Ae - Aj


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List of Title Abbreviations (in alphabetical order)

SD INDEX Aeaea, Ulysses & Circe on isle of II 769n

TG Aebel-Zivo (Gn.). The Metatron or anointed spirit with the Nazarene Gnostics; the same as the angel Gabriel.

SD INDEX Aed-en (Eden) II 42n

SD INDEX AEIOV, first five races II 458

SD INDEX Aelian(us), Claudius

----- De natura animalium
dragon's inner nature II 355
----- Varia historia
Aeschylus II 419n
Theophrastus [Theopompus] ref II 371, 760

SD INDEX Aeloim, Les. See Lacour, P.

SD INDEX Aeneas, Apollo uses astral double of II 771

SD INDEX Aeneid. See Virgil

TG Aeolus (Gr.). The god who, according to Hesiod, binds and looses the winds; the king of storms and winds. A king of Aeolia, the inventor of sails and a great astronomer, and therefore deified by posterity.

SD INDEX Aeolus, & the winds I 466

TG Aeon or Aeons (Gr.). Periods of time; emanations proceeding from the divine essence, and celestial beings; genii and angels with the Gnostics.

WGa Aeons, periods of time of such duration as to be incomprehensible; also celestial beings.

SD INDEX Aeon(s), Aion (Gnos). See also Angels

androgyne or sixth & seventh II 458
angelic beings & periods I 416
angels create 365 of I 350
beginning of I 612
Christ, Michael, chief of I 195n
emanation of dual II 569n
eternal & immutable I 63; II 488
everything created thru I 349
First Logos I 351
intermediate, & creation II 488
Lord of the Genii I 195
manus & I 442
Mikael first of II 381
motion during kalpas or I 116
rebellious, in Pistis Sophia II 604
sliding down of I 416-17
time oldest of, (Protogonos) II 490 &n
wrongly equated w Adam I 642n

SD INDEX Aerobes

first round devourers & I 258
live on "dead" tissues I 249n
men & animals swarming w I 260-1

SD INDEX Aerolites, Arago demonstrated II 784n

SD INDEX Aeronautics II 426-8

SD INDEX Aesar, Etruscan & Irish god II 114

SD INDEX Aeschylus

Father Bathybius & II 674
initiate II 419n, 524 &n
not understood by moderns II 524n
Prometheus older than Hellenes II 413
sacrilege of II 419
----- Prometheus Bound
Atlas supports the heavens II 763
dual character of myth II 523
karma-nemesis I 642-3
mindless, senseless man II 411
miserable state of humanity II 522
story summarized II 414
tortures of Prometheus II 412-13
trilogy of, lost II 414
untainted mind heaven's gift II 413
variously quoted II 411-22, 521-4
----- Seven Against Thebes
fourth generation heroes II 271

SD INDEX Aesculapius. See Asklepios

TG Aesir (Scand.). The same as Ases, the creative Forces personified. The gods who created the black dwarfs or the Elves of Darkness in Asgard. The divine Aesir, the Ases are the Elves of Light. An allegory bringing together darkness which comes from light, and matter born of spirit.

MO Aesir [[Norse]] (ay-seer) [gods] Active deities. See Ase

SD INDEX Aesir, Aeser, Ases (Norse)

create world fr Ymir II 97
dhyani-chohans or I 427
drove Turanian dwarfs north II 754
Odin father of I 427
parallels in other religions II 97
purified by fire II 99
ruled world preceding ours II 97
twelve, in Edda II 27
war w frost giants II 386

TG Aether (Gr.). With the ancients the divine luminiferous substance which pervades the whole universe, the "garment" of the Supreme Deity, Zeus, or Jupiter. With the moderns, AEther, for the meaning of which in physics and chemistry see Webster's Dictionary or any other. In esotericism ether is the third principle of the Kosmic Septenary; the Earth being the lowest, then the Astral Light, Ether and Akasa (phonetically akasha) the highest.

KT Aether (Gr.) With the Ancients, the Divine luminiferous substance which pervades the whole universe; the "garment" of the Supreme Deity, Zeus, or Jupiter. With the Moderns, Ether, for the meaning of which, in physics and chemistry, see Webster's Dictionary, or some other. In Esotericism, AEther is the third principle of the Kosmic Septenary, matter (earth) being the lowest, and Akasa, the highest.

WGa Aether, same as Ether. The great luminiferous substance throughout the whole universe. Astral Light, Akasa, and the like are forms of Aether.

SD INDEX Aether I 330-2, 527 &nn. See also Akasa, Daiviprakriti, Elements, Ether, Protyle

akasa & I 76, 296n, 332, 343-4, 485; II 511 &n
on another plane I 487, 488n
astral light shadow of I 341
born of Erebos & Nux I 110
divine Idea moves the, (Plato) I 365
ether of science & I 13, 332, 460, 485-8, 508, 536
Father, (Plato) I 465
Father-Mother I 13, 76
fire &, or mind-consciousness I 216
fire in its purest form I 87
Fohat son of II 400n
four elements & I 141, 347, 460, 464
Homer silent re I 426
Lucretius re I 485-6
Magnes I 344
Magnus I 331
material, psychic, spiritual I 508
no, no sound I 536
Osiris, Zeus-Zen as II 130
Pater omnipotens I 331
personified as a god I 141
primordial chaos, creation & I 332
quintessence of energy I 508
seven principles of I 536
solar fire, Aith-ur or I 527
Spiller's incorporeal substance I 508
unseen space & veil of deity I 343

SD INDEX Aethereal Winds, impregnate divine egg I 365, 461

SD INDEX Aethiopians. See also Ethiopians

brought fr Indus to Nile II 418
Eastern, & pyramids II 429
one of three fifth race types II 471n

SD INDEX Aethiops, Ethiops River II 417-18

SD INDEX Aetna. See Mt Aetna

TG Aethrobacy (Gr.). Lit., walking on, or being lifted into the air with no visible agent at work; "levitation".
It may be conscious or unconscious; in the one case it is magic, in the other either disease or a power which requires a few words of elucidation. We know that the earth is a magnetic body; in fact, as some scientists have found, and as Paracelsus affirmed some 300 years ago, it is one vast magnet. It is charged with one form of electricity -- let us call it positive -- which it evolves continuously by spontaneous action, in its interior or centre of motion. Human bodies, in common with all other forms of matter, are charged with the opposite form of electricity, the negative. That is to say, organic or inorganic bodies, if left to themselves will constantly and involuntarily charge themselves with and evolve the form of electricity opposite to that of the earth itself. Now, what is weight? Simply the attraction of the earth. "Without the attraction of the earth you would have no weight", says Professor Stewart; "and if you had an earth twice as heavy as this, you would have double the attraction". How then, can we get rid of this attraction? According to the electrical law above stated, there is an attraction between our planet and the organisms upon it, which keeps them upon the surface of the globe. But the law of gravitation has been counteracted in many instances, by levitation of persons and inanimate objects. How account for this? The condition of our physical systems, say theurgic philosophers, is largely dependent upon the action of our will. If well-regulated, it can produce "miracles"; among others a change of this electrical polarity from negative to positive; the man's relations with the earth-magnet would then become repellent, and "gravity" for him would have ceased to exist. It would then be as natural for him to rush into the air until the repellent force had exhausted itself, as, before, it had been for him to remain upon the ground. The altitude of his levitation would be measured by his ability, greater or less, to charge his body with positive electricity. This control over the physical forces once obtained, alteration of his levity or gravity would be as easy as breathing. (See Isis Unveiled, Vol. I., page xxiii.)

IU Aethrobacy, is the Greek name for walking or being lifted in the air; levitation, so-called, among modern spiritualists. It may be either conscious or unconscious; in the one case, it is magic; in the other, either disease or a power which requires a few words of elucidation.
A symbolical explanation of aethrobacy is given in an old Syriac manuscript which was translated in the fifteenth century by one Malchus, an alchemist. In connection with the case of Simon Magus, one passage reads thus:

"Simon, laying his face upon the ground, whispered in her ear, 'O mother Earth, give me, I pray thee, some of thy breath; and I will give thee mine; let me loose, O mother, that I may carry thy words to the stars, and I will return faithfully to thee after a while.' And the Earth strengthening her status, none to her detriment, sent her genius to breathe of her breath on Simon, while he breathed on her; and the stars rejoiced to be visited by the mighty One."

The starting-point here is the recognized electro-chemical principle that bodies similarly electrified repel each other, while those differently electrified mutually attract. "The most elementary knowledge of chemistry," says Professor Cooke, "shows that, while radicals of opposite natures combine most eagerly together, two metals, or two closely-allied metalloids, show but little affinity for each other."
The earth is a magnetic body; in fact, as some scientists have found, it is one vast magnet, as Paracelsus affirmed some 300 years ago. It is charged with one form of electricity -- let us call it positive -- which it evolves continuously by spontaneous action, in its interior or centre of motion. Human bodies, in common with all other forms of matter, are charged with the opposite form of electricity -- negative. That is to say, organic or inorganic bodies, if left to themselves will constantly and involuntarily charge themselves with, and evolve the form of electricity opposed to that of the earth itself. Now, what is weight? Simply the attraction of the earth. "Without the attractions of the earth you would have no weight," says Professor Stewart, "and if you had an earth twice as heavy as this you would have double the attraction." ["The Sun and the Earth."] How then, can we get rid of this attraction? According to the electrical law above stated, there is an attraction between our planet and the organisms upon it, which holds them upon the surface of the ground. But the law of gravitation has been counteracted in many instances, by levitations of persons and inanimate objects; how account for this? The condition of our physical systems, say theurgic philosophers, is largely dependent upon the action of our will. If well-regulated, it can produce "miracles;" among others a change of this electrical polarity from negative to positive; the man's relations with the earth-magnet would then become repellent, and "gravity" for him would have ceased to exist. It would then be as natural for him to rush into the air until the repellent force had exhausted itself, as, before, it had been for him to remain upon the ground. The altitude of his levitation would be measured by his ability, greater or less, to charge his body with positive electricity. This control over the physical forces once obtained, alteration of his levity or gravity would be as easy as breathing.
The study of nervous diseases has established that even in ordinary somnambulism, as well as in mesmerized somnambulists, the weight of the body seems to be diminished. Professor Perty mentions a somnambulist, Koehler, who when in the water could not sink, but floated. The seeress of Prevorst rose to the surface of the bath and could not be kept seated in it. He speaks of Anna Fleischer, who being subject to epileptic fits, was often seen by the Superintendent to rise in the air; and was once, in the presence of two trustworthy witnesses (two deans) and others, raised two and a half yards from her bed in a horizontal position. The similar case of Margaret Rule is cited by Upham in his History of Salem Witchcraft. "In ecstatic subjects," adds Professor Perty, "the rising in the air occurs much more frequently than with somnambulists. We are so accustomed to consider gravitation as being a something absolute and unalterable, that the idea of a complete or partial rising in opposition to it seems inadmissible; nevertheless, there are phenomena in which, by means of material forces, gravitation is overcome. In several diseases -- as, for instance, nervous fever -- the weight of the human body seems to be increased, but in all ecstatic conditions to be diminished. And there may, likewise, be other forces than material ones which can counteract this power."
A Madrid journal, El Criterio Espiritista, of a recent date, reports the case of a young peasant girl near Santiago, which possesses a peculiar interest in this connection. "Two bars of magnetized iron held over her horizontally, half a metre distant, was sufficient to suspend her body in the air."
Were our physicians to experiment on such levitated subjects, it would be found that they are strongly charged with a similar form of electricity to that of the spot, which, according to the law of gravitation, ought to attract them, or rather prevent their levitation. And, if some physical nervous disorder, as well as spiritual ecstasy produce unconsciously to the subject the same effects, it proves that if this force in nature were properly studied, it could be regulated at will.

SD INDEX Affection, Devaki progenetrix of II 528

SD INDEX Affinity, Epicurus & Leucippus re I 2

SD INDEX Afghanistan, Afghans

Arabs fr II 200
older than Israelites II 200n
twelve tribes of I xxxiii; II 200n


appeared before Europe II 200, 368
Atlanteans fled to II 743-4
dolmens found in II 752
emerged in early Atlantis II 264, 368
European Neolithic plants fr II 739
future continents & II 404n
giants & dwarfs in II 754
Irish stones fr II 343
Lemurian portions of II 7
man originated in, (Darwinist) II 679-80
Neolithic man fr North II 716n
Nila Mountain symb in Western II 403n
North, joined by Atlantis to Venezuela II 791
Northwest, once part of Spain II 8n, 740, 793
not Atlantis or Lemuria II 263, 329
rose after Asia II 606n
serpent revered in II 209
South American fauna & II 792
submerged in third race II 327
tall, fair-skinned race in II 754

SD INDEX African(s) II 168. See also Negro

crossed into Europe II 740
effects of isolation upon II 425
giants, dwarfs among II 433n
karma of, savages II 168
large cranial capacity of II 168n
offshoots of Atlanteans II 716n, 740-1
races dolichocephalic II 193n
some, cannot be civilized II 421n
some, "were not ready" II 162
worshiped idols II 723

TG Afrits (Arab.). A name for native spirits regarded as devils by Mussulmen. Elementals much dreaded in Egypt.

SD INDEX Agadi (Akkad), capital of Sargon I 319n

SD INDEX Against Apion. See Josephus

SD INDEX Against Heresies. See Irenaeus

WG Agami, one of the three sorts of karma. (a, not; gami, going.) (See KARMA.)

TG Agapae (Gr.). Love Feasts; the early Christians kept such festivals in token of sympathy, love and mutual benevolence. It became necessary to abolish them as an institution, because of great abuse; Paul in his First Epistle to the Corinthians complains of misconduct at the feasts of the Christians. [W. W. W]

SD INDEX Agassiz, Jean Louis Rodolphe II 646

theosophists respect II 651
----- Principles of Zoology
budding among corals II 133
fauna evolves towards man II 170
man's multiple origins II 607n, 610-11

TG Agastya (Sk.). The name of a great Rishi, much revered in Southern India; the reputed author of hymns in the Rig Veda, and a great hero in the Ramayana. In Tamil literature he is credited with having been the first instructor of the Dravidians in science, religion and philosophy. It is also the name of the star "Canopus".

SD INDEX Agastya, Dattoli or II 232n

SD INDEX Agathai kai kakai dunameis (Gk). See also Appendix

Christ & Satan in Christianity II 497
good & evil forces [de Mirville] II 515

SD INDEXa agathai kai kakai dunameis II 497, 515 (Gk) "Good and evil forces."

TG Agathodaemon (Gr.). The beneficent, good Spirit as contrasted with the bad one, Kakodaemon. The "Brazen Serpent" of the Bible is the former; the flying serpents of fire are an aspect of Kakodaemon. The Ophites called Agathodaemon the Logos and Divine Wisdom, which in the Bacchanalian Mysteries was represented by a serpent erect on a pole.

SD INDEX Agathodaemon, Agathodaimon (Gnos)

anathematized II 377-8
became Adversary, Satan II 60
Chnouphis or Chnoubis is I 472-3; II 210 &n, 377
Chnumis II 518
Clement knew secret of II 280n
coiled within Tiphereth II 214
endowed w divine wisdom II 210, 377
Gnostic savior or Priapus II 458
good serpent or Logos I 410
good spirit I 344
guardian of deceased I 410
Hermes, Seth & II 362
Kakodaemon & I 412
king of Egypt II 366
Mercury as II 28
number seven hundred & II 518
Seraph, fiery serpent I 442

TG Agathon (Gr.). Plato's Supreme Deity. Lit., "The Good", our ALAYA, or "Universal Soul".

KT Agathon (Gr.) Plato's Supreme Deity, Lit. "the good." Our ALAYA or the Soul of the World.

SD INDEX Agathon, To Agathon (Gk) the Good

evil &, [de Mirville] II 515
intellectual quaternary & II 599
nous in close affinity w II 25

SD INDEX Age(s). See also Black Age; Brahma, Age of; Bronze Age; Cycle(s); Geological Periods; Golden Age; Ice Age; Iron Age; Kali-Yuga; Silver Age; Yugas

among the ancients II 66
Earth's II 47, 66, 154
four, (Opera et Dies, Hesiod) II 270-1
four, of man I 377; II 198, 321
Great I 203; II 77
greatest conceit of our I 133
man's II 148
of our globe II 149n, 154
prehistoric II 67
of pygmies II 715n
races often alluded to as II 270-1
seven, of man II 117, 312n
three occult II 52n

SD INDEX Age and Origin of Man. See Pfaff, Dr F.

TG Aged (Kab.). One of the Kabbalistic names for Sephira, called also the Crown, or Kether.

SD INDEX Aged, the, first-born Protogonos or II 703-4 &n

MO Ager [[Norse]] (ay-gear) [a titan or giant] Space: brewer of mead for the gods

SD INDEX Agglutinative Languages

spoken by some Atlanteans II 199
stage in language development II 662

TG Agla (Heb.). This Kabbalistic word is a talisman composed of the initials of the four words "Ateh Gibor Leolam Adonai", meaning "Thou art mighty for ever O Lord" MacGregor Mathers explains it thus: "A, the first; A, the last; G, the trinity in unity; L, the completion of the great work". [W. W. W]

MO Agnar [[Norse]] (ang-nar) Name of two early humanities; one was taught by Grimner (Odin)

SD INDEX Agneya (Skt), synonym of Krittika II 550

TG Agneyastra (Sk.). The fiery missiles or weapons used by the Gods in the exoteric Puranas and the Mahabharata; the magic weapons said to have been wielded by the adept-race (the fourth), the Atlanteans. This "weapon of fire" was given by Bharadwaja to Agnivesa, the son of Agni, and by him to Drona, though the Vishnu Purana contradicts this, saying that it was given by the sage Aurva to King Sagara, his chela. They are frequently mentioned in the Mahabharata and the Ramayana.

SD INDEX Agneyastra (Skt) fiery weapon. See also Ashtar Vidya

mentioned in Commentary II 427
not edged weapons II 629n
sevenfold, & seven priests II 630
Visvakarma fabricated II 559
Wilson, Bawa re II 427n

TG Agni (Sk.). The God of Fire in the Veda; the oldest and the most revered of Gods in India. He is one of the three great deities: Agni, Vayu and Surya, and also all the three, as he is the triple aspect of fire; in heaven as the Sun; in the atmosphere or air (Vayu), as Lightning; on earth, as ordinary Fire. Agni belonged to the earlier Vedic Trimurti before Vishnu was given a place of honour and before Brahma and Siva were invented.

WG Agni, name of a god; fire, especially fire from heaven; sometimes indirectly signifying Parabrahmam.

GH Agni The god of fire: one of the most important of the Vedic deities, to whom the greatest number of hymns are addressed, for he presides chiefly over the earth, and is regarded as the mediator between men and the gods, as protector of men and their homes, and as witness of all their actions. Fire is regarded in three phases: in heaven as the sun, in the air as lightning, and on earth as ordinary fire. Agni is represented as clothed in black, having smoke for his standard and head-piece, and carrying a flaming javelin; he has four hands and seven tongues, with which he licks up the butter used in sacrifices. His chariot is drawn by red horses; the seven winds form the wheels of his car, and he is followed by a ram. Esoterically Agni represents the divine essence present in every atom of the universe, the Celestial Fire; hence in its manifestations Agni is often used synonymously with the Adityas (q.v.) or our spiritual Pitris (q.v.). In this sense Fire is spoken of as the PRIMARY in the Stanzas of Dzyan: "The Spirit, beyond manifested Nature, is the fiery BREATH in its absolute Unity. In the manifested Universe, it is the Central Spiritual Sun, the electric Fire of all Life. In our System it is the visible Sun, the Spirit of Nature, the terrestrial god. And in, on, and around the Earth, the fiery Spirit thereof -- air, fluidic fire; water, liquid fire; Earth, solid fire. All is fire -- ignis, in its ultimate constitution, . . . the three Vedic chief gods are Agni (ignis), Vayu (q.v.), and Surya -- Fire, Air, and the Sun, three occult degrees of fire." (Secret Doctrine, II, p. 114) (Bhagavad-Gita, W. Q. Judge, p. 85)

SD INDEX Agni(s) (Skt) I 462; II 381-3. See also Element(s), Fire

Agnus Dei, or, (Kenealy) II 383
arani, pramantha &, (Vedas) II 101, 526-7
Aryan II 114
asura(s) in Rig-Veda II 92, 500
bhuranyu or II 520
dropped seed of Karttikeya II 550
Garuda mistaken for II 565
identical w elohim, cherubs II 85
ignis (Lat) fr II 101, 114
kama identified w II 176
Kasyapa & II 382
located in tail of tortoise II 549
maruts sons of, (Rig-Veda) II 613
Matarisvan associated w II 413-14n
one of forty-nine fires II 57n, 85
one of Vedic Trimurti I 90; II 114
seven friends, horses, heads of II 605
seven-rayed I 448
seventh tongue of black I 443
seven tongues of I 341
son of Lakshmi II 578
star in Ursa Minor II 612n
Vaisvanara name of II 311n

SD INDEX Agni Abhimanin (Skt), Brahma's son II 247, 521

TG Agni Bahu (Sk.). An ascetic son of Manu Swayambhuva, the "Self-born".

SD INDEX Agnibahu (Skt), son of Priyavrata II 369n

SD INDEX Agnibhu (Skt), Karttikeya called II 382n, 550, 619

TG Agni Bhuvah (Sk.). Lit., "born of fire", the term is applied to the four races of Kshatriyas (the second or warrior caste) whose ancestors are said to have sprung from fire. Agni Bhuvah is the son of Agni, the God of Fire; Agni Bhuvah being the same as Kartti-keya, the God of War. (See Sec. Doct., Vol. II., p. 550)

SD INDEX Agnibhuva. See Agnibhu

TG Agni Dhatu Samadhi (Sk.). A kind of contemplation in Yoga practice, when Kundalini is raised to the extreme and the infinitude appears as one sheet of fire. An ecstatic condition.

SD INDEX Agnidhra (Skt), divides Jambu-dvipa II 320

TG Agni Hotri (Sk.). The priests who served the Fire-God in Aryan antiquity. The term Agni Hotri is one that denotes oblation.

WG Agnihotri, a priest and invoker of fire. (agni, fire, especially fire from heaven; hotri, priest, offerer, invoker.)

SD INDEX Agnihotris (Skt), knew soma powers II 499

SD INDEX Agniputra (Skt), Titans-Prometheus-Kabirim II 363

TG Agni-ratha (Sk.). A "Fiery Vehicle" literally. A kind of flying machine. Spoken of in ancient works of magic in India and in the epic poems.

SD INDEX Agniratha (Skt), weapon fr flying vessel I 563

TG Agnishwattas (Sk.). A class of Pitris, the creators of the first ethereal race of men. Our solar ancestors as contrasted with the Barhishads, the "lunar" Pitris or ancestors, though otherwise explained in the Puranas.

WG Agnisvattas, gods of fire and air; one of the two kinds of Pitris, incorporeal, without even astral forms, who are fashioners of the inner man.

OG Agnishvatta(s) -- (Sanskrit) A compound of two words: agni, "fire"; shvatta, "tasted" or "sweetened," from svad, verb-root meaning "to taste" or "to sweeten." Therefore, literally one who has been delighted or sweetened by fire. A class of pitris: our solar ancestors as contrasted with the barhishads, our lunar ancestors.
The kumaras, agnishvattas, and manasaputras are three groups or aspects of the same beings: the kumaras represent the aspect of original spiritual purity untouched by gross elements of matter. The agnishvattas represent the aspect of their connection with the sun or solar spiritual fire. Having tasted or been "sweetened" by the spiritual fire -- the fire of intellectuality and spirituality -- they have been purified thereby. The manasaputras represent the aspect of intellectuality -- the functions of higher intellect.
The agnishvattas and manasaputras are two names for the same class or host of beings, and set forth or signify or represent two different aspects or activities of this one class of beings. Thus, for instance, a man may be said to be a kumara in his spiritual parts, an agnishvatta in his buddhic-manasic parts, and a manasaputra in his purely manasic aspect. Other beings could be called kumaras in their highest aspects, as for instance the beasts, but they are not imbodied agnishvattas or manasaputras.

The agnishvattas are the solar spiritual-intellectual parts of us, and therefore are our inner teachers. In preceding manvantaras, they had completed their evolution in the realms of physical matter, and when the evolution of lower beings had brought these latter to the proper state, the agnishvattas came to the rescue of these who had only the physical "creative fire," thus inspiring and enlightening these lower lunar pitris with spiritual and intellectual energies or "fires."
When this earth's planetary chain shall have reached the end of its seventh round, we, as then having completed the evolutionary course for this planetary chain, will leave this planetary chain as dhyan-chohans, agnishvattas; but the others now trailing along behind us -- the present beasts -- will be the lunar pitris of the next planetary chain to come.
While it is correct to say that these three names appertain to the same class of beings, nevertheless each name has its own significance in the occult teaching, which is why the three names are used with three distinct meanings. Imagine an unconscious god-spark beginning its evolution in any one solar or maha-manvantara. We may call it a kumara, a being of original spiritual purity, but with a destiny through karmic evolution connected with the realms of matter.
At the other end of the line, at the consummation of the evolution in this maha-manvantara, when the evolving entity has become a fully self-conscious god or divinity, its proper appellation then is agnishvatta, for it has been "sweetened" or purified by means of the working through it of the spiritual fires inherent in itself.
Now then, when such an agnishvatta assumes the role of a bringer of mind or of intellectual light to a lunar pitri which it overshadows and in which a ray from it incarnates, it then, although in its own realm an agnishvatta, functions as a manasaputra or child of mind or mahat. A brief analysis of the compound elements of these three names may be useful.
Kumara is from ku meaning "with difficulty" and mara meaning "mortal." The significance of the word therefore can be paraphrased as "mortal with difficulty," and the meaning usually given to it by Sanskrit scholars as "easily dying" is wholly exoteric and amusing, and doubtless arose from the fact that kumara is a word frequently used for child or boy, everybody knowing that young children "die easily." The idea therefore is that purely spiritual beings, although ultimately destined by evolution to pass through the realms of matter, become mortal, i.e., material, only with difficulty.
Agnishvatta has the meaning stated above, "delighted" or "pleased" or "sweetened," i.e., "purified" by fire -- which we may render in two ways: either as the fire of suffering and pain in material existence producing great fiber and strength of character, i.e., spirituality; or, perhaps still better from the standpoint of occultism, as signifying an entity or entities who have become one in essence through evolution with the aethery fire of spirit.
Manasaputra is a compound of two words: manasa, "mental" or "intellectual," from the word manas, "mind," and putra, "son" or "child," therefore a child of the cosmic mind -- a "mind-born son" as H. P. Blavatsky phrases it. (See also Pitris, Lunar Pitris)

SP Agnisvatta -- literally "tasted by fire," name of a class of pitr, father or progenitor.

SD INDEX Agnishvatta(s) (Skt) II 77-85

barhishads & II 77-9
completed egoic man II 79
fiery dragons or II 280n
fire-dhyanis, dhyani-chohans II 91-2
incarnated in third race II 91
-kumaras II 78, 361n
no astral body to project II 78-9
-pitris awakened man I 181; II 89, 280n, 525n
Prometheus or II 79, 411
saviors II 411-12
Sons of Fire I 86-7
triple set of II 89


SD INDEX Agni-Vishnu-Surya (Skt), source of seven planets or gods II 608

TG Agnoia (Gr.). "Divested of reason", lit., "irrationality", when speaking of the animal Soul. According to Plutarch, Pythagoras and Plato divided the human soul into two parts (the higher and lower manas) -- the rational or noetic and the irrational, or agnoia, sometimes written "annoia".

SD INDEX (H)agnos (Gk), Agni or, (Kenealy) II 383

TG Agnostic (Gr.). A word claimed by Mr. Huxley to have been coined by him to indicate one who believes nothing which cannot be demonstrated by the senses. The later schools of Agnosticism give more philosophical definitions of the term.

KT Agnostic. A word first used by Professor Huxley, to indicate one who believes nothing which cannot be demonstrated by the senses.

SD INDEX Agnostic(ism) II 589

Faraday more an, than materialist I 507
Janus-faced I 528n
de Quatrefages an II 645
Spencer an I 14
veiled materialism of I 327
Western psychology tends toward I 636

SD INDEX Agnus Dei (Lat) II 383

VS Agnyana (I 21) [[p. 7]] Agnyana is ignorance or non-wisdom the opposite of "Knowledge" gnyana.

TG Agra-Sandhani (Sk.). The "Assessors" or Recorders who read at the judgment of a disembodied Soul the record of its life in the heart of that "SOUL". The same almost as the Lipikas of the Secret Doctrine. (See Sec. Doct., Vol. I., p. 105.)

SD INDEX Agra-samdhani (Skt) I 105

SD INDEX Agriculture

Ceres taught man II 390
improved by Huschenk II 396
Kabiri taught man I 642n; II 364, 390
man instructed in, (Y-King) II 374
Osiris-Isis taught, (Basnage) II 366

SD INDEX Agrippa, Heinrich Cornelius I 611

John Trithemius & I 453n
MS on giants, shadows II 487

SD INDEX Agruerus (Phoen) II 142 &n

SD INDEX Ah (Pers), to be II 608

TG Agruerus A very ancient Phoenician god. The same as Saturn.

TG Aham (Sk.). "I", -- the basis of Ahankara, Self-hood.

SD INDEX Aham (Skt), "I" I 78, 453

SK Aham Brahmasmi. I am Brahman. (Aham -- I, Brahma -- the Universe's divinity, asmi -- am)

Aham asmi Parabrahma I am verily the Boundless Divine

SK Aham eva Parabrahma. I am verily the Boundless.

TG Ahan (Sk.). "Day", the Body of Brahma, in the Puranas.

TG Ahankara (Sk.). The conception of "I", Self-consciousness or Self-identity; the "I", the egotistical and mayavic principle in man, due to our ignorance which separates our "I" from the Universal ONE-SELF Personality, Egoism.

KT Ahankara (Sans.) The conception of "I," self-consciousness or self-identity; the "I," or egoistical and mayavic principle in man, due to our ignorance which separates our "I" from the Universal ONE-Self. Personality, egoism also.

VS Ahankara (III 14) [[p. 56]] Ahankarathe "I" or feeling of one's personality, the "I-am-ness."

FY Ahankara, personality; egoism; self identity; the fifth principle.

WG Ahamkara, egoism; that which within us says, "I am the actor, for me all this is being done"; in Sankhya philosophy, the third of the eight producers of creation. (Aham, I; kara, making: the making of self.)

OG Ahankara -- (Sanskrit) A compound word: aham, "I"; kara, "maker" or "doer," from the verb-root kri, "to do," "to make"; egoism, personality. The egoistical and mayavi principle in man, born of the ignorance or avidya which produces the notion of the "I" as being different from the universal One-Self.

GH Ahankara (or Ahamkara) Egoism, the sense of personality or 'I-am-I-ness': in its lower aspect in man it is the egoistical principle which produces the notion of the personal ego as being different from the Universal One-Self. Kosmically speaking, Ahankara is "that which first issues from 'Mahat' or divine mind; the first shadowy outline of Self-hood, for 'pure' Ahankara becomes 'passionate' and finally 'rudimental' (initial); . . ." (Secret Doctrine, I, pp. 452-3). (Compound aham, I; kara, doer, maker; from (The following word is derived from the verbal root:) kri to do. Bhagavad-Gita, W. Q. Judge, p. 53)

SKv Ahankara Egotism, the conception of 'I am I'; a compound of aham -- I, and kara derived from the verb-root kri -- to do, to make; hence that conception of self and of personality which tends to lead to selfishness. Before one can attain Buddhahood he must realize the unreality of this idea of a personal Ego, of Ahankara.

SP Ahankara [ahamkara, ahankara] -- egoism, literally "I-maker."

SD INDEX Ahamkara (Skt) egoism, "I-maker"

desires of, & our globe I 260
"I-am-ness" I 452
kama-rupa of II 241
leads to every error I 536n
Mahat, five tanmatras & I 256n; II 639
manas springs fr I 334
origin of elements II 616
-rupa, dhyani-chohans near to I 197
secret element in Vishnu Purana I 65-6
spread of, in kali-yuga II 614
triple aspect of I 335n, 452-3

SD INDEX A-hamsa, A-ham-sa. See also Hamsa

Brahma (neuter) is I 20
esoteric meaning of I 77-8; II 465

SD INDEX Aham-ship (egoism) I 75

SD INDEX Ahan (Skt) day II 58

SD INDEX Ahath (Heb) one (fem) I 129, 130n

PV Ahau "Lord." The reigning Regent of a Maya calendric cycle; the final day of the month. The Fourth Regent is equated with Hunahpu.

SD INDEX Ahaz, King, Isaiah addresses II 492

TG Aheie (Heb.). Existence. He who exists; corresponds to Kether and Macroprosopus.

SD INDEX Aher (Heb), fallen angels II 508

TG Ah-hi (Sensar), Ahi (Sk.), or Serpents. Dhyan Chohans. "Wise Serpents" or Dragons of Wisdom.

IN Ah-hi (Senzar) Dhyani-chohans, primordial seven logoi, the elohim, a class of celestial beings through which universal mind manifests.

SD INDEX Ah-hi. See also Ahi

dhyani-chohans, -buddhas I 37-8, 53

TG Ahi (Sk.). A serpent. A name of Vritra, the Vedic demon of drought.

SD INDEX Ahi (Skt) snake, serpent II 181-2n

-Vritra (Skt), Indra's battles w I 202; II 382, 384

SD INDEX Ahiye II 468. See Ehyeh

SD INDEXa 'Ahiye asher ahiye ['Ehyeh 'asher 'ehyeh] II 539 (Heb) "I am that I am."

SD INDEX Ahmed-ben-Yusouf Eltiphas. See Taifashi

SD INDEX A'hoor [Ahor] (Heb) II 538

FY Ahriman, the Evil Principle of the Universe; so called by the Zoroastrians.

WG Ahriman, the evil principle of the universe; the "Satan" of Zoroastriainism; an asura.

SD INDEX Ahriman (Zor). See also Angra Mainyu, Satan

brother of Ormazd II 283n
devs ministers of I 577
dual nature of II 517
Fall & II 283, 516
made into a devil II 93
Michael conqueror of II 479
origin of II 490-2
shadow of Ahura Mazda II 488, 490
Sons of Light are II 489
Typhon or II 93, 283 &n, 420, 516

TG Ahti (Scand.). The "Dragon" in the Eddas.

SD INDEX Ahti, the Dragon (Finn) II 26

TG Ahu (Scand.). "One" and the First.

SD INDEX Ahu, Ain-soph becomes, One I 113

TG Ahum (Zend.). The first three principles of septenary man in the Avesta; the gross living man and his vital and astral principles.

FY Ahum, the first three principles of septenary human constitution; the gross living body of man according to the Avesta.

TG Ahura (Zend.). The same as Asura, the holy, the Breath-like. Ahura Mazda, the Ormuzd of the Zoroastrians or Parsis, is the Lord who bestows light and intelligence, whose symbol is the Sun (See "Ahura Mazda"), and of whom Ahriman, a European form of "Angra Mainyu" (q.v.), is the dark aspect.

SD INDEX Ahura (Zor)

same as asura II 59, 92, 500
sevenfold II 607
thru, asuras restored II 61

TG Ahura Mazda (Zend.). The personified deity, the Principle of Universal Divine Light of the Parsis. From Ahura or Asura, breath, "spiritual, divine" in the oldest Rig Veda, degraded by the orthodox Brahmans into A-sura, "no gods", just as the Mazdeans have degraded the Hindu Devas (Gods) into Daeva (Devils).

WGa Ahura-Mazda, the divine principle with the Parsees.

SD INDEX Ahura Mazda, or Ormazd (Zor) II 384-5, 420. See also Ormazd, Zoroastrianism

Ahriman shadow of II 488
Angra Mainyu black shadow of II 380
Asura-Mazda becomes II 92, 488
connected w manasaputras II 608
defeats Ahriman, who falls II 516
dual nature of, & Satan II 476
Farvarshi, Ferouer or II 478, 480
head of seven Amesha Spentas II 358, 608
instructs Yima II 291-2, 609-10
light of the Logos II 233
made Holy Tree II 97
maker of material world II 291
names of I 110; II 704
spiritual, purified man II 517


SD INDEX Ahura-Mazdao II 92

SD INDEX Ai, King of, crucified II 558

TG Aidoneus (Gr.). The God and King of the Nether World; Pluto or Dionysos Chthonios (subterranean).

SD INDEX Aidoneus (Gk), identical w Pluto I 463, 464

TG Aij Taion. The supreme deity of the Yakoot, a tribe in Northern Siberia.

SD INDEX Ailanthus (tree), bisexual II 133

SD INDEX Aima, Aime ['Immba] (Heb) II 83

Binah or, woman w child II 384n

TG Ain (Heb.). The negatively existent; deity in repose, and absolutely passive. [W. W. W]

SD INDEX Ain, Aior, En (Heb). See also Or

Macroprosopus II 626
only self-existent I 214

TG Ain-Aior (Chald.). The only "Self-existent", a mystic name for divine substance. [W. W. W]

TG Aindri (Sk.). Wife of Indra.

SD INDEX Aindri. See Indrani

TG Aindriya (Sk.). Or Indrani, Indriya; Sakti. The female aspect or "wife" of Indra.

SD INDEX Aindriyaka (Skt) or Indriya Creation

evolution of senses II 614
Third Creation or I 446, 453-4

SD INDEX A'in-i-Akbari. See Abu'l-Fazl `Allami

TG Ain Soph (Heb.). The "Boundless" or Limitless; Deity emanating and extending. [W. W. W]

Ain Soph is also written En Soph and Ain Suph, no one, not even Rabbis, being sure of their vowels. In the religious metaphysics of the old Hebrew philosophers, the ONE Principle was an abstraction, like Parabrahmam, though modern Kabbalists have succeeded now, by dint of mere sophistry and paradoxes, in making a "Supreme God" of it and nothing higher. But with the early Chaldean Kabbalists Ain Soph is "without form or being", having "no likeness with anything else" (Franck, Die Kabbala, p. 126). That Ain Soph has never been considered as the "Creator" is proved by even such an orthodox Jew as Philo calling the "Creator" the Logos, who stands next the "Limitless One", and the "Second God". "The Second God is its (Ain Soph's) wisdom", says Philo (Quaest. et Solut.). Deity is NO-THING; it is nameless, and therefore called Ain Soph; the word Ain meaning NOTHING. (See Franck's Kabbala, p. 153 ff.)

KT Ain-Soph (Heb.) The "Boundless" or "Limitless" Deity emanating and extending. Ain-Soph is also written En-Soph and Ain-Suph, for no one, not even the Rabbis, are quite sure of their vowels. In the religious metaphysics of the old Hebrew philosophers, the ONE Principle was an abstraction like Parabrahm, though modern Kabalists have succeeded by mere dint of sophistry and paradoxes in making a "Supreme God" of it, and nothing higher. But with the early Chaldean Kabalists Ain-Soph was "without form or being" with "no likeness with anything else." (Franck's Die Kabbala, p. 126.) That Ain-Soph has never been considered as the "Creator" is proved conclusively by the fact that such an orthodox Jew as Philo calls "creator" the Logos, who stands next the "Limitless One," and is "the SECOND God." "The Second God is in its (Ain-Soph's) wisdom," says Philo in Quaest et Solut. Deity is NO-THING; it is nameless, and therefore called Ain-Soph -- the word Ain meaning nothing. (See also Franck's Kabbala, p. 153.)

WGa Ain-Soph, from the Kabalah; the boundless, the expanding Deity. It is also written En-Soph.

SD INDEX Ain-soph [Eyn-soph] (Heb) I 429; II 233. See also Boundless, Unknowable

Adam Kadmon vehicle of I 179, 214, 432; II 730
alone above maya I 54n
becomes One, Echod, Eka, Ahu I 113
beingless, sexless I 351
Chaldean Anu I 357
Chaos, Space, Void or I 109, 214, 343; II 126
concealed of the concealed II 111
does not create I 349, 353-4
emanates Shekhinah I 433
endless No-thing I 214, 350; II 126
found now only in Zohar II 540
Gnostics knew esoteric meaning of II 386
how it can manifest I 214
Jehovah's name & I 335
kabbalists knew II 459
one infinite unity I 34
One though many forms in him II 290
Parabrahm I 391, 571; II 128, 553
pelican & I 80
sephiroth & I 350, 614; II 39
should not be given form (Levi) II 536
symbolized in pyramid I 617
unknowable, unnameable II 41, 128, 472
Zeroana Akerne & I 113

TG Ain Soph Aur (Heb.). The Boundless Light which concentrates into the First and highest Sephira or Kether, the Crown. WA

SD INDEX Aion. See Aeon

SD INDEX Aior. See Ain

SD INDEX Air (element) I 142; II 582

birth of I 250, 330, 447
fr, comes heat & fr heat water I 330
developed in 2nd round I 260
in early rounds I 252-4
ether & I 372-3, 534, 587
extinguishes fire at pralaya I 372-3
fluidic fire II 114
four elements & I 141, 216, 218n, 284, 461-5, 535-6; II 616
hydrogen generator of II 105
Indra, Vayu or I 462
Lucifer, Prince of II 515
molecular separation of, (Keely) I 564
one of seven natural elements II 616
pure, & continuous life I 260, 626 &n
in Pythagorean Kosmos II 599
St John, eagle &, (table) II 114
second to appear I 337, 365, 447
Sons of Rebellion in II 386
symbol of human soul II 113
third race lived in, water, fire II 220
touch is property of I 205, 372; II 107
universe fr water, fire & I 92 &n
Vayu or, Vedic god I 462; II 114
Vishnu Purana re I 521-2
wind, spirit & I 342

GH Airavata The elephant produced by the gods at the time of the churning of the ocean. (See Ananta.) He became the special charge of Indra and one of the eight Lokapalas. These latter are the cosmical spirits who preside over the eight points of the compass (Airavata guards the east), and are closely akin to the four Maharajas -- the four 'Great Watchers.' Although the Lokapalas are represented as 'elephants,' H. P. Blavatsky remarks that "all of them have an occult significance." (Secret Doctrine, I, p. 128) (Meaning of the word itself: produced from the ocean, from iravat, the ocean. Bhagavad-Gita, W. Q. Judge, p. 74)

SD INDEX Air Vehicles. See Vimana

SD INDEX Airyaman (Pers), divine aspect of Ahriman II 517

TG Airyamen Yaego (Zend.). Or Airyana Vaego; the primeval land of bliss referred to in the Vendidad, where Ahura Mazda delivered his laws to Zoroaster (Spitama Zarathustra).

SD INDEX Airyanem Vaego, Airyana-Varsedya

Asian birthplace of physical man II 416n
Eden or II 204
eternal spring of II 356
original Zoroaster born in II 6
polar land of gods II 291

SD INDEX Airy Bodies, Lords of II 75

SD INDEX Airy, Sir George B., re bodies not under gravitation I 584n

TG Airyana-ishejo (Zend.). The name of a prayer to the "holy Airyamen", the divine aspect of Ahriman before the latter became a dark opposing power, a Satan. For Ahriman is of the same essence with Ahura Mazda, just as Typhon-Seth is of the same essence with Osiris (q.v.).

SD INDEX Airyama-ishyo (Pers), prayer invoking Airyaman II 517

SD INDEX Aisa (Gk), is karma II 604-5n

TG Aish (Heb.). The word for "Man".

SD INDEX Aish [Ish] (Heb) II 561

TG Aisvarikas (Sk.). A theistic school of Nepaul, which sets up Adi Buddha as a supreme god (Isvara), instead of seeing in the name that of a principle, an abstract philosophical symbol.

WG Aisvarya, power; superhuman powers of omnipresence, omnipotence, invisibility, etc.

TG Aitareya (Sk.). The name of an Aranyaka (Brahmana) and a Upanishad of the Rig Veda. Some of its portions are purely Vedantic.

WG Aitareya-Brahmana, name of a Upanishad. (See Brahmana.)

SD INDEX Aitareya Brahmana II 500. See also Taittiriya Brahmana

Earth called Sarparajni I 74; II 47
Fire is all the deities I 101
Io (cow), story of II 418n
Sun doesn't rise or set (Haug) II 155

SD INDEX Aitareya Upanishad, "This" in I 7

TG Aith-ur (Chald.). Solar fire, divine Aether.

SD INDEX Aith-Ur, solar fire, aether I 527

WG Aitihya, oral communication, traditional instruction.

TG Aja (Sk.). "Unborn", uncreated; an epithet belonging to many of the primordial gods, but especially to the first Logos -- a radiation of the Absolute on the plane of illusion.

WG Aja, not born, existing from all eternity; a term applied to the higher deities.

SD INDEX Aja (Skt)

dragon in highest sense II 355
kama is II 176, 578
Logos or II 69n, 355, 578, 602

SD INDEX Ajal II 376. See Azazel

SD INDEX Ajal II 376. See Azazel

PV Ajbit [[Quiche]] Singular of Bitol, a class of "builder" gods; in Quiche-Maya theogony, Ajbit is associated with Ajtzak.

TG Ajitas (Sk.). One of the Occult names of the twelve great gods incarnating in each Manvantara. The Occultists identify them with the Kumaras. They are called Jnana (or Gnana) Devas. Also, a form of Vishnu in the second Manvantara. Called also Jayas.

SD INDEX Ajitas (Skt), refused to create II 90

TG Ajnana (Sk.) or Agyana (Bengali). Non-knowledge; absence of knowledge rather than "ignorance" as generally translated. An Ajnani, means a "profane".

WGa Ajnana, ignorance, or not-knowledge. (See Ajnyana, the word is the same.)

WG Ajnyana, ignorance.

PV Ajtzak [[Quiche]] Singular of Tzakol, a class of "builder" gods in Quiche-Maya theogony; associated with Ajbit.

SD INDEX Ajunta, built on labyrinth II 221