T he M A H AP AR AN I R VAN I C l k ( , the pl ce of cows) 2 I n a . . av of PLANE l te Hindu mythology, the he en a Krishn . — h a o G ooph The p ysic l b dy .

ot a- P dli — one a for G r bhu ( ) With the Buddhists, re dy the a at a a initi tion the entr nce to the P th .

ot a-b hfimi P d/z — one of - o G r ( ) With the Buddhists , the life peri ds

o f a S H R AVAK A .

i a-sth a S a na e — a in Gr h ( , the household r) The second st ge the life of the B rfihm an — Group -soul A term used to denote the life or consciousness — “ — that lies behind a number o r group of forms in the

a a o r a a . miner l , veget ble, nim l kingdoms “ I n the vegetable kingdom we have not a soul for a u- for an one pl nt , but one gro p soul enormous number — i f h of lants a n a ora w ole . p perh ps, some c ses, species a a a a a a a In the c se of the higher nim ls , comp r tively sm ll number o f physical forms are the expression o f one — — e n group soul . l Vcika . “ A group-soul is a collection of permanent triads in ”— A . a triple envelope of mon adic essence . NNIE BESANT The form is sometimes perpetuated when the group-soul has

pa ssed o n . “ The group -soul drops o ff the one kind of form - a a A . . m nifest tion and concern s itself with others . P S INNETT . “ Creatures o f very grea t variety m ay be found Dic ti o nary of Th eoso phic al Term s 5 3

a a the a - em n ting from s me group soul ; indeed , the evolution of the group-soul could not proceed Without — A . ov . . S this pr ision P INNETT. - - S a n ofS . Guda kesha ( s. ) The Lord leep — Guhya-b has hita (S a na ) A mystical prayer or incantation ; a

MANTRA (av ) . - — a ns 1 . A m stic al a . 2 a S . S Guh a u . y gur ( ) y te cher hiv , this deity o f r being the teacher the TANTRAS o mystical books .

- S a ns — — a Guhya v idya ( . ) Esoteric knowledge especi lly the of - A e esoteric knowledge the MANTRAS ; GUPTA VIDY . S e VIDYA. u a S a na a a —A a or a a G n ( , string, chord) qu lity fund ment l attribute of PRAKRITI ; an expression of the universal a subst nce . S einkh a o or The y phil sophy knows three GUNAS, modes of a a or a S cosmic m nifest tion TAMAS, inertness d rkness ATTVA, a o — or the rhythmic l expressi n hence purity, truth, light ; an d or has RAJAS , the energy expression which not yet been a e a v h rmonised h nce the perceptible cti ity . S ee under

these heads . “ These three fundamental qualities of . m atter answering to three fundamental modifications in the of va a — a a v and a o consciousness Ish r , inerti , cti ity, h rm ny, these are the famous three Gunas without which

a a t a . a a a and Pr kriti c nno m nifest Fund ment l , essenti l , an a e are in a th unch ge ble, th y present every p rticle in e a and a m nifested universe, ccording to their combin a ” f a — A a o a . tions is the n ture e ch p rticle NNIE BESANT . “ Tamas is the unconscious unity or P rakrti R aj as is its expression in m anifold and diverse forms S attva is the to a a of a return unity g in , but unity higher kind , of a o f a the unity knowledge inste d ignor nce . T keosopky in I ndia . — Guna-dharm a The duty that follows on the possession of certain qualities NOBLESSE OBLIGE .

- — a ea ee Guna maya Th t which is cr ted by the thr GUNAS . - — Guna vat Endowed with qualities . — S a ns t. Gupta ( . ) Hidden secre - —S ee UH YA- A Gupta vidya G VIDY . — I . A . Guru (S a ns. ) religious teacher “ The real Guru is always an adept in the Occult — l e Tkeoso kist S cience . p . f h 2 a a as o t e . . Brih sp ti the preceptor gods 54 Dicti o nary of Th eosophical Term s

- — - Guru deva S ee DEVA GURU . - — Guru kara Worship .

- — a a a Guru kram a Tr dition ry te ching .

— for A v Gyan Incorrectly written JN NA (a ) .

- — - Gyan yoga JNANA YOGA (av ) .

— f A - H ades The Greek equivalent o K MA LOKA . — H ea a . H aiyah ( . ) The hum n soul MANAS ’ 1 — l s H all ofIgnoranc e A metaphor of Mme . B avatsk y for the physical body as manifesting the consciousness o fthe EGO . ’ 1 — f Blavatsk s H all of Lea rning A m etaphor o Mme . y for the ASTRAL PLANE . — the plane Where sentiency and thirst after RASA ” “ T H E (sensation) are the ch aracteristic features . E DR AMER .

’ — A a Blavatsk s H a ll of Wisdom met phor of Mme . y for the CAUSAL BODY as that in which the wisdom g ained from in

carn ate existence is garnered . — H am es ita-mi an a p d With the P rsis , the period during which

the lower animals began to evolve into men .

- an a S a na a a or o I . A of H s ( , sw n g ose) The Bird ( ngel)

. 2 a a a s v . S as Wisdom . Br hm n Di ine Wisdom 3 . The elf h t A A. a the Pilgrim or Wanderer ; e JIV TM 4 . The third gre t Initiation whereby the initiated knows himself as a p art o f h h a . w o as the Divine Life . 5 One p ssed through this

Initiation .

- — H ans a is equal to A -ham sa three words meaning ‘ ’ a m in a wa w I He ; while, divided still nother y, it ill ’ ‘ ’ ‘ - a ham . I n re d Is , He (is) I this single word is a a a a cont ined , for him who underst nds the l ngu ge of v a of wisdom , the uni ers l mystery , the doctrine the ’ ” f a e - identity O m n s essenc with god essence. 1 0 6 i . .

6 I n A A A and a e of . the BH GAVAT PUR NA, the one only c st the

H indfis a o a . . A , before the segreg ti n by M nu into four 7 particular MAN TRA or mystical beat .

1 S ee T/ze Voice of the S ilence .

5 6 Dic ti o nary of Th eosophical Te rm s

— e om a Gk . G va a a H bd d ( ) The nostic equi lent, pp rently, of the A STRAL R EGIONS . — v or a the se en spheres he vens, the home of a and of the de d of the unborn , the world punishment $ — Tkeos. R ew . e and reward vi . — ad S a na o a S UM E R U . H em ri ( , the golden m unt in) — H erm etic Pertaining to the founder o f a school of initiation

v . hence, ESOTERIC (a )

i e E o— o H gh r g The Thinker, wh se expression is the Individu E G a or a a a S ee O . lity, , reg rded Objectively, the C us l Body . — H igher M anas The higher mind ; the region of abstract e thought whence knowledge comes as direct intuition . S e

MANAS . — i e S e S ee S T H E . H gh r lf ELF, - lit. a A and a H ina yana ( , the sm ll vehicle) scripture school of a A A a Buddhists, contr sted with the MAH Y NA, the gre ter

v . are a . A in t ehicle Both schools mystic l lso , exo eric ” 1 o a a . superstiti on , the l west form of tr nsmigr tion

— S a n —I a 2 Th e a a. H iranya garb h a ( , the golden egg) . Br hm . a a Cosmic S oul as the cre tive energy rising from desire . “ H iran a arb ha a and S a a a are y g , H ri , h nk r the a a a a a of a purely met physic l bstr ct qu lities Form tion , d va an 6. Preser tion , Destruction . i . 4

3 . The centre ofconsciousness for the mental world .

— a H oa E (av ) .

o o t— o f a H ly Gh s The Third Person the Christi n Trinity , the va of i) A S equi lent the Hind BRAHM , the Hebrew HEKINAH ,

or G S . U a a c v . . the nostic OPHIA su l symbol , lo e Type , fire

— az v H orm az d S ometimes written for Orm d (a ) . — H orus The Egyptian deity symbolising the sun the CHRISTOS (ewe )

ot i S a ns -A a t o a the e as H r ( s crificing pries , symb lic lly , s nses . m inisteri ng to the fire of the desires .

H otri (S a na ) - One of the eight MURTIS or m anifestations o f

S hiva in form .

H vanirath a I n the az a S e a a o w e M de n criptur s , the e rth ; ls ritt n AN I R AT H A H v anuath a } J .

1 Ke to Tkeoso k y p y . Di c ti o nary o f Th e osophical Term s 57

— a a Hyl e m atter) Primordi l subst nce . “ The first principle o ut of which the obj ective ” — a l lo r . oso i universe was formed l e pk c G ssa y.

ean— a S a Hyp erb or The continent inh bited by the econd R ce, - e . the Hyperboreans . S e ROOT RACE — the land which stretched out its promontories southward an d westward from the North Pole to receive S a e and of at the econd R c , comprised the whole wh is ”

w as A a . 6. no known Northern si . ii

— a a a and o a k 1 . G . I ao ( ) With the ncient Ch lde ns Ph enici ns , the S a no t mystic symbol representing the upreme , Whose n me is 1 a a v a to be n med hence, lso, the se en r ys proceeding there

H E P TA K I S a . 2 . from , the , or seven N ture Powers With the

G va . nostics, Jeho h “ Just as the I ao of the Mysteries was distinct from a a a I ao and A a a Jehov h , so lso were the l ter br x s or A brasax of some Gnostic sects identical with the God was a as a of the Hebrews , who the s me the Egypti n ”

6. Horus . ii . 49 — hh S a na 1 . a I ch c a ( , desire , will) The first or Will spect of and a 2 a the Trinity ; , simil rly ( ) the Will spect of the S elf

in m an . — I c h c hha-niv ritti The suppression o f desire ; desire returning on itself.

- — T a a a I c h chha shakti he power of the will . Its ordin ry m nifest tion on the physical plane is in the nerve-currents by

which the muscles are controlled .

—S ee a a I c hv ara Ishv r . — Ida Y oG iS AD o f a With the , the N I on the left side the spin l

chord .

i— P Ali va S a S Iddh The equi lent of the nscrit iddhi (av ) . — lk sh ana S a na An a an —the of ( ) spect of y object look it . — ’ I lus Gk v . C . ( , mud) HYLE (a ) f Huxley s BATHYBIUS . — I ncarnation The spirit (MONAD) being veiled in the flesh e A (matter) . S e REINC RNATION .

1 - — S ee I sis Un veiled 11. 2 6 0 1 and Tb e S ecret Doctrin e 11 6 , 9 3 , , . 5 5 571 . 5 8 Di c ti o nary o f Th eosophical Term s

L a — I nc ubus ( t. ) A m ale SPOOK or ELEMENTAL of the vampire

type .

n v al of v o r I di idu The expression the Higher Ego (a ) , I ndiv idu ality that which continues through a long series a a as a of inc rn tions , distinguished from the person lity, the of v a expression the Lower Ego (a ) , or th t which endures

one . but for incarnation S ee MANAS .

n a — a e S as I dr Ih the e rly V dic period, the upreme Deity — av A A . a represented by the sky or the he ens K SHA L ter, Indra was looked to as subordinate to the TRIMURTI the consummation ofthe DEVAS ofthe intermediate regions . “ Indra is the S t Michael of the Hindu Pantheon ”

of a . . the chief the milit nt host . ii 39 5

- — - H T S I ndra loka The heaven world of Indra and the KS A TR I YA . — I S a na a a I . a a . ndriya ( , rel ting to Indr ) Power ; c p city - or a . S ee I ndrya 2 . One of the senses sense org ns

A . A a n J NAN E N DR I YAS and KA R M E NDR I Y S 3 . sens tion a d its

U P ADH I v a o . perception . 4 . The ASTRAL which recei es sens ti n

I ndri a eation I n A v y Cr the PUR NAS, the third of the se en a cre tions . - — I ndriya j fiéna Knowledge by the senses ; perception . - — I ndriya nigrah a Restraint of the senses .

- — - I ndriya sanga Non a ttachment to sense objects .

- — S a na of 1 . Unc on I ndriya svép a ( , the sleep the senses)

sciousness. 2 . P R AL AYA .

— e I N DR I YA I ndrya S e . — n S a na I n A . I du ( ) the BR HMANAS, the moon

- — - I ndu v ans h a CHANDRA YANSHA (a v ) . — I nitiate O ne who has passed through one or more initiations

(av ) . — I nitiation The receiving of the higher knowledge and the

powers that come therewith . “ Initiation h as to do with secret rites which are ” reserved for those only who have been prepared .

There are sa id to be four great initiations before the soul — may attain NIRVANA or liberation . The first of these the of P AR I VR A AKA SOHAN the Buddhists , the J of the Hindus takes place when the aspirant passes from the Probationary Di c ti o nary of Th eosophical Term s 59

a a v a a A P th to the P th proper (a ) , definitely ccepted CHEL

(av ) . a a With reference to initi tions into the ncient mysteries , as a and we a a such those of B cchus Eleusis , h ve but fr g 1 mentary inform ation .

- I nner M an The Higher M ANAS the Higher E GO . — I nner Rou nd I t would appear that certain s ouls (SECOND and a of a CLASS PITRIS) , with the desire potenti lity more r pid a a a a on progression th n ordin ry hum nity, p ss to the next an d o ut v a a globe, work their e olution round the pl net ry chain with such comparative rapidity that ordinary humanity a a v a and a a a a o is g in o ert ken , such soul ppe rs mong his fell ws - as one of a va a . e the d nced, FIRST CLASS PITRIS This proc ss “ ” as ne and o a as is known the In r Round, the s uls t king it ” Inner Rounders .

nt ition—A s a I u used by Theosophists , this word gener lly sigui a o f v fies the direct spe king the Higher Ego (a ) .

I o— a and G G a With the Egypti ns reeks , the re t Mother, the va ofA or E ve ofall v equi lent diti, Isis , , the Mother the li ing e a and e as o h nce, lso, the moon the circl , symb lising the h generative functions oft e woman .

- A U a . I . S . symbol of the nm nifested — I a S a na v a v or n sh ( , power o er nything) Di ine Cosmic Co scious ness at th e NIRVANIC stage of I ts descent ; the Cause of the

manifested universe .

S a na e — of a a lshita ( , sup riority) The power tt ining suprem acy ; o ne of VI BH UT I S and ofS a the eight powers hiv .

a n - o I s hta (S s . ) W rshipped worshipped with sacrifices . — — I e or t a od. 2 . I shta devata . The chos n utel ry g The chosen

form ofworship . — lshv a (S ana ) A spiritual teacher . — Ishv ara (S a ns the Lord) I . The S upreme . Ishvara is th at mighty Centre of Consciousness that a in ofthe exists unch nged the bosom One Existence . olution o L e a nd Form E v f if .

A a o . 2 . S ol r L gos “ of an U v of an a The Lord y ni erse , y system , is c lled ” - b c Wisdom o tke U a n I va a . T iska ts sh r f p . V Antins o S . t ed 3 Wi h the , C smic pirit ; ATMAN .

1 lz us b R ee Or e G . . S . M ea S p , y d . 60 Dicti o nary o f Th eosophi c al Term s

— ee I Is hwara S SHVARA .

i — t - a Is s The Mo her divinity of the Egypti ns , corresponding to the A and a of G diti V ch of the Hindus, the Io the reeks , or the E v f a o the Chaldeans . a the r ersonifies In llusion to myste y which she p , Isis is n f usually represented with face veiled . I front o her temple at S ais was written “ am v a a a or a a I e erything th t h th been , th t is , th t sh ll be ; and no mortal hath ever yet removed the veil that ” a sh des my divinity from human eyes .

a o of . The moon, or circle, is the symb l Isis — Isita S ee I S H I TA. — ISvara S ee ISHVARA . — Itc ha S ee I CH CH H A.

— ’ I u- a a Z iv o I n G of YE O N S k b r nosticism, the Lord the ; the CHRISTOS .

— a a S a na o a a . J d ( , cold) Inert unconsci us ; in nim te — S a na a v 1 . o . 2 . J aga d ( , th t which mo es) The w rld The A - J agat universe . 3 . world period .

- — J agad atm an Th e Soul of the World .

- S a na a a — a a J agad dhétri ( , the m int iner of the world) Br hm

A S a a va an d a. Vishnu . lso r s ti Durg

- u — a W J agad g ru The Te cher of the orld . The epithet is ’

a B rahmzi S va . pplied to , Vishnu , or hi

- — f U v a J agad ishvara The Lord o the ni erse S hiv . - — J agad uddhara Liberation from the world salvation .

- S ana o f — J agad v inas h a ( , the destruction the world) The end

of a YUGA . - — “ ni I . I n A the of o J agad yo the PUR NAS , womb the w rld

the First Cause . Jagad Yoni is scarcely so much the Mother ofthe ’ ‘ ’ ‘ o the of as a a W rld, or Womb the World , the M teri l

a . C use of the i . 77

2 . S va V a a a hi ; ishnu ; Br hm ; Krishn .

- —The o ofth V J agan néth a L rd e World ; ishnu . Dicti o nary of Th eosophical Terms 6 1

— e AGAD J agat S e J .

- — h J agat karana The Cause oft e Universe .

‘ - — a the B rahmét J agat k artri The Cre tor of World .

- — J agat svamin The Supreme . - — J agat traya T he three worlds .

a r - v h — a a J g ad a ast a The w king st te .

S ana a a — a a of J agrat ( , being w ke) The w king st te consciousness - a (self consciousness) in the physic l world . — I AG R AT . 2 J agrata . J (av ) . The physical plane .

- — S ee AGR AD-AVA S T H A J agrata av astha J .

A ra -sva na— a a a J g t p Dre ming in the w king st te ; hence, illusion . — J ab Jeho vah (av ) . — J aina Cross S ee S VASTIKA . — J ala (S ans . ) Water APAS (a v ) .

a a-rfi a S a na a - — as J l p ( , the w ter body) The fish the Sign of a a- va K m de ; MAKARA .

— - m S a na 1 . a . 2 S ee DVIPA J a bu ( ) The e rth . JAMBU . - — am dvi a I . a a a a J bu p The l nds of the e rth ; more p rticul rly ,

S a a . 2 D A . iP v v . Mount Meru , or the cred L nd The first (a ) — J ana -l oka (S a na ) The fifth LOKA or heaven -world of the J anah -loka } Hindus ; that next a bove MAB AR-LOKA ; A NIRV NA .

1 S a na - ( ) Birth . 322 31 311 — J ap a-yaj na (S a na ) Murmuring prayers as a religious rite or

s acrifice . — J ara-m arana (S a na ) One of the NIDANAS old age and a de th . — i S a na 1 . of o f r J at ( , birth) The mode birth ; these there a e C H A TU R - I 2 considered to be four, the YON . . The form , a o r of as f cl ss , condition existence fixed by such birth ; o

are a A . these there s id to be six, the G TI

eetion ofa former life .

a a S a na — J y ( ) Conquering being victorious . 62 Dicti onary of Th eosophical Te rm s — J ayas The twelve Eman ations of Brahma working out the creation from the beginning of the KALPA ; the twelve Creative Hierarchies . — H eb. a of a s J ehov ah ( ) The trib l god the Isr elites , symboli ed in d a a o . a his cre tive spect by the m on Esoteric lly considere , a one of v 01 S v a v Jehov h is the ELOHIM (a ) , e en Cre ti e S pirits .

- A J hana S ee JN NA . — S a na 1 . r a a iv a o . 2 . e J ( , existing) Cosmic life soul The s p r ted f portion o this life or soul anim ating a p articular entity . “ A o wn S a in portion of Mine elf, tr nsformed the f ” — o an ta x . o a va . i v . world life into imm rt l Ji G , 7 ‘ m A . ivétt fi v PR NA 3 . The J (a ) . A o f a a a centre potenti l vit lity, with l tent intelligence ”

62 0 . in it . . i - — f . o o 2 . J iva b hflta I The life the b dy . The soul of the

world .

iva- o a— o of v as J l k The w rld li ing beings, distinct from the world o fthe sh ades or PITRIS .

- — - J iv an muk ta One wh o h as obtained JIVAN MUKTI (av ) . and a and a One entirely bsolutely purified , h ving ” nothing in common with earth except his body .

. D. . 60 . S , iii

- — - J iv an mukti The Christ state the state of the highest Adepts . IVAN M UKT A in A The J dwells NIRV NA, but descends to lower worlds for the purpose of helping o n the evolution of

hum anity . — J ivata The JIVATMA (av ) . - T h of S J ivatm a 1 . e first coming forth the pirit ; 2 at an a of J ivatm an the MONAD . . The MONAD y st ge I A its descent into the m anifested worlds . Thus the J V TMA ma - - or S of m an y signify the ATMA BUDDHI MANAS, oul , or it m ay signify their reflection in the RUPA worlds below . — I . a or v J fié na (S a ns. ) S piritu l insight ; the deeper di ine

VI NANA . 2 . J fianam vision ; wisdom ; GNOSIS . S ee J

The S econd A spect ofthe Trinity .

fiana - a a— - or a of a J k y The SUB KOSHA , she th wisdom , nswering

to the higher mental world .

- — J fié na marga The path o fwisdom the way of philosophy . — J fié na-péva na Purifying knowledge ; refining the under

standing .

64 Dicti o nary o f Th eosophic al Term s

n — Kabiri (P kw . ) This seems to h ave been a generic term for any fire- — a of the deities th t is , those divine beings who express f themselves in the world o the mind . Thus the KABIRI m ay a as a A A G N I S H VAT TA S be t ken identic l with the KUM RAS (the ) , a are with the RUDRAS, or with the MANUS . Perh ps they best considered as the medium whereby the sacred fire was brought to m an and he beca me endowed with intellect and

reason .

b — A -K ADM N H e . S ee O K admon ( ) DAM . — aiv a a S a ns . 1 . a a a K ly ( ) Complete isol tion ; hence , bstr ction,

. a t detachment 2 . The fourth ch pter of h e YOGA SUTRAS teaching ; perfect purity o f soul as the way of attaining IVA M a a . . N U KT I be titude or liber tion 3 J (av ) .

- — A A a Kaivalya mukti NIRV NIC st te ; beatitude .

- k — Ah v Kako daem on ( G ) e il GENIUS . - A S a ns I . 2 . a . . Kala ( . ) Time in its infinity . Destiny ; f te 3

ph ase o fthe moon . 4 . Yama . Kala-b h rit The sun . Kala-krit - — a a an a I . S a out o f and S a i. e. K l h s The w n Time p ce,

a. a a . 2 a Br hm n . Br hm — Ké létita S a na a One a v A ( , tr nscending time) The bo e K LA , e a a i. . Br hm n . — a i S a na a fa 1 . o f S va . 2 . S ee K l ( , w r re) The SHAKTI hi KALI

YUGA .

S a na -A o r K alik apfirva ( ) cts begetting fresh KARMA, KARMA

not connected with a former life .

- — Kali yuga S ee YUGA . — Kalki-av atara The AVATARA who is to come at the c onsum

a e S ee . mation ofthe present g (KALI) . VISHNU

S a ns — A of a v a a a Da o f Kalp a ( . ) period cti ity or m nifest tion ; y ‘ r hmzt v B a (a ) . “ All beings enter my lower nature at the end of a kalp a : at the beginning o f a k alpa again I emanate ”— B ka a vad Gitci . . them . g , ix 7 - — Kalpa k s h aya The end ofthe KALPA .

— - S a na 1 . o r a a a KAma ( ) Desire p ssion , especi lly sex p ssion , in d a . 2 an the a bstract or as a person l god . The fourth highest m principle o fthe Q UATERNARY or mortal an . “ It is the life manifesting in the astral body and Dicti o nary of Th eosophical Te rm s 65

conditioned by it it is characterised by the attribute of e in a of a f eling , whether the rudiment ry form sens tion , or o o r in an in the complex form of emoti n, y of the ”— a a . Tlte A nc ent gr des th t lie between i Wisdom . - — am a eva I . A o f P a K d DEVA the ASTRAL LANE, especi lly the - - od . 2 g of sex love . A nature spirit or ELEMENTAL concerned with the building of ASTRAL bodies .

am a- a n — e of K dh ra a The fulfilm nt desire . - — Kama dhatu (S a ns. ) The region (or state) of desire ; KAMA LOKA .

am a- u n —An K g a object of the senses . — Kam a-kaya A sheath or form answering to the ASTRAL WORLD . — ama a S a na v . K l ( , lustful) The lotus (a ) - — Kam a loka The place of desire ; the ASTRAL (av ) region Where the desires carried through from earth -life are and I A c a expended , the soul (J V TMA) be omes ble to respond to purely mental vibrations ; the HADES o f the Greeks ; the LIMBO of the S cholastics . — Kam a-m anas Th at blending of the mental and desire elements that forms the personality or common brain

intelligence of the m an . “ The energies that express th emselves through the lower kinds of mental m atter are so readily changed by it into the slower vibrations that are responded to by astral matter that the two bodies are continu ally vib rat ” in and v t v . g together, become ery closely in erwo en

Tb e A ncient Wisdom .

- — f and . Kam a rfip a I . The vehicle o the desires p assions The ASTRAL form of the m an after the death of the physical

body . The theosophical teaching with reference to the KAMA U a a of a a R PA is th t, when the de th the physic l body t kes a a o f pl ce, the ASTRAL counterp rt this reforms itself with its a a a a co rsest subst nce disposed outw rds ; hence, the co rser vibrations o f the ASTRAL WORLD are those first set up and and - between it its environment, self consciousness is first attained on one of the lower divisions of the ASTRAL

a . a pl ne With time, the period depending upon the spiritu l a o f a a a st tus the soul , the co rser subst nce disintegr tes, correspondence with substa nce at higher rates o f vibration a a e and - of t kes pl c , self consciousness in higher regions the

a . a a a ASTRAL WORLD is re ched Fin lly , the l st remn nt of the 66 Dicti onary of Th eosophic al Term s

A - U a e a a and K MA R PA p ss s w y , the soul loses consciousness a a o a e a prep r t ry to it entr nc into the purely ment l world .

am a-vach ara— a a A - K With the Buddhists , cl ss of K MA LOKA DEVAS . — KAma-v as ayita The power of suppressing all desires ; one of VI B H T I an f a the eight U S d powers o S hiv . — a . a a . 2 . Kamya (S ns ) 1 . Rel ting to desire ; desir ble Optional ; v a a N I TYA - an in olunt ry , in contr distinction to KARMA,

dispens able obs ervance .

- a ns e . Kamya (S . ) Desir

- Karana (S a na ) Cause . - u — a a an a Karana g na Essenti l c use element ry property.

- — a Karana karana The C ause of c uses . — Karena Plane The plane from which causes proceed ; the

mental plane .

‘ - — V datnt n a a a a i a e i s v . K r n sh r r With the , the CAUSAL BODY (a ) — Ké ranétma The source of the ATMA . of v and v f One the se en , chief, reser oirs o the a a 8 hum n Mon ds or Egos . iii . 5 . - — Karana vihina Without a cause .

S a na — R - I Karanop adhi ( ) With the TARAKA AJ YOG S : 1 . The

2 . CAUSAL BODY . The buddhic vehicle ; the ANANDA - MAYA KOSHA . - — Kara tala TALATALA (av ) . — a m a S a ns . I . A a a K r ( ) ction , ctivity, movement ; mor l or

a . a a Ka rm an religious ction 2 . Th t sequence Of ction generally known in the West as the L aw o f C ause and Effect m an a an d a a and a It is Who pl ns cre tes c uses, K rmic L aw a ff a an ac t djusts the e ects , which djustment is not , a a v but is univers l h rmony , tending e er to resume its a a too origin l position , like bough which , bent forcibly , ”

. 1 . rebounds with corresponding vigour . ii 3 9

a or a 3 . That which is the result of p st cause c uses . Thus “ ” “ ” a o and as a we spe k of go d KARMA evil KARMA, the p st “ ” a e or v a o f actions h ve b en good e il ; of individu l KARMA, “ ” “ ” a a of n tion l KARMA , collective KARMA, etc . KARMA is “ ” “ “ a as a a a or as lso known physic l , str l , mental , it works AM l o ut v . S ee AG itself in these respecti e worlds KARMA, K R I Y AM AN A P R AR A BDH A S AN CH I TA KARMA, KARMA, KARMA . Dicti o nary o f Th eosophical Te rm s 67

- — a - Ka rma b andh ana B ound to e rth life by KARMA .

a ma- ev a— A od a o A A - a K r d g by cti n , not by birth ( J NA DEVA) - RUPA DEVA .

- - — - Karma dev a l oka The LOKA of the RUPA DEVAS .

a ma T h e o of a a t K r , L rds The gre t spiritu l In elligences who and a a keep the KARMIC records , dj ust the complic ted 1 f law R workings o KARMIC ; the LIPI A (av ) . - — Karm a marga The path of action . - — - I A A Karm a mimamsa The PURVA M M MS (av ) .

- — o f Karm a p hala The fruit action . — Karm aramb h ak a That KARMA that brings other KARMAS in

its train . — Karm a-s annyas ik a The SANNYASIN who h as withdrawn from

the life of action . — Ka rm a-v asha The consequences of the actions of a former

life . — Karm a-yoga The YOGA ofaction spiritual union attained by

work the realisation of the S elf through works . “ The S upreme gives to each the conception of the and a within the without, by which e ch comes to know o f a the other outside itself. This knowledge e ch other is the preparation for the ap propriation and assimilation ” — k o z nd in a a T eos / in I ia . which result K rma Yog . p y

- — - Karm a yuga The KALI YUGA .

- — a Karm en driyas (S a ns . ) The physic l acti vities the five senses - or sense centres which produce action outwardly .

- Karta (S a na ) H e who performs action .

- — - Karta yuga The K R I TA YUGA . — Kaumaras S ee KUMARAS . a ion— A Kaumara Cre t Ih the VISHNU PUR NA, the Ninth f K umétras i e. o h a a of . w o Cre tion ; the cre tion the , those

refused to beget progeny . — Kaya The body . - — Kaya sth a The S upreme .

— t : 1 e hi h a a . S ot al Keth er (H eb . ) With the K b lis s The higher p f “ ” 2 . S A . Triad ; the Crown . The first of the ephiroth TMA

1 n n t A ie B esan . 68 Dicti o nary o f Th eosophical Term s

- a n — Kevala c ha ita nya (S s. ) The mind alone ; the isolated

mind ; the pure mind .

K l S a na th e — eva atm an ( , the perfect unity of spirit) The

A bsolute .

n — I A i f f Kevali n (S a s . ) . believer n the doctrine o the unity o

2 . a A n a . spirit . With the J ins , a rh t — Kha a a . With the Egypti ns, the physic l body

S a na a a e Kh a ( , th t where there is nothing [m nifested] ; henc ) A A 2 ir . . . I a . a a a . The ; ether ; K SHA Br hm n 3 Underst nd

ing. — a a a a a . Kh b With the Egypti ns , the str l body — a o Tib . a a o o Kh d ( ) Beings in fem le form , f ir to lo k up n , but — with n o intellect only animal instinct with whom Fourth “ ” a R ace men interm rried . The Jewish Lilith and the 1 Dékini are Buddhist types . — Khandas S ee S KANDHAS .

Kim - urush as S a na a — of the Sun p ( , wh t souls The children n d a am o f S a a Moon ; n e the econd R ce beings .

Kin-na a S a na a of m an —I n a man r ( , wh t sort mythology, o f with the head of a horse ; a class GANDHARVAS . — e a S a na a f 1 . a Kl sh ( , p in or su fering) In the Yog philosophy — — there are five KLESHA KARINS or causes of pai n ignorance (AVIDYA) ; egotism (A S M I TA) ; desire (RAGA) ; h atred (DVE S H A) ; “ - d N I VE S H A 2 . ov a an love of life (ABHI ) . The l e of ple sure ” 2 v or . or o fworldly enjoyment , e il good — a S a na a V edfintins a a or Kosh ( , vessel) With the , she th a a a or a vehicle for particul r gr de pl ne of consciousness . in a Thus the KOSHA , the true me ning of the word , is dis criminated from the S H A R lR A (av ) in that it only receives d a a a a a an responds to the vibr tions of p rticul r world, ment l ,

a a a . str l , or physic l — A v . Kosm os ( Gk . ) spelling of COSMOS (a )

m a . ava a It ay be noted th t H . P Bl tsky usu lly signifies v and la the whole uni erse by KOSMOS, the so r system by COSMOS . — “ -m ti S a na a ta of A Krama uk ( ) The t inment NIRV NA by steps ,

a a o r . e. a i. by repe ted inc rn tions other methods

— o f the v v P AS o f A S ee Kraunc a The fifth se en the PUR NAS .

Dl A .

1 1 - S ee Tbe S ecret octrine 11 . 2 8 p a ats . . H . . Bl v ky D , 97 Di c ti o nary o f Th eoso phic al Te rm s 69

— Krik ila That m anifestation o f PRANA which produces the f sense o hunger . — : . a a of Krishna I h Hinduism I The l st inc rnation Vishnu .

2 A U . . The S econd spect of the TRIM RTI the CHRISTOS — - S a na finish ed K rita a. K rita ( , done , ) The yug - — K rita yuga S ee YUGA . —A a r a ns o a . Kriya (S . ) ctivity ; that which is ctive cre tive — Kriya -mana The Creative Mind ; the Third A spect o f the LOGOS . — Kriya-m ana Ka rm a That KARMA which each on e is cre ating a - during his present e rth life .

- — I a of a of Kriya shakti . The cre tion forms by me ns thought ; — v a — a hence the power di ine or hum n to m nifest . The mysterious power o f thought which enables it a a to produce etern l, perceptible , phenomen l results by ”

o wn . . 1 2 its inherent energy i 3 .

- - 2 . The o ut going or self sac rific ing powers of the S ELF or E G the O .

Kri a- o a S ana a a — a y y g ( , pr ctic l YOGA) The first st ge in the practice ofYOGA. a and Mortific tion , study, surrendering the fruits of ”— G od are a K R I YA P AT A N A L I . work to , c lled YOGA . J

- — Ks h anada-c hara (night walkers) Evil RAKSHASAS goblins

— I n o n o f v or Kshé nti Buddhism , e the six irtues perfections

e AR AM I . patience . S e P TAS “ — P atience sweet that nought can ruffle . Tb c Voice

o tke S ilence . f , iii

1 . The warrior and governing caste of the £2228? a

f . H indfis. 2 o a . One this c ste Ks h attri

Ks h em a S a na at a a — o r ( , e se , comfort ble) Concern for the form

body as opposed to the life .

S a n fi ld — 1 f K h e r a a e . o a s t a ( , ) The field divine or hum n a a oper tions ; space . 2 . The physic l body ( as the field o f

K S H E T R A NA . the indwelling soul) . S ee J

- - Ksh tra fi S a na 1 . a a e g a ( , embodied spirit) The reinc rn ting - Ks h etra j fia principle ; the J ivAT M A the knower . For this flesh ye see KS H E TR A Is , is the field where Life disports A nd a v and th t which iews knows it is the soul , ” K H S E TR AJ NA . ’

B ka avad Gitci . 1 2 A a a . g , xiii 3 ( rnold s Tr nsl tion) 7 0 Dicti o nary o f Th eosophical Term s

2 . a . Cosmic lly, ATMA “ Atma alone is the one re al and eternal substratum all and A of , the Essence bsolute Knowledge, the

K R A N . . 6 S H E T J A i 2 3 .

n — K sh iti (S a s . ) I . The destruction of the world at the end of 2 the MANVANTARA . . The DEVA or personified principle of the earth (P R I T H I vi) that TATTVA which is the Divine

manifestation o n the physical plane . — Kubera S ee KUVERA . - — Kuméra bu dhi The human EGO . - — of A A Kumara l oka The LOKA the KUM RAS ; NIRV NA. — ma a S a na o 1 . a Ku r s ( , y uths) The four gre t Beings forming the highest in the occult hierarchy who help on the

2 . of v o f evolution of huma nity . One the se en divisions 1 A N I S H VATT AS DHYAN CH O H AN S (av ) . 3 . The G (av ) ; those having cosmic self-consciousness within the Buddhic

World .

— a Kumbh a (S a na ) I n PRANAYAMA : 1 . Holding the bre th Kumb h ak a by closing the nostrils and mouth (cf d R E CH A KA U . 2 . a a an , P RAKA) The p use between respir tion

inspiration . — S a ns . Kunda ( ) Vishnu . — — Ku ndalini The coiled-up serpent the l atent divine power in m an The third stage of development is the awakening o f — — the fiery S erpent KU NDA L I N i which is the Life th at runs through the centres o f these lotuses an d unifies - c o a one a . them , ordin ting them into h rmonious whole ” “ a a m an . T H E When this is done, the str l is free ” M DREA ER . - — I Ku ndali ni shakti The KUNDALIN power . “ It is th e universal life-principle which everywhere a m anifests in Nature . This force includes the two gre t forces o f attraction and repulsion ; electricity and

a . 1 2 . m agnetism are but manifest tions of it . i 3 — ma S a na A n A a o f a Kur ( , the tortoise) AVAT RA t king the form

a a a v . tortoise ; specific lly, the second inc rn tion of Vishnu (a ) — -k h etra S a na th e A a Kuru s ( , field of the Kurus) The rm ddon a a a a of ge or gre t b ttlefield , typifying the re the conflict

between the spirit and its encasement . “ an —A The Kurukshetra of the universe is m . NNIE BESANT .

1 ee Tb e S ecret octrine i. S D , 495.

7 2 Di c ti onary o f Th eoso phical Term s

1 — a a a Lemuria The n me given by Mme . Bl v tsky to all the a R - a a countries inh bited by the Third oot r ce . The m in continent o f Lemuria is st ated to h ave reached from the S A a a a A middle of the outh tl ntic Oce n , cross S outh frica, A a a Z a a and a a of S ustr li , New e l nd , the gre ter p rt the outh

Pacific . Further eastward o f this was a large island i as far as and continent stretch ng , including, the south of

S outh A merica . Very nearly the whole of Europe and the a a A in a - 2 a e o sea . gre ter p rt of si were, this g , bel w the level Lemuria is said to have perished a bout years before the commencement o f what is now called h ” A . 2 t e a . Terti ry ge ii . 3 7 “ — - — - Lemuri ans The Third R oot race the S weat born and “ - of T r t Do r e the Egg born b e S ec e ct in . They were of a z a a e gig ntic si e, ndrogynes or herm phrodit s during the a of R a a a ff a e rlier periods the ce, but fterw rds di erenti ting

a a nd a . a as into distinctly m le fem le forms The R ce, those a v was a a - a l ter e olved , sep r ble into seven sub r ces, but information sufficient to respectively characterise these has n o t yet been obtained . “ The degraded remn ants of the Third Root-race who still inh abit the earth m ay be recognised in the a A a a A a a a borigines of ustr li , the nd m n Isl nders, some — of a a- -Fue ans hill tribes Indi , the Tierr del g , the Bushmen A a and a a —Tb c L ost of fric , some other s v ge tribes .

L emuria . — L h a Tib . a I n a ( , spirit) Northern Buddhism , high spiritu l Beings S OLAR or LUNAR PITRIS ; ( 2 ) the ASURAS ; H A (3 ) the A GN I S VATT S . — T . L h agp a ( ib ) M ercury .

L h - i Tib —I n and a m a n . y ( ) Northern Buddhism , ELEMENTALS

evil spirits adverse to m an .

- — Life atom S ee PERMANENT ATOM . — Life-wav e An expression used by Theosophists to figure forth v the descent of the Logos into the objecti e worlds . The Triune Deity is described as m anifesting in three LIFE WAVES The FIRST LIFE-WAVE is the outpouring of the Life of the B rahmfi G o f Third Logos , the of the Hindus , the Holy host

a . S a e the Christi ns wee ing downw rds (or, mor correctly , outwards a from within g, it endows the subst nce of the

1 S ee Tb e S ecret octrine 11. . D , 7 11 - iot e Tb e L ost uria W c o E . S e L em . S , tt ll Dicti onary of Th eoso phic al Term s 73

“ ff a a a di erent worlds , the fivefold field , with simple c p city A to respond to impulse or vibration (the T AN M AT R S ) . o f S ofthe The Life the econd Logos, the Vishnu Hindus , a in a a the Christos of the Christi ns , then , simil r m nner, floods f a v as a a the di ferent pl nes, gi ing forth em n tions the DEVAS an d a a the PITRIS, g thering the toms into forms , forming stable centres which are slowly evolved by impact and a a n o wn and a response to imp ct into co sciousness of their , v v are a yet more i id consciousness , until they re dy for the of - a descent the THIRD LIFE WAVE, th t of the First Logos , S a a - o hiv , the F ther, whereby they become self consci us , n 1 a d thus they enter the ranks of humanity .

i —S ee DAY t o of . L gh , B dy BODY OF — Light ofth e Logos FOHAT (av ) .

n a S a na a a a . a Li g ( , the ch r cteristic m rk) I The m le Lingam } creative power in n ature ; the m ale phallic

2 . or symbol ; the emblem of S hiva . MULAPRAKRITI

A . An o f . . S ee PRADH NA 3 . order religious students 4 -S H A R iR A LINGA .

— — T - H AR iR A Linga d eha he subtile body the LINGA S (av ) .

L in ar — a g c h ana Ph llic worship . — Linga-sha rira This term has been used by theosophical writers for the ETHERIC DOUBLE (av ) . In the Sankhya of H indfis an or system the , however, it is found to signify y, - all o f suef a a . , the p physic l bodies , without discrimin tion - — Linga sth a A religious student .

S a n a — f S ee L i ik a a o . p ( , writing) The Lords KARMA ( KARMA, THE LORDS OF) . “ L i ik a a a The p , the gre t K rmic deities of the Kosmos , weigh the deeds of each personality when the final a a of a a a a a sep r tion its principles t kes pl ce in K m lok , and v a s of an gi e , it were, the mould etheric double ’ ” exactly suitable to its Karma for the m an s next birth . —M a nua l V. — Loc a S ee LOKA . — o o Gk 1 . in a nd L g s ( , the Word) The mighty Being whom ,

a . 2 a by whom , the sol r system exists . The Deity of

S ee . PLANETARY CHAIN . PLANETARY LOGOS “ With Himself He brings the fruits ofa past kosmos — the mighty S piritu al Intelligences who are to be His

1 Wav s b The Drea r S ee Tb e L e e e . if , y m 74 Dicti o nary of Th eosophi c al Term s

c - an a i of o workers d gents n the universe . Highest ‘ ’ are S of as these the even , often Themselves spoken a a 15 ofa Logoi , Since e ch in His pl ce the centre distinct a s dep rtment in the kosmos, a the ogos is the centre — L ofthe whole . Tlie A ncient Wisdom . — S ee . S a ns A a a or . o a . L k ( ) pl ce, pl ne, kingdom TALA With are B H UH B H UVA H S VAH the Hindus , the seven LOKAS , , , and S A MAHAH, JANAH , TAPAH , ATYA . The PIS CHA, YAKSHA, R G S and A AKSHASA, ANDHARVA, INDRA, OMA , PITRI BRAHM ‘ r n V finta LOKAS a e also known in the S etnkhya a d ed systems . e a S e under these he ds .

- - o a anat i S a na a of S va . L k r ( , the Cre tor the World) hi

- — - r. a a a a 2 A Loka kalpa M nifest tion s world . . world period

or age .

- — Lok a maya S pace that which contains the world . — a-tattva S a na - of Lok ( , world truth) Knowledge the microcosm ,

m an.

- a— Loka tray The three worlds . — hv ara S a na of a . L ok es ( , Lord the world) Buddh

— - 1 . 2 . Loki With the old Norsemen . The Fire god The opposing DEMIURG : the Devil . — L ok ottara The R AJA YO GA system (av ) . — Lords ofthe Dark Face S ee DARK FACE . — Lords ofth e Flame The A GN I S H VAT TAS (av ) . — f a m a S ee . Lords o K r KARMA, LORDS OF Lo ofth e M oon rds The BAR H I S H ADS (a v Lords of th e Twilight — “ — Lotus The flower of power a favourite symbol with occultists and teachers in the E ast for : I . The Cosmos .

2 M . . an “ The popular reasons are : ( I ) the seed contains f a within itself a perfect miniature o the future pl nt , which typifies the fact that the spiritual prototypes of all things exist in the immaterial world ; ( 2 ) the fact a a that the lotus plant grows up through the w ter, h ving in and a in its root the mud , spre ding its flower the a a air above . The root represents m teri l life ; the a in stalk, passing up through the w ter, typifies existence an a on a the astral world ; d the flower, flo ting the w ter, Dicti o nary of Th eoso phic al Te rm s 7 5

a a a . opening to the sky , is emblem tic l of Spiritu l being

i . 88.

. a a in a 3 The du l cre tive power, either its cosmic spect a - o r as a in a e- a (m tter force, person lised the m l fem le an form . 4 . The feminine side of generation ; hence A r a o f . . o ttribute Isis , Vishnu , etc 5 CHAKRA CENTRE A v 6 A a . . A (a . spiritu l centre ; Mount Meru 7 N GA (2 71 — Lowe r Dhyanis The S OLAR PITRIS (av ) . — Lo wer E go S ee E GO . Lower M anas S ee MANAS Lower Mind l — Lower S elf S ee S ELF . na o Lu r B dy A Terms used for the STRAL BODY (av ) . Lu nar Form — Lu nar Chain The Third PLANETARY CHAIN (av ) . — Lu na r Pitris Beings who have attained to so high a position — in evolution on the preceding PLANETARY CHAIN the Lunar — — that they are now able to help on to father the

o a on . evoluti n of hum nity this , the TERRENE CHAIN The B AR H I S H ADS term , then , with this definition , includes the v and DH YAN I S o r S v (a ) the LOWER OLAR PITRIS (a ) , but does not include the less advanced entities from the LUNAR o ofour a CHAIN, c nstituting the bulk present r ces, the seven “ cl asses of LUNAR PITRIS often spoken o fby Mme . Blavatsky . “ For these Mrs Besant has suggested the apt phrase E x v as av LUNAR MONADS (a ) , oiding confusion with the true PITRIS .

— aat a a or law . M With the ncient Egypti ns , KARMA the j ust

k - S ee G . M ac roc osm ( ) The great cosmos ; the universe . MICROCOSM .

- —S ee M ADH YAM A- A M adh ayama vac h V CH .

S a n — 1 a M h a . ad yama ( , the middle) Th t which connects the ”

and e H A T i of . v e a i. . O Di in the hum n, F , the L ght the Logos

2 . I n th V e fint A iz e d a a v . system , the third spect of V CH , VA as a - CH reve led through the KAMA MANASIC centres , before - it reaches the physical sense o f hearing A N AH ATA S H A BDA .

- - M adhyama lok a Th e middle world the earth . 76 Dicti onary o f Th eoso phical Term s

M a dhyama-v ac h S ee M ADH YA M A and UKS H M A S . M adh ayama-v ach

M adh am a- an — a wa y y a With the Buddhists , the middle p th or y

ofsalvation . — M agic S ee BLACK MAGIC ; WHITE MAGIC . l4 11 S a nS — G a as in ( re t, the following compounds Il/12 11 21 }

- — M aha éttm a The Great S pirit ; Brahma.

- — I A a U or a . 2 . a M aha b hflta . gre t BH TA corpore l being Physic l a m tter . - — I n f . 2 A ros O e o v . s M aha b hutam . the five ELEMENTS (a ) g a s a or element , distinguished from its prim ry principle ‘

M T A . V in or T AN A R . edatnt s 3 With the , the subtile under “ ” e lying element, the gross elements with them b ing the NCH lK R I TA P A .

- S a n a — v a a i a a . M h buddh ( , gre t underst nding) MAHAT (a ) — — A M aha c hohan A D H Y N CHOHAN (av ) . — M ahad-bra hma The substance ofthe universe vivified by the - descent of the First LIFE WAVE .

- a A A . 2 . S a M aha dev 1 . A great DEVA ; MAH R JAH (av ) hiv - or M aha dev a Vishnu .

- — A r o f A . 2 o I . a M a ha dev i gre t goddess . The SH KTI wife S hiva or Vishnu .

- — f n M aha gu na The chief quality or property (o a Object) .

- — a M aha guru The great Te cher the CHRISTOS .

- — e A- M a hah loka S e MAH LOKA . — — M ahé kala S hiva as the Destroyer . - — M aha kalpa A great period of time a MANVANTARA (av ) . — — M ahé karana The cause above the mental ; Objectivity at BUDDHIC heights .

— All a r A A M ahak as h a sp ce o K SHA .

a a- o a a - the M h l k The fourth LOKA or he ven world of Hindus , M ahar-loka next above S VA H -LOKA the BUDDHIC 1 PLANE .

- — - A a a S ee A A . M aha makha gre t s crifice . MAH Y JNAS

1 But it should b e noted that som e a uthorities consider that the H igher i nifi b h M enta l World is s g ed y t e term . Dicti o nary of Th eosophical Term s 77

- “ M aha manv antara A thousand MAHA-YUGAS a Day of ” i 2 0 a a e. a . Br hm , . 43 million ye rs — — I . a A A a t v M ahé maya The gre t M Y ; the m nifes ed uni erse .

2 S va . . Vishnu ; hi

-m S cum at of — a M aha oha ( , gre confusion mind) The gre t desire of the separate s elf for sensation ; one of the five miseries of P atan ali j .

a a-m a— t Yo ois a a t a of a M h udr Wi h the , p r icul r pose the h nds

or feet . - - — D M aha p ara nirvana The first field of the Logos ; A I (av ) . — M ah é at a S a n a a p h ( , the chief p th) Knowledge of the in th spiritual ; absorption e Divine . - — M aha p rajap ati Vishnu . — — “ M ahé p ralaya The great period of rest after every Day of ” a a S ee P R AL AYA . Br hm . - — I A v . 2 . V M aha p urusha . PARAM TMAN (a ) ishnu .

M ahé -ré ah S — a A j The four gre t Beings , Kings of the D HY N CH O H A N S wh o of th e laws m a , supervise the working out _ e n “ a of A- or ting from the Lords KARMA the MAH DEVAS, - A a a V S v . DE A R JAH , presiding o er the four c rdin l points — — 2 . M aha réj lk é s r. A class ofDEVAS (stated to be 36 in number)

2 . Vishnu .

— — t a a of M ahé rak shé Wi h the Buddhists , tutel ry goddess , whom

there are five .

- — - M aha r lok é S ee MAHA LOKA .

M ah ars hiS —G a R or A of v are re t ISHIS PRAJ PATIS, whom se en mentioned in the — — S a ns . a v M ahé éfinyaté ( , the gre t oid) With the Buddhists ,

space ; chaos . - — S a a . 2 a a S a . . M ahé sura r. The gre t ur Lucifer ; t n Durg

a at S cum G a — or v M h ( , the re t One) Cosmic Di ine mind ; the o n m anifestation ofthe Third Logos the third PLANE . — - S cum of M aha tala ( , Very deep) The second the seven hells V ant n or a of the ed i . It corresponds to , is in ntithesis with , - TAPAH LOKA . ’ It is the abode of m an s astral sh adow o f the gross a a a a body, which sh dow t kes up the ch r cteristics of this ” 68— sphere . iii . 5 9 .

- — M aha ta mas Gross (spiritu al) darkness . 78 Dicti o nary of Th eosophical Term s

- — a a ta a I . v a . 2 . M h p s One doing se ere pen nces Vishnu .

- - S a m a I . M ahé tattv a ( , the gre t principle) I n the S ankhya “ 2 f . . o system , MAHAT ; the intellect The first the seven a of A A cre tions the PUR N S . — m S a ns . a a I . ha M ahat a ( , gre t spirit) One who s attained a atm an N A o r a a M h IRV NA , liber tion , but ret ins his physical body for the purpose o f helping forward the pro

gress o f humanity . The word is the equivalent of the A 2 . S . S ee . Buddhist RHAT (av ) . MASTER The upreme

- - e A- M ahat tattva S e MAH TATTVA . — M ahat-tattv a Creation The first of the S even Creations of A the PUR NAS .

- h — as oa - A M ahé v aré a Vishnu b r AVAT RA . — M ahé -v a S a ran a a or idy ( , gre t knowledge) M gic occult know e A ledge . S e VIDY . “ The highest Initiates alone are in possession of h a a v a t is science , which embr ces lmost uni ers l know ” ' —T/zeoso fizca l l a r 1 . G oss edge p y . - — M ahé v ishnu The S olar Logos . — — S a m . a sac rific es five a of M ah é yaj fias ( , gre t ) The s crifices H indfis as A- - the known BRAHM YAJNA, DEVA YAJNA, PITRI y A NA M A N US H vA- and O - v J , YAJNA, BH TA YAJNA (a ) ; or the - - first three together with BALI YAJNA and UR I YAJNA (av ) . - — M aha yamya Vishnu . - — hét ana S a me a I . o as M a y ( , the gre t vehicle) The C smos

a S 2 . A of m nifesting the oul ; ANIMA MUNDI . school A A N A a orthodox Buddhism founded by N G RJ U . It l ys stress a a a on the contempl tive method , te ching th t wisdom , which

an a e or a . alone c dispel ignor nc illusion , is so g ined — “ hé - o a o f th e S as M a y g The perfection YOGA , seeing elf one

with G od. M aha-yogi A a I a . 2 S va . I . gre t YOG or scetic . hi M a ha-yogin - — i) M ahé yu ga A great cycle or age . In the Hind S criptures . a M AH AYUGA i s given as the aggregate of the four YUGAS (see 0 0 f z . e. as 0 a a a o a YUGA) , ye rs , the thous ndth p rt

Day of Brahma. — M ah es hv ara S hiva . — man S a ns . a a a o f a M ahi ( , gre tness) The m gic l power Incre sing in siz e at will ; o ne of the eight VI BH OT I S and powers of

S hiva .

80 Di c ti onary of Th eosophical Te rm s

o POURING fr m the Logos , whereby the soul becomes self c onsc I ous I n a and the physic l world , the CAUSAL BODY is

formed . M ANAS APUTR AS A v The include the SURAS (a ) , the “ AGN I S H VATT AS v and a f (a ) , the Dr gons o Wisdom from 1 the Venus Chain (av ) . - — Manasa rfip a A ny form in the Lower Mental World .

- — - S a ns. ana a tv a . M s ( , thoughtfulness) The thought form — Manas ic Plane The Mental Plane ; the Third World . S ee MANAS .

- - — - ana i a S a ns. o I . a . 2 . A . M s j ( , mind b rn) Ment l K MA DEVA

- — M anasi kara R eflec tion .

- — o of a M anas kara Consci usness sens tion . - — M anas m aya Spiritual .

- — A M anas samyama S ee S AM Y AM .

‘ - — Ve éI tins ana s fitratm a d n a a M s With the , the Reinc rn ting ” “ r ea - on are a Principle, o Thr d soul , which strung the be ds

of each incarnate existence the CAUSAL BODY ( av ) . — ana - ai as i S a na a a M AN As a M s t j ( , the r di nt ) MANAS illumin ted by the HIGHER S ELF . “ A state of the Higher Ego which only high meta — physicians are a ble to realise and comprehend . K ey /z to T/zeosop y .

' — us ri Tzé. I n o M andj ( ) Northern Buddhism , the Third L gos ; the Creator . — S o a a . Mandya (S a ns . ) l wness p thy ; torpor “ — of a M anes (L a t. ) The spooks or shells dep rted spirits ; the - KAMA R fi PA .

- — Y is itt a S a ns. oG or M ani p ( ) With the , the third LOTUS , - a a . M a ni pfi rak a g nglionic centre , Opposite the he rt

- —I a a w M ano b hfi (S a ns. ) . Mind with she th ns ering to the

- . f 2 a o . M ano bhuta physical world . The p ssion love

- — M ano dhatu The world of mind .

1 AN AS A P U R A h M rs Bes ant a l so inc lud es am ong the M T S t e L OWE R f 71 di ree ( M a b ut if h DH YAN I S o r S OLA R P I T RI S ( see 7 : P e g y m p . t e i to b e reserved fo r t ose b ein s wh o a e tra nsc e nded M ind as see s term s h g h v , m os desirab e th e two C asse s o fS P T S c a nno t b e e iti ate s o en m t l , l OLAR I RI l g m ly p k - ” I R A o fas M ANAS A P U S . Dic ti o nary of Th eosophical Term s 8 1

- v ar a P ali o f M ano d arav j a n ( , the Opening the doors of the — I n a a m an mind) Buddhism , the ch nge th t comes to the when he becomes conscious th at the things which are seen are e a and so - t mpor l, , henceforth , devotes his life energy to r n th a e ot e e e a . v the things which se n , tern l VIVEKA (a ) is

the S anscrit equivalent .

- — a M ano gata Existing in the mind concept . M ano-j a - - S a na r A . ( , mind bo n) K MA DEVA M ano-j anm an

— - M ano-kaya The SUB KOSHA or sheath answering to the Lower Mental World . - — f M ano laya The loss o c onsciousness .

- S a na a — Vedfintins M ano m aya ( , m de from mind) With the ,

m anifested mind ; the Lower Mental World .

‘ ano-m a a- o a— Vedamtin s a M y k sh With the , the she th of the lower mental principles ; the instrument for the gaining o f

experience . - — M ano vinayana Mental disciplin e .

- - M ano v ritti Mental activities or disturbances . - — M ano yoga A ttention concentration . — ant a S a na I . A of or a M r ( , speech) form words syll bles M antram rhythmically arranged so that when sounded v a are a a f certain ibr tions gener ted , producing desired e fect n a o higher pl nes . But “ in the great m ajority of c ases the formula does nothing beyond strengthening the will of the person and o f who uses it , impressing upon the mind the ” subject the result which it is desired to achieve . “ Withal there is a much rarer type o f m antram in ” which the sounds themselves produce a definite effect . ' - t m S ome Glimpses of Oeeu/ zs .

S A or al . 2 . The AMHIT hymn portion of the VEDA ant a- i a S a na a - a o f M r b j ( , the m gic seed) The first syll ble - ant a i am a . M r b j MANTRA, where the keynote is struck M antra-p rayoga Magical formula. M antra-sadhana - — A T fo M antra yoga YOGA which uses M N RAS r its attainment . — of a M a ntresh vara Lord MANTRAS or inc ntations . - — M antrik a S hakti The power of the MANTRAM . “ The power of the m irific ineffable N ame is the

. 1 2 . crown of this shakti i . 3 82 Dicti onary of Th eosophic al Term s

an S a na t o — h as e v M u ( , h ught) This word be n used with ery a a a a I v ried connot tions , but is correctly pplic ble to ( ) the S — if e a the a and presiding pirit p rson lised , Cre tor, Ruler, — l G ofa a a a G . uide R ce, Round , or lobe “ a e a as an a Esoteric lly, very M nu , nthropomorphised patron of his special cycle (or Round) is but the personified idea o f the Thought Divine each of a a the M nus , therefore, being the speci l god, the eat and a o f all a a a cr or f shioner, th t ppe rs during his ” own respective cycle of being or m anvantara .

I . 93 . a has two a R v and a E ch Round MANUS , OOT MANU (a ) S N a EED MA U (av ) . The n mes of these will be found in 2 T/ze S ecret o t n 2 A N v . D c ri e. . MA VANTARA (a ) - — M anu antara S ee MANVANTARA .

- - M anus hi a S a na a a a A . buddh ( , hum n Buddh ) BODHISATTVA — M anushya-yaj fia The sacrifice or ac t of devotion due to m en ; o ne of the five s acrifices of the H indfi hous eholder ;

hospitality .

M anv - n a a S a na - a t ( , MANU AN ARA, the period between two r— T M AN Us) The cycle of manifestation as oppos ed to P R AL AYA - or non m anifestation . It includes the seven ROUNDS (av ) - f o f o fthe great LIFE WAVE o the Logos . The duration the “ ” a as o ne- of a Da of a a period, t king it fourteenth y Br hm

v a and . ava in (a ) , would be ye rs, Mme Bl tsky, “ K e to /zeoso lz v a as the y T p y, gi es ye rs the reign ” A- 3 a . a v as 1 of one M nu T king it, howe er, 7 MAH YUGAS, the

period would be years . — a a P ali : . A n M r ( , destroying) With the Buddhists I ASTRAL “ ” A v or God of a a of Demon , SURA , De il , D rkness , by me ns a an d a a of which tempt tion de th come to men , but by me ns

a a a a a . which , lso, they tt in strength for higher spiritu l life — 2 . God of ve a of A The Lo the equiv lent the Hindu K MA, or the Greek EROS . - — Mara hij a A m agic al formula .

a n — a w a a r Marga (S a ) A p th or ay. Four p ths to liber tion a e iz - A A - A v . : known in Hinduism , KARMA M RGA, JN NA M RGA, - - A an A A . A d . av BHAKTI M RG , DHY NA M RGA (aa )

1 O n the o ne an the o rd has b een se f r th e resi in S iri of h d , w u d o p d g p t a P anetar C ain and on th e o er and fo r the ein s who resi e o e r the l y h , th h , B g p d v n ub - e fa i i u differe t s rac s and m l es b t th e term P LAN E TAR Y L OGOS is p referab l e fo r the firs and R S H S for the sec o n t, I I d . 2 Vo l ii 2 . . 3 3 . 3 S ee The S ecret octrine . . D , II 73 Dic ti onary of Th eo sophical Term s 83

a a-v ati— a a o f on wa M rg The goddess t king ch rge those the y,

e. a . i. tr vellers

a t S a na the —I n as the o M ru s ( , winds) the VEDAS , the winds s ns a a of R (or m nifest tions) Rudra UDRAS (av ) . “ a -mak - a of A a a for v a M sh The n me the tl nte ns the ril, certain infinite energy which they were a ble to draw from n f nature a d m ake use o as desired . — M aster A Being who has attained to fitmic or nirvanic or consciousness . Theosophists so designate the Adepts

Mahatmas from whom they have their occult teachings . “ The Masters are those who have passed through five a a o a and one gre t initi ti ns , the four upon the p th , ”— a a A . beyond, which m kes the M ster . NNIE BESANT

i S a na ea —Definite Mat ( , m sure) knowledge . — at a S a na a a I . A a a a a M r ( , me sure) limit tion ; hence, m nifest

. 2 A a a m an . tion . m nifest tion of the one S elf as The M ATR As are A -E H 0TA ADH I DAI VA and three the DHI , the , the ADHI -YAJNA (av ) ; they are the equivalent of the - ATMA BUDDHI MANAS ofthe Vedantist . — at a S a na a fish A n A a . M sy ( , ) AVAT RA in the form of fish

S a a a of h v . pecific lly, the first inc rn tion Vis nu (a ) — M atsya-k firmady-avatarin A n AVATARA in fish o r tortoise form ; Vishnu . a na S a na of a — R a M u ( , the position MUNI) estr ining the

M aunam speech ; silence . - — M au na v rata The vow of silence .

- A A a a S a na I . M y ( , illusion) In its widest sense, M Y , being the of a m a b e a to all principle form or limit tion, y s id include m a a and a a a nifest tion, so we h ve to go beyond m nifest tion to escape from it ; but the word is generally used in a relati ve sense for phenomena o r objective appearances that

are created by the mind . “ a a U S a The ne rer body is to the nknown ubst nce , a a a as the more it ppro ches Re lity, being the further

1 6 . removed from the world of M AyQt . i . 9 “ a a as a The term M y , though sometimes used A A a a a synonym for VIDY , is , properly spe king , pplic ble ”— T/ce Tfieoso fiist. to PRAKRITI only . p

2 of . . a v . The power producing illusion 3 The cre ti e

power by which the universe comes into m anifestation . “ a a v as a a a M y is concei ed cosmic entity , univers l substance or sum o f forces comprehending all c o n 84 Dicti o nary of Th eosophical Terms

dition ed a and f powers , c uses e fects . In itself it is a a or A unre l , opposed to the Re l bsolute Thought which - informs it . LIONEL BURNETT .

- — a Maya maya Cre ting illusion m agical .

- — n v a a Maya m oha A illusi e form ; form th t deludes .

- — a or Maya shakti The m nifested cosmic divine life . - — Maya v éda The teaching ofillusion Buddhism .

— I m a a M ayavi . The ind s m anifested through the physic l - 2 . . body . The M AYAVI R fi P A (av ) — M é év i a n as a ov . y c Pert ini g to the mind , b e

M aVi-rfi a S a na — An a a v ay p ( , illusory body) rtifici l ehicle or sheath formed ofmental and astral elements by an exercise A- . KR I Y f r of the will o f an A dept (i e. by SHAKTI) o the pur

pose of functioning in these two worlds .

- — Maya yoga The YOGA Ofillusion or magic .

— - Z M azda S ee A HURA MA DA . “ - m Gk a — of A a M ega c os ( , the gre t world) The world the str l ” Light . — e o nt I . I n A a a M ru , M u the PUR NAS, exoteric lly, the bode of — T f 2 . h a a the gods the Olympus o the Greeks . e s cred l nd ” “ - at the North Pole ; the seed vessel ofthe earth .

- — Mic ro c osm ( Gk. ) The reflection in miniature of the MACRO “ M m CO S . a a as Thus, the tom y be spoken of the microcosm o f a v a the sol r system , its electrons mo ing under the s me “ laws ; and m an m ay be termed the microcosm o f the has all and universe, since he within himself the forms o f a elements th t universe .

— a M igm ar The planet M rs . M i m ar as in his v Behold g , crimson eils his Eye ” — oi e o t/ze sweeps o ver slumbering E arth . Tlce V c f

imam a S a na reflec tion — a re o f i) M s ( , ) There two schools Hind imam a a M s philosophy under this n me, the PURVA M iM AN S A v -M iM AN S A an d U (a ) or KARMA , the TTARA M iM AN sA A-M iM AN sA a w as or BRAHM , more gener lly kno n the

VEDANTA (av ) .

— e P R AL AYA M i no r P ralaya S e . — M ithya ( S a na ) Mythically ; distortedly ; falsely . Dicti onary o f Th eosophical Term s 85

— S a na I n v o f M Oha ( , unconsciousness nescience) the e olution m I a a a all a a an . ( ) th t inert st te of the she ths when m nifest tions o f life are a simple response to extern al impact ; ( 2 ) a a a this response to extern l imp ct , l ter growing into (3 ) the a desire o f the separated consciousness for sens tion .

- — - M Oh a jala The delusion of the world of sense objects . - — M Oh a mantra A MANTRA creating a spell or delusion . - — Mohan astra S ee A STRA . - — M Oh a shastra Delusive or false teaching .

— a as a f k s o a . G . M oira ( Desiring , person lised Moir , godde s f te — o a S a na a v a C H ATUR M ksh ( , liber tion , deli er nce) One of the

BH ADR As a a A v . , st te of bliss NIRV NA (a ) - — M oksha j fiana Knowledge o fsalvation . — uo o a S S a ona Gk v s , M d ( , l , lone) The one elf or Divine p rk,

a . th t gives the life , the fire , the consciousness to the form a d as a Although one in essence, it is to be reg rde perme ting “ all planes and kingdoms ; thus we have the mineral ” ” a . MONAD, the veget ble MONAD , the ASTRAL MONAD , etc a are The Mon ds not DISCRETE principles , limited or a a one a B conditioned , but r ys from th t univers l A SOLUTE

ii 1 6. Principle . . 7 It I s called the Monad whether it be the Monad o f - a a a of a spirit m tter, Atm , or the Mon d form , Atm i a a a- - a a o r t . Buddhi, the h m n Mon d , Atm Buddhi M n s a and a as a In each case it is unit , cts unit, whether the

- - - — one a two a or a . T/ze unit be f ced , f ced, three f ced

A ncient Wisdom . A s a well m ade mirror produces a perfect Im age of an a S a a a object , so is the hum n pirit, Atm Buddhi M n s, — a a a a perfect im ge of the Mon d is , indeed, the Mon d ”— tu himself veiled in denser m atter . A S dy in Con

sciousness . — M onadic Essenc e The atomic or innermost condition of the - substance of a plane ensouled by the S ECOND LIFE WAVE . S ee ELEMENTAL ESSENCE . “ We may define Monadic Essence as atomic m atter ensouled by the life of the S econd Logos ; it is His clothing for the vivifying and holding together of ”— S tud in Consciousness . forms . A y — - ne i Gk one or M ono ge s s ( , born of ) Proserpine other semi

divine person . — k a v . Monos ( G . ) The Mon d (a ) 86 Dicti onary o f Th eoso phi c al Te rm s

— S ee M o unt M eru MERU .

ta S a na — Mudi ( , joyful) With the Buddhists, one of the five

kinds of meditation the meditation of joy .

a S a na a —I n A Mukhy ( , the chief, the prim ry) the PUR NAS , the f a a o a . Fourth Cre tion , th t the veget ble kingdom — a—ana S a na A v a Mukhy p r ( , the Chief PR NA) The objecti e m ni festation ofATMA in the body . — M uk ta S a na has a a ( , set free) One who tt ined MOKSHA ; a M uk tam the S pirit rele sed from the body . — i M uk tétm an The S pir t released from matter .

ti S a na — a a a NI R Muk ( , setting free) Fin l liber tion ; be titude ;

VANA .

- - f Mukti marga The way o liberation .

l S na . M fl a ( a , the root)

- — the YoGis M fila dhéra With , the lowermost centre , or CHAKRA, situated at the solar plexus ; the basic LOTUS wherein lies

latent the KuN DAL I N i. - — M fila karana The first cause .

- — r M fila a iti S a na of a . a p r kr ( , the root n ture) The etern l l primordial substance from which comes a l m anifestation . “ I n contradistinction to the manifested Universe of M fila rak riti a matter, the term p or the unm nifested primordial m atter is applied by the Vedéntins to ” P arab rahm an . i . 3 9 .

a of o a are e . 2 . The noumen which phen men the xpression

- f I . A n o r or M umuk sh a (S a ns. ) intense desire MOKSHA M um uk shu liberation from the transitory ; it indicates a a of M umuk sh atv a 2 . The l st st ge the PROBATIONARY PATH (av ) . — ni S ana I . A a a a an a . Mu ( ) s int, s ge, or scetic “ The characteristic m ark ofthe MUNI o fstable mind a a a a is th at he h s no nxiety bout untow rd things, nor ” any attachment to those which conduce to pleasure . “ ” T H E DREAMER .

2 ne who a vow of . . O is under perfect silence

M unindra — a ui S a na the of a A . M n éa ( , chief s ints) Buddh M unish vara — M unnik sh a S ee M UM UKS H A.

88 Dicti o nary of Th eosophical Term s

f born before the complete separation o the sexes .

D. . 1 1 . S . , ii 9 i 2 . r n A Demon or ASURA . The NAGAS a e dwellers the A A av a a a nether world (P T LA) , h ing hum n f ces with the t ils

of serpents . - — - Naga l oka The place of the NAGAS MAHATALA (av ) .

a a - a a S a na of S — a a N g r j s ( , the King the erpents) The gu rdi ns f a o . l kes , rivers , etc

i i S a na an a a a — a N a m ttik a ( , produced by extr ordin ry c use) Occ sional a or periodic l .

- — - A AL AYA ee P R A L AYA . N aimittik a p ralaya MAHA P R . S

ai -k arm a S a na a — a a in N sh y ( , in ction) MOKSHA by bstr ction ,

contradistinction to th at obtained by works .

— a N aj a The Egypti n equivalent of the Hindi) NAGA (av ) .

1 — : N érna S a na a a 1 . a of a ( , n me ) The n me person ; hence m 3 1m m 2 . m an on a v a a N The EGO of the , wh te er pl ne it y

be . 3 . The S elf. 4 . S ubstance ; essence.

ama-rfi a S a na a a —O ne of N I DAN AS the N p ( , n med form) the

personality . — a ns. f Nems (S ) Di ferently separately ; m anifold .

S a na a m — a a o an 1 . S N r ( , the prim rdi l ) The pirit from which

. A m an . 2 comes PARAM TMAN, or THAT from which the “ . A A as S ee . . a universe evolves N R YANA 3 The w ters, a a the first m nifest tion of NARA .

- at a i a H indfis . A s a a o f N l With the , Hell the especi l pl ce ff A A v su ering , it is distinguished from P T LA (a ) , which is

not a a a o f f . simply the nether regions , necess rily pl ce su fering

- — N araka m aya The soul after death a ghost .

- — A n - i N ara si nha I . AVATARA in the form of a m an lion spec fi ’

a . c lly , Vishnu s fourth descent

- — - . ll a r a . a . N Ara yana Primeval pervading spirit . 2 Br hm “ S a a a e ince Br hm rests on the w ter, therefor he is ”

a a a . . termed N r y n a i . 494 “ a of a 3 . Th t portion the S pirit of God sent outw rds to o a v or b a the inferior w rlds ( ) to ivify them , ( ) to h rmonise a a a A discords th t h ve risen therein hence : 4 . An AVAT RA

1 N a e ea ns h a pa r ic ula r no e hic h is so u nded out b y every aggre a ' m m t t t — t w g tio n o r c o mb ination o f matter that whic h is the rea l na me o feve ry livmg ” in Tli e Wisdom o the U a n i ha ta th g. f p s Dicti on ary . o i Th eoso phical Term s 89

the Christos (Vishnu) . 5 . PURUSHA personified ; the S elf. n 6. A Rishi ; o e “ a I n I n who bides the deep , or is plunged the o f a Waters fWisdom water being the body o N ra.

S . D. . 2 0 . , ii 5

— m n I n a a a a . N arj Ol Buddhism , sinless ; s int - — N ature spirits ELEMENTALS (av ) .

- i S a na a — N av a nidh ( , the nine tre sures) The nine mystic “ ” a . S c on jewels ( g PADMA , ANKHA , MAKARA, the

summation of spiritual attainment . “ — a N ep hesh (ffeb. ) The Bre th of Life the PRANA or life

S ee . principle. RUACH “ N ephesh is really the Breath o f (anim al) Life a A a m an of bre thed into d m , the dust ; it is the ”

a S a . . 2 6 . Vit l p rk, the informing Element i 3

- N ephilim ( tYeb . ) Fallen angels ; angels who descended from

their high est ate . (S ee Genesis vi . — 1 N e h am ah a a . s With the K b lists , ATMA, spirit — ib b é na I n A v . N Buddhism , NIRV NA (a ) - — i ana S a ns . the a or I n : 1 . a a N d ( , c use essence) Buddhism Br hm ,

2 . as the C ause or Creator . One of the twelve sequential a o f o f v v ve ar c uses existence, or the e ol ing uni rse ; they e UPADAN A A A J A RAM AR ANA A , TRISHN , VEDANA, J TI , , BH VA , S H ADAYATAN A N AM AR fiP A VI NAN A A and SPARSA, , , J , SAMSK RA, f A . a a o a AVIDY . 3 The m nifest tion such c use phenomenally f or o . objectively hence, the veil the underlying reality

- a n — a a a a o f Ni dra ( S a ) Dre mless sleep m nifest tion Brahma. — i t o of S ee . N gh , B dy BODY OF NIGHT

— - A Night of Brahma A MAHA P R AL AY (av ) . “ - S a na a a nI o tive — f a N i mitta ( , c use, ) The e ficient Spiritu l ” h P ADAN A a 2 a a s a U a a . c use, contr sted wit , the m teri l c use

- — ék é ra S a na a . N ir ( , without form) The unm nifested - — N ir anj anap ada (S a ns . ) A LOKA of the divine world ; the I P AR AN I R VAN C PLANE . - — S a ns . the a a o all N ir a a . g r ( ) With J ins , the elimin ti n of desires

ug S a na e or a — a N irg a ( , without prop rty ttribute) Beyond m ni

festation P A R ABR AH M A N .

1 S o e H eb raists a e it a N B S H M H is th e e i a en o fKAM or th e m h v th t A A q u v l t A, ni a so a m l ul . 2 r Theosoplz ica l Glossa y . 9 0 Dictionary of Th eosophical Term s

m an— a a all N irguna Brah Br hm n beyond m anifestation . — N irguna-tita Brahm an Brahman as the unknowable and a utterly transcendent l Cause .

- — a ns. Nir ishvara (S ) Atheistic .

- - i mana a a S a na a I R M AN As 1 . N r k y s ( , the she ths of the N ) The great Teachers of NIRVANIC spheres who guide the spiritual o a v evoluti n of hum nity, con eying the Wisdom from the t i S upreme o its unfoldment n man . Not merging Completely in U v a are as the ni ers l Consciousness, they known “ ‘ ” “ Nirvamees a . 2 . A of with rem ins depts, Lords Com ” a a e t a and v a in p ssion, who s crific heir be titude olunt rily

carn ate to help humanity .

- — V A N ir m athya S ee PA AM AN . N ir-moksha L I b eratI on . N ir-mukti ) - — Ni rfipa ( S a ns. ) Formless beyond form the ether .

- — P ADH I ufidh i U v . N ir p n Without (a ) ; hence , without guile

lI m I tatI ons a or . 2 . Without , ttributes, distinctions

- a na a — a Nir v ana (S , h ving life extinguished) The go l of the Path (av ) the final state of human evolution where divine a a and a wisdom is fully tt ined, the consciousness exp nded to

embrace this Cosmos . “ va a a all Nir n is the he rt of the universe, whence its - a a life currents proceed . Hence the Gre t Bre th comes the ofall and a forth , life , thither it is indr wn when the B a ifi universe has reached its term . There is the e t c Vision for which mystics long ; there the unveiled ” — G a . Tlce A ncient Wisdom . Glory, the S upreme o l

— ha a I R vAN A N irvani O ne who s re ched N . — mi At c . Nirvanic Plane NIRVANA ; the sphere of consciousness - a na reflec tion — W N it v ichara (S , without ) ithout the exercise of

any mental process . “ a- e a v in The ultr m dit ti e intuition which , without the a and at least effort of thought, the p st future ”— ’ once m ake their appearance in the mind . N a ture s

Finer Forces . — - a a S a na a t a v a Con N it v i K lp ( , no l ern ti e) Th t Cosmic sc iousness that m akes no distinction between the S elf and - and - the not self, between subject object ; self consciousness at NIRVANIC heights . — Nir-vik éra Without change .

9 2 Dicti onary of Th eosophi c al Te rm s

A s a a used by Pl to, the word seems to be the equiv lent of

the S anscrit MAHAT (av ) . “ all and a a Beyond finite existences second ry c uses, all a a and an l ws , ide s , principles, there is Intelligence voiis of all or Mind ( ) , the first principle principles, the on l supreme idea which al other ideas are grounded .

N ri-k esarin S a na m an- - A of ( , the lion) The fourth AVAT RA Vishnu .

N ri- a fi S a na a — O ne y j a ( , the s crifice to men) of the five

a of viz a t . S ee s crifices the Hindu householder, . hospit li y

M AH AYAJ NAS .

- — N a a S a na 1 . a a . y y ( , method) The logic l rgument or method 2 f DA R S f . o AN S or o One the six A , recognised systems Hindu m a a . as an philosophy It y be considered exoteric Ved ntism , a S ee generally treating external phenomen as realities . V SE S H I KA AI . — . un im a Tib I n s . Ny ( ) Northern Buddhism , the

cc ti m— — a O ul s The science of the hidden th t is , of the kingdoms above (or within) the physical as manifested to the ordinary A and senses ; the science of the ETHERIC , STRAL, MENTAL WORLDS . — c c t t a a in . O ul is One pr ctising, or eng ged the study of, occultism — b a a . 0d ( Ti . ) Light r di ncy — Odin The S upreme Deity of S candinavian mythology . — Odt (N orse) Mind intelligence .

— o r a a e O eaoh oo A mystic symbol n me of the Unm nifest d . “ ‘ ’ O eaoh oo is rendered Father-Mother o f the Gods ‘ ’ in a o r the S ix O ne or th e the Comment ries , in , ”

al . . S eptenary Root from which l proceeds . i 9 7 — — oa Gk . 6 8069 A G t for r. r Ogd d ( 7 , eight) nostic erm The fi st S even Em anations plus their synthesis in the S upreme . f 2 o f as lE ons . . A s a a o . Eight the Beings known 3 st te consciousness the OGDOAD is apparently the equivalent of R iYA of a the T U the Ved ntist . — this is the state a bove the Harmony or the ”— G . S . a man . . Hebdomad of F te . The is now free R Dictionary of Th eoso phic al Term s 9 3

- - — a Oi H a H ouThe Unm nifested . “ -H a-H u o a e . The Oi , which is d rkn ss , the Boundless — ta nz as o e a n S f D y .

“ S a na — All of Oj as ( , bodily strength, energy) the energies the body and mind transformed into spiritu al force an d stored ” in a the br in . — O m The sacred word of the H indfis the mystic monosylla ble A taken a s a means to meditation UM .

- a —1 2 h a S ns . . Om a a . . k r ( ) Om Wit the Buddhists , the sh kti , a or the Divine Energy in fem le form .

N orse — S O nd ( ) pirit . — Oph anim (M M S ee A U P H AN I M .

— I Ophis S ee E N N O A .

— A - Z Orm a zd The modern Persian form of HURA MA DA (av ) . — i i Gk . a n Os r s ( ) The first deity of the Egypti ns , perso ifying the sun an d a , hence, lso , fire . ’ ‘ a B ook o ike Deaa Osiris is c lled in the f , Osiris , ’ ‘ n the double crocodile . He is the good a d b ad da and od and principle ; the y the night sun , the g the a 61 mort l ii . 3 . — k . h Ouranos ( G ) T e sky ; the heavens . First t o in e n S ee - Ou p ur g S co d LIFE WAVE . Third

— Pa da (S a ns . ) A pace ; standpoint ; object ; concept ; word .

S a - da h na . P a rt a ( ) The concept , or obj ective knowledge In the Vaisheshika S chool there are seven P ADAR T H AS S AM AN YA VI S H E S H A S AM AVAYA an d DRAVYA, GUNA , KARMA, , , , ABHAYA — P adarth a-b havé na The state of consciousness where Truth

is conceived .

S a na — Padm a ( ) The lotus (av ) .

v a ' S a na - — a a. Eggfigfififi ( , lotus born) Br hm 94 Dic ti o nary of Th eosophi c al Term s

— Padm a Creati on A H in dfi metaphor for one of the two great a a one a of a Br hmic Cre tions, representing h lf m nifested “ a e in a existence ; the g which Brahma sprang from lotus . R AK R I T A S ee P CREATIONS . Padm a-k alp a fl T h e age before the present one ; the age o f “ ” . S A the golden lotus ee P DMA CREATION .

a m a-na S a na a a na P ha ( , h ving lotus springing from his vel) d — b Vishnu .

- S a n - a m a an a a . I n P d p i ( , the lotus be rer) I Northern A S . 2 . Buddhism, VALOKITESHVARA, the econd Logos The

a as f . lotus pl nt the symbol o generation . S ee LOTUS

a m a- ana S a na a - a — A a a P d s ( , lotus se t) p rticul r posture for

medita tion .

Iotusi a s a mm . 5232 33333, — Pa irs of Op p osites The positive and negative principles by — a of a e the cross pl y which life, sens tion, consciousn ss ,

- - and are v . a a thought, the self e olved He t cold , light d rk ” - “ a m a a as a of . ness , love h te, y be inst nced p irs opposites I n m an av a the progress of the , these h e ultim tely to be a tr nscended . “ a f Be thou beyond the p irs o Opposites . ’

B ka a va a one 11. . g , 45 “ - ii. 2 8 . . it v a O c v . The delusi e p irs of Opposites p , “ ” a in are S AT and A The ultim tes Opposites SAT, Being - d . C S Z an G . Non being f. the nostic term Y YGY

a n — —as in P afich a (S s. ) Five the following compounds - — “ P afic h a indr a ni . a five y The five senses Esoteric lly , the — roots producing life the life of the spirit . - — Panc ha kam a Five ways of gratifying the sensual n ature .

- - - n S a na five a S va . P afich a na a ( , f ced) hi - — P afic h a S kandhas S ee S KANDHAS . - — - e A . Pancha yaj fiik a The five sacrifices . S e MAH YAJNAS — P afic hi-k rita The five ELEMENTS in their outermost or gross

form . - — P a fichik rita v ayu S ee VAYU . a a- a S a na an v m an —A or a P p p urush ( , e il ) type personific tion l o fal sin . “ a o r a a Esoteric lly, one who is reborn , reinc rn ted , ‘ — a f I TC H I — Tkeo from the st te o AV hence, soulless so /zica l Glossar p y .

9 6 Dicti o nary of Th eosophic al Term s

— P aramatma l (The highest ATMA) That which becomes Pa ramatm an i the spirit of our fivefold universe ; the

S upreme .

1 va a - a P aram esh a . Beyond Ish r ; the ever unm nifested h m oft e v . 2 P ara éshv ra . a principle uni erse Vishnu .

- — S ee P AR AM AH AN S A Param hansa . — P aramitas I n u A a S H iL A B ddhism , the six virtues , D NA, ch rity , K S H AN T I a v iR YA A c on purity ; , p tience ; , energy ; DHY NA, tem lation and A p ; PRAJN , wisdom . — a a-ni vana S a na A P AR A N I R VAN A P r r ( , beyond NIRV NA) is predicated as the second field o f the m anifestation of the an a LOGOS it is infinitely beyond y hum n conception . “ I n P aranirvfina a and v the P st, Present, e en Future a all o ne and a Hum nities , like things , will be the s me ‘ ’ in a a or everything will be merged Br hm n , the ” 2 86 Divine Unity . i . .

- — f Para nis h p anna The perfect state o the Unm anifested . “ Unive rse S on wa s The the of Necessity , immersed r i h — t a z s o n . in P a an s panna . S a n s ya “ P a ranishpanna is the absolute perfection to which all Existences attain at the close of a great period of a M ahamanvantara and in i ctivity , or , wh ch they rest ”

f . . during the succeeding period o repose i 74 . — P aranta a S a na a v who has all p ( , bo e TAPA) One conquered

enemies .

a a - a ti S a na U a P r p r kri ( , beyond PRAKRITI) nm nifested

PRAKRITI . - — Para S hakti S upreme power or energy . “ a and and It me ns, includes , the powers of light ’ T os /z a . ke Tlze o ist he t p . — Pa ra-tantra That which exists not by itself but as dependent a upon nother . — Para-Vac h Vach (av ) as the S upreme ; Vach in her m ani festation beyond the ROPA or form worlds .

a a-vaira ' a S a na VAI R AGYA - a P r gy ( , beyond ) The st te of the soul which is perfectly free from a ny disturbance of the

lower mind .

a a-vi a S a na P r dy ( , deepest knowledge) Divine Wisdom

JNANA ; the knowledge of the S pirit . — P ares h a S a na a a . ( , the highest Lord) Br hm or Vishnu Dicti onary of Th eosophical Term s 97

a i- amma —I n a a for a P r k Buddhism, prep r tion ction of indifference to the fruits action . It is the second stage

ofthe PROBATIONARY PATH (av ) .

a i-mag a S a na a can a o —A P r ( , th t which be me sured r und) a or a a o z me sure in time sp ce dur ti n Si e .

a i-nama S a na a - M odifications a eve o P r ( , ch nge) , ch nges, or d l p in a t ments m t er . — P arinama-Vada The doctrine o f evolution by m odifications ; the theory of creation and d estruction by the interaction of and two a viz . f ctors , PURUSHA PRAKRITI .

- — a a P a rinémi nitya Etern lly ch nging .

- ~ — Pari nirvana S ee P A R AN I R VAN A . — Pari-nirv riti Complete liberation ofthe soul from the wheel of an a birth d de th .

S a na a a e —r A a a in the ( , w nd rer) . Br hm n P a fourth and last stage of his religious life ; - N YA i 2 . A h Pari v raj ak a a S A N s . The CHEL who as

passed through his first initiation and entered on the Path .

—~ P ar k h a S a na e v a o s ( , b yond sight) In isible ; hence th t which

o r c an a e e a o . is , be, entert in d m nt lly nly “ ow kn owledge is divided into two cl asses by N — Adwaita P AR OKS H A and A P AR O KS H A philosophers . The form er kind of knowledge consists in intellectual a a a a the a a ssent to st ted proposition ; the l tter, in ctu l ” Tke keos st a a o ofit. T o k re lis ti n p i .

S a ns — T he G of a P arvata ( . ) enius the mount ins .

n - A a s . S a Parv ati (S ) The SH KTI of hiv .

- - P as h anti v ac S a ns . I n a a o y h ( ) the Ved nt philos phy , the Life o f Vishnu as it floods the CAUSAL BODY ; it corresponds to in a a the PURUSHA the S nkhy system . — ata a S a na a e I . a o of P l ( , the pl ce und r the feet) The ntip des a —dvi a a - in a 2 . J mbu p , th t is , the nether world gener l . The v A v Vedantin first of the se en T LAS (a ) of the , corresponding i - or n a S . to , ntithesis with , ATYA LOKA Patala corresponds to the Hierarchies ofGandhuor S v r a o a l . mell De s, the underworld ntipodes M ya b a a a e are Du as a It is the e rthly st te h re gp , Element ls ” a an 6 a d a S . 6 of nim ls , N ture pirits . iii 5 . S ee NARAKA . 9 8 Dicti onary of Th eosophical Term s

at T h e—I n e a of of P h , the repr sent tion the growth the soul , “ ” progress along a path is one of the oldest and most

a a all . common of met phors , occurring in lmost mystic works “ A s a — or a o used by Theosophists, the P th the P th pr per, — to distinguish it from the Probationary Path (av ) signifies the course that is entered upon by the CHELA after he has a a a and h as a a been ccepted by M ster, p ssed the first Initi tion a e It is divided into four st g s , known to the Hindus as P AR I VR AJ A KA KUTiCH AKA and the , the , the HAMSA, the P A R A M AH A M S A (av ) . The corresponding terms used by the are S CR O TAP ATTI AKR I DAGAM I N Buddhists the , the S , the A N AGAM I N nd A a v . , the RHAT (a ) nd f The e o the Path is the threshold of Nirvana . ’ l e A ncient / om IVisa .

S a na — 1 A k . P ava a ( , shining) In the PUR NAS , the personified “ form of one of the three fires needed by m an ; Agni . “ ” 1 2 . Electric Fire .

— I A f f n . o one o P av ama a In the PUR NAS , the personified form “ “

m an A . 2 the three fires needed by ; gni . Fire pro ” 1 N I R M T H A duc ed by friction ; A Y . — av ana S a na urification a . P ( , p ) V yu, or the Wind , personified — Perm anent Atom A n atom retained by the Reincarnating a a At a o f Ego fter the de th of his vehicles . the indr wing the m f a a a a life fro the dif erent bodies , cert in tom from e ch a e v v n a and e a pl n sur i es disi tegr tion , is sw pt onw rd with the 2 . O n erma nent a tom life this , the p , is impressed the ex erienc es in o f of has a p , essence, the body which it formed a a m or a a m a p rt, so th t, fro it, the tone vibr tory r te y be

‘ transferred to the new body when the ego reincarnates . “ These permanent particles are composed of three

a a an a a and a a . A units, ment l , str l, physic l fter a are in a a A t de th these stored up the c us l body . re- a —T oso birth these re put out one after another . /ze plzy ’ a na tke é zo P /zol lV syc ogy. r a a are of The pe m nent toms the nuclei the bodies , and are the expressions o f th e centres of consciousness — in their organic life in their life of m anifestation and ” ” a T H E rel tion . DREAMER . — T h — Personality r. e transitory expression of the Thinker the

1 S D . 60 . . . , II 3 T he er ori ina es it M rs esan . M me a a s refers to the t m g t w h B t . Bl v t ky “ li - ” he e a o S ee h D ii. 0 sa e as t . t e S . m f t m . , 7 9 .

1 0 0 Dicti o nary of Th eosophical Term s

- Pitri dev atas T he AGN I S H VAT TA PITRIS are sometimes 1 a so c lled . — S a ns. ff ( ) O erings to the PITRIS .

- — a f m Pitri loka The pl ce o the PITRIS . This ay b e the ASTRAL or ma th e U or O world, it y be either R PA the AR PA divisions or states of the mental world according to the rank of the

PITRIS . - — I . f t i ati i. e. o B AR H I S H AD S . Pi r p The Lord of the PITRIS , the

2 a a . . Y m (av ) - — of Pitri pfij ana Worship the PITRIS .

- — a a Pitri raj Y m (av ) .

it S a na a — a P ris ( , foref thers , progenitors) [Owing p rtly to the an d of a a and a wideness looseness its pplic tion , p rtly to the very fragmentary nature of the information we have of those of h higher orders beings to which it refers , this term as been

involved in much confusion . S ince the publication of Mrs ’ a P edi ree o M a n v an a Bes nt s g f , howe er, ttempt is being m ade to reduce the ambiguity of its connotations and defin e its scope} The Beings who build for m an (the Monad) the body m a a a and whereby he y inc rn te , bring to him those principles of mind whereby the spiritual is brought into touch with the

physical . a two a a BAR H I S H ADS We h ve thus m in cl sses of PITRIS, the v an d A G N I S H VATT A S v e (a ) the (a ), the first, of whom ther a a a o f are four orders, h ving to do with the physic l ncestry m an o f are a the second , whom there three orders , h ving to

do with his intellectual evolution . The term is also applied to the two orders of LOWER DH YAN I S or S v OLAR PITRIS (a ) , but the less progressed a a h ad entities from the Lun r Ch in , those who not yet “ a i a are a re ched the ndividu lised form , best design ted Ex lun ar Monads (a. v ) . “ - h ni e D a s i . f . a o One third of the y , the three Cl sses

was . ih the Arupa Pitris doomed . to be 8 c r on ii . . a nated earth . 9

— I H VATTAS Pitris ofth e Dev as The AGN S . - — Pitri shraddha The form of worship of the PITRIS .

- a na— S ac rifice to o f Pitri y j to the PITRIS, or the MANES

ancestors .

1 a a ts a so re ferred to the BA R H I S H A DS nder t is te r sc e M m e. Bl v ky l u h m ( S D ii . . , . Dicti o n ary of Th eoso phic al T erm s 1 0 1

it - an a S a na wa of — a o f P ri y ( , the y the MANES) The p th the soul a when it le ves the physical body . — Pituita ry Body The rudiment of the organ known to physio “ ” logists as the pituitary body is supposed to have been a a v a a mouth , this becoming trophied before the ertebr te st ge a of physical evolution is reached . I t is ctive during the of time of growth the body, which growth it seems in the f m ain to control . With the further evolution ofm an its o fice is also that of placing the astral and physical worlds en ra ort a a a v a m a pp , so th t, by its me ns , cl ir oy nt experiences y a - be tr nsmitted to the brain c onsc iousness. “ a a The pituitary body 15 the org n of the psychic pl ne . Psychic vision is caused by the molecular motion of

this body , which is directly connected with the optic v and aff si and ner e , thus ects the ght gives rise to ”

8. hallucinations . iii . 5 4

P l k h S a na a fi - — 1 S e of v Dv iP As a . s a ( , g tree) The cond the se en

f A ViPA . 2 a o S ee D . the PUR NAS . The Hyperbore n - a of S a . Continent , or L nd the econd Root r ce

— A a a a a of Plane field, or p rticul r cosmic m nifest tion the One

c . are Existen e Of these , in the esoteric doctrine, there a of a a v and seven , e ch the seven being g in formed into se en , of each of these yet again into seven . The whole the a a as a a a m nifest tion known our Pl net ry Ch in , with its seven

a . pl nes, thus corresponds to one PLANE of the Kosmos The process referred to as the S m all Wheels a a on a v and on t kes pl ce the sixth region from bo e, the plane ofthe most material world of all in the m anifested — ar Kosmos our terrestrial plane . These seven wheels e ” 68 a a a . 1 . our Pl net ry Ch in i . f a — a a a a The di ferent terrene pl nes physic l, str l , ment l , etc . are objectively conceived as substance at various rates of — — a or a i of . vibr tion , which is the s me th ng different densities S a a a a or ubjectively conceived , PLANE denotes cert in r nge

extent of consciousness . — Planeta ry Chain A series o f seven globes or worlds which form the field of evolution during the planetary cycle or — MANVANTARA . The first three o f these globes generally as A an d — ma are known , B , C for descending , the densest physical m atter of the descent being reached in the fourth

o ur a an a . globe, D , of which e rth is inst nce The fifth globe, on a arc on E , the scending (corresponding to C the descend are a a a a an d and ing ) , usu lly belongs to the str l pl ne , the sixth v and G and A on se enth , F (corresponding to B the 1 0 2 Dicti o nary of Th eosophical Term s

arc U and U a descending ) , to the R PA AR PA levels of the ment l

a : are a . pl ne these, therefore, invisible to ordin ry sight “ in arc of and in The globes the descent , those the arc a c a in of s ent, correspond with e ch other, those the upward arc Showing out in perfection that which those on a arc a a a the downw rd embryonic lly dumbr te, while

the middle globe is the point ofconflict and turning . r n Tkc P edig ee of M a . The complete evolution o f our system comprises seven a a PLANETARY CHAINS successively brought forth , e ch ch in

as a a a of . being , it were , reinc rn tion the preceding one Three of these Chains belong to the past the fourth is the a of a Terrene, th t which the e rth forms the fourth globe ;

the remaining three have yet to appear .

aneta o o — a and Pl ry L g s The gre t Being in whom , through

a . whom , PLANETARY CHAIN exists — t O . Plenum (L a . ) The PLER MA (av )

— A G and P lerOm a ( Gk . ) term used by the nostics Church a as o r an a ll- a F thers for the Cosmos fullness, perv ding - Existence and all containing R ea lity . “ A a Force spre d throughout the whole Universe ,

and . . with its direct indirect effects ii 5 3 7. — For the Plerom a is one not m any ; and its stages of being are steps in the self-unfoldment of Universal Mind from that Unique and Discrete Cause lying ” — T/zeoso /zica l R eview it. behind p . N A S anscrit equivalent would be CH I DGH A A . — “ f ne m a Gk . a a a o P u ( ) Prim rily , wind ; then bre th , the bre th

life hence, spirit . — P os eidonis The island referred to by Plato under this n ame is stated to be the remn ant of the ancient continent of

Atlantis (av ) . P oseidonis was submerged in the fourth and fin al ”

A tla t . B C . Tke S tor o n is gre at catastrophe of 9 564 . y f

- — va a o f P ra bara (S a ns . ) The pre lent GUNA or b sic principle m an .

- — a of P ra bhav a (S a ns. ) The source or c use existence ; - at a P ra b h av ana hence the f her the Cre tor . “ - s —I n A a S a n . P ra b h av apyaya ( ) the PUR NAS , the pl ce whence ” all a and o are o v . all things origin te, int which things res l ed

- — P ra bhu (S a na ) T O come into being to manifest .

1 0 4 Di c ti o nary o f Th eosophic al Term s

— P ra fia- a amita I n o r j p r Buddhism , one of the six virtues “ ” in . S ee PAR AM I TAS perfections perfection wisdom . — P ra-k amya (S a na ) A n irresistible will or flat ; one of the

VI BH fJTI S and ofS va . eight , powers hi — P ra- a a S a na v A k sh ( , isible ; hence , light) SATTVIC condition of a a the she ths allowing perfect m anifest tion .

P ra- a a- a m an S a na o — k sh k r ( , whose w rk is to give light) The S un .

a it S a na a 1 . v a a as Pr kr ( , origin l) The ern cul r ( distin uished S a 2 I n a a g from the nscrit) . . the S nkhy a to system , rel ting PRAKRITI — P rak ita eat on S a na a a r Cr i s ( , the origin l cre tions) The first e A i e AH AT a . of M ATT TVA thre cre tions of the PUR NAS , . those , T AN M AT R A or O A and I N DR I YA BH T , . “ I n H indfi m o v of the Cos og ny, the e olution the U v a are a ni erse is divided into two cts , which c lled ” P rakrita nd a a . 60 a a . the the P dm Cre tions i . 4 - — P r k i i S a na a a 1 . a o f a rt ( , origin l subst nce) The subst nce the all; that which forms the archetypes o f existing things ; a a as v v Br hm iewed objecti ely . Sémkh a o o a is In the y phil s phy, pr kriti neither force nor a out of are a m tter, but the womb which these m nu fac tured a h as a of . Pr kriti twofold existence, those n hom ogeneity a d heterogeneity . When homo eneous e a a o all g th re is no m nifest tion , no phenomen n ; ’ in e in G a is hushed sle p the re t Mother s being . The beginning of disturbance in prakriti starts heterogeneity — - or v . P ra B uddlia B ka ra ta e olution . a 2 a as a ev a f . . Br hm m nifested on the s en pl nes o the Cosm os S ee PURUSHA. — - Prakritic Laya S ee PRAKRITI LAYA . - — a f a e Prakriti gu na One of the three qu lities o n ture . S e GUNA . — a ns . to P rak ritik a (S ) Relating PRAKRITI . - P rak itik a rala a S a na a P R AL AYA I n r p y ( , PRAKRITIC ) the “ A a P R AL AYA e Uni PUR NAS, MINOR , wh n the return of this ” 1 verse to its original nature is partial and physical .

- — I a has he - a a Prakriti laya . One th t followed t Left h nd P th so far as to o e prov k the dissolution of his elements , which thus

a a a e v of a . f ll b ck into PRAKRITI , the gre t r ser oir n ture

2 o a . . . The dissoluti n thus brought bout 3 Cosmic dissolu P R AL AYA tion or .

1 S . D 2 . . , II . 3 3 Dicti onary of Th eosophic al Term s 1 0 5

P ra- S a ns — ofa a or laya ( . ) The period when the life world, Ch in , a a a or a a a sol r system is p rti lly wholly indr wn , ctivity or m ni f a P R AL AYA of a est tion ceasing in part or in whole . The — “ - planet the winter between the rounds o fthe Life wave “ ” is known as a MINOR P R A L AYA the P R A L AYA of a solar system is known as a MAHA -P R A L AYA and the P R AL AYA o f v as a P R AL AYA the Uni erse KOSMIC . “ rala as a a in During the minor p y , the pl nets rem in a a as a a a a and t ct, though de d ; j ust huge nim l , c ught ”

in a a a a . embedded pol r ice , rem ins the s me for ges

S . D . 6 . , i 4 . — P ra -m e a S a na a a of y ( , me sur ble) Within the limits thought ; va pro ble .

- — - P An i. e ra m e t a a . yam object within the though c p city, of a cert in knowledge .

an a na 1 n all a S a . a e o Pr ( , bre th) Cosmic life, m nif sting a iv pl nes J A .

A s a to one , ccording Hindu thought, there is but one a a Life , Consciousness, everywhere, the word Pr n has S S the all- ta been used for the upreme elf, sus ining

a . a on e a m a Bre th Hence , th t Life ev ry pl ne y be spoken of as the PRANA of the plane ; it becomes the - - u n ousness . life breath in every creature . A S t dy i Consci “ 2 S a f an . o ofm pecific lly, the third the seven principles a the ctive power producing the vital phenomen a . It is a t ken up by the ETHERIC DOUBLE from the Cosmic Life, to a S ee which it gain returns on the death of the body . P ” R AN M AYAK H . r A O S A . v a a o 3 One of the five it l irs, life f o ee S A . a principles , the body . S AM NA It is s id to be a loc ted in the breast .

- — - Prana kaya The life form the Etheric Body .

a a-ma a S a na a - a — av a Pr n y ( , m de from life bre ths) H ing bre th ;

living . - — ana ma a- o a I n Vedéntin o A a Pr y k sh the philos phy , the str l “ ” v a of a Body (a ) , the she th the irs . The P rénamfiyfik osha of S anskrit terminology means something different from the principle of P rfina o f o a a Theos phic terminology . The l tter is only principle and a v of not ehicle consciousness . But the a former is distinct vehicle o f the Ego . The Prana mé ék o sh a P rfina ten a and y includes , the org ns of sense ,

a of i fi am n . v z . k m a portion the mind , as The Pri ma m fi ékosh a o n a a a a a r y functions the str l pl ne fter de th , o ” in - T k n . dream during life . keosop y in I dia 1 0 6 Dicti o nary o f Th eosophi c al Term s

a a-s am rodh a Pr n H l o dI ng the breath . P ralJ a-S amyam a

- — I 2 Prana S harira . The Etheric Body . . One whose [outer a most] body is the bre th of life . — P ranatm an ( S a ns . ) The S UT R AT M A (av the conscious life a S the person l elf. — — Pranav a I . The n ame o f the sound AUM the most sacred f h V . o . 2 . elc v of sounds , the symbol the Infinite (a )

- — o f Prana vidya The science the breath . - — a a am a I . a o f o Pr n y In yogism , the pr ctice c ntrolling the a bre th . - restraining the flow of the outgoing and in ” a a a a a a coming bre ths, solely bsorbed in Pr n y m .

B ka avad Gita iv . 2 . g , 9 f ll - 2 . o a a a The control the life m nifest tions . “ Pranayama is re ally the control o f all the - — a o l life energies the subdu l f them al to the S elf. Tke Wisdom of tk e Up a nislza ta - — P ra nidhana v a . With the Yogis , de otion without ce sing

- S a na a at — O ne h as a P ra p anna ( , rriving ) who secured refuge

one on the Path .

- — P rapanna pala Krishna as the S aviour o fthe refugee .

S a na a -O ne VI BH OT I S v P rapti ( , re ching to) of the eight (a ) ; f an a a the power o getting to y pl ce by volition .

- - — I a rab dha a m a S a na a has . P r k r ( , KARMA th t begun) Ripe

a a at . KARMA, or th t which is be ring fruit the present time 2 a o f a at . Th t portion its KARMA llotted to the EGO the commencement o fits incarnate life to work out during th at

life . — -rab dh a- a i a S a na a P ra sh r r ( , the first body) The physic l

body .

- - a n e a f . P ra S arana (S s . ) Ext nding exp nding ; di fusing

S a na — O ne who has P rath am a ( , the first, the foremost) entered n a e A the S tream a cc pted CHEL . — at a S a na a S a a the Pr ibh ( , divin tion) piritu l illumin tion ; light

that comes from purity of life . — ti-b hés ik a S a na a Pra ( , phenomen l) Consciousness concerning I t a itself with illusive phenomena . is the third st ge of the V MAYA ofthe eddn tins.

1 0 8 Dic ti o nary of Th eosophic al Term s

- a — P ra v ritti (S a n ) 1 . The going forth into matter the active ’ - and a P ra v rtti desire st ge ofthe soul s growth . The S elf-born pierced the senses outwards ; hence ”

a a S . the Jiv seeth the outw rd, not the inner, elf ko K a t a nis/za d iv . . p , 4

2 . A a a N I VR I TT I an ctivity ; ctive life in contr distinction to , d a to contempl tive devotion .

- S a na a f —1 P rav itti ma a o . r rg ( , the p th the going forth) - o r P rav rtti m arga } The active worldly life . “ P ravritti- a a a On the m rg consciousness is domin ted , a and ta a blinded, by m tter, cons ntly ende vours to ”— a a a and . A ppropri te m tter, to hold it for using NNIE BESANT . I n 2 . a a v the VEDAS , the p th to liber tion trodden by obser ing

all the religious rites and duties .

- - S a ns a a . Prayas Chitta ( . ) Pen nce ; expi tion - — P rayas c hitta karm a Expiatory KARMA .

eta S ana a a — O ne in Pr ( , the ghost of dece sed person) his - KAMA RUPA . “ A PRETA is the hum an being who h as lost his a v physic l body, but is still encumbered with the esture ” —T n t do . ke n s of his animal nature A cie Wi m. — eta- o a S a na a P R E TAs Pr l k ( , the pl ce of the ) The lower A STRAL WORLD .

eta- a i a S a na a e Pr sh r r ( , the body [which goes with] the dep rt d - spirit) The ghostly body . - — P retya bhav a The st ate after the death ofthe body .

— ee Pri nc iples o fM an S S EVEN PRINCIPLES . — P ris h ni S ana a a a as a . ( , v rieg ted, pieb ld, the cow) The e rth

it ivi S a na a — a of Pr h ( , the e rth) The m tter the densest or physical plane ; th at TATTVA which forms the m anifestation of the Third Logos on the physical plane . “ a in Th t which is existence, reflecting itself

a we a a . Prithivi , shows forth wh t c ll objective re lity E volution o d Form f L ife a n . — Probati onary Path The first turning from the broad path o f worldly desire th at which leads up to the Pa th proper . a r Yoois as in Four qu lifications a e defined by the being , a e a some me sure , needful for one who determin s to tre d the “ ” a — a o a Prob tionary Path 1 . Discrimin ti n between the re l and al ra and a S a na the unre , the t nsitory the etern l ( , Dicti o nary o f Th eoso phic al Term s 1 0 9

f to a S a na . 2 . f VIVEKA) Indi erence extern l things ( ,

Y . ix e a a e S H AT S AM PATTI VA I R AG A . S ) 3 m nt l cquir ments ( ) , th at is to say

- a S a na A . ( ) Thought control ( , SH MA) - a a o S a na . ( ) Physic l self c ntrol ( , DAMA)

c all a S a na U P A R AT I . ( ) Checking sensu l desires ( , )

d a ea a S a na T I T I KS H A . ) Endur nce ; forb r nce ( , )

e a S a na A . ) F ith ( , SHR DDHA)

e a S a na S AM ADH AN A . Perfect m nt l equilibrium ( , )

. A a or a o S a na M UM UKS H A . 4 spir tion , desire for liber ti n ( , )

Gk 7r o1roi‘rw e a — G P rop ator ( , p p, the for f ther) With the nostics, B YT H a m anifestation of O S .

otean S o — A a M AYAVI - O m a Pr ul n me for the R PA, since it y f h a a ssume any form at the will o an Adept . The term s S H AR iR A also been applied to the LINGA . — P rthivi S ee P R I T H I Vi.

- P such e (Gk . ) The Lower Mind ; the earthly reflection o f Psyc he } NOUS (av ) . — Psyc hic O ne who h as the capacity to perceive etheric or a r a astral forms a cl irvoyant o clair udient .

Psyc hism The manifestation of the powers o f consciousness ” 1 through organised m atter .

— a o a Psyc hom etry ( Gk . ) That br nch f psychism rel ting to the v a a of a and of a a as isu lis tion p st events other pl nes , t king the — starting point some object in its physical m anifestation .

ta — a A of P h With the Egypti ns , the Third spect the Trinity ; the Divine S pirit ; the Creative Mind . “ a was a God of a o f destruc Pt h origin lly the De th ,

S a . a S a God v o f tion , like hiv He is ol r only by irtue ’ ”

as as v . . the S un s fire killing well vi ifying i 39 3 .

a — g (S na ) Worship . — man S ana m an 1 . A Pu ( , the ) In the PUR NAS , PURUSHA

2 . S S Pums (av ) . The upreme pirit . - — Punar bhav a (S a ns . ) A new birth .

- — a Punar b h av in (S a ns. ) The soul existing in nother form after

the dissolution of the body .

- — Punar j anm a S ee P UN AR J AN M AN .

1 A nni an e Bes t . 1 1 0 Dicti o nary of Th eosophical Term s

na - anma- a a S a na v - Pu r j j y ( , ictory over future birth) MOKSHA

liberation .

- — I . or f A . 2 o Pu nar j anm an new second birth . The power

creating objective m anifestations .

- - — Punar j anm e smriti The memory o fpast births .

— M Pu ns S ee P U s .

a a S a na u —I n A - a a Pur k ( , filling p) H THA YOGA, dr wing the bre th

inwards .

ana S a na a i — S Pur s ( , nc ent) Hindu criptures coming next in o f a are order uthority to the VEDAS . There eighteen f a a di ferent books , the te ching being thrown into di logue

form . — P ut navatara S a ns . A a a ( ) full, complete, or perfect m nifest tion ofthe S econd Person of the Trinity ; an Avatara who h hn u proceeds from M a avis direct . “ S A vatéras a uch , fully m nifesting the One Life all and a through the three centres , h ving the memory o f M ahfivish nuas are a a their memory, c lled the Purn ”

T H . o r Perfect A vatfiras. E DREAMER — a S a na a 1 . S . Purush ( , the m le being) pirit ‘ “ I n Sétnkh a o of a the y philosophy , the wh le N ture partakes of the sentiency of the Purusha and the

insentiency o f the Prakriti . Thus every atom is an of a o f a and outcome the inter ction these two , purush

‘ a an d h as a a a is pr kriti, du l n ture . Its evolution the ever-progressing attempt to reflect the light that is in it ” — - P r udd a B r tu. in its pure fulness . a B k ka a

2 S . oul I n sa a All- a the nkhy system , the soul is c lled — /za a a d G ita . a . B v Purush g , xiii “ wh o h as a a o f 3 . One tr nscended the p irs opposites the in m an Divine M an as Narayan a . 4 . The Di vine S elf - A o r . 6. (see P AS H YANT i V CH . ) 5 . The higher self ego The

m ale creative energy .

- — Purusha rakshas A demon in the form o fa m an . — ’ Purushartha (S a na ) The object o fm an s efforts any one of

. S ee a viz . A his four ims , K MA, ARTHA , DHARMA , or MOKSHA (

CH ATUR B H ADR A . ) — P urush ottam a (S a na ) S upreme spirit Vishnu . “ S ince I excel the destructible I a m proclaimed ” — 8 ka a ad td . 1 . P urush otta m a . B v Gt g , xv

1 1 2 Dicti onary of Th eosophical Term s — Rahat A n A RHAT (av ) . — Raj ah S ee RAJAS . — R aj amsi A world or globe .

— A h as a t R aj ars hi prince who dop ed the religious life . — a as ( S a ns. v of a a R j ) The GUNA (a ) ction ; hence mbition , in a a a o or . p ssi n , other energy m nifest tion “ a a a - a e of at R j s , the p ssion n tur is the source hm n to and — B k a a a d ue xi tac e t . v c v . . , thirst for, life g , 7

— A a of M AN AS AP UTR AS A GN I S H VATTA R aj as as cl ss the elder S .

S a na — ( , the Chief union) The Hindu school for the higher development of consciousness by

means of a system of concentration of the mind . It is the a realis ation of the S elf through concentr tion .

of a a a in The method R j Yog , which the conscious ness is withdrawn from the brain by intense concentra a of n tion, le ds the student to continuity consciousness o — A tud in Conscioun a S s ess . the successive pl nes . y Rakshas (S a na ) The semi -hum an giants o r Titans Rakshasas referred to in the Hindu s acred books under 1 this n ame are now stated to h ave belonged to the Fourth - R a viz . a a G a u a . S b r ce of the Fourth ce , the Tur ni ns ener lly , “ ” 2 the word signifies demons o r evil Spirits A a a a a It is chiefly the tl nte n R ce , which bec me ‘ ’ a a v a of bl ck with sin , th t brought the di ine n mes the A a R a a a and Dait as sur s , the ksh s s , the y into disrepute, and passed them o n to posterity as the n ames o f ” 2 fiends. ii . 3 7. - — Rakshasa l oka The place of the evil spirits . — a S a na a S a of. Ras ( , t ste) ens tion the sense “ The rasa of separative existence must be changed ” ”

a a for v . TH E into the r s the Di ine Life DREAMER . — R aS a-tala The third of the seven nether worlds of the in a antin . or Ved It corresponds to, is ntithesis with, - JANAH LOKA . R 515 0113 5 3 (sa w o f the SIDDHIS ; producing the bodily

secretions without taking the ordinary nourishment . — S a na a a 1 . A a . 2 . as a Ratha ( , Ch riot) w rrior The body

vehicle .

1 /z P ed ree a M a n 1 2 6 a nd 1 e T e . . S e ig j , pp 43 2 iz a ité x 2 2 a nd v n S ee th e B av ad C i . 1 . x . . g , ; x 3 ; 4 Dic ti onary of Th eosophical Te rm s 1 1 3

- — Ratna traya S ee TRIRATNA.

’ at i S a na —I n the V A a a R r ( , night) ISHNU PUR NA, Br hm s Body of Night .

a T h e S ev en S o a —I n the V A o R ys , l r ED S , the mystic expressi n f a o e v e of a as . the sev n cre ti e nergies n ture , personified gods are a e I N S H UM NA H AR I KE S H A V I S H VA - They n m d , , KARMAN , V I S H VA -TR YAR CH AS S A N N ADH AS S - A and S A , , ARVA V SU, VAR J .

R ec hak a S a na — I n A A a ( , emptying) PR NAY MA , expir tion through o the right nostril , the left being cl sed . — — Reincarnation The coming back of the soul the ATMA -M AN As— th BUDDHA to e physical world . a a of o o of and It is te ching the ldest religi ns the world , a as a a ccepted truth by Theosophists , th t countless rebirths of a a ar f the reinc rn ting EGO e a necessity o its evoluti on . It is only when the EGO has assimilated all the lesso ns of the a and all e e e a e e o physic l worlds , is free from d sir s r l ting th r t , a or a e a a th t MOKSHA, liber tion from this nec ssity, is tt ined . T he doctrine differs from METEMP SYCHOSIS or TRANS a e a a a o c an MIGRATION in th t, in R inc rn tion , the hum n s ul

a a a a v in a . but reinc rn te in hum n body , ne er lower form

fl e — a f Rephaim ( w Gi nts o the early races . — I a of a a a S o r o . 2 . A R ib hu . The n me Pl net ry pirit Log s a Kum ra (av ) .

i t- an at The a of S uR A s or R gh h d P h p th the , the Powers e - Right Path } th at m ake for good . S e LEFT HAND PATH . - — V R ig veda S ee EDA . — i i S a na 1 . A a in a a a or a R sh ( ) generic n me Indi for s ge, o f a teacher gre t truths . “ There were three classes of Rishis in India R a or R A arshis and a the oy l j , kings princes who dopted a v Devarshis the scetic life ; the Di ine or , or the sons

o f Dharm a o r Yoga ; and the B rahm arshis. 2 ii . 5 7.

2 S a ve - o S s of a a . pecific lly, the se n mind b rn on Br hm ; the a a a Pr j p tis (av ) . “ — The Rishis the first group of seven in number lived in days preceding the Vedic period they m ay now b e shown as something more th an merely ”

a . 1 . mort l philosophers iii . 9 “ v a a and a The se en gre t Rishis , the ncient Four, lso 8 1 1 4 Dicti o nary of Th eosophic al Term s

a of a an d : the M nus, were born My n ture mind of them ” a was a — B ka va d ne 6 a o . . this r ce gener ted . g , x A A 3 . A MAH TMA or DEPT . “ o all a e and The RISHIS , being the pr genitors of th t liv s ” a on a are o o on a bre thes e rth, ften conf unded the one h nd 1 and on a with the PITRIS, the other h nd with the MANUS . The R ISHI is correctly spoken of as the Father of the sub as a of - a race the MANU (av ) the F ther the root r ce . av and v in There h e been , there will be, se en Rishis v R - a as are a e ery oot r ce, just there fourteen M nus in v R e G R and S e ery ound, the pr siding ods, the ishis , ons fth a a 6 0 o e M nus being identic l . ii . 5 . - — R itam a a S a na a 1 . T he of bh r ( , be ring the truth) sense right

. 2 . a a discernment ; hence, psychic perception Br hm ;

Vishnu . - — R om ak a a S a na ea A a ofA a . pur ( , the rlier Rome) p rt tl ntis — Root M anu A general term for the great Cause from which proceeds the hum an life and form for the ROUND of a PLANETARY CHAIN . Just as each planetary Round commences with the a a a of a - a A an d ppe r nce Root M nu (DHY N CHOHAN) , a S - a n a R o and a S - a n closes with eed M n , so o t eed M n appear respectively at the beginning and the termin ation ” of a on an a a a the hum n period y p rticul r pl net . n z z . 3 . - — Root race The . S ecret Doctrine teaches th at in this evolution or ROUND o n this Planet the JivAT M A -the human soul “ ” a - passes through seven m in types or Root races . I n the “ ” a a of as A a c se of the two e rliest these, known the d mic ” and a a a and the Hyperbore n , the forms ensouled were str l ” t : and etheric respec ively huge indefinite they were , with a a a - o low st te of outw rd going consci usness , exercised through a R a or the one sense (he ring) possessed by the First ce, through the two senses (hearing and touch) possessed by R a — a the S econd . But with the Third ce the Lemuri n (av ) -a and a was v denser more hum n type evol ed , this being r A a a R a perfected in the Fourth o tl nte n ce (av ) . The Fifth R a v A a ce (a ) , the ry n , is now running its course on this globe concurrently with a large part o f the Fourth R ace and f For a a o . a few remn nts the Third it must be noted th t, a a v a although e ch r ce gi es birth to the succeeding r ce , the two 2 i a a v a n . will o erl p time, coexisting for m ny ges Of existing

1 ii 82 S D . S ee . . , . 3 2 “ Fo r ins a nc e the firs two sub -rac es o f the At a n eans o er a the si t , t l t v l p xth ” - ub ra s o fthe L e rians T/ze P edi ree o M a n . 1 1 8 nd se en s ce . . a v th mu g f , p

1 1 6 Di c ti o nary of Th eosophical Te rm s

by the organs of perception which are fitted for ” in — Tke E volution o L e exercise the lower world . f if

a n d Form . — Rup a Creativ e Orders The three spiritual hierarchies known as A A A GN I S H VATTA and the MAKAR or SURAS, the PITRIS , the BAR H I S H AD PITRIS are so called . — Rupa-dev a Any DEVA whose ordinary existence is o n the four

lower divisions of the mental world .

a- at S a na a a — R U o o f Rup dh u ( , m teri l form) The PA regi ns the

mental world .

- — B A R H I S H ADS Rupa p itris Those having form the .

- — of Rup a tattv a The essence form .

— a a Ruta A n island forming a part of A tla ntis . It is s id to h ve a a o been submerged by the sea some ye rs g .

— a S a aot H ea a 1 . A of va 2 . S . b h ( , host) title Jeho h (a turn

f a . . A the G o 3 ccording to Origen , enius M rs S abda S ab d

S a a- a ma bd br h - S ee S H ABDA BRAHMA. Sabdha-brahm an

a a-m ana S bd H BDA- S ee S A MANA . Sabdha-m ana a a-tanm atra S bd ABDA -T M ATR A S ee S H AN . Sabdha-tanmatra - - — - - S ac h c hid ananda S ee S AT CHID ANANDA .

- - — - - S ac h Chid afish a S ee S AT CHID ANSHA .

- - — - -A S ac h c hid atm an S ee S AT CHID TMAN .

- — AT - S ac h c hit S ee S CHIT .

- - — ni 1 . 2 U S a a ati S a na i . . d g ( , ever mov ng) The wind The a vers l S pirit .

- — dananda S a na v A o f . S a ( , e er joyful) title Vishnu

- — AN M AYA S adananda m aya S (av ) .

- — and no n - a a S ad asat (S a ns . ) Being being; the fund ment l “ ” pairs ofopposites (av ) . Dicti o nary of Th eosophi c al Term s I 1 7

— S a a-S iva S a na v - a un d h ( , the e er blissful) The unm nifested , l - - conscious (or a l conscious) Life MahaDeva .

S a ana S a na a of a — a o f a a dh s ( , me ns obt ining) W ys tt ining spirituality . Of these there are four known to the Yogis V I R A YA H M K H A G S ATS AM P ATT I and M U U S A . S ee VIVEKA, , , PROBATIONARY PATH . — S a ns. 1 av . 2 . av S e dha rm a ( ) . H ing like duties H ing - S e dha rm an like properties or qualities .

é dh as S a na — A a of S y ( , the pure ones) cl ss DEVAS dwelling in B H UVA R -LOKA ; the rites and prayers of the VEDAS

personified . — S a a a a o r eniI . du With the Ch lde ns , element ls g - — u S a na a at a t . S a g na. ( , h ving tributes) The m nifes ed — S aguna-brahm an Brahman as m anifestation (S AGUNA) as “ the Universe (I S A) as the wheel of rebirths (SAMSARA) .

a na o a - a - S , the th us nd pet lled lotus) With the YoGiS v and a , the se enth highest centre th t has to be vivified before the attainment of complete en

lightenm ent. It is situated in the brain . — Saka S ee S HAKA .

P ali who a a S ak ada amin , he will reinc rn te [only once g ( — ] S ak ridagamin more) I n Buddhism : 1 . The CHELA on a S ak urtagamin the second st ge of the PATH (av ) .

a o . . of the o a 2 . The second initi ti n 3 One f ur p ths to

NIRVANA . - — sak s h at kara (S a na ) Intuitive perception realisation . — A Sakta S ee S H KTA . — A Sakti see S H KTI .

— Sam a and its compounds S ee S HAMA and its compounds .

— a - a of e S amadhi (S a ns . ) A n ecstatic tr nce like st te consciousn ss a Yo Gi a induced by concentr tion , in which the re ches the a or a v knowledge o f the higher ment l , , perch nce, e en of the

ee . TURIYA state . S YOGA “ The state in which the ascetic loses the conscious ”

v a own . ness of every indi idu lity, including his

MME . BLAVATSKY .

- — S amadhi kaya DHARMAKAYA (av ) . 1 1 8 Dicti onary of Th eosophi c al Term s

“ S amadhindri a S a na A — y ( , the SAM DHI power) The organ of ” 1 a i a I n R a a a i ecst t c medit tion j yog pr ct ces .

“ ” - - S amari a S a ns . a h o r a ( The centre bre t life principle, th t v an d controls the digesti e functions, from whence the a S e . ee U physic l energies proce d DANA . ” “ The S amaria and the Vyana are subject to the a a n d A — D . . 0 a a a. S . ii 60 Pr n p n .

S aman r — e a With the Buddhists , a novice .

n — S émé nya (S a s . ) That which is common a common property a the gener l the universal .

S am -a atti S a na -I n p ( , coming together) the YOGA system , f a — a per ect concentr tion the st ge before SAMADHI is reached . - am ava a S a na — a S y ( , coming together) Intim te relation ; c o

inherence .

m - S a na a e and - S a aye ( , th t which com s [ goes]) Opportunity

custom . — S amb h ala S ee S H AM BAL AH .

- — - S amb h oga kaya ( Tib . ) I n Buddhism I . The Bliss body the Robe o fGlory . The S ambhogakaya IS the m an who has cast away all Atmic a but the she th, the body of wisdom : he a Atmic a a ro riat ret ins connection with the pl ne , still pp p an a v as a a a ing tom to ser e body, but he c nnot m ke for a himself other bodies, though he rem ins in touch and c an o n a vo with the system , still help hum n e lution .

‘ A NIRMANAKAYA with the additional lustre o f three ’ of v all perfections, one which is entire obli ion of earthly ” — M E concerns . M . BLAVATSKY .

A of . 2 . class RISHIS - — S am chita karma S ee S AN CH I TA KARMA . — S amhita S ee VEDA . — 1 . . 2 . S amk alp a (S a ns. ) The mind The synthetic power of

the mind .

mk arsh ana—I n A A a a S a the MAH BH RATA, the first m nifest tion o fthe Cosmic S elf ; PURUSHA (av ) . — S amk h ara One of the Buddhist SKANDHAS (av ) . — samkhya S ee SANKHYA .

1 Tkeoso lz ica t Glossa r p y .

1 2 0 Dicti o nary o f Th eosophical Te rm s

- — — “ S amyag j fiana (S a ns. ) Right knowledge one of the three

jewels of the Jains . “ am - S a ns — R — S yak c harita ( . ) ight conduct o ne of the three ” e o f a j wels the J ins .

- a a — S amyak samadhi (S n ) Complete SAMADHI .

- —S AN YAM A S am yam a ee S .

1 1

S ee S AN YAM i. 32 13322 1 111 1 — S a na ' S S S S in O O C of A . ( , l YP g) The bliss SAM H 31333512 111 D I

— ” S a ns . A t f a S anat ( ) The ncien o D ys Brahma. - — S an c hita Karm a The total KARMA behind a man ; that

KARMA which is not yet worked o ut. — sam to A S A v . ( e j oining gether) ANDHY (a ) , 4

- — — S a na o o 1 . wili ht e a S an dhya ( , j ining t gether) T g ither th t o r 2 f . o of the morning of the evening . A form worship for morning and evening consisting of certain prayers and a a e and MANTRAS ccomp nied by g stures sprinklings . ’ “ ” “ ” B rahmd s B od of . . f 3 . y Twilight 4 The peri od o twilight at a of a A the expir tion e ch YUG , MANVANTARA, or KALPA , he e (ifthe be fore t co mmenc ment next . The interval that precedes e ach Yoga is called a

a a . o as a S ndhy , c mposed of m ny hundreds of years as there are thousands in the Yuga and that which follows a e a S andh am sha an the l tt r is n med y , d is of similar ” 2 2 . duration . ii . 3 S andhya-sam aya The peri od of twilight followmg a S andhya-sana . A S ee S . YUGA ANDHY , 4 S audhyansh a — Sani S ee S HANI . — ank al a S a na d as e r a v of S p ( , will, esire) MANAS the d te min ti e “ a action the form tive will . — nor doth anyone become a yogi with the ”— KAL P A . B ka a ad Gita S AN v i. v 2 . unrenounced g , — S ank alpa-siddha One able to produce m agical effects by

exercise ofwill .

- — A San kara S ee S H NKARA .

- — -DviP Sankha dvipa S ee S HANKHA A. Di c ti onary o f Th eosophical Term s 1 2 1 san a — of o f khy One the six Hindu SHASTRAS , or systems a and a a v v intellectu l bstr ct philosophy, e ol ing the universe a and or A from subst nce (PRAKRITI) spirit (PURUSHA TMAN) , n- a ff the one no existent s ve through th e other . Di erentiation d an as . is but in the seeming, Deity, Deity, is not recognised a wa of a va m an in of With l , the y s l tion for lies the knowledge the O ne by means ofthe m any by the observance ofcertain v a a a A or principles , he e entu lly obt ins liber tion from SAMS RA,

the round of birth and death . The S ankhya agrees with the — Vedanta in being a synthetical system the chief point o f difference is that the Sankhya m aintains that the two and v far we m a principles , PRAKRITI PURUSHA, howe er y push V a ua . a a v . them , still rem in d l This the ed nt (a ) denies — S ankhya-yoga The realisation o f the higher S elf by the of Stink h a methods the y system .

- — a ns . has S an m atra (S ) That which existence only ; ATMAN .

- — V intin P R I R VA n m ede s A AN N I C a . S a aya With the , the st te — S au na One o f the Buddhist SKANDHAS (av ) abstract ideas or

principles .

- — S anna dhas The fifth of the seven m ystic rays of the sun .

S ee A T H E S . R YS , EVEN — S annyam a S ee S AM YA M A . — n S ana a off a a S an yas a ( , c sting ) The fin l , the perfect renunci

tion . T he poets rightly teach that S annyfis is the foregoing ” o u o — k a a d of all acts which spring t f desire . B gav ’

one . 2 A a a . , xviii ( rnold s Tr nsl tion) — S ann a i S a na 1 . a or y s ( , one who renounces) The s int S annyasi n ascetic who has renounced all that belongs - to a p assing existence or earth life . “ He should be known a s a perpetual S annyasi who ”— a . B ka a ad ne v . v o . neither h teth nor desireth g , 3

' a in A a 2 . A Brahm n the fourth SRAMA of his life on e rth ;

a B HIKSHU .

— a f c S ans ak ara H abit s acquired by repetition o an a t. - — A S an sara S ee S AMS RA .

- — 1 T h in a a ns . e S ans kara (S . ) impressions left the mind fter the lower or sense-vibrations have died out ; latent impressions capable of being revi ved even in a future life ; f 2 . a e o t . memory . Th t which is the se d fu ure KARMA — a a . santi (S a ns. ) Tr nquillity ; Pe ce 1 2 2 Dicti onary of Th eo sophical Term s

— S antosa Contentment . - — S a ns . 1 a o S an yam a ( ) . Restr int ; the discipline of the l wer 2 mind and senses . . The last three stages of the YOGA cult A A A and S A a DH RAN , DHY NA, AM DHI when pr ctised with 1 reference to a p articular obj ect.

- a S AM YA M A uninfluenc ed S an ya mi One pr ctising , by the - S an yamin lower mind and senses a MUNI . a all b S an ami Th t which is the night of eings , for the y ”— ne . 6 . of ak . B ka a vad o is the time w ing g , ii 9

S a t S a na —S v as in p a ( ) e en, the following compounds

- S a na a S apta dvarav ak irna ( , imprisoned within seven g tes) - five and . Limited to the senses, feeling, the lower mind - — S apta loka The seven LOKAS (av ) of the H indfis . They are a B H UH B H UVAH S VAH and n med , , , MAHAH , JANAH, TAPAH , S ATYA.

- - — S a ta a na S a na e av A o of m an . p p r ( , s ven le ed) symb l ’ v a M an- a S a ta arna It is e ident th t the Pl nt , p p , refers to v and a m an a the se en principles, th t is comp red to v - a a a a o this se en le ved pl nt , which is so s cred m ng

. 2 . Buddhists . i 5 7 - — S e . S apta patala The seven P ATAL AS . e TALA

- S a na S ev R a S epta rshi ( , the en ishis) The constell tion known as URSA MAJOR or the Great Bear . “ are of the The . S even Rishis the Regents seven stars and therefore of the same n ature as ”

2 . the S even Great Plan etary S pirits . ii . 33 — S a na av v . S aptash va ( , h ing se en horses) The sun

- a m S a na av v a a. S apt t an ( , h ing se en spirits) Br hm

- — o f an S a a vat S a na a e 1 . ; r s ( , w t ry) The goddess Speech - 2 o f S aras v at aspect of VACH (av ) . . The goddess a S aravati esoteric wisdom ; the SHAKTI of Brahm .

- c onfidence— a e a a S ardh av a I n Buddhism , nec ss ry cquirement

ofthe priest .

S a na let e S arge ( , ting go ; hence, loss of consciousn ss) Creation ; the creation of the world . — S arira S ee S H AR iR A . — S aroruhas ana S ana on a a a as ( , sitting lotus) Br hm ( coming

from the lotus) .

1 ’ Yo a A korisms iii Nos. 1 6 and 1 . S ee Pata njali s g p , 4 , , 7

1 2 4 Dic ti o nary of Th eoso phical Term s

— S at-karya-Vada ( S a na ) The doctrine th at everything is from

a a a . the One C use , Br hm n

- — a ns a . S at ta (S . ) Being re lity

- — S atta S amanya Cosmic Being .

- — S a na 1 . o f S at tv a ( , being ; existence) The highest the three 1 2 3 GUNAS (av ) ; h armony ; light or truth ; soothfastness . A difficult word to translate : I am inclined to a a as a for a a v tr nsl te it H rmony, this re son , th t , where er ” — E volution o L i e a S a a . there is ple sure , ttv is present f f

a nd Form .

- A T AKA R AN . a o r 2 a N A v . . Atm buddhi ; the (a ) 3 The re l

A a a an S attwan . a . S va S a a S a d essenti l ( lso written t , tw , ttw , )

- — S ee S S attv a gu na ATTVA . - — S ana av a A v e . S attva vat ( , h ing the essenti l) li ing b ing

- — S attva v ritti (S a na ) The S ATTVIC condition . — S attvik a (S ana ) Having the SATTVIC quality in manifestation . S attwa

S atv a S ee S ATTVA . S atwa — S a na e 1 . S AT . v S atya ( , the tru ) (a “ — S ATYAM e a a . B rika da ra n Truth , , v rily is Br hm n a ka y .

- - . . S . v . S v . 2 . S ATTVA (a ) 3 ATYA LOKA (a ) 4 ATYA YUGA

- — a a ev a S or . S ty d hining by, through , Truth — “ S atya-loka The highest o f the seven heavens of the - 4 H indfis ; BRAHMA LOKA M A H APAR AN I R VANA . — S atyam S ee S ATYA . — S atya-mantra The tru e MANTRA ; worshipping in truth .

- — S atya tapas Practising true penance . — S atyatman The true soul .

— f . S atya-yajna T he s acrifice to truth the observance o truth

1 sa n Annie B e t. 2 W . e. . Q Judg 3 o S ir E dwin Arn ld . 1 r N - K I t sh oud o e er b e no e a so e aut o rities co nsi e S l , h w v , t d th t m h d A A LO A i ana to b e the equivalent ofN rv . Dicti o nary of Th eosophical Term s 1 2 5

“ ” - — a e of t th e G A e S ee S atya yuga The g puri y ; olden g . YUGA A s the S atya Yuga is always the first in the series A o r a a ev of the Four ges Yug s , so the K li er comes the

0 . last . i . 4 4 — S auc h am Cleanliness . - — S a na a 1 . A n S a Vich ara ( , with medit tion) intuition from

2 . . meditation . With discrimin ation — S e -Vik alp a (S a na ) The cosmic consciousness of NIRVANA ;

ecstasy ; beatitude . — S a-Vitark a thought) An intuition expressed - S a Vitark am in words .

1 of all a . S avitra . The Mother the living ; Dev ki ; Eve 2 n S su a . ee savitri } . The ; rel ting to the sun 3 .

GAYAT R i. — S crota anna S ee S R OTAP AN N A . p — S crotap atti S ee S R OT AP ATT I . — S eb I n a e va of or S a . Egypti n theogony , the qui lent Cronos turn S eb God of an d o f a , the Time the E rth , is Spoken ”

as av a an or U v . of h ing l id egg, the ni erse 8 i . 3 5 . S ec on i e- av e 1 d L f w - S ee LIFE WAVE . S ec ond Outp ouring I S ec on ac e 1 d R - S ee . - ROOT RACE S eco nd Root race f — S eed M anu A general term for the great Effect into which hum anity is gathered up at the close o f each ROUND of a R S ee . PLANETARY CHAIN . OOT MANU T h e— S elf, This word is used by Theosophists with three ff a and di erent connot tions , the second third expressing the A a a a as a a . 1 . s me ide the first, but with gre ter limit tion tm n ,

the O ne S pirit in all. ’ a I am the S ELF se ted deep in every creature s heart . am and of all I the beginning, the life, the end existing — /za a a d ila 0 B v G . 2 . things . g , ix m 2 E o a an . . The Higher g ; the Thinker ; the immort l

E o v . 3 . The Lower g (a ) “ ” The first o f these is spoken o f as T H E S ELF ; the “ ” “ as S and as second , The Higher elf ; the third, The Lower S elf. “ A nd now thy S elf is lost in S ELF ; Thyself unto S THYSELF, merged in THAT ELF from which thou first ” — . e o t e didst radiate l Voice f ke S ilenc . 1 2 6 Dicti o nary o f Th eosophi c al Te rm s

— S e a M a a a a phir ( M With the K b lists , the first em n tion from A I N -S a H indfi A G OPH the equiv lent of the V CH, the nostic S or a G OPHIA, the Christi n Holy host . “ From within the Etern al Essence of Ain-S oph S a A a comes forth ephir , the ctive Power, c lled the ” a and o K ether Primordi l Point the Cr wn , . 8 i . 3 7 .

S e ot H ea — a a a a p hir h ( , numbers) With the K b lists , the ten Em n A I N - S a . tions from OPH , the Etern l — S e ent A a R a a a rp widely dopted symbol for e son , the ch r cter

istic m an . S ee A endowment of N GA . The primitive symbol of the serpent symbolised and and has a a Divine Wisdom Perfection , lw ys stood ” for a a and a psychic l Regener tion Immort lity . i .

1 0 2 .

n f —S ee A S erp e t o Wisdom N GA . — Sesha S ee S HESHA—. S eshv ara-sankhya A sect of the sankhyas (av ) believing in

Deity . — S ev en Princ iples of M an I n the earlier writings of the Th eoso hic al M ovement these principles were referred to a s I S 2 a ( ) TMA, pirit ; ( ) BUDDHI , spiritu l soul ; (3) MANAS, i A A 6 m nd ; (4) K MA, feeling ; ( 5) PR NA, life ; ( ) LINGA S H AR iR A and S T H OL A -S H AR iR A , the etheric double ; ( 7) , the

physical body . But there is confusion here between “ ” and o v and bodies principles , between bjecti e sub ec tive a nd a a a j , it would ppe r th t it is to the fivefold universe — v — a m an as not to the se enfold th t , thus described, is

a . a a a a a . rel ted The n lysis , then , is by no me ns s tisf ctory m an a e as Objectively considered , is , perh ps , best d scribed o f a a and A an consisting Ment l Body (CAUSAL M NASIC) ,

A a an d a a and . str l Body , Physic l Body (DENSE ETHERIC) “ and are in a These correspond with , rel tion to , the three and or a of a worlds it is through , by me ns , these bodies th t “ ” I VATM I C a the Principles, the J expression , m nifest them v a O sel es . Higher th n these three worlds , existence is AR PA “ ” o r and i are v a a formless , the Pr nciples Di ine r ther th n a hum n . c — S a na v a W v a . ( , sound) The re e led ord e el tion Shgbciiia R

- . at S hahda brahm a 1 . Divine or Cosmic Consciousness - S h ab dh a brah man the P A R AN I R VAN I C stage o fits descent .

2 as o fG od. . The VEDA the Word

1 2 8 Dicti onary of Th eosophical Term s — S ham a-buddhi Looking on all things alike (as the expression

ofthe O ne) . — S ham a-c hitta Having the mind fixed on the o ne object ;

a e a . hence, equ ble, fr e from disturb nce - — S ama ana I n a e a . h dh the Yog system , p rfect ment l equilibrium - — S ham a m aya Proceeding from the s ame cause .

S h amb alah S a a The cred Isl nd in the Gobi Desert . S hamballa h “ A very mysterious locality on account o fits FUTURE ”— M M E . . associations . BLAVATSKY — S han na o e I n a o of g R b Buddhism , the initi tion r be the

neophytes . “ a a a of Met phoric lly, the cquirement Wisdom with which the Nirvana of destruction (of pers onality) is — entered . MME . BLAVATSKY . — S hani The planet S aturn . — I R AN A R BH A . S hankara S hiva . S ee H Y GA — S h ank a rsh ana Cosmic life . — S an a-dvi a S a na a S h kh p ( , the l nd of shells) upposed to refer o i to P oseid n s (av ) . — a n T r . S ee S harira (S s. ) he body o outward aspect the com H L - A R - iR pounds S T O A S H iR A and LINGA S H AR A . SAR iR A means a complex m aterial frame o r form in A v e an d which the JIV TMA li es for the time b ing, , being an r o f A complete in itself, it is inst ument the JIV TMA for functioning in any o f the worlds suitable to the ”— keo o l nd a . SAR iR A . T s p zy in I i

S ee KOSHA . - — S harira j anm an Born of the body . - — i a i . S harira v im ok sh ana I . b er t on from the body — (S a na ) The moon . Sgghin — A a S . 2 A a r S . S hastra . nscrit cripture religious system or

philosophical treatise .

- — o f A S hastra j fiana The wisdom the S H STRAS . — S a na r S a a A a S hes trarth a ( , the pu pose of the h str s) scriptur l

statement ; a dogma . — - S a na avi a h 1 . a S hata rfip a ( , h ng undred forms) N ture

r as A a o f a a. pe sonified V CH , d ughter Br hm Dic ti onary of Th eoso phic al Term s 1 2 9

- — S at a na av o v iz . C H AT UR h p r j One h ing six wisd ms , the BH ADR AS v e e and a of with Di in Truth (R ligion) , the n ture

the world (S cience) .

at-s am atti S a na — a a a n S h p ( ) The six ment l qu lific tio s , the a of SA or cquirement which constitutes DHANA, the third a of a a a st ge the Prob tion ry P th (av ) .

H ea — a S hekinah ( . ) Primordi l Light ; S EPHIRA (av ) . “ The S piritual S ubstance sent forth by the Infinite S a or S a Light is the First ephir hekin h . i . 3 79 .

E n - A a v to a A -R fiP A S hell ( g. ) n me gi en K MA from which the av a higher principles h e withdr wn . “ l — 1 f o f S e a S a na al . o the h sh ( , the rest) The eternity Night ”

a a a e 2 . . Br hm , typified by coiled s rpent . Vishnu

i a — I n one of P A R AM I TAS v or S h l Buddhism , the six (a ) in o an ac t perfections harmony w rd d . — A a n . a S hishya (S s ) A pupil ; CHEL . — S hista S a na a T he S a ( , the residue, the rem ins) EED MANUS of R ound — the hum an S eed left for the peopling of the or a a earth from a pre vious creation m nv ntara . 6 . 0 II 3 . — S hiva Generally considered as the Third Person o fthe H indfi

S ee T R I M fiR T I . Trinity . a e He who is sometimes c lled the D stroyer, but is wh o v rather the R egenerator He is li ing Fire .

Four G rea t R eligions .

- S a na a a A v . S hlok a ( , hymn of pr ise) erse — S hoo The Egyptian God of Creation or m anifestation ; ab

strac t dl a . e y considered, sol r energy

— V a ee P R O S a a S a na a 1 . . S hr ddh ( , f ithful) In the EDAS , f ith

an d a . 2 . a BAT I ON AR Y PATH . Pr yers rites for the de d r : N I TYA a and a (There a e three kinds , the necess ry regul r ; NA I M I TT I KA a or a a and KAM YA , the speci l occ sion l ; , the

Option al) . — S hram ana (S a na ) A n ascetic . — S a na a a A . a S h rav ak a ( , he rer) pupil In Buddhism, student

o f the teaching and a practiser o f the four great truths .

- h ra ana S a na a v a . S v ( , he ring) Knowledge deri ed from he ring

- — S hri tala One o fthe seven regions of PATALA . 1 3 0 Dicti onary of Th eosophical Term s

S ti S a na a a — T h evea hru ( , th t which is he rd) e r led Word ;

S cripture .

- — A o f S huddh a kaya m ode pure being DHARMAKAYA (av ) .

S a na — va hu n S . S ddhatma ( , pure spirit) hi

- S a a a of H indfis . hudr The fourth , the l bouring c ste the - — AM - S hukam a The K A MANASIC centre .

S a na — a r R S hfik ra o . ( , bright) The pl net Venus its egent — S hfik s hm a S ee S UKS H M A . — n 1 . S a S a a v . S hunya ( , oid) p ce ; the ether ; the heavens

2 . A A a a a M Y illusion ; sh dow (s id of existence) .

S n a-ta n on- — a hu y Emptiness ; existence hence , unre lity, - v S hunya tv a illusi eness . - — S hus hfipti S ee S US H fI P TI . - — H i fi S hva a a A nd s a o f a . p k mong the , the lowest cl ss outc sts

— - S hv eta Vishnu as Boar A vatara.

- — dvi a S a na a 1 . A S hv eta p ( , the white l nd) In the PUR NAS ,

v . 2 . A a A a R a Mount Meru (a ) p rt of tl ntis ut (av ) .

- S a S a na I . a or iddh ( , perfected) One h ving SIDDHIS occult

I Y i. . . 2 A sa nt or OG A A KA . powers . 3 NIRM NA YA ‘ ’ The S iddhas are Nirmanakayas or the S pirits — in the sense of an individual or CONSCIOUS spirit of great S ages from spheres o n a higher plane th an our a a a in a own , who volunt rily inc rn te mort l bodies in ”

a a . 6 . order to help the hum n r ce ii . 73 — S i anta S a na a a . ddh ( , est blished truth) Demonstr ted knowledge — S iddhi (S a na ) An extraordinary power over n ature attained

a of . a law by the pr ctice YOGA E ch cosmic , when under and a a stood h rmonised with the consciousness , becomes

SIDDHI to be wielded by man . The power of neutralising the action o f gravity (L AGH I M A ) the power of assuming any siz e at will (MAHIMAN) the power of glamour and m esm erisa - V B I A r . e I H I tion (VAS H T ) these a e SIDDHIS S e 0T . — A a v . S ide real Light str l light (a. )

— G o f Gk . S ige ( , silence) With the nostics , the silence the I E o ns . Depths , from whence the proceed — Sila S ee S H iL A .

— I Sishta S ee S H S TA . — Sishya S ee S HISHYA .

1 3 2 Dicti on ary of Th eosophic al Term s

in their evolution that it was not needful for them to pass a a through the e rlier rounds of the Terrene Ch in , they only

enter this in the middle ofthe Fourth R ound . — the second division entered the humanity of earth after the separation of the sexes in the Third R ace ; the first division entered during the Fourth ”— R a A a a Tke P edi ree o M a n . ce, the tl nte n . g f — S o a a S ee R T H E S . A o as l r R ys AYS, EVEN lso kn wn the H Y LOWER D AN I S . ’ S o om on S ea — a a a as a l s l The symbolic l interl ced tri ngles , dopted by the Theosophical S ociety in its emblematical seal ; called “ ” in Indi a the Sign of Vishnu . — S a n 1 2 . A a n a . I a S om a ( ) . The moon pl nt used s crifices , and a e a for m king the n ct r of the gods . “ I n a a v S a a Indi the initi ted recei ed the om , s cred drink which helped to liberate his soul from the

1 2 . body . iii . 4 — S om a-l oka The LOKA of the Regent o f the moon ; PITRI LOKA .

- — - H S om a Y ansha CHANDRA VAN S A (av ) . — S ons of Dark Wisdom The ASURAS . S ons of Dharm a The S ons ofYoga S ons of Dhyana — a . S ons of Fire 1 . The first S even Em an tions of the Logos A A 2 AGN I S H V TT S . . The “ ‘ ’ They are the S ons o f Fire because they are the ” first Beings evolved from primordial fire .

1 . i . 1 4 A n of S of 3 . order the ons Mind, coming from the Venus wh o a K R I YAS H A KT I on as CHAIN, m nifested (by ) this globe the Teachers ofthe infant hum anity during the Third R ace period o f a Listen , ye sons the E rth , to your Instructors , ” — f S ta nz as o Dz a n . the sons o Fire . f y

S v . 4 . The OLAR PITRIS (a ) — “ S ons ofLight An analogue ofthe S ons o fFire (av ) . — S ons of M ind ; Mi nd-born S ons The M AN AS A PUT R AS has a a R (av ) . The term lso been pplied to the ISHIS , P A A o r a a of RAJ PATIS, MANUS , KUM RAS , other em n tion the

Logos . — S ons ofNight The ASURAS . Dicti o nary o f Th eo so phic al Te rm s 1 3 3

S on of i i t— B AR H I S H ADS s Tw l gh The . — S ons ofWill S ee S ONS OF YOGA . — S ons of Wisdom The M AN AS AP UT R AS (av ) ; more spec ific a A GN I S H VATTA lly, the PITRIS . — S ons ofYoga A phrase of general application to those Beings who come into m anifestation more directly by means of the

o r . S a S Divine Thought Will pecific lly, the ONS OF YOGA are the semi -astral beings of the early androgynous Third

a a K R I YAS H AKTI or a a a . S ee R ce cre ted by , bstr ct medit tion A an d N YA RISHI . “ n It (the Third Race] cre ated S ons .of Will a d a Kri ash akti a Yog , by y it cre ted them , the Holy a — t nz a s o z a n F thers . S a f D y .

- S A S are a a . ONS OF DHY NA, ONS OF THE FIRE MIST, n logues — Gk . a S o ia . a G o p h ( ) The Wisdom It is n stic term , the ide connoted being similar to that of the A KASHA o f the or o a a o f G occultist , , when pers n lised , to th t the Holy host of a a the e rly Christi ns .

S ota ann — S ee S R OTAP AN N A p a .

—S ee R TAP A I S otap atti S O TT .

S o — A s m a as ul used by Theosophists , this word y be defined S a a a of pirit m nifesting objectively , th t is , through subst nce ff a a m a o r di erent gr des . Thus , cosmic lly, it y be BUDDHI “ ” “ ” - or S or the Bliss soul , MAHAT the Intelligent oul, the “ ” “ ” A a of a S . str l Light , the lowest division the univers l oul a m a m a Microcosmic lly, it y be BUDDHI it y be MANAS or m a A . S ee S it y be K MA PIRIT .

— S ee S owan S OHAN .

S a ns — a S an a . p d ( . ) Vibr tion motion — S p arsh a (S a na ) One of the N I DAN A S ; perception by the sense f o h o t uc .

S a na — a S phurana ( ) Vibr tion fl ashing on the mind . — S p irit ATMAN ; the supreme underlying Kosmic R eality . “ M atter is the vehicle for the m anifestation of S oul o n a an on a this pl ne of existence, d S oul is the vehicle ” i a h gher pl ne for the m anifestati on of Spirit .

80 . i .

— - S oo S a a or A . p k With the piritu lists , SHELL K MA RUPA

— S ee S A Sraddha HR DDHA . — Sram ana S ee S H R AM ANA . 1 34 Dic ti on ary o f Th eosophi c al Term s

— S rav aka S ee S H R AVA KA .

— S ee S H R AVAN A Sravana .

- — H Sri tala S ee S R iTA L A .

P ali a —I n S rota ann : 1 . p a ( , entering the stre m) Buddhism The a first initi tion SOHAN . “ o f S ro ta anna in a Next , the condition p , which, fter v and a a man a R a a se en births de ths, becomes h t . C/zinese B uddkism .

2 O ne of a A . A . the four p ths to NIRV NA lso written

S CR O TAP AN N A and S OTAPAN N A .

r a P ali a —I h S ot p atti ( , he who enters the stre m) Buddhism

1 . The CHELA wh o h as p assed his first initiation and entered f on 2 a o v . A the PATH . . The first st ge the PATH (a ) lso

written S CR O TAP AT T I and S OTAPATT I . — Sruti S ee S HRUTI .

S th v r S a na a —A n a a a ( , st nding still) y object not possessing

as e. . a an d a locomotive powers , , g , the pl nts miner ls . These “ ” constitute the S eventh Creation . — a a . S thira (S a ns. ) Firm enduring ; ste df st — a ta S v . S thiratm an ( S ns. ) The immu ble pirit of the uni erse

- — S thita dhi (S a ns . ) S teadfast in mind .

h - S a na a a — who a S t ita p ragfia ( , the ste df st self) One , h ving S thita- a na a a has p r j overcome tt chment to forms, a of and a perfected the ste diness his mind , is est blished in

wisdom . “ a of a It implies the subordin tion the desire n ture, ” — n t/ze and the rule of the E go o r Higher Manas . 0 Tlzr lzold es . — h l S a na a . S ee S UKS H M A . S t fi a ( , bulky, gross) The physic l

- — S thfila ta I n S a a . bhu the nkhy system , the five gross elements

S thfila - a i a— VE DAN T I N S a sh r r With the , the dense physic l

body ; A N N A M AYAKOS H A .

- R S thfila upadhi With the Taraka aj a Yogis : 1 . The physical 2 w k S thfilopadhi body . . The physical body in its a - a AGR AT . ing, self conscious st te ; J — a ns a a a . S totra (S . ) Pr ise ; hymn of pr ise

- S ub hava S ee S VABH AVA .

1 36 Di c ti onary of Th eosophi c al Term s

S fik shma man S a na — t S va . ( , the subtile spirit) hi

S fik s hma-uadhi a a a R a a : p With the T r k j Yogis I . The S fik s hm o adhi o f A - p } vehicle K MA MANAS . 2 . The physical body with the consciousness in the dream state ;

S VAP N A .

S fik - — shma Visv a The fifth LOKA .

S umadhi— S A v Correctly, AM DHI (a ) .

u-m S a na a - S e a of G . S ee ru ( , be uteous Meru) The l nd the ods MERU . — Sunya S ee S HUNYA .

S a ns —1 A r S a . . o a on ur ( ) god DEVA specific lly, those gods the ” right-hand path in contradistinction to those o n the left a a — h nd p th the A SURAS (av ) . “ The Third R ace gave birth to the Fourth ; the ” S a a A a -S ta nz as o Dz a n ur bec me sur . f y .

2 . A sage .

- S a na - — S a o fthe Go a a . ur guru ( , the Preceptor ds) 7 Brih sp ti

S a- o a S a na a th e Go — av ur l k ( , the bode of ds) He en ; INDRA LOKA .

— - S urejya S URA GURU (av ) . — S a ns . I . n . e 2 . s . S urya ( ) The u S e AGNI A S on of God. “ ‘ ’ S a S on who ff as a a ury , the , o ers Himself s crifice ”

to . 1 2 himself iii . 4 .

- — S urya loka The solar sphere .

S a-v a ns h a S a na a of S un — a ury ( , the R ce the ) The first roy l H A R I Y KS TT A R ace ofIndia. - — S u m na S a na a a YO Gis : I . shu ( , gre t h ppiness) With the The NADIS or nerve-Channels running along the spin al cord “

a BR AH M AR AN DR A o r v . from the he rt to the , third entricle at a a a 2 . The spot the base of the medull oblong t where the A n A A - A iD a d . . I n a PINGAL join 3 PR NA Y MA, when respir tion

is alternately on the right and left sides . 4 . The first of the — seven mystic rays of the sun that which gives light to the

S ee T H E S . moon . RAYS , EVEN - — S ushumna na i S ee S US H UM NA . d , I — uhumna R a S ee S US H UM NA . S s y , 4

u-Shfi ti S a na —S ~ o e e a S p ( , deep sleep) elf consci usn ss on the M nt l a ta t of a a Pl ne ; hence, from the s ndpoin the Physic l Pl ne ,

the deepest trance state . Dicti onary of Th eosophic al Te rm s 1 37

- — H M A S usumna S ee S US U N .

S u- — S S H P TI sfipti S ee U II .

S u-ta S a na — h o f f la ( , immense depth) The fift the s even hells o V edantin . or in a the It corresponds to , is ntithesis with , S A- V LOKA .

a a av of a a M n s becomes in its entirety the sl e K m , ” an t d a one with the animal m an . iii . 569 .

S a n — I ATM A S t a a a a . S fiTR v a a t u r ( , thre d) The (a ) , especi lly DE VA H A I f N a 2 . the C C st ge o its descent . A text or aphorism — a gener lly used as a mnemonic aid. — S fitratma S a ns . I n Vedan tin has a ( ) the system, while it cert in si nification s a a v specific g , the gener l ide con eyed by this term “ ” is that of a thread connecting the five different principles KOS H AS a A a and a . t a or Essenti lly it is tm , it is li er lly tr ns “ “ lated th e Thread -S elf or the Thre ad-S oul for it is

I . E GO as a on f of The HIGHER , th t which the ruits the a - person lities of the different earth lives are strung .

2 . as a on of ex eri The MONAD , th t which the unit the p ence o f the descent into m atter (the obj ecti ve world) is

strung .

. S as a on v v 3 The ECOND LOGOS, th t which e ery li ing being is strung All the communication of the Monad with the a w own has S fitratma pl nes belo his been through the , ” a on —A the life thre d which the atoms are strung . tud S y in Consciousness .

’ S a n wn - v a o 1 . a . 2 . a S a ( , one s ) The ment l sphere The hum n - a S . S VA v . A Centre in th t sphere ; the elf. 3 LOKA (a ) lso S VA H written and S VAR .

- S a na —I S v a av a a . a . bh ( , the inn te disposition) Essenti l being

2 . f The desire or manifestation or sentient existence .

- — S vab hav a kaya A mode of being DHARMAKAYA (av ) .

v ab h v —I n A A one e and S a at Buddhism , K SHA, or the infinit

unknown essence underlying m anifestation . It passes at every new rebirth of the Ko smos from an ”

. 6 . inactive state into one ofintense activity i . 9 5 — S vab hav a-vada The doctrine that the universe is the product o f a a inherent n tur l forces .

“ v adhi h han S a ns — Y GiS the S s t . o a ( ) With the , second lotus, - CH or a ave . AKRA, g nglionic centre ; it is opposite the n l 1 3 8 Dic ti o nary of Th eoso phical Term s

’ S a n — S vadh a a a a o ne I . 2 . on y y ( , repe ting to s self) S tudy . C tinned repetition ; the continued repetition o f the n ame ofa

etc . DEVA, — S vah S ee S VA .

va-lak h an S a na - a — a a S s a ( , self m rked) Peculi r property ; inn te

property .

S vah - o a o r av - of H indfis l k The third LOKA he en world the , v - a B H - S a loka next bove H UVA LOKA . It corresponds A with the M NASIC PLANE .

Sv a ak — S ee S H VA PAKA p a .

S va n S a na — a or a on p a ( , sleep) The dre m sleep st te of the c i sc ousness consciousness on the A S TRAL PLANE . — S vapna-dhi-gamya That which is perceived only when the a r extern l perceptions a e asleep .

and — S va r its compounds S ee S VA and its compounds . — “ ” S va a S a na 1 . G a a a r ( , sound) The re t Bre th ; the equiv lent

G . 2 . a o f . of the reek LOGOS The inton tion ( words) 3 . The f a seven notes o the music l scale . — f S a ns o a . S ee S varaj ( . ) The seventh the mystic sol r rays T H E S RAYS , EVEN . S v a rga The heaven of the H indfis the abode of the - S A . S v arga loka Gods . ee DEV CHAN - — R v S a na own a a . S a rfip a ( , its form) e l form ; essenti l properties

- S a na a o S S v a samv edana ( , th t which looks int itself) elf

consciousness ; introspection ; P A R AM AR T H A (av ) .

— an a o f S v astika (S a ns . ) One of the principal d most s cred the of a an d a a a religious symbols Indi other ncient l nds , cross

i -J a at a . f with the rms bent right ngles , thus or thus t A si nific ations a mong other g , the crossed lines indic te spirit and matter ; the turned ends imply the rotation o f worlds

and the cycles of time . a as the CR oss It is lso known JAINA CROSS , the FYLFOT ,

G and . the AMMADION , the HAMMER OF THOR

- - — m h S a na x 1 . U a S . S v aya b fi ( , self e istent) The nivers l pirit

2 B a a o r S va . S ee S VAYAM B H UVA . . r hm , Vishnu , hi - - — S v a am ta S a na a S va . y bhu ( , self cre ted) hi — va am b huv a S a na 1 . av S y ( , self existing) H ing no birth , self h a an a a . 2 a t e m nifested ; em n tion . Th t from which MANUS proc eed ; the First MANU. “ Sva amb huva S - o a of v y , or elf b rn , is the n me e ery

1 40 Di c ti onary of Th eosophi c al Term s

— T airyagyona (S a na ) The fifth creation of the PURANAS

T airyagyonya that of the a nimals . — S a na a A a a or . A Tala ( , the nether p rt) pl ce, st te, condition TALA differs from a LOKA in that the TALA has the spiritual - v a a a nd a a life forces re ersed ; they proceed g inst, press g inst , — the grea t spiritual Life wave that makes for the evolution o f the higher consciousness . Hence a TALA indicates a a o f an d e or in o st te rebellion mis ry, , its m st exoteric ex “ ” pression , Hell . “ A tala an d a loka on the s ame plane have the s ame a o a a density of m tter, but the f rmer cont ins the neg tive r o f and a v o descending currents life , the l tter the positi e ” - . Tkeoso k d a or ascending currents of life p y in I n i . “ ” v a of Vedantin are a s A The se er l hells the known TALA , S UT AL A A R A SATA L A M A H ATA L A and VITALA, , TAL TALA, , , PATALA (av ) . — — Tala loka The nether world .

- — Tala tala T he fourth o f the seven hells o f the V edantin . It - or in a A . corresponds to , is ntithesis with , MAH LOKA “ a a-ta a a a to T l l , where the Lower M n s clings the 6 sentient an d objective life . iii . 5 9 . é g - of a . (S a ns . ) The regions d rkness hell ¥$Q$1 gggg — am a S a na a o H as as T s ( , d rkness , gl om) been well defined the “ a a a in a GUNA of resist nce, since it is th t qu lity subst nce ff a a c on (PRAKRITI) which o ers resist nce to the pl y of life, I a one usness or . n Sa sc io , spirit the nkhy system , it is of

o f A. a a the five forms AVIDY Inerti , Indifference, Ignor nce , S a a and a a Insensibility , t gn tion , D rkness (in contr distinction S are a a as to ATTVA, light) mong the m ny English words used a and all v a e transl tions, ser e to limited extent to xpress its meaning all o It is the absence of kn wledge, feeling, motion , a a a in a a penetr bility , tr nsp rency . It is , f ct th t a a a stolid state or form of spirit which c uses it to ppe r, ”— e Drea m o R a a n . an b e a a a . T/z v d , wh t we c ll m tter f

a a a . 2 . The l y st te from which the GUNAS come forth

- a a in that moveless inerti , th t perfect stillness , which the three GUNAS are bal anced one against the Tke isdom o tke in . W other, perfect equilibrium f Upa niska ta

S ee G . S ometimes written TAMOS . UNA Dicti o nary of Th eosophical Term s 1 4 1

ama a S a na a a a . T s ( , d rk) H ving TAMASIC qu lities “ With the philosophical Hindas the Elements are

A i. e. T MASA, unenlightened by intellect , which they ” obscure . i . 3 54 .

- — Tam o gu na The TAMASIC GUNA .

- S a na in a —O ne of five of Tam o m aya ( , d rkness) the forms AVIDYA in the sankhya system .

- — S a na d a A a. Tam o p aha ( , ispersing d rkness) Buddh

nd P ali — a o r Ta nha (S a ns . a ) The desire for physic l life

sentient existence that which causes rebirth . “ a o r a at Q . Wh t is the force energy th t is work A— to produce the new being ? A . TANH the will to ”— B uddlzist Ca teckism. live . — -mat a S a na a of and T an r ( , the me sure THAT) The first, - a ff a of a T an m atram i l st, di erenti tion univers l indiscrete substance ; the manifestation of the Third Logos known as “ ” a ea o f the Divine Me sure , since by it is the m sure their ‘ r f vibration given to the atoms o units o motion . The M A R AS m a as o f T AN T , therefore , y be considered the mode

a o i. e. as a manifest ti n , th t which proceeds from within out n five T A N M AT R AS a v wards ; a d the , e ch with their se en - T R A S a sub T AN M A , will represent for us the subst nce of the a v fivefold universe which forms the field for hum n e olution . “ E ach tattva has got for its ensouled life a tanmatra or a modification of the Divine Consciousness . In each a va a v as t tt , therefore, we h ve the Di ine Consciousness a a of a the centr l life , while the ide resist nce forms the “ — T H E outer wall . DREAMER . a a law Vibr tion must be determined by which , by a a a a limiting the vibr tory possibilities , m kes m nifest tion ” l T anmatra — l eoso k aw . ica l possible . This is the p

T anmatra C eation r The 3 110“ (31 63 11011 T anmatra-sarga i

- — T a n m aya (S a na ) Becoming o n e with . — n S a na a a 1 . A H indfi Ta tra ( , the import nt, the essenti l)

T antram i s acred and mystical book . Of these there are a a of a 1 60 . The te ching is gener lly thrown into the form S a and a a dialogue between hiv Durg , gre t prominence being r a f given to the S HAKTIS o fem le energies o the deities .

a a as a . 2 . M agic l formul e put in ction 1 4 2 Dicti o nary o f Th eosophical Term s

an - mi S a na a a - of T u bhu ( , the st ge of person lity) One the a in o f a S H R AVAK st ges the life Buddhist A .

- fi S a ns . A ttenuation f Tanu m anasi ( ) o the mind . — “ ’ T ao 1 . a a a With the Chinese, the Etern l which is bove m n s ’ ” and to a as - comprehension , m n s thought is the No Thing . Tao h as The no form , but It produced and

nourishes heaven and earth . From It came all

beings ; from It the mysterious existence of God. ’ - L AO t I .

a G o f 2 . . With the Egypti n nostics, the genius the moon — Ta pa S ee TAPAS . - — A - Ta p ar loka S ee T P o LOKA .

a S a na ea fire 1 . as and a Ta p s ( , h t, ) F ting other w ys of and mortifying the body bringing it into subjection . (From a o f sun a a of a o r the he t the being c use p in distress . )

a a s a a . 2 . Medit tion connected with ustere pr ctices “ There is no English word which expresses its - a . a a a v a me ning The v rious tr nsl tions gi en usterity, a a —all are pen nce , sceticism , devotion in it, but it is

a all o f . a more th n these It is from the root t p , to burn . - a in all . of He t is it , burning force, consuming The fire in a thought is it , the fire which cre tes the fire ofdesire ” - . A 1 in . is it, the fire which devours NN E BESANT

- a a a a a e. . TAPo 3 . The especi l duty of p rticul r c st 4 LOKA (a v Ta a -Vi p s A an asc etI c one under om devotee g g TAPAS . Ta pas-Vin i a a a The yog is more ex lted th n the Tap svin .

e Vi. 6 u . c , 4

- — Tap o dhana A h ascetic . — ‘ Ta p o-loka The sixth LOKA or heaven of the H indtls 1 P AR AN I R VAN A .

— M ahatmic beyond the region , the dwelling o f 68 i a . Va ra . the j deities . iii 5

- — a o fa or a Ta p o yaj fia The s crifice usterity sceticism . - — S a na S a a . T arak a ( , protecting) ving gr ce “ A technical term for a certain kind of intuitive a f a a- — o a L . . knowledge rising in the course R j yog . D BURNETT .

’ 1 - S o e a ori ies o ever c o nsi er that T AP O K is the e iva en o f m uth t , h w , d LO A qu l t ist the Buddh ic sta te o fthe T h eoso ph .

1 44 Dictionary of Th eosophical Term s

- — ea Tattv a Vid Knowing r lities .

T atv a - for Incorrectly written TATTVA (av ) . — T au I . a or a a : The Egypti n stronomic l cross, thus T. The T auis the Alpha and the Omega of Secret o D ctrine Wisdom , which is symbolised by the initial ” and a . 61 the fin l letters of Thot ii . 4 . “ 2 . I n o a f N rthern Buddhism , the fourth P th out o the five paths o f rebirth which lead and toss all hum an beings into ” a a and 1 perpetu l st tes of sorrow joy . — I I ea. a Tebah ( ) N ture .

S a n fire — e T AI A S e a a S e . T j s ( , ) J

e a -te a S a na o f fires — T j s j s ( , fire ) The One whose essence is

light .

- S a na fir — a e o rfi a e a. T j p ( , whose body is ) Br hm

er ene a a a v of T The Pl net ry h in (a ) , which r Chain C e t ia a Terr s r l ) the e rth is the lowest globe . — et a Gk o a a a T r d ( , f ur) The mystic squ re ; the Q u tern ry v M an T etrak tis (a ) ; . — Th at The One Existence the A bsolute . “ a own Then THAT vibr ted motionless , one with Its ” and glory ; beside THAT nothing else existed .

All S at comes forth from THAT ; in THAT, , and A a a av in Chit , n nd h e their root unity, the One a in and a without second ; THAT, unknown unknow ble, l — ur rea t eli ions l . Fo R a is G g .

— - eo ania Gk . eo a God man God Th ph ( ) With the N pl tonists, in

oversh adowing man .

' o ta i — Gk O eo o c 1 . A a eo o . s Th s phy ( , p , Div ne Wisdom) n me given by the Alexandri an philosophers to the ancient -R in c en Wisdom eligion , the Hidden Wisdom , the third ” 2 D 2 a a v a A . S tury . . Th t etern l re el tion of the Divine pirit of all a and which forms the source the religions , rts, sciences

of the world . “ Theosophy is the one TRUTH which underlies all a all f all . o forms , phenomen , experience Every system religion arises from the attempt to formulate this v in underlying TRUTH, to gi e it definite expression ” — WM . . human language . KINGSLAND

1 m a a s . M e . Bl v t ky 1 d r o s A S k ort Glossa r b A nnie esa nt an H . r . y , y B Bu w Dicti onary of Th eosophic al Term s 1 4 5

a a Theosophy me ns will , not to know, but

to be : it is the knowledge that gnosis is realisation .

G . S . A . R . ME D “ Theosophy must b e the life and the consciousness of as e and the self, which , such life, strings tog ther ” all a o f o synthesises dep rtments human th ught . “ ” T H E DREAMER .

A- A The word is the equivalent ofthe S anscrit BRAHM VIDY . — i E e S ee E YE T H E . Th rd y , THIRD

Thi Life-wav e rd S ee - LIFE WAVE . Third Outp ouring Thi Rac e rd S ee - LEMURIANS . Third Root rac e — T hirth ak ars S ee T iR T H AN KA R A .

— U o a S i . Th s The niverse, in pposition to Th t , the ource “ I n was S o ne the beginning THIS the elf, only . ta re — a ni d A i ya up ska .

Go d of ot . a Th Hermes, Wisdom In Egypti n cosmogony , M 1 Thoth the Divine an ; m anifested Deity .

T he S OTR AT M A v fiigggzgiil (a ) .

“ — A a a an T hum os ( Gk . ) Pyth gore n d Platonic term applied to an aspect of the human soul to denote its passionate KAMA ” 2 R U P I C condition . — iam at a a a T With the ncient Ch lde ns , the feminine power, a as e sea a reg rded evil, r presenting the ( MARE, M ry) , the womb

of life .

S and a a a But with the emites the l ter Ch lde ns , the a of a a f thomless Deep Wisdom bec me gross m tter, sinful a and E a a a a a subst nce, is ch nged into Ti m t , the Dr gon

a a or S a a in a a av . sl in by Merod ch , t n , the str l w es 6 S . D. . , ii 5 . — Ck a ld of S v a of the m anic Tikkun ( . ) The first the e en R ys f t es ed Logos .

- - — T ir nan O e I r. o f e g ( , the Country the Young) The C ltic

Paradise .

1 - S ee Tkrice rea test H erm es b G R . S . M ea . g , y . d 11 Ke to Tk eoso k y p y . 1 46 Dicti onary oi Th eosophical Term s

- — T irth a a a S a na a a a 1 . a k r ( , m king p th) With the J ins , T irth an- a a one of 2 a A a G k r the 4 Buddh s , rh ts , or uides

V . . an a . 2 . of the Fifth R ce ishnu 3 With the Buddhists , a scetic . — T iryak srotas T AI R YAGYO NYA (av ) .

— - T is hya (S a na ) The KALI YUGA . T i ik h S a na a — a a — e o a t s a ( , p tience) Forbe r nce the g forbe ring to

S . identify itself with feeling . ee PROBATIONARY PATH “ — T itik sha is the fifth state of Raj a Yoga o ne of ‘ supreme indifference to what is called pleasures — and pains for all. MME . BLAVATSKY . — - - Toltec The Third S ub race (av ) of the Fourth R oot race . This people formed the supreme civilisation reached in A tlantis

oom— a a in a of T With the ncient Egypti ns , Osiris his spect a R Cre tor ; FO AT . Trai-loki S ee T R I L O Ki. Trai-lok ya - — Treta yuga S ee YUGA . — ri S a na Gk . L a t. as o o o T ( , , ) Three, in the f llowing c mp unds

— - Triad ATMA BUDDHI -MANAS (av ) is often referred to as the “ ” “ ” U a U a m a c n pper Tri d . The Lower (R PA) Tri d y be o “ ” sidered as in a this trinity reflected the three worlds , physic l, a a and m entral str l , . — Tri angle of Light A descriptive term for the MONADIC c on c iousn ess as in a U ia s obj ectivised fl shes round the pper Tr d, A - - TMA BUDDHI MANAS . — ian e T h e A GN I S H VATTAS v . Tr gl s, The (a ) - — T ri b huv ana S a ns. T R I L O Ki v . a a ( ) The (a ) Met physic lly , - T ri b huvanam the triplicity of the m acrocosm and i f microcosm n their dif erent sta tes . - — T ri gu nas The three GUNAS (av ) . - — T ri a at . S ee T R I L O Ki j g The three worlds . T ri-k a a — h S a ns . T l ( ) e trI p e body (of the Buddh a) . T ri-k 3 §am “ ‘ ’ T rikayam is generally rendered the three bodies ‘ ’ ‘ ’ or a in a a triple body of the Buddh ; but P li , k yo ‘ ’ ‘ ’ ‘ ’

a a and a a . frequently me ns deeds , ction , lso f culty T rika am o r a y , then, sh uld be more co rectly rendered s ”

A v o f a . the triple Work , cti ity, or Energy the Buddh

1 4 8 Dicti onary of Th eosophical Term s

i a S a na - in Tur y ( , the fourth) Consciousness the Fourth or 1 a : A Buddhic state ; ecst sy ; bliss high SAM DHI . — Turiya-av asth a The fourth or TUR iYA state ; the state beyond - the AVAS T H A T R AYA .

- — A Turiya k a S ee T UR iY .

- — e S m Turiya tita The consciousn ss of the upre e .

— T R iYA Turya Incorrectly written for U (av ) . — T h i S a na a a a us tas ( ) Adity s cl ss of DEVAS . — i t o of S ee . Tw ligh , B dy BODY OF TWILIGHT — i t S on of B AR H I S H ADS v . Twil gh , s The (a )

a a S a na a a — R a Ty g ( , b ndoning) enunci tion of the world ; the

giving up all material desires . Tyagi h o r I s One w p ac t es TYAGA . T yagin

H e a — a a . T z elem , ( , sh dow) The ETHERIC BODY — T z urah (H aw ATMAN .

S a na a - H in fi 1 n a na I n d : . a d Ud ( , w tery) physiology The centre - a f life current th t controls the uppermost parts o the body . “ It is the principal o f the mysterious life -winds of the AN UGiTA A and A A S A , governing the PR NA P NA, the AM NA

n A 2 a . a d VY NA . The org ns of speech

- ns — im S a . a v Ud deshyam ( ) The object ; incenti e .

- — a a S a na a 1 . a a o f Ud gh t ( , beginning) The w kening the

i 2 . A A KU N DAL I N . a In PR NAY MA, bre thing through the

nostrils . — Ulom The manifested Deity ; the visible universe . — m a L a t a a . U br ( , sh dow) The ETHERIC DOUBLE - — U n m a a S a na a A of a a. d ( , ins nity) form Br hm — “ U a-c a o P ali I n a or p h r ( ) Buddhism , ttention conduct the ” a a S H ATS AM PATT I third st ge of the Probationary P th .

1 S o e a t o ri ies o e e r aintain a since in the T ri a state the m u h t , h w v , m th t, u y s has b ec o e o ne it ra a the o rd is se to c o nve the idea o f th e p ul m w h B hm , w u d y AT M I C o r N VA s a te IR NIC t . Dicti o nary of Th eosophi c al Term s 1 49

- - U a ana S a na a a a 1 . a p d ( , t king w y) Withdr wing perception

: 2 . c n from the outer world ; hence With the Buddhists , o

c e tion . a a a a as a p 3 . The m teri l c use c use m nifested .

U a-dhi S a na a — p ( , th t which disguises) The outermost expres or O or sion , PERS NA, of the spirit, the life , the consciousness v a and the ehicle through which these m nifest, by which they

are limited . “ UP ADH I means something which conditions or puts a on a was un c on limit tions nother thing, which , before, i ion f d t ed and a o a . , free from limit tions th t kind Thus all S AR iR As and K O S H AS are UP ADH I S all P ADH I S , but U ” r iR H - s l eo o n n I ndi . a e not S A R As or KO S AS . p y i a are m an are Though there seven principles in , there uadhis a in a but distinct p (b ses) , e ch of which A three ” his ATMA m ay work independently o f the rest .

. 1 82 i .

- i S a na a A a o Up a m ti ( , resembl nce) n logy ; inference fr m

analogy . — Upa-naya The investiture of the Hindi) with the cord symbol

iz ing his spiritual birth . — U a-nis h ads S a na e a a on p ( , esot ric doctrine) Mystic l tre tises the VEDAS forming part of S HRUTI o r the R evelation of a a of and Hinduism . The fund ment l problems the origin a of of i and of a are n ture of Deity , the universe, m nd , m tter U are a th e ofall discussed . The PANISHADS s id to be source

the six systems o f H indti philosophy . — U a- ati S a na a a R a all p r ( , ce sing, refr ining from) efr ining from

a . ee sensual ple sures S PROBATIONARY PATH . — as ana S a na v e a . Up ( , ser ic ) Religious medit tion worship — S a na a . Upashya ( , to be worshipped) The ide l

S a na -I n a ff to or Up ek s ha ( , overlooking) yog , indi erence ,

a and a and a . m astery of, the ment l physic l feelings sens tions — “ ” A G Ura us The soul of the earth . nostic term for the

MONAD at the lowest stage ofits descent .

Zend — va of or ( ) The equi lent BUDDHI , of the Higher Mind . — USanas S ee U S H AN A S .

S a na —I n a Usha ( , shining) the VEDAS, twilight ; the D wn ; the ’ ’

f . H uI s of the Greeks the Aurora o the La tins — a ns . Ush anas (S . ) Venus — Ushas S ee USHA . 1 5 0 Dicti onary o f Th eosophic al Te rm s

tta a-mimam a S a na refl ec tion — U r s ( , the deepest ) One of - tta a mimam a a of H indfiism U r s the six princip l systems , a A more usu lly called the VED NTA (av ) .

ac S a na S — v h ( , peech) The Divine Word ; the Christos in its

female aspect . “ a . are a a P ash anti V ch is of four kinds These P r , y , ”

m V 6 . M adh a a aikhari. . y , i 4 5 “ Each of these represents a different stage in the outward ” or a a of or S ness , m nifest tion , the Voice ound . — A a . vada (S a ns . ) rgument tive knowledge doctrine - — i 2 . a. S a na 1 . A R A VAT a V ag isha ( ) S S (av ) . Br hm - — V H a . I an 2 S ee AGiS A . . A a V ag ishv ara d . 3 spiritu l te cher

sa m ar —A v v a gig; ( e c rying) ehicle ; the ehicle of higher principle . Vahana — Vaidhatra A son or emanation of Brahma known as S ANAT

KUMARA .

- Vaidyuta (S a ns Electrical . — Vaik h ari final utterance as speech) The physical

a a of A . t bern cle V CH , the Christos “ V ha a a we 1 6 ° aik ri V ch is wh t utter . 4 5

a ns — V Vaik unth a (S . ) ishnu . — Vaik unth a-loka The heaven of Vishnu ; the P AR AN I R VAN I C

PLANE . — Vairag (S a ns. ) Indifference to worldly results ; freedom V airagya from all ASTRAL disturbance renunciation of Vairagyam the transitory . “ Vairagya is that mood of the mind which enables a m an to perform all the duties of life irrespective of the ” — ca l pleasures or pains they cause to himself. l eosopki

R eview .

It is the s econd stage ofth e PROBATIONARY PATH (av ) .

’ — ne o n a who has ed all Vairagi (S ans . ) O the P th subdu Vairagi worldly desires . - — - Vairaj a loka S ee VI R AJ A LOKA .

1 5 2 Dicti o nary of Th eosophic al Term s

ana- a t a S a na in — v p r s h ( , the dweller the woods) The third a in o f a a a v st ge the life Br hm n , during which he de otes himself to meditation and the performance of religious

duties . — a a S a na 1 . . 2 . An ark or V r ( , surrounding) The superior a f a a f . . enclosure s pl ce of re uge 3 A symbol or m an . For a a ark a a V the V r , or , or, g in , the ehicle, simply

n . 0 . means M a . ii 3 4

Va rah a S a na a a — A n A in a ar ( , bo r) AVAT RA the form of bo ;

a a a v . specific lly, the third inc rn tion of Vishnu (a )

- — Va raba kalp a The present KALPA . — a na S a na a v 1 . . 2 . A or a . V r ( , co ering) Colour sound syll ble H i dfl a a a . a n s s 3 . C ste The four c stes of the ord ined by a are A K S H ATTR I YA VA I S H YA and M nu the BR HMAN , the , the , the S HUDRA (av ) . — a a S ana a A a a or a . V rsh ( , r in) p rticul r country l nd — Vartamana S a ns. I . v v . 2 . v . . . ( ) _ Re ol ing Mo ing 3 Existing

4 . Being present .

a na S a na All- a - a of t V ru ( , the embr cer) Origin lly one the hree “ of H indfis a ea and highest deities the , the M ker of H ven ” V a G d f a a a a o o a . E rth , run l ter bec me the the W ters He (or It) m ay be considered as the Ruler o f the water a o r a a as a element ls, , bstr ctly , the principle perv ding the A p As- a ve of KAM I C TATTVA ; hence, lso , the objecti side the

world . — a ana S a na a in 1 . A e a . 2 . V s ( , biding ) posture for m dit tion a e The latent ment l impr ssion from past good or evil actions .

a . 3 . Desire ; att chment to

S a na a a — ne f Vas hita ( , f scin tion) The power of hypnotising o o

the eight VI B H UTAS .

— n al — - vasu Vishnu (as abiding i l beings) S ee VASU DEVA .

- — H indfis : S Vasu deva With the I . The upreme as the soul a as th A A ofthe universe . 2 . Krishn e VAT RA ofVishnu .

- ata S a na VA v . v ( , the wind) YU (a ) — i u a ns I . a r and and e Vay (S . ) The wind th ir personified

ava a . a o f V . principle, P n Y yu is one the edic Trinity 2 a a at o of . Th t TATTVA which forms the m nifest i n the Third Logos on the BUDDHIC PLANE . 3 . The Fire Deity that “ ” ee A . . n e of five a o r m anifests as air. S GNI 4 O the irs Dic ti onary o f Th eosophic al Te rm s 1 5 3

- A A o f viz . A P life principles the body, PR NA , A NA, SAM NA, A an d A UD NA, VY NA “ are two o f a I P afic hikrita- a There kinds V yu ( ) v yu , ‘ ’ a air or as air of molecul r , compound g , like the the ’ a and 2 a -tanmatra a air tmosphere ( ) V yu , tomic , ”

a as a ofthe a of . element ry , the substr te sens tion touch — g Tacoa R eview . - — Vatyn tanmatra S ee VAYU . — n 1 . m e a S a a S t . c o V d ( , knowledge) The Hindu crip ure It R I G- a - prises the VEDA (the most ncient) , the YAJUR VEDA , A - nd H V - S a A R T AR A . the MA VEDA, the more modern VEDA a ha s two a S A and E ch VEDA portions , AMHIT , the MANTRAS , a A a S U BR HMANA or ceremoni l exposition , both being HR TI

. A . or R a ee 2 . Divine evel tion S VED NTA Truth . “ a r By the Ved s no books a e meant . They mean the accumul ated treasury of spiritual la ws discovered by ' ” ifl r different persons in d e ent times . — f Vedana One o the Buddhist SKANDHAS (av ) . e anta S a na V or d — of V d ( , the end of the EDA, knowle ge) One a H in dfiism i the six gre t systems of , compr sing three schools , and V I S H I S H TH ADV I V A TA . the AD AITA, the DVAITA, the (a S A a v a Following the NKHYA to ery gre t extent, it seek s a further cause of the m anifested universe beyond the dual

- . PURUSHA PRAKRITI This it finds in Deity (BRAHMAN) , w a one S hich , ccording to the ADVAITA, is with the very elf i m an a n a a . , but , ccording to the DVAITA, distinct Re lity a a V asa and h s The system is s id to h ve been founded by y , a a a a a a as its gre test exponent S h nk r ch rya . — . S e . 2 e a T h e 1 e . U a a . V d s , VEDA The p nish ds

- Vedism Orthodox Brahmanism . — S a na a a 1 . . 2 A Vega ( , git tion, hurry) Impetus ; velocity .

sudden change o f mind or feeling .

L t — v o Verbum ( a . ) The Word (a ) ; the L c os.

- S a ns . An a Vetala . ( ) ELEMENTAL, SPOOK , or v mpire - — a v S a na v 1 . 2 Vib h a . . su ( , gi ing forth light) The sun The a a moon . 3 . The fire th t brings bout the dissolution of a

world or universe . - — s . va a t Vi bhu (S a n ) To per de ; to be m nifes ed .

- S a na a A n a a an Vi b hfiti ( , gre t power) extr ordin ry d occult a of power over n ture . Eight these powers (SIDDHIS) are

m entI oned in H indtl viz . A P R AP T I P R A books , NIMAN , , KAM YA L A GH I M A I S H I TA V A S H I TA and A A , , MAHIMA, , , K M

VASAYI TA (aa. vv. 1 54 Dicti onary of Th eosophical Term s

- Vi c a a S a na reflec tion — a a h r ( , ) Discrimin tion ; contempl Vi-c a h rana } tion . Ever-present reflection on the why and wherefore o f - i . H A V th ngs B GA AN DAs.

Vi- e a-muk ta S a na a M UKTA —A d h ( , without body) DHARMA A K YA (a. v - — Vi deha-mukti A NIRVANIC state where there is no further

need for incarnation .

i a na — f a a S o a . V dy ( , knowledge) Methods tt ining the Wisdom A S ecret Doctrine are of viz . ccording to the there four these, Y A- A UH YA- A A . v. v G v AJNA VIDY (a ) MAH VIDY (a ) , VIDY (a ) , and ATMA-VIDYA; but it is only the last which c an throw final and absolute light upon the teachings of the three first n amed S D 2 i 1 . , . 9

i a- evi S a na a — of e V dy d ( , the goddess of le rning) One the sixt en

goddesses of the Jains .

i a- a a — or V dy dh r With the Buddhists, PITRIS GENII , correspond o f ing somewha t to the GANDHARVAS the Hindus . Inferior deities inhabiting the astral sphere between a n are and the e rth a d ether ; they cunning mischievous , ” — /zeoso ki a l r a . T c lossa and intelligent Element ls p G y. — Vidyamana (S a na ) Being in existence . — Vi-gfiana and its compounds S ee VI J NAN A and its c om pounds —B i Vij am JAM (av ) .

- — 1 . th V dantins S a ns . e e Vi j fiana l ( , discerning) With , the - Vi fianam a . a j i underst nding ; the mind Cosmic lly, the 1 2 . a or a o mental plane . Discrimin tive intellectu l kn wledge

as distinct from Divine Wisdom . “ Vi nanam h a a a e o f all j , w ich re lises the sep r t ness nanam a outer objects , becomes j , the wisdom th t knows ” — A E . the One . NNIE B SANT — Vi-j fiana-kaya A n adept with sheath answering to the intel

lectual worlds . — - S a na a of a hana m aya ( , m de underst nding) The intel 2 lectual mind objectivised .

1 “ T ere are o ev er so e wh o o refer to rans a e is or as ra h , h w , m w uld p t l t th w d t l ” o r s i o d p yc h c w rl . 2 S ee a nte.

1 5 6 Dicti onary o f Th eosophical Term s

- - a n . I A n o f h S s . a o f t Vi shaya ( ) object sense . E ch e five h as VI S H AYA a a senses its proper , which g in correspond to the ir a a and a . 2 . five elements , ether, , fire, w ter, e rth The l objective universe al th at stands in opposition to the ego.

- — Vi e a S a a . I n a a sh sh peci lity ; peculi rity the Ny y philosophy , a ff in ea DR AVYA S the essenti l di erence ch of the nine . - — Vishishth advaita S ee VAISHNAVA .

n S a na all— va - M a as S Vish u ( , per ding) y be considered the econd 1 H indfi . e Person o fthe Trinity S e TRIMURTI . “ in v The life which is e erything, the life which per m eates a a of v , which sust ins, the found tion the uni erse A ll- va a is Vishnu , the Per der, the sust ining life of ” — Go d. A NNIE BESANT . I n and the VEDAS, Vishnu is often identified with the sun , ,

as a A a a a a. the F ther of the dity s , becomes identic l with Br hm has a a a ten a a viz He , ccording to the Br hm ns , inc rn tions, U VAR AH A a MATSYA, the fish K RMA , the tortoise ; , the bo r m an - VAM AN A a P A R AS H U NARASINHA , the lion , the dw rf ; A R a a axe R A - o f R MA , m with the ; MA CHANDRA , the hero the R A A and K AL K i h as to M YANA ; BUDDHA , KRISHNA, , who yet

a . A appe r S ee BRAHM .

Vis huddha S a na — Y O Gis ( , pure) With the , the fifth LOTUS ,

or a . CHAKRA, g nglionic centre

- — H Vishuddhi c hakra S ee VI S H UDD A . — V t S a na v a edan ins : 1 . Vis hv a ( , the uni ers l) With the The - 2 f ivA a . A n a o life centre for the physic l body . spect J , the - a n . life principle . 3 . The waking st te o the physica l plane

- — Vis hv a o tri S a na v o f U 1 . . g p ( , Preser er the niverse) Vishnu

2 a . . Indr

- - — Vis hva a m a S a na All a 1 . I n V a k r ( , the Cre tor) the EDAS, Vis hva-karm an personification of the Creative Power as

a in a a a a . 2 o r reve led n ture ; Pr j p ti . The sun , the third of

a . S ee R T H E S . his , seven mystic r ys AYS , EVEN

Vishv a-na a S a na all all r ( , belonging to , common to men) God f A 2 1 . I n o . . a the VEDAS , the Fire ; gni The fire th t constitutes the Divine Life in the cosmic and microcosmic

systems . “ Vaishvanara is the living m agnetic fire that a a a perv des the m nifested S ol r S ystem . It is the most objective (though to us the reverse) and ever-present

1 S ee Gita viii , . 3 . Dicti o nary o f Th eoso phical Term s 1 57

aspect of the O ne Life for it is the Vital Principle .

D . S . . 2 . , ii 3 5

A n a ff f A . 3 . tomic di erentiation o MUL PRAKRITI “ Vishvanara is not merely the m anifested objective o on e a a w rld , but the physic l b sis from which the whole ”— W R . v a T . S O objecti e world st rts into existence . UBBA

. S or e as 4 The Cosmic elf, Life , Consciousn ss , exercised

as th e a . a upon , or expressed in , physic l world . 5 The hum n S I VATM A as a elf, the j , expressed in the physic l body .

Vishv a-rfi S a na a all — U v a a p a ( , t king forms) ni ers l subst nce ’ Vishnu s body as th at through which life is expressed . - — Vis hva ri S a na a the U v a a. s j ( , cre ting ni erse) Br hm

Vish v atm S a na S of U v — v a ( , the pirit the ni erse) The Di ine M I Consciousness of the A T C World . — Vishv a-trya rc h as The fourth ofthe seven mystic rays of the R H E . S ee T S . sun AYS , EVEN ’ sa w A11 —S va ( : the ord Of ) hi Vigliggghgara i L

- — Vis his hth advaita S ee VAISHNAVA .

Vi- o a S a na o — sh k ( , free from sorr w) One of the eight SIDDHIS e e and all infirmities x mption from sorrow .

- — Vi éuddha S ee V I S H UDDH A .

an — Visva d its compounds S ee VI S H VA and its compounds .

i — V I A M V svatm a S ee S H V T A .

- S a — Vi ta a ns . o f v Vedantin l ( ) The sixth the se en hells of the .

a a off When this is re ched , the Higher bre ks entirely ”

a . 6 from the Lower the Chord is sn pped iii . 5 9 . V or a B H UVA H ITALA corresponds to, is in ntithesis with ,

. S ee LOKA TALA .

i - — T he V tala l oka world o fVITALA (av ) .

Vi-v a ta S a na — a r ( , turning round) Ch nging form ; hence, the a r phenomen l o unreal . “ A a a of air a n tm is th t which ether, , fire, w ter, a d ” - a a r VI H AM T 1 . e rth e the VA R T A S . B A

Vivasv at S a na th e a — S a a ( , brilli nt one) ury ; Vedic Deity a as extern lised the sun .

- S a ns — Vi v at . Vedantins f ( ) With the , the centre o life o r o a consci usness for the physic l world . 1 5 8 Dicti onary of Th eosophical Term s

Vi- e a S a na a — a V k ( , discrimin tion) Discrimin tion between the a and a and re l the unre l , between truth lies, between spirit and a a and a m tter, between the etern l tr nsitory ; the process of the mind that differenti ates between the experiences of a an the person lity d stores them up as wisdom . It is the ” a of a a a v first st ge the Prob tion ry P th (a ) . “ The very first step in the path of occultism is a R a and U a the discrimin tion between the e l the nre l , S a and an the ubst nce the Phenomenon , the cognition d the realis ation of the self in m an as the o ne “ a H re lity in the midst of shifting surroundings . T E

DREAMER .

i - fi K n wl V veka j fiana o edge begotten ofdiscrimination .

- - iv e a adavi S a na a in a R eflec tion . V k p ( , discrimin ting his w lk) - — S a ns 1 . 2 i S a a . . a V o . y ga ( . ) ep r tion ; disjunction De th

S an a 1 A - ata a . Vr ( , nything enclosed) self imposed rite , - va or vow. 2 . . obser nce, Will power

- — v a o a or vow Vrata Charana Obser ing religious blig tion . — Vrata-s natak a A Brahm an who has finished the BRAHMA H A i C R or student stage . - — Vrih as p ati BRIHASPATI (av ) .

V i r S a na an o — e of a and rt a ( , obstruct r) The Pow r d rkness

drought .

— A or f S a na a v 1 . a o . Vritti ( , cti ity) st te condition ( the mind) 2 - a . The wave like motion imparted to the CHITTA by imp cts

from without . Through this we become conscious of the

extern al world .

a a a a v ittis Yog is restr ining chitt from t king r .

P AT A NJ AL I .

V -a ta S a na a — I n sa a f y k ( , m nifested) the nkhy system , di fer en tiated and a a a conditioned m tter ; m nifested subst nce, in - K contradistinction to M OL A P R A KR I TI or A VYA TA .

- S a na av a a -A a a Vyak ta rfip a ( , h ing m nifested form) m nifest

tion of Vishnu .

- — fi a a or - f Vy ana (S a ns . ) One of the ve vit l irs life principles o h t e viz . a a a a a body, th t which m int ins the gener l function l

e A . equilibrium . S e S AM NA “ ‘ It is brought into play when doing works o f ’ — Tkeoso /zica l R eview . strength . p

- S a na a — s a Vy ap ti ( , perme tion) The pre ence of principle in its

as in U . objective, Deity the niverse

1 60 Dicti onary of Th eoso phic al Term s

o T h e — a W rd , The m nifested LOGOS (a. sound being the first A property of KASHA , the unmanifested . — T he esoteric meaning of the word G S speech — LO O or o in W rd , Verbum is the rendering objective ex ” in as a a a . pression , photogr ph , of the conce led thought — S . D. . 2 8. , ii

’ — K N DAL I i World s M other The U N . But let the fiery power retire into the inmost a a of a and a of ch mber, the ch mber the He rt, the bode ’ ”— . T/ze e o le the World s Mother Voic f fine S i nce.

fi v . Y ag a , correctlyYAJNA (a ) — fi S a na a a a A a . I . ve Y aj fia ( , s crifici l devotion) s crifice The “ ” - n fi S ee A daily s acrifices of the twice born H i d s. MAH

a. . 2 S a a YAJNAS . crifice personified ; Vishnu ; Br hm

- — a a Y aj fia diksha Initi tion into the s crificial rites .

Y a fia- t a S a na a a a — e j su r ( , the s crifici l thre d) The link b tween m n n the a a d his God.

a na-v a a a S ana a as a a — in his Y j r b ( , the s crifice bo r) Vishnu

third descent . — Y aj fia -v idya The method ofg aining wisdom by the due ob ser vance ofritu alistic rites . S ee VIDYA.

S a na — A a o f a a. a Y ksh ( , ghost) minor DEVA or element l the h ar re re . I n H indfi Yak s as e ASTRAL world mythology, the p

as a a on v a o f a . sented the ttend nts Ku er , the god we lth - — Yaksha loka The place of the Yak shas (av ) .

am a S a na a . a a Y ( , restr ining) I Restr int ; purific tion by the I o f a practice of the YAMAS (av ) . It S the first the eight st ges Pitri ati o f 2 . I n Of YOGA (a. the VEDAS , p , the Lord “ Death and Judge of m en ; the Hindu Pluto . 3 . The - 1 personified Third Root race . - — - Yam a lok a KAMA LOKA (av ) .

am a S a na — a : v Y s ( ) The five mor l duties bene olence, honesty ,

a and . truth , ch stity , disinterestedness

S a n a a a — I n a A v Y é na ( , ro d) Buddhism , V HAN or ehicle ; the

vehicle by which knowledge is attained .

3 m a a s . M e . Bl v t ky Dic tio nary of Th eosophical Term s 1 6 1

Yétané S a na ff o — A A ( , the su ering b dy) The STR L BODY is so called on its rearrangement after its withdrawal from the

ETHERIC .

— — e A A Yétané kaya S e Y TAN .

a n — I AK a av S . 2 . R Vat S a . us ( , tr eller) orcery Demons ;

S H AS AS . o a a a a 3 . Es teric lly, the nim l p ssions . — Y edhidah (fl ew The spiritual soul BUDDHI . Yesud A Kabalistic term for the third globe of a planetary Y ez ud ch ain ; th at from which the lowest (or most

objective) globe proceeds .

- — “ ‘ Y gg dras il The Nors e symbol for the Tree o f Life (q . A S H VATT A ) .

S a na — A o of ea ( , union) w rd wide m ning ; it is applied by the Hindus to almost any system by means of which it is believed the hum an soul (JIVATMA) m ay a a o A A a - and a a o em ncip te itself fr m the M Y of e rth life, tt in t a a a n uni on with Ishvar or the Univers l Spirit . The w ys a d

a are of a . o ne me ns of such union two m in orders In the , - v v a HATHA YOGA (a ) , the de otee seeks to tr nscend the physical by reducing his own lives to impotency ; in the - v a a an intensific a other, RAJA YOGA (a ) , the end is tt ined by tion of the consciousness by concentration and m editation . I n a of a a e are the pr ctice YOGA, gener lly, eight st g s — a i) I . re enumer ted by the Hind philosophers YAMA, - a a a . 2 . N I a . str int ; forbe r nce YAMA, religious Observ nces - A . A o . A of a 3 . SANA, p sture 4 . PR NA Y MA, control the bre th -A A A f 6. A . a o e . 5 PRATY H RA, restr int the sens s DH RAN ,

. A a a . a a ste dying the mind by concentr tion 7 D HY NA , bstr ct

a . 8. S A e a a . S ee contempl tion AM DHI , cst tic medit tion YOGA P PHILOSO HY .

- S a n f -DA I VI P R AKR I T I o a m a a a e o . Y g y ( , the r sult YOGA)

- a na f t — I G a a midré. S o a . e Yog ( , the sleep medi tion) The r t A A 2 . Illusion personified ; MAH MAY . The sleep of Vishnu of a a t of P R L AY (or Br hm ) a the end a YUGA A A . - — f Yoga tattva The principle o YOGA . — Yoga Philosophy One of the six Hindu systems for the

t of . A s v P atan ali a grow h the soul gi en forth by j , it is a of Sa a v e deistic interpret tion the nkhy (a ) ; inde d , it is a often considered to be but a subdivision of th t system . a a on a But while the Yog l ys stress religious pr ctices, with h u n ir the Sfink ya wisdom is the s mmum bon m . S Edwin I I 1 62 Dicti onary of Th eosophical Term s

Arnold translates a passage from the B fiaga va d Gita bearing on this po int thus There b e two paths S o two o hown to this w rld ; schools of wisd m . First ’ The Sankhya s which doth save in way ofworks e eas Y6 Pr scribed by r on ; next, the g, which bids A a a a tt in by medit tion , spiritu lly ; ” Yet ar n these e o e .

- — Yoga rfidh a Rising by YOGA . “ a o arfidha a o a to b e For Muni, who is y g , cti n is s id h — t it . e ea . a m ns G , vi . 3 - — Yoga samadhi The deep meditation of the w e t. — Yogasana The posture for th e YOGA m editation .

o a- a in S a na a a ee — a a o e e Y g sh y ( , h lf sl p) P rtly bs rb d m di

tation . — o a S on Of S ee S . Y g , s ONS OF YOGA

Wl f edge o Y GA . Ygggz iilya O — Y ogesh a (S a na ) A m aster ofY OGA S hiva. — Y o eshvara S a na o o a a . g ( , the L rd of Y g ) Krishn Yogi o a nS Wh o (S . One o practises Y GA Y0gln O e are va a and of o i and Th re rious gr des kinds y g s , in

‘ India th e term has now become a generic name to ”— T o lz . designate every kind of ascetic . K ey to heos p y

S a na — a a or o Yoni ( , the womb) The fem le ph llic symbol p wer in

a e an va . o e n ture, repr sented by o l It is w rshipp d by the

S h aktis . - — Yoni gu na A quality of th e primal state .

- — - Yoni muk ta Released from re birth . — A t a S a na a e a Ah a e or e . o Yug ( , gen r tion) g cycl ccording A A our o v the MAH BH RATA, evoluti n is di ided into four YUGAS , each of these YUGAS being preceded by a period called its S A v and o a e e of e a ANDHY (a ) , foll wed by noth r p riod qu l A are n length called its S AN DH YAN SA . The four YUG S know as 1 “ KR I TA- a a S - v or YUGA , c lled lso ATYA YUGA (a ) , The ” G A e as n ofthe a olden g , l ti g until the middle Third R ce — A A and S AN DH YAN SA a o of with its S NDHY , peri d 2 a I , 7 ye rs .

APPENDI$

' ' E nglzs/z E auzva lenta HUMAN PRINCIPLES

. a o or . Physischer Leib Physic l b dy, Dense body

A etherleib e e r or a o . S ee , Oder L b ns Ethe ic body, Vit l b dy leib . ETHERIC DOUBLE .

A a e S e A a o o . S ee str ll ib, Oder elen str l b dy, or Desire b dy A - U . leib . K MA R PA I c rr. E G O . S ee E GO .

E m . findun sseele . a or e p g Emotion l soul, Fe ling soul - KAMA MANAS . V rs l ee e tandesseele . a a R a o . S R tion l soul , or e soning s u A - K MA MANAS . - B wu i u. e stse nsseele . S o r S o elf conscious soul , entient s l - S ee KAMA MANAS . i t l “ - S e s lit. S G se b st. Human S pirit ( pirit elf

a a S ee . Higher M n s . MANAS - . S v . Lebensgeist Life pirit , Buddhi (a ) “ lit S - M an Geistesmensch . Divine S pirit ( . pirit

Atma (av ) .

S UBDIVISIONS OF THE A STRAL OR DESIRE WORLD

1 n L ow s . . Region der Begierden Region of Passion a d De ire

glut .

2 . R egion der fiiessenden R egion of Impressionabili ty . z R ei barkeit .

3 . Region dc r Wunsche . Region of Wishes .

i and ff . 4 . Reg on von Lust und Region of Interest Indi erence

Unlust . - 5 . Region des Seelen Region o fS oul Light .

lichtes . - 6. Region der tatigen Region ofActive S oul Powers . l n S ee e krafte. - 7 . Region des S eelen Region of Soul Life .

lebens .

URG K . $ 1 1m m UV N B I LL A ND L T D. , E DI ND