COLLATION OF THEOSOPHICAL GLOSSARIES
List of Title Abbreviations (in alphabetical order)
TG Karabtanos (Gr.). The spirit of blind or animal desire; the symbol of Kama-rupa. The Spirit "without sense or judgment" in the Codex of the Nazarenes. He is the symbol of matter and stands for the father of the seven spirits of concupiscence begotten by him on his mother, the "Spiritus" or the Astral Light.
TG Karam (Sk.). A great festival in honour of the Sun-Spirit with the Kolarian tribes.
FY Karam, great festival of the Kolarian tribes in honour of the sun spirit.
SD INDEX Kara(m) (Skt) hand, & pentagon II 576-8
SD INDEX Kara-bhara (Skt), load of taxes I 377
SD INDEX Karabtanos (Gnos)
begets seven races I 248
kama-rupa minus mind I 195n
seven spirits born fr I 217
united w spirit creates planets I 195
SD INDEX Karakorum (mountains, northwest Tibet)
ancient civilization fr, to Khuan-Khe I xxxii
collapse of mountains near II 356
hidden libraries in I xxiv &n
SD INDEX Karamania [Karaman, Turkey], mandrakes in II 27n
TG Karana (Sk.). Cause (metaphysically).
SKf Karana A general word meaning 'cause' or 'origin.' In Theosophy and Hindu philosophy Karana refers to 'that metaphysical Cause' which starts manifested evolution. Karana is derived from the causative form of the verb-root kri -- to make; and hence means 'that which causes to make or to act.'
IN Karana (Skt) "Cause" of existence and of death, the Causeless Cause.
SD INDEX Karana (Skt) cause II 46. See also Cause, Upadana
"alone" during pralaya I 41
eternal, of ceaseless motion I 93n
ideal spirit of Cause I 46
shrine of incognizable, in heart I 280
TG Karana Sarira (Sk.), The "Causal body". It is dual in its meaning. Exoterically, it is Avidya, ignorance, or that which is the cause of the evolution of a human ego and its reincarnation; hence the lower Manas esoterically -- the causal body or Karanopadhi stands in the Taraka Rajayoga as corresponding to Buddhi and the Higher "Manas," or Spiritual Soul.
FY Karana Sarira, the causal body; Avidya; ignorance; that which is the cause of the evolution of a human ego.
WG Karana-sarira, the causal body in which the Logos is reflected. (karana, causal; sarira, body.)
OG Karana-Sarira -- (Sanskrit) A compound signifying "cause body" or "causal body," the instrument or principle or causal element in man's constitution, and inferentially in the constitution of any other reimbodying entity, which brings about not merely the reproduction in imbodied form of such entity, but likewise its evolution during a manvantara through an unending series of reimbodiments. (See also Karanopadhi)
SD INDEX Karana Sarira (Skt) causal body
ego image of Logos in II 592-3n
human ego, & sutratman II 79
TG Karanda (Sk.). The "sweet-voiced bird," the same as Kalavingka (q.v).
TG Karanopadhi (Sk.). The basis or upadhi of Karana, the "causal soul". In Taraka Rajayoga, it corresponds with both Manas and Buddhi. See Table in the Secret Doctrine, Vol. I., p. 157.
WG Karanopadhi, the spiritual soul or buddhi, the vehicle of atma. (karana, causal; upadhi, basis.)
OG Karanopadhi -- (Sanskrit) A compound meaning the "causal instrument" or "instrumental cause" in the long series of reimbodiments to which human and other reimbodying entities are subject. Upadhi, the second element of this compound, is often translated as "vehicle"; but while this definition is accurate enough for popular purposes, it fails to set forth the essential meaning of the word which is rather "disguise," or certain natural properties or constitutional characteristics supposed to be the disguises or clothings or masks in and through which the spiritual monad of man works, bringing about the repetitive manifestations upon earth of certain functions and powers of this monad, and, indeed, upon the other globes of the planetary chain; and, furthermore, intimately connected with the peregrinations of the monad through the various spheres and realms of the solar kosmos. In one sense of the word, therefore, karanopadhi is almost interchangeable with the thoughts set forth under the term maya, or the illusory disguises through which spirit works, or rather through which spiritual monadic entities work and manifest themselves.
Karanopadhi, as briefly explained under the term "causal body," is dual in meaning. The first and more easily understood meaning of this term shows that the cause bringing about reimbodiment is avidya, nescience rather than ignorance; because when a reimbodying entity through repeated reimbodiments in the spheres of matter has freed itself from the entangling chains of the latter, and has risen into self-conscious recognition of its own divine powers, it thereby shakes off the chains or disguises of maya and becomes what is called a jivanmukta. It is only imperfect souls, or rather monadic souls, speaking in a general way, which are obliged by nature's cyclic operations and laws to undergo the repetitive reimbodiments on earth and elsewhere in order that the lessons of self-conquest and mastery over all the planes of nature may be achieved. As the entity advances in wisdom and knowledge, and in the acquiring of self-conscious sympathy for all that is, in other words, as it grows more and more like unto its divine-spiritual counterpart, the less is it subject to avidya. It is, in a sense, the seeds of kama-manas left in the fabric or being of the reincarnating entity, which act as the karana or reproducing cause, or instrumental cause, of such entity's reincarnations on earth.
The higher karanopadhi, however, although in operation similar to the lower karanopadhi, or karana-sarira just described, nevertheless belongs to the spiritual-intellectual part of man's constitution, and is the reproductive energy inherent in the spiritual monad bringing about its re-emergence after the solar pralaya into the new activities and new series of imbodiments which open with the dawn of the solar manvantara following upon the solar pralaya just ended. This latter karanopadhi or karana-sarira, therefore, is directly related to the element-principle in man's constitution called buddhi -- a veil, as it were, drawn over the face or around the being of the monadic essence, much as prakriti surrounds Purusha, or pradhana surrounds Brahman, or mulaprakriti surrounds and is the veil or disguise or sakti of parabrahman. Hence, in the case of man, this karanopadhi or causal disguise or vehicle corresponds in a general way to the buddhi-manas, or spiritual soul, in which the spiritual monad works and manifests itself.
It should be said in passing that the doctrine concerning the functions and operations of buddhi in the human constitution is extremely recondite, because in buddhi lie the causal impulses or urges bringing about the building of the constitution of man, and which, when the latter is completed, and when forming man as a septenary entity, express themselves as the various strata or qualities of the auric egg.
Finally, the karana-sarira, the karanopadhi or causal body, is the vehicular instrumental form or instrumental body-form, produced by the working of what is perhaps the most mysterious principle or element, mystically speaking, in the constitution not only of man, but of the universe -- the very mysterious spiritual bija.
The karanopadhi, the karana-sarira or causal body, is explained with minor differences of meaning in various works of Hindu philosophy; but all such works must be studied with the light thrown upon them by the great wisdom-teaching of the archaic ages, esoteric theosophy. The student otherwise runs every risk of being led astray.
I might add that the sushupti state or condition, which is that of deep dreamless sleep, involving entire insensibility of the human consciousness to all exterior impressions, is a phase of consciousness through which the adept must pass, although consciously pass in his case, before reaching the highest state of samadhi, which is the turiya state. According to the Vedanta philosophy, the turiya (meaning "fourth") is the fourth state of consciousness into which the full adept can self-consciously enter and wherein he becomes one with the kosmic Brahman. The Vedantists likewise speak of the anandamaya-kosa, which they describe as being the innermost disguise or frame or vehicle surrounding the atmic consciousness. Thus we see that the anandamaya-kosa and the karana-sarira, or karanopadhi, and the buddhi in conjunction with the manasic ego, are virtually identical.
The author has been at some pains to set forth and briefly to develop the various phases of occult and esoteric theosophical thought given in this article, because of the many and various misunderstandings and misconceptions concerning the nature, characteristics, and functions of the karana-sarira or causal body.
SD INDEX Karanopadhi (Skt). See also Upadhis
spiritual soul or I 157
SEE ALSO; TARAKA-RAJA-YOGA
KT Kardec, Allan. The adopted name of the Founder of the French Spiritists, whose real name was Rivaille. It was he who gathered and published the trance utterances of certain mediums and afterwards made a "philosophy" of them between the years 1855 and 1870.
TG Kardecists. The followers of the spiritistic system of Allan Kardec, the Frenchman who founded the modern movement of the Spiritist School. The Spiritists of France differ from the American and English Spiritualists in that their "Spirits" teach reincarnation, while those of the United States and Great Britain denounce this belief as a heretical fallacy and abuse and slander those who accept it. "When Spirits disagree . . ."
SD INDEX Karens of India II 632
SD INDEX Karika. See Sankhya-Karika
SD INDEX Karli (in India), labyrinth, passages of II 221
For a fuller description of this topic by articles, excerpts, and possibly further links, hyperlink to the Karma section of this site.
aphorisms on karma?
TG Karma (Sk.). Physically, action: metaphysically, the LAW OF RETRIBUTION, the Law of cause and effect or Ethical Causation. Nemesis, only in one sense, that of bad Karma. It is the eleventh Nidana in the concatenation of causes and effects in orthodox Buddhism; yet it is the power that controls all things, the resultant of moral action, the metaphysical Samskara, or the moral effect of an act committed for the attainment of something gratifies a personal desire. There is the Karma of merit and the Karma of demerit. Karma neither punishes nor rewards, it is simply the one Universal LAW which guides unerringly, and so to say blindly, all other laws productive of certain effects along the grooves of their respective causations. When Buddhism teaches that "Karma is that moral kernel (of any being) which alone survives death and continues in transmigration" or reincarnation, it simply means that there remains nought after each Personality but the causes produced by it; causes which are undying, i.e., which cannot be eliminated from the Universe until replaced by their legitimate effects, and wiped out by them, so to speak, and such causes -- unless compensated during the life of the person who produced them with adequate effects, will follow the reincarnated Ego, and reach it in its subsequent reincarnation until a harmony between effects and causes is fully reestablished. No "personality" -- a mere bundle of material atoms, and of instinctual and mental characteristics -- can of course continue, as such, in the world of pure Spirit. Only that which is immortal in its very nature and divine in its essence, namely, the Ego, can exist for ever. And as it is that Ego which chooses the personality it will inform, after each Devachan, and which receives through these personalities the effects of the Karmic causes produced, it is therefore the Ego, that self which is the "moral kernel" referred to and embodied karma, "which alone survives death."
KT Karma (Sans.) Physically, action; Metaphysically, the LAW of RETRIBUTION; the Law of Cause and Effect or Ethical Causation. It is Nemesis only in the sense of bad Karma. It is the eleventh Nidana in the concatenation of causes and effects in orthodox Buddhism; yet it is the power that controls all things, the resultant of moral action, the metaphysical Samskara, or the moral effect of an act committed for the attainment of something which gratifies a personal desire. There is the Karma of merit and the Karma of demerit. Karma neither punishes nor rewards; it is simply the one Universal LAW which guides unerringly and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causations. When Buddhism teaches that "Karma is that moral Kernel (of any being) which alone survives death and continues in transmigration" or reincarnation, it simply means that there remains nought after each personality, but the causes produced by it, causes which are undying, i. e., which cannot be eliminated from the Universe until replaced by their legitimate effects, and so to speak, wiped out by them. And such causes, unless compensated during the life of the person who produced them with adequate effects, will follow the reincarnated Ego and reach it in its subsequent incarnations until a full harmony between effects and causes is fully re-established. No "personality" -- a mere bundle of material atoms and instinctual and mental characteristics -- can, of course, continue as such in the world of pure spirit. Only that which is immortal in its very nature and divine in its essence, namely, the Ego, can exist for ever. And as it is that Ego which chooses the personality it will inform after each Devachan, and which receives through these personalities the effects of the Karmic causes produced, it is, therefore, the Ego, that Self, which is the "moral Kernel" referred to, and embodied Karma itself, that "which alone survives death."
FY Karma, the law of ethical causation; the effect of an act for the attainment of an object of personal desire, merit and demerit.
WG Karma, the law of universal harmony, or the self-adjusting force of nature restoring harmony disturbed by action; the self-enforcing equation of action -- cause and effect in endless succession; the moral law of compensation, operating to produce all conditions of life, misery and happiness, birth, death and rebirth, being itself both cause and effect, action and the effect of action, the rewarder of good and the punisher of evil, and being always in operation, involving all worlds up to that of Brahma. The three divisions of karma in the Siamese school are: thittham wethaniya kam, fruits experienced at once, or in this life; upadha wethaniya kam, fruits for next life; aprapara wethaniya kam, fruits in future lives from the third onward. In the Indian schools some of its great divisions are: karma now being experienced; karma that we are making for the next incarnation or incarnations, and delayed karma from other lives still unexperienced. (karma, action, work deed; derived from the root kri, "to make," which is akin to the Latin cre-are, whence comes the English "cre-ate.")
OG Karma -- (Karman, Sanskrit) This is a noun-form coming from the root kri meaning "to do," "to make." Literally karma means "doing," "making," action. But when used in a philosophical sense, it has a technical meaning, and this technical meaning can best be translated into English by the word consequence. The idea is this: When an entity acts, he acts from within; he acts through an expenditure in greater or less degree of his own native energy. This expenditure of energy, this outflowing of energy, as it impacts upon the surrounding milieu, the nature around us, brings forth from the latter perhaps an instantaneous or perhaps a delayed reaction or rebound. Nature, in other words, reacts against the impact; and the combination of these two -- of energy acting upon nature and nature reacting against the impact of that energy -- is what is called karma, being a combination of the two factors. Karma is, in other words, essentially a chain of causation, stretching back into the infinity of the past and therefore necessarily destined to stretch into the infinity of the future. It is unescapable, because it is in universal nature, which is infinite and therefore everywhere and timeless; and sooner or later the reaction will inevitably be felt by the entity which aroused it.
It is a very old doctrine, known to all religions and philosophies, and since the renascence of scientific study in the Occident has become one of the fundamental postulates of modern coordinated knowledge. If you toss a pebble into a pool, it causes ripples in the water, and these ripples spread and finally impact upon the bank surrounding the pool; and, so modern science tells us, the ripples are translated into vibrations, which are carried outward into infinity. But at every step of this natural process there is a corresponding reaction from every one and from all of the myriads of atomic particles affected by the spreading energy.
Karma is in no sense of the word fatalism on the one hand, nor what is popularly known as chance, on the other hand. It is essentially a doctrine of free will, for naturally the entity which initiates a movement or action -- spiritual, mental, psychological, physical, or other -- is responsible thereafter in the shape of consequences and effects that flow therefrom, and sooner or later recoil upon the actor or prime mover.
Since everything is interlocked and interlinked and interblended with everything else, and no thing and no being can live unto itself alone, other entities are of necessity, in smaller or larger degree, affected by the causes or motions initiated by any individual entity; but such effects or consequences on entities, other than the prime mover, are only indirectly a morally compelling power, in the true sense of the word moral.
An example of this is seen in what the theosophist means when he speaks of family karma as contrasted with one's own individual karma; or national karma, the series of consequences pertaining to the nation of which he is an individual; or again, the racial karma pertaining to the race of which the individual is an integral member. Karma cannot be said either to punish or to reward in the ordinary meaning of these terms. Its action is unerringly just, for being a part of nature's own operations, all karmic action ultimately can be traced back to the kosmic heart of harmony which is the same thing as saying pure consciousness-spirit. The doctrine is extremely comforting to human minds, inasmuch as man may carve his own destiny and indeed must do so. He can form it or deform it, shape it or misshape it, as he wills; and by acting with nature's own great and underlying energies, he puts himself in unison or harmony therewith and therefore becomes a co-worker with nature as the gods are.
WW Karman Karman is a well known term in all Hindu philosophical literature. It comes from the Sanskrit root kri. The word is popularly written and pronounced karma, but we had better follow our plan of adopting the 'crude' form, the dictionary form of these words, such as atman instead of atma. Kri means to do, to act, to make, to perform. Karman is a noun meaning act, action; nothing more. That is the meaning of the word. On it has been founded one of the grandest doctrines that the mind of man has ever conceived: the philosophical doctrine of karma. It is held with some variation by the different Indian sects, the Buddhists, for instance, having some minor variations as compared with the orthodox Hindus or Brahmans. But throughout Hindustan the general meaning is that Karman is the totality of results at any instant of time of all a man's thoughts, emotions, actions. Now we speak of the laws of nature, and so common has the phrase become that we do not or at least we rarely stop to analyze the phrase. Theoretically, of course, a law means a commandment, a command, an order, a mandate, issuing from the sovereign head of a state, or from the sovereign, as it is usually expressed, setting forth a rule of action, and in legal usage must be accompanied by words called a sanction, that is, a penalty. We speak of the 'laws' of nature, and it is correct for a Christian to so speak of them, because his God is a personal God, a moral being governing the world by his fiat, by his will. According to Christian theory, he created the laws (as far as I can understand it) and set them to working, and then withdrew the almighty hand. The result of a doctrine like that -- ethical and philosophical results -- are tremendous. The Deity at once takes the responsibility for everything that ensues. He is the author of all good, all evil, all iniquity, as well as all virtue. That the Deity is the author of evil would be indignantly denied by all pious Christians, yet there is no escape from this logical consequence, and we have here another of the theological contradictions into which the unfortunate theologians of Christendom have fallen. But it is common to all modern European languages to speak of the laws of nature. The phrase evidently arose from an analogy with the methods of man on earth.
Zeus, Jupiter, the Jewish Lord Jehovah, and all gods of the same kind stand on one level; they are demiurges, [[
greek char]] (demiourgoi), as the Greeks called them, workmen, artificers in the cosmos; and we will see that it was with great reason that the Gnostics put the Jewish Lord and the Christian God and the Greek Zeus and the Roman Jupiter on the plane merely of an angel, the head of the angels or the head of one hierarchy of angels, but not the Ineffable, the Unspeakable, THAT, as the Hindus say, and no word can be more reverent.
The 'law' of gravitation no more can draw an apple to earth or hold me in my chair than the 'law' or 'laws' of navigation can propel and direct a vessel on a cruise. 'Law,' here is an abstraction. The laws of nature mean two things, or mean at least one thing with two aspects, two sides. They mean the regular and uninterrupted course of physical phenomena, or the mode of action of a natural force. The 'law' of gravitation is the action of gravity; the laws of numbers are mathematics; the laws of thought are thinking (there seems to be no other word in English that expresses it). And we see by that, that as on earth a law, a human law, is the Will of the sovereign expressed or sent out, so a natural law is a habit of nature, a characteristic of nature, a mode of action, which must by the same analogy find its causes, its source, in the will of some intelligent being. Order, cosmos, regularity, uninterrupted succession of phenomena in the same manner and under the same conditions, predicate intelligence. We see then that the so-called laws of nature are, in nature, the wills of beings. We see nature in conflict, in travail: we see storms, hurricanes, devastating conflagrations and winds; volcanoes erupt and tornados destroy, but through it all there runs the one purpose -- everything works towards a determined end. These destructive forces themselves act according to set habits, characteristics, according to a nature; and as we saw that the origin of evil was in the conflict of wills, and the necessity of things showed us that it must be so, so is evil but untransmuted good, and both good and evil are, relative. This is a subject we shall have to pursue later. So we see that in the working of natural law, so-called, we find nothing but the phenomena of nature pursuing a regularity, a succession of events, and this we trace to intelligence and will, or rather intelligences and wills. As the soul of man is worked on by the spirit, the soul governing the body, so nature is the body of a soul or souls, worked on by a spirit or spirits. Karma, therefore, in nature, is the acting of the intelligences and wills governing nature, the totality of any instant of time of all results. So the karma of a man is the totality of any instant of time of all the results of his past, in this life and in other lives. The karmans of different men conflict, but the very conflict is governed by order and regularity.
GH Karma Briefly, the teaching of Karma in the Bhagavad-Gita (and for that matter throughout the whole of the Mahabharata) is, that man's actions set in motion causes which in due time react upon their producer, hence until he can "burst the bonds of Karma and rise above them" he is in fact chained thereby, and must return to the scene of his actions again and again, i.e., he is reborn on Earth again and again until he is freed from the bonds of Karma. The means for freeing himself are inculcated, principally in chapters iii v, xiv, and xviii. (The following word is derived from the verbal root:) kri to do, to act: dictionary form or 'crude form': karman, nominative case: karma. Bhagavad-Gita, W. Q. Judge, p. 15)
SKo Karman, Karmic Literally Karman means 'action'; derived from the verbal root kri -- to do, to act. The philosophical doctrine of Karman teaches that every act affects all nature, inner and outer; and that Nature, whose very essence is harmony and justice, reacts sooner or later, returning to the original actor the consequence of his own deeds whether good or evil. Hence Karman simply expressed is "As ye sow, so shall ye also reap." Every being, from god to atom, possesses the body, character, abilities, and powers which it has built for itself by its choice of action some time in the past. At every moment we have the divine gift of free will to build a better Karmic destiny, to choose a pathway which will unfold the spiritual powers within us, and thus harmonize, raise, beautify, and glorify our whole being.
FY Karman, action; attributes of Linga Sarira.
IN Karma (Skt) "Action" and reaction, cause and effect, absolute justice and harmony.
SP Karman -- action, especially morally significant action which has karmic consequences, karma.
SD INDEX Karma(n) (Skt). See also Destiny, Fate, Lipikas, Providence
absolute harmony only decree of I 643
for abuse of creative power II 410-11
adjusts effects of man's plans II 305
of ape egos II 262-3
apparent injustices & II 303-4
Atlantean II 302-3, 740-1
Book of Life belongs to I 535n
both action & effect II 302n
cannot be called Providence I 634
creates & designs nothing II 305
cycles & I 641
defined & discussed I 643-7; II 302-6
dhyani-chohanic failures & I 188
divine souls checked by I 17
does not reward & punish I 643
dying out of races & II 779-80
Earth's changes & II 372
Europe's racial, & catastrophe I 646
evil & punishment agents of II 477
extinction of races & II 780
fate, nemesis I 639; II 420-1n, 604-5n
forced gods to incarnate in man II 373n
four Maharajahs & I 123-4, 126, 294n
fundamental universal law II 510n
genii fulfill will of I 294
God & II 554-5n
"the great ADJUSTER" II 329
heredity servant of II 178
Iblis agent of II 394
individual liberty & II 305
inner god cannot arrest II 554-5n
Israel's, glowed over first century I xli
Jewish religion & Christianity I 10-11
law of ethical causation II 302n
law of retardation & II 260
limited number of monads & I 171, 182
lipikas record I 104-5, 128
man & angel alike under I 194
man weaves, thread by thread I 639
moral effects of I 634
muktas not subject to I 132
Narada executor of universal II 48
nations cannot escape I 675
Nemesis &, compared II 305-6n
nidanas & I 39
no creature exempt fr I 221, 636
no respecter of persons II 679
numberless entities guide I 111n
Orlog (Norse) or II 520
peregrination of life-atoms & II 671-2
physical & moral effects I 280
fr previous worlds II 249n
reincarnation interwoven w II 303, 306
of retarded monads I 173, 175
Satan magistrate of II 234, 478
savage races & II 317-18
sexual relation as II 458
silent influence of unerring II 475
sin & II 302n, 412-13
sixth race & II 445-6
sons of wisdom & II 185, 191-2, 228
svabhavat & I 635
term God used for II 492
third eye & II 302
triform fates & II 414
Vishnu Purana on I 456n
SD INDEX Karma-Nemesis. See also Providence
adjusts everything harmoniously II 304-5
blind faith vs II 304-5
creator of nations & mortals I 642
Deity is I 645
described I 642-4
is eternity, action itself II 304-5
WG Karma-yoga, the religion of good deeds, or the proper performance of duty, as prescribed in the Bhagavad-Gita, always keeping in view the Supreme Spirit.
SEE ALSO; YOGA
WG Karmendriyas, the five organs of action, namely: vak, voice; pani, band; pada, foot; payti, anus; upastha, organs of generation. (karma, action; indriya, organ.)
SD INDEX Karmic
axial changes by, law II 329-30
law "great ADJUSTER" II 329
law preordains spiritual cycles I 642
mysterious workings of, will II 232
national & tribal cycles are I 642
GH Karna The son of Pritha (or Kunti) by Surya, the god of the sun, through the instrumentality of a mantra granted to her by the sage Durvasas. This occurred before her marriage to Pandu, hence Karna was the half-brother of the Pandavas, although this was not known to them until after his death, which was accomplished by Arjuna during the battle at Kurukshetra. Karna had been abandoned by his mother while yet a child: he was found by the suta (Charioteer) of Dhritarashtra, named Adhiratha (or Nandana), and brought up as his own son. Although knowing his relationship to the Pandavas, Karna sided with the Kauravas, because Duryodhana had given him the kingdom of Anga. During the great conflict Karna was on the point of slaying Arjuna, of whom he was especially envious, but was prevented from doing so by Krishna. (Bhagavad-Gita, W. Q. Judge, p. 2)
SD INDEX Karna [Kirana(?)] (Skt) [ray or beam of light], origin of Greek Karneios II 44n
TG Karnak (Eg.) The ruins of the ancient temples, and palaces which now stand on the emplacement of ancient Thebes. The most magnificent representatives of the art and skill of the earliest Egyptians. A few lines quoted from Champollion, Denon and an English traveller, show most eloquently what these ruins are. Of Karnak Champollion writes: -- "The ground covered by the mass of remaining buildings is square; and each side measures 1,800 feet. One is astounded and overcome by the grandeur of the sublime remnants, the prodigality and magnificence of workmanship to be seen everywhere. No people of ancient or modern times has conceived the art of architecture upon a scale so sublime, so grandiose as it existed among the ancient Egyptians; and the imagination, which in Europe soars far above our porticos, arrests itself and falls powerless at the foot of the hundred and forty columns of the hypostyle of Karnac! In one of its halls, the Cathedral of Notre Dame might stand and not touch the ceiling, but be considered as a small ornament in the Centre of the Hall."
Another writer exclaims: "Courts, halls, gateways, pillars, obelisks, monolithic figures, sculptures, long rows of sphinxes, are found in such profusion at Karnak, that the sight is too much for modern comprehension." Says Denon, the French traveller: "It is hardly possible to believe, after seeing it, in the reality, of the existence of so many buildings collected together on a single point, in their dimensions, in the resolute perseverance which their construction required, and in the incalculable expenses of so much magnificence! It is necessary that the reader should fancy what is before him to be a dream, as he who views the objects themselves occasionally yields to the doubt whether he be perfectly awake. . . . There are lakes and mountains within the periphery of the sanctuary. These two edifices are selected as examples from a list next to inexhaustible. The whole valley and delta of the Nile, from the cataracts to the sea, was covered with temples, palaces, tombs, pyramids, obelisks, and pillars. The execution of the sculptures is beyond praise. The mechanical perfection with which artists wrought in granite, serpentine, breccia, and basalt, is wonderful, according to all the experts . . . animals and plants look as good as natural, and artificial objects are beautifully sculptured; battles by sea and land, and scenes of domestic life are to be found in all their bas-reliefs."
SD INDEX Karnak II 70
Egyptian, & Carnac of Bretagne II 380
other ruins & II 430
statue of Hathor, Isis fr I 400
TG Karnaim (Heb.). Horned, an attribute of Ashtoreth and Astarte those horns typify the male element, and convert the deity into an androgyne. Isis also is at times horned. Compare also the idea of the Crescent Moon -- symbol of Isis -- as horned. [W.W.W.]
TG Karneios (Gr.). "Apollo Karneios," is evidently an avatar of the Hindu "Krishna Karna". Both were Sun-gods; both "Karna" and Karneios meaning "radiant". (See the Secret Doctrine II., p. 44. note.)
SD INDEX Karneios (Gk) [Sun-born], Apollo or, fr Karna [Kirana(?)] II 44n
TG Karshipta (Mazd.). The holy bird of Heaven in the Mazdean Scriptures, of which Ahura Mazda says to Zaratushta that "he recites the Avesta in the language of birds" (Bund. xix. et seq.). The bird is the symbol of "Soul" of Angel and Deva in every old religion. It is easy to see, therefore, that this "holy bird" means the divine Ego of man, or the "Soul". The same as Karanda (q.v.).
SD INDEX Karshipta (Pers), human mind-soul II 292
TG Karshvare (Zend). The "seven earths" (our septenary chain) over which rule the Amesha Spenta, the Archangels or Dhyan Chohans of the Parsis. The seven earths, of which one only, namely Hvanirata -- our earth -- is known to mortals. The Earths (esoterically), or seven divisions (exoterically), are our own planetary chain as in Esoteric Buddhism and the Secret Doctrine. The doctrine is plainly stated in Fargard XIX., 39, of the Vendidad.
WG Karshvares, the seven spheres of our planetary chain.
SD INDEX Karshvar(es). See Keshvars
FY Kartika, the Indian god or war, son if Siva and Parvati; he is also the personification of the power of the Logos.
WG Karttika, a name of Skanda. (See Karttikeya.)
TG Kartikeya (Sk.), or Kartika. The Indian God of War, son of Siva, born of his seed fallen into the Ganges. He is also the personification of the power of the Logos. The planet Mars. Kartika is a very occult personage, a nursling of the Pleiades, and a Kumara. (See Secret Doctrine)
SD INDEX Karttikeya (Skt). See also Mars, Michael
Apollo & II 383
born of sweat & earth II 43n, 124-5n
born to kill Taraka II 383
born without woman II 43n, 125n, 550, 619
described & explained II 381-2, 549-50, 619
head of rudras II 106
a kumara II 383, 549, 619
Mars identical w II 43n, 124n, 382, 549, 619
Michael &, compared II 382n, 549
Pleiades nurses of II 549, 551, 619
six-faced Mars II 382
six heads of II 551
war god II 124n
WG Karttikeya, Skanda, the god of war, so called because he was nourished by the Pleiads [[Pleiades?]] or Karttikas.
SEE ALSO; KARTIKA
TG Karuna-Bhawana (Sk.). The meditation of pity and compassion in Yoga.
SP Karuna -- compassion.
WG Karya, action; effect.
TG Kasbeck. The mountain in the Caucasian range where Prometheus was bound.
WG Kashaya, in the practice of yoga, that disposition of the mind which impels to thinking of unpleasant things.
WGa Kashi, the same as Casi and Kasi.
SD INDEX Kashmir, Kasmira I 377
Apollonius meets Nagas in II 211
cradle of mankind & II 203
extension of ancient continent & II 327
WG Kashta. (See Time.)
SD INDEX Kashyapa. See Kasyapa
TG Kasi (Sk.). Another and more ancient name of the holy city of Benares.
FY Kasi, another name for the sacred city of Benares.
WG Kasi, Benares; the sacred city; consciousness fully developed and figured as located between the eyebrows.
GH Kasi (or Kasi) A country situated in the vicinity of modern Benares, whose king, Kasya, sided with the Pandavas. (Bhagavad-Gita, W. Q. Judge, p. 2)
TG KasiKhanda (Sk.). A long poem, which forms a part of the Skanda Purana, and contains another version of the legend of Daksha's head. Having lost it in an affray, the gods replaced it with the head of a ram Mekha Shivas, whereas the other versions describe it as the head of a goat, a substitution which changes the allegory considerably.
SD INDEX Kasi-Khanda (part of Skanda-Purana), describes decapitation of Daksha II 182
TG Kasina (Sk.). A mystic Yoga rite used to free the mind from all agitation and bring the Kamic element to a dead stand-still.
SD INDEX Kasmera. See Kashmir
TG Kasyapa (Sk.). A Vedic Sage; in the words of Atharva Veda, "The self-born who sprang from Time". Besides being the father of the Adityas headed by Indra, Kasyapa is also the progenitor of serpents, reptiles, birds and other walking, flying and creeping beings.
SD INDEX Kasyapa (Skt)
cycle of time II 253-4
described II 132, 253-4, 382 &n
Diti's offspring & II 613
father of danavas (giants) II 381, 382 &n
father of Kapila II 572
father of Narada II 47-8
father of reptiles & demons II 259n
grandsire of birds & Garuda II 181
Indra son of II 382
star in Ursa Minor & II 612n
symb of animal evolution II 253-4
taught Buddhism to Ming-ti I xxviii
Ursa Minor & II 612n
Vinata wife of I 366
SD INDEX Kasyapa-Aditya (Skt) Agni, Apollo, etc & II 382-3 &n
WG Kasyapi, an epithet of Aruna, charioteer of the sun; also of Garuda, the bird of Vishnu. (Literally, "having black teeth.")
SD INDEX Katakopanishad, Kathaka Upanishad. See Katha Upanishad
SD INDEX Katapa orKalapa, village in Tibet (R. R. Rao) I 378n
TG Katha (Sk.). One of the Upanishads commented upon by Sankaracharya.
SD INDEX Katha Upanishad [also Kathopanishad, Kathaka Upanishad]
Prajapati-Vach produces I 431
sattva called buddhi in I 68n
soul born fr spirit & matter I 365, 461
SD INDEX "Katie King," physicalization of II 737
TG Kaumara (Sk.). The "Kumara Creation", the virgin youths who sprang from the body of Brahma.
SD INDEX Kaumara[i] (Skt) or Sena, female aspect of Karttikeya II 619
WGa Kauravas, the same as Kuravas.
GH Kauravas (see Kurus)
TG Kauravya (Sk.). The King of the Nagas (Serpents) in Patala, exoterically a hall. But esoterically it means something very different. There is a tribe of the Nagas in Upper India; Nagal is the name in Mexico of the chief medicine men to this day, and was that of the chief adepts in the twilight of history; and finally Patal means the Antipodes and is a name of America. Hence the story that Arjuna travelled to Patala, and married Ulupi, the daughter of the King Kauravya, may be as historical as many others regarded first as fabled and then found out to be true.
SD INDEX Kauravya (Skt) king of Nagas in Patala II 214
SD INDEX Kavkaz or Caucasus II 399 &n
SD INDEX Kavya(s) (Skt), identified w cyclic years II 89n
TG Kavyavahana (Sk.). The fire of the Pitris.
SD INDEX Kavyavahana (Skt) [oblation-vehicle], fire of the pitris, fathers I 521; II 102
TG Kayanim (Heb.). Also written Cunim; the name of certain mystic cakes offered to Ishtay, the Babylonian Venus. Jeremiah speaks of these Cunim offered to the "Queen of Heaven", vii. 18. Nowadays we do not offer the buns, but eat them at Easter. [W.W.W.]
SD INDEX Ka-yin [Qayin] II 397. See also Cain
TG Kchana (Sk.). A second incalculably short: the 90th part or fraction of a thought, the 4,500th part of a minute, during which from 90 to 100 births and as many deaths occur on this earth.
SD INDEX Keb [or Qeb] (Egy, Seb in tx)
carries goose on his head I 357
deceased as egg or I 365
god of time I 357, 359
inhabits devachan II 374n
kama corresponds w II 632
king of Egypt II 368
lays egg or universe I 359
Osiris elder son of I 437
soul that procreates (Massey) II 632
TG Kebar-Zivo (Gnostic). One of the chief creditors in the Codex Nasaraeus.
SD INDEX Kebar-Zivo of Nazarenes I 195-6
SD INDEX Kedara, Pulastya dwelt in, (Gorresio) I 415
SD INDEX Keely, John Ernst Worrell
causes behind phenomena of I 566
danger of discovery of I 563-4
discovered cosmic force I xxxv, 253-4n, 563
etheric force of I 555-66
motor of I 148n, 555, 558n, 561-2
natural born magician I 558
on neutral center I 557
only one able to use force I 253-4n, 558-9, 561-2
on subdivisions of matter I 564-5
table of vibrations I 562
termed laya "etheric centers" I 148n
unconscious occultist I 557, 565
under class of dhyanis I 559
SD INDEX "Keely's Secrets." See Bloomfield-Moore
TG Keherpas (Sk.). Aerial form.
FY Keherpas, aerial form; third principle.
SD INDEX Kelvin, Lord. See Thomson, Wm.
SD INDEX Kem-our [Kemur, Qem-ur] (Egy). See also Khem
Horus of II 577.
SD INDEX Kenealy, Dr Edward
SD INDEX ----- Book of God: Apocalypse of Adam-Oannes
Agnus Dei & Agni II 383
cow, bull & Holy Spirit II 418n
cycles fr Chaldea II 565-6
dissolution of world II 757
Eustathius on Io II 463
Karttikeya symbol of naros II 619
Narada II 48
navis fructified by male god II 463 &n
perfection of ancient building I 208-9n
q Vallancey on Morning Star II 759n
rabbins on cycles II 397n
on the serpent I 364n
Simorgh, cycles & II 617-18
various names of God & fire II 114
wall [well] of Syene I 209n
----- Enoch: [The Second Messenger of God]
antiquity of Book of Enoch II 506
SD INDEX Kenite. See Cainite
SD INDEX Kennedy, Colonel Vans
----- Researches into . . . Ancient & Hindu Myth.
Babylon seat of Brahman learning I xxxi
Chaldea borrowed fr India II 226
unity in diversity II 310
----- ["On Professor Wilson's Theory . . ."]
refutes Wilson re Buddhism in Puranas I 419n
MO Kenning A descriptive epithet used in lieu of a name
SD INDEX Kent's Cavern
flints in, & Bushman's flints II 522
Neolithic & Paleolithic finds in II 724
SD INDEX Kep, Kepti (Egy), septenary kronotype (Massey) I 408
SD INDEX Kephas, symbol of Peter II 341n
SD INDEX Kephren or Chephren (Egy), builder of second pyramid II 226
SD INDEX Kepler, Johannes I 103
angelus rector of I 479
believed in spiritual world I 589
climacteric year of I 656 &n
Hindus borrowed fr Christians I 655n
hypothesized Sun as magnet I 497
importance of conjunctions I 656
lunar tables of I 667n
mystical astronomy of I 653
occult ideas of I 498-9
on planets conjunct at Jesus' birth I 654
on ring around Moon I 590
solar magnetism of I 498
solar vortex & vortices of I 623
truths of, alloyed I 622
----- De motibus . . .
species immateriata I 479
spirit of fire in Sun I 493
----- De stella nova . . .
"new" stars of I 590; II 486n
SD INDEX Kerkes, Turkish Phoenix II 617
KERNETER -- SEE AAHLO, AMENTI
SD INDEX Kerya [Keriya oasis], tradition of buried cities at I xxxiv
SD INDEX Kesari (Skt), father of Hanuman I 190
WG Kesava, one of the titles of Krishna. (Literally, "having long or much handsome hair.")
GH Kesava A name applied to Krishna, likewise to Vishnu. (Meaning of the word itself: having much or fine hair. Bhagavad-Gita, W. Q. Judge, p. 18)
TG Keshara (Sk.). "Sky Walker", i.e., a Yogi who can travel in his astral form.
SD INDEX Keshvar(s) (Pers) [Karshvar, Avestan]
diagram of II 759
parts of Earth II 758-9
seven, spheres of Earth chain II 384-5 &n, 607 &nn, 757-9
SD INDEX Kesil (Heb) [constellation Orion], mentioned in Job I 647-8
GH Kesin A daitya (or 'demon') slain by Krishna when the prince was attacked by Kesin in the form of a horse. The daitya was believed to have been sent by Kansa (q.v.) in order to cause the death of Krishna. (Bhagavad-Gita, W. Q. Judge, p. 121)
SD INDEX Kesim [Kesin] (Skt), monster Krishna slays II 48
TG Kether (Heb.). The Crown, the highest of the ten Sephiroth; the first of the Supernal Triad. It corresponds to the Macroprosopus, vast countenance, or Arikh Anpin, which differentiates into Chokmah and Binah. [W.W.W.]
KT Kether (Heb.) "The Crown, the highest of the ten Sephiroth; the first of the supernal Triad. It corresponds to the Macroprosopus, Vast Countenance, or Arikh Anpin, which differentiates into Chokmah and Binah."
WGa Kether (Heb.), the Crown. The highest of the ten Sephiroth, the emanations of Deity in the Hebrew Kabalah. The first of the supernal Triad.
SD INDEX Kether (Heb)
brow of Macroprosopus I 239
Chochmah, Binah &, triad I 99n
Crown of Sephirothal Tree II 595
Crown or I 177, 239, 352, 354, 355, 433
female of Adam-Kadmon I 215n
head of upper triad I 90, 438
numbered as one I 352
seven splendid lights fr I 433
yod (10) symbolic letter of I 394, 438n
SD INDEX Kether Malkhuth. See Ibn Gebirol
TG Ketu (Sk.). The descending node in astronomy; the tall of the celestial dragon who attacks the Sun during the eclipses; also a comet or meteor.
SD INDEX Ketu (Skt), descending node II 381
TG Key. A symbol of universal importance, the emblem of silence among the ancient nations. Represented on the threshold of the Adytum, a key had a double meaning : it reminded the candidates of the obligations of silence, and promised the unlocking of many a hitherto impenetrable mystery to the profane. In the "Oedipus Coloneus" of Sophocles, the chorus speaks of "the golden key which had come upon the tongue of the ministering Hierophant in the mysteries of Eleusis", (1051). The priestess of Ceres, according to Callimachus, bore a key as her ensign of office, and the key was in the Mysteries of Isis, symbolical of the opening or disclosing of the heart and conscience before the forty-two assessors of the dead" (R. M. Cyclopaedia).
SD INDEX Key(s)
allegories & symbols have seven II 291n
geometry the fifth II 471
Hebrew physiological I 311
human, one of seven II 291n
IU gave, one turn I xxxviii
Massey used two or three II 632
Mysteries unlocked by seven II 632
new, needed for mysteries II 795
occult science a I 341
Rabbis lost II 537
Ragon on the, to symbols I 363
required for old theogony II 248
seven, must not be mixed II 517
seven, open past & future I 325
seven, taught in occultism I 155n; II 523
seven, to man's genesis I 323
seven, to meaning of swastika II 99
seven, to universal symbology I xxxviii, 310-11, 363
in Skinner's Source of Measures I 318 &n
to theogonies & Secret Doctrine II 23, 767
three of seven, only given II 517
three or four used in Secret Doctrine II 797
of wisdom found in nature II 797
to Zohar & Bible II 536-45, 590-8
SD INDEX Key-keeper of Nature, Pythagoreans called "four" II 600-1
SD INDEX Keynotes, seven in nature II 492, 601
SD INDEX Key of Urania. See Mackey, S. A.
SD INDEX Key to the Hebrew . . . See Skinner, J. R.
SD INDEX Kha (Egy). See Khat
TG Kha (Sk.). The same as "Akasa".
SD INDEX Kha (Skt) ether, akasa I 372
SD INDEX Khaba (Egy), the shade, astral body II 632
TG Khado (Tib.). Evil female demons in popular folk-lore. In the Esoteric Philosophy occult and evil Forces of nature. Elementals known in Sanskrit as Dakini.
IN Khado or Khadomas (Tib) Female demons, mindless elemental beings in female form, equivalent of Skt dakini.
SD INDEX Khado (Tib) female demons
Lilith, Dakini or II 285
w little minds II 271
offspring of third & fourth races II 271
SD INDEX Khaibit (Egy) [spiritual soul], Chayah [Hayyah] in Kabbala II 633
TG Khaldi. The earliest inhabitants of Chaldea who were first the worshippers of the Moon god, Deus Lunus, a worship which was brought to them by the great stream of early Hindu emigration, and later a caste of regular Astrologers and Initiates.
SD INDEX Khaldii I 396. See Chaldeans
TG Khamism. A name given by the Egyptologists to the ancient language of Egypt. Khami, also.
SD INDEX Khamism, or old Coptic I 115n
SD INDEX Khan, or Yang, phallic symbol [Jennings] I 471
WG Khanda, broken; a portion, a chapter; divisions of some of the Upanishads.
SD INDEX Khanda(s) (Skt) I 367n
TG Khanda Kala (Sk.). Finite or conditioned time in contradistinction to infinite time, or eternity -- Kala.
WG Khanda-kala, conditioned time; time reckoned by the revolutions of the planets.
SD INDEX Khandakala (Skt), conditioned time I 62-3
FY Khanda period, a period of Vedic literature.
SD INDEX Khandogya Upanishad. SeeChhandogya Upanishad.
SD INDEX Khanoch. See Hanoch
SD INDEX Khanoom (Iranian city), ten kings of II 394
SD INDEX Khara Bhara. See Kara-bhara
SD INDEX Khat, Kha (Egy) body
guf (Heb) or II 633
soul of blood, the formative II 632
SD INDEX al-Khazari, Book of. See Ha-Levi
OG Khe-Chara -- (Khecara, Sanskrit) "Ether-goer" or sometimes rendered as "sky-walker." The name used in the mystical and philosophical literature of Hindustan to signify one of the siddhis or psychospiritual powers that belong to yogis of advanced grade, or to initiates. It is, in fact, nothing more than what in Tibet is called hpho-wa, the projection of the mayavi-rupa to any part of the earth's surface or, indeed, farther than that, and the doing of this at will.
SKv Khechara One of the Siddhis; the magical power of flying, or rather of clothing one's inner consciousness in a temporary thought-body and wandering therein anywhere in the spaces of the heavens and thus learning of the mysteries of suns, stars, and planets, and of the wondrous relationships of all in the universe. Khechara is a compound of khe -- in the sky or heaven, from kha -- sky; and chara from the verb-root char -- to go, to wander, hence , a wanderer in the sky or heavens.'
TG Khem (Eg.). The same as Horus. "The God Khem will avenge his father Osiris"; says a text in a papyrus.
SD INDEX Khem (Egy) or Horus
abode of (Sekhem), is devachan I 220
defunct "Osirified" becomes I 220-1
TG Khepra (Eg.). An Egyptian god presiding over rebirth and transmigration. He is represented with a scarabaeus instead of a head.
SD INDEX Khepera or Khepri (Egy) scarabaeus or, & rebirth I 365; II 552
TG Khi (Chin.). Lit., "breath"; meaning Buddhi.
FY Khi, (lit. breath); the spiritual ego; the sixth principle in man (Chinese).
SD INDEX Khih Yu or Chih Yu (Chin), beguiled Mao-tse II 280-1
SD INDEX Khiyun (Egy), time, Cain, Saturn & II 390n
TG Khnoom (Eg.). The great Deep, or Primordial Space.
SD INDEX Khnoom, Khnoum, Khnumu (Egy). See also Asklepios, Kneph
Batoo &, Pandora story II 270n
confused w Ammon I 366-7
Haroiri is I 366n
healer, enlightener II 26n
moist power I 385
mundane egg placed in I 365
Sati, Anouki & I 367 &n
SD INDEX Khnum. See Khnoom
TG Khoda (Pers.). The name for the Deity.
SD INDEX Khoda (Pers), God I 347
SD INDEX Khojar Tartars, sons of Manasseh among II 200n
TG Khons, or Chonso. (Eg.) The Son of Maut and Ammon, the personification of morning. He is the Theban Harpocrates, according to some. Like Horus he crushes under his foot a crocodile, emblem of night and darkness or Seb (Sebek) who is Typhon. But in the inscriptions, he is addressed as "the Healer of diseases and banisher of all evil". He is also the "god of the hunt", and Sir Gardner Wilkinson would see in him the Egyptian Hercules, probably because the Romans had a god named Consus who presided over horse races and was therefore called "the concealer of secrets". But the latter is a later variant on the Egyptian Khons, who is more probably an aspect of Horus, as he wears a hawk's head, carries the whip and crook of Osiris the tat and the crux ansata.
SD INDEX Khonsoo [Khons(u)] (Egy) Thot-Lunus, Ptah & II 464
SD INDEX Khonsoo Iri-sokru (Egy) who executes destiny II 464
TG Khoom (Eg.), or Knooph. The Soul of the world; a variant of Khnoom.
SD INDEX Khoorassan [Khurasan], tribe fr Afghanistan I xxxiii
SD INDEX Khopirron, Khopri, Khoprod, Khopron. See Khepera
SD INDEX Khu (Egy) [divine spirit], Jeshida [Yehidah] in Kabbala II 633
SD INDEX Khuan-khe [Huang-ho River], ancient civilization fr, to Karakorum I xxxii
TG Khubilkhan (Mong.), or Shabrong. In Tibet the names given to the supposed incarnations of Buddha. Elect Saints.
TG Khunrath, Henry. A famous Kabalist, chemist and physician born in 1502, initiated into Theosophy (Rosicrucian) in 1544. He left some excellent Kabalistic works, the best of which is the "Amphitheatre of Eternal Wisdom" (1598).
SD INDEX Khunrath, Henry I 611; II 120
SD INDEX Khurassan. See Khoorassan
SD INDEX Kiddusheem [Qedoshim].SeeTalmud
VS killed beyond reanimation (I 36) [[p. 19]] This means that in the sixth stage of development which, in the occult system is Dharana, every sense as an individual faculty has to be "killed" (or paralyzed) on this plane, passing into and merging with the Seventh sense, the most spiritual.
SD INDEX Kimah (Cimah in tx, Heb) Pleiades I 647-8 &n
TG Kimapurushas (Sk.). Monstrous Devas, half-men, half-horses.
SD INDEX Kimmerian Bosporus, Io journeys past II 416
SD INDEX Kimnaras (Skt)
four Maharajas & I 126
inhabit astral plane II 90
men w heads of horses II 65n
WG Kim-Purushas, heavenly spirits.
SD INDEX Kimpurushas (Skt)
divine dynasties & II 369
spirits of heaven (Puranas) II 369 &n
SD INDEX Kin (Cain), son of Eve by Samael II 388
SD INDEX Kinaras. See Kimnaras
SD INDEX Kinetic & Potential Energy, life atoms, sleeping atoms & II 672, 673n
SD INDEX King Arthur
giants said to live in time of II 754
legends of, based on fact II 393
Morgana fairy-sister of II 398n
SD INDEX King (or Ching) Books, Five, & Confucianism I xxvn
SD INDEX King, Charles W.
intuition of II 570
modern Gnostic authority I 577
----- Gnostics and Their Remains
Barbelo II 570n
boundless light & nirvana I 577 &n
cherubim over Ark II 518
Chnumis II 518
fifteen pairs of Aeons II 569n
Gnostic gems pre-Christian II 564n
Gnostic iconography fr India II 565
Ialdabaoth (Demiurge) I 449n; II 243-4
IAO in Ophite gems II 541
IAO same as Mithra II 474
influence of Buddhist theosophy I 668
Jesus' garment of glory II 580
Kabbala fr Aryan sources I 376
lion-headed Gnostic gem II 481
Marcus on seven heavens II 563
Origen's seven Orphic gods II 538n
phallic nature of Ark II 518
Pistis Sophia re man's elements II 604-5
Pythagorean numerals I 361 &n
q Pistis Sophia II 563-4
sarcophagus of Porta Pia I 410
stellar spirits listed I 449
wisdom symbol female form I 351
SD INDEX King Chia. See Kung Chia
SD INDEX Kingdom(s). See also Animals, Elementals, Humans, Mineral, Vegetable
all, began as ethereal models II 594
anima mundi & II 562
astral of lower II 68n
bodies of lower, fr human II 169-70
consolidated (second period) II 594
door into human, closed I 173, 182
filmy prototypes in third round II 186-7
lower, & monad's evolution I 178
lower, "created" by man II 290
man a distinct II 56n
man macrocosm for, below him II 169
man passed thru all lower I 159; II 185-7, 254, 260, 635
man worshiped, when gods left II 273
mineral, turning point I 176
seven, ten I 176
sparks animate all I 246
three elemental, preceded man II 312n, 616
three lower, & higher powers II 242
time taken for two lower, to evolve II 308n
transmigrations thru I 159, 173-4, 176-9, 183-4, 267-8
SD INDEX Kingdom of God, enter, as a little child II 504
SD INDEX Kingdom of Heaven
is within man I 280n
taking, by violence II 244, 516n
SD INDEX King I't, brings peace to Sankha-dvipa II 406
SD INDEX King James Bible
cautious translation I 336
only three translators knew Hebrew I 128n
SD INDEX King of Assyria, armies of, called trees II 496
SD INDEX King of Tyrus (Tyre)
Atlantean sorcerer II 492-3
Ezekiel calls, a cherub II 501
reproofs of Ezekiel to II 492-3
SD INDEX Kings. See also Divine Kings
arupa pitris appear as II 93-4
of divine dynasties II 487
everlasting in Book of Enoch II 483 &n
five fallen, or five races II 618
pre-Adamite II 83-4
ruled by Grace of God II 233n
of seven, five have gone II 565n
seven, or root-races I 241; II 618, 748
taught third race II 194
ten Persian, given by Berosus II 394
of varshas, dvipas II 320-2
SD INDEX 1 Kings
Elijah heard small voice II 342n
leaping prophets of Baal II 460
Lord, wind, earthquake I 466
SD INDEX 2 Kings
brazen serpent I 364n; II 387 &n
day of new moon II 76
Elijah taken up to heaven II 531
Kadeshim II 460
zodiac worshiped I 649
SD INDEX King's Chamber (Pyramid of Cheops)
circle w diameter used in I 391
Egyptian Holy of Holies II 462, 466n
initiation in II 462, 558
symbol of regeneration II 470
symbology of II 466
SD INDEX King Seang of Wai,Bamboo Books in tomb of II 302
SD INDEX Kingsford, Dr Anna Bonus. See also Divine Pymander
----- The Perfect Way II 229n
Satan [in Appendix xv] II 233-5
----- The Virgin of the World, Definitions of Asklepios
creation of world by Titans I 285
extract fr, on All, God I 286
God fr passive becomes active I 281n
"incorporeal corporealities" I 566
innumerable choirs of genii I 294-5
matter is living, becoming I 281
nothing on Earth is real I 287
orders of the gods I 672
void a fullness of beings I 671
TG Kings of Edom. Esoterically, the early, tentative, malformed races of men. Some Kabalists interpret them as "sparks", worlds in formation disappearing as soon as formed.
SD INDEX King(s) of Edom. See Edom, Kings of
SD INDEX Kings of Light. See also Divine Kings
name for divine dynasties II 424-5
SD INDEX Kin-kwang-ming-King I 470. See Chin kuang ming ching
TG Kinnaras (Sk.). Lit., "What men?" Fabulous creatures of the same description as the Kim-purushas. One of the four classes of beings called "Maharajas".
SD INDEX Kinnaras. See Kimnaras
SD INDEX Kin-yu [K'ung-tzu chia yu -- "Discourses of the Confucian School"] I 441
TG Kioo-tche (Chin.). An astronomical work.
SD INDEX Kioo-tche [Kieou-tche] (Chin) Chinese astronomical measures II 621
SD INDEX Kioto, monks of, & seven jewels I 173
SD INDEX Kippur (Heb), prayers of I 439n
TG Kiratarjuniya of Bharavi (Sk.). A Sanskrit epic, celebrating the strife and prowess of Arjuna with the god Siva disguised as a forester.
FY Kiratarjuniya of Bharavi, a Sanskrit epic, celebrating the encounters of Arjuna, one of the heroes of the Mahabharata with the god Siva, disguised as a forester.
SD INDEX Kircher, Athanasius
----- Oedipus Aegyptiacus
believed in divine dynasties II 371
egg floating above mummy I 365
Mor Isaac on Syrian gods I 435
saw a dragon II 207n
SD INDEX Kirchhoff, Gustav Robert, achievements of, & Bunsen I 528
SD INDEX Kirjath [Kiryath]-Sepher (Heb) [city of letters], Enoichion kept at II 529
SD INDEX Kiu-ti or Khiu-ti [Tib works of which the Book of Dzyan is one], compiled fr "very old book" I xliii
TG Kiver-Shans (Chin.). The astral or "Thought Body".
SD INDEX Ki-y. See Chi-Yi
TG Kiyun (Heb.). Or the god Kivan which was worshipped by the Israelites in the wilderness and was probably identical with Saturn and even with the god Siva. Indeed, as the Zendic H is S in India (their "hapta" is "sapta", etc.), and as the letters K, H, and S, are interchangeable, Siva may have easily become Kiva and Kivan.
SD INDEX Klaproth, Heinrich Julius, Garden of Wisdom in Himalayas II 203-4
SD INDEX Klee, Frederick, Le deluge, Earth's axial changes II 534
TG Klesha (Sk.). Love of life, but literally " pain and misery". Cleaving to existence, and almost the same as Kama.
VS Klesha (III 29) [[p. 69]] Klesha is the love of pleasure or of worldly enjoyment, evil or good.
WGa Klesha, lit. "misery". Cleaving to existence; love of life; Kama.
SKv Klesa Literally 'pain,' but philosophically 'that love of pleasure or of worldly enjoyment, good or evil,' which is the cause of the pain and suffering experienced by man. The word is derived from the verb-root klis -- to suffer. According to Yoga philosophy there are five Klesas: ignorance, egotism, desire, aversion, and tenacity of worldly existence. According to Buddhism there are ten Klesas: three sins of the body, four of speech, and three of the mind. In order to progress on the spiritual path, it is essential to remove these Klesas.
TG Klikoosha (Russ.). One possessed by the Evil one. Lit., a "crier out", a "screamer", as such unfortunates are periodically attacked with fits during which they crow like cocks, neigh, bray and prophesy.
TG Klippoth (Heb.). Shells: used in the Kabbalah in several senses; (1) evil spirits, demons; (2) the shells of dead human beings, not the physical body, but the remnant of the personality after the spirit has departed; (3) the Elementaries of some authors. [W.W.W.]
SD INDEX Klippoth [Qelippoth] world of action
contains six other spheres II 111
our world, Earth II 111
shells or, of various colors (Myer) II 504
TG Kneph (Eg.). Also Cneph and Nef, endowed with the same attributes as Khem. One of the gods of creative Force, for he is connected with the Mundane Egg. He is called by Porphyry "the creator of the world"; by Plutarch the "unmade and eternal deity"; by Eusebius he is identified with the Logos: and Jamblichus [[Iamblichus?]] goes so far as almost to identify him with Brahma, since he says of him that "this god is intellect itself, intellectually, perceiving itself, and consecrating intellections to itself; and is to be worshipped in silence". One form of him, adds Mr. Bonwick "was Av meaning flesh. He was criocephalus, with a solar disk on his head, and standing on the serpent Mehen. In his, left hand was a viper, and a cross was in his right. He was actively engaged in the underworld upon a mission of creation." Deveria writes: "His journey to the lower hemisphere appears to symbolize the evolutions of substances which are born to die and to be reborn". Thousands of years before Kardec, Swedenborg, and Darwin appeared, the old Egyptians entertained their several philosophies. (Eg. Belief and Mod. Thought. )
SD INDEX Kneph (Egy). See also Asklepios, Khnoom
concealed breath of I 353
god hatches fr egg in mouth of I 364
healer, enlightener II 26n
snake-water emblems of I 344, 353
SD INDEX Knight, Richard Payne, degrades tau I 405
SD INDEX Knights of the Round Table II 393
Morgana (of Orient) among II 398n
SD INDEX Knorr von Rosenroth, Christian
----- Kabbala denudata . . .
Latin of, distorted I 391
lights & reflected lights in I 506
Ophanim, Angels of Spheres in I 117
a puzzle, not a guide I 215
----- Liber mysterii
fallacy re Microprosopus I 215
SD INDEX Knoum. See Khnoom
SD INDEX Knouph. See Chnoubis
VS Knower of All Self (I 9) [[p. 5]] The Tatwagyanee is the "knower" or discriminator of the principles in nature and in man; and Atmagyanee is the knower of ATMAN or the Universal, ONE SELF.
VS Tree of Knowledge (II 2) [[p. 23]] The "tree of knowledge" is a title given by the followers of the Bodhidharma (Wisdom religion) to those who have attained the height of mystic knowledge adepts. Nagarjuna the founder of the Madhyamika School was called the "Dragon Tree," Dragon standing as a symbol of Wisdom and Knowledge. The tree is honoured because it is under the Bodhi (wisdom) Tree that Buddha received his birth and enlightenment, preached his first sermon and died.
SD INDEX Knowledge. See also Tree of Knowledge
absolute, only in paranirvana I 48
adepts' I 605; II 216, 716
avabodha or II 528
curiosity &, (Bacon) I 165
fire of I 87; II 567
generations of seers acquired II 700
gives immortality II 215
of good & evil II 4, 81, 124, 214-15, 279, 292-3, 382n
hidden under symbols II 452
innate, of Lemuro-Atlantean II 285
intellectual, of fourth race I 189
pagans had divine I 125
records of occult, preserved I xlv
relativity of human, & time I 44
science offers guesses, not II 316n
serpent symbol of occult II 26n
seven branches of I 168-9
space realm of divine II 502
sword of I 536
of things in themselves I 330
too much, two-edged weapon II 163
Tree of I 128-9n, 375; II 216-17
fr Tree of Good & Evil I 247
unlawful, & Atlanteans II 331
SD INDEX Knowledge (periodical, London), articles:
Burke, E. ["Descent of Man"] II 655
Clodd, F. II 686n, 710-11, 713n, 714
Proctor, R. A. I 314; II 352-3, 431, 435
Williams, W. M. I 102, 585; II 136n
Wilson, A. II 152
SD INDEX "knowledge dwells . . ." [Cowper] I 165
SD INDEX Koah Haguph (Heb), life force II 633
SD INDEX Kobhibaba [Koh-i-Baba], near Bamian II 338
SD INDEX Koeus [Koios] (Gk), Arkite Titan II 143
SD INDEX Koh-kaf, Keph or Kaf, mountains of II 398
SD INDEXa Koion te, Kroion te melan [megan], Phorkun te krataion, / Kai Kronon, Okeanon d', Huperioa [Huperion] te, Iapetonte II 143 (Gk) "Coeus, the great Croeus, the strong Phorcys, / Also Cronos [Saturn], Ocean, Hyperion, and Iapetus." -- Cf. Proclus, On the Timaeus of Plato, 2.5.324 (Thomas Taylor trans.)
TG Koinobi (Gr.). A sect which lived in Egypt in the early part of the first Christian century; usually confounded with the Therapeutae. They passed for magicians.
TG Kokab (Chald.). The Kabalistic name associated with the planet Mercury; also the Stellar light. [W.W.W.]
TG Kol (Heb.). A voice, in Hebrew letters QUL. The Voice of the divine. (See "Bath Kol" and "Vach".) [W.W.W.]
SD INDEX Koloe, Artemis-Anaitis inscription at I 395
TG Kols. One of the tribes in central India, much addicted to magic. They are considered to be great sorcerers.
FY Kols, one of the tribes in Central India.
SD INDEX Kon-ton (Jap), chaos (Shinto) I 214, 241
TG Konx-Om-Pax (Gr.). Mystic Words used in the Eleusinian mysteries. It is believed that these words are the Greek mutation of ancient Egyptian words once used in the secret ceremonies of the Isiac cult. Several modern authors give fanciful translations, but they are all only guesses at the truth. [W.W.W.]
TG Koorgan (Russ.). An artificial mound, generally an old tomb. Traditions of a supernatural or magical character are often attached to such mounds.
SD INDEX Koorgan [Kurgan], giant tombs in Russia II 752
SD INDEX Kor, city in Haggard's She II 317n
TG Koran (Arab.), or Quran. The sacred Scripture of the Mussulmans, revealed to the Prophet Mohammed by Allah (god) himself. The revelation differs, however, from that given by Jehovah to Moses. The Christians abuse the Koran calling it a hallucination, and the work of an Arabian impostor. Whereas, Mohammed preaches in his Scripture the unity of Deity, and renders honour to the Christian prophet "Issa Ben Yussuf" (Jesus, son of Joseph). The Koran is a grand poem, replete with ethical teachings proclaiming loudly Faith, Hope and Charity.
WGa Koran, the sacred Scriptures of the Mussalmans -- Mohamedans -- containing their moral and religious code; revealed to Mohamet.
SD INDEX Koran, Kuran [Qur'an] II 454
Ababel or Father-Tree in II 617
Alm or virgin in II 463
Edris (Enoch, Thoth) in II 529
Kore (Core or Persephone) (Gk)
sanctuary to, (Pausanias) II 363
SD INDEX Koros. See Kurios
SD INDEX Korscheldt, E., on third eye II 299n
WG Kosa, (Kosha), sheath; a term, especially Vedantic, for five of the human principles, regarded as successive "sheaths" around the divine monad.
WGa Kosha, the same as Kosa, which see.
SD INDEX Koshas [Kosas] (Skt), sheaths I 610n
man composed of five I 157-8; II 603
Sankaracharya on I 570-1n
OG Kosmic Life -- All the great religions and philosophies of past times, all the ancient sciences likewise, taught the fact of the existence of inner, invisible, intangible, but causal realms, as the foundation and background of these various systems. According to them all, our physical world is but the outer shell or garment or veil of other worlds which are inner, vital, alive, and causal, which in their aggregate imbody the kosmic life. This kosmic life is not a person, not an individualized entity. It is far, far different from any such merely human conception, because it is infinite, boundless, beginningless, endless, coextensive with infinity, coextensive with eternity. The kosmic life is in very truth the ultimate reality behind and within all that is.
All the energies and matters in our world are really only various and innumerable manifestations of the kosmic life existing in truly infinitely large variety. The kosmic life, therefore, is, as said, the reality behind all the infinitely varied hosts of entities and things. But this reality is no personal or individualized Deity. It is precisely what theosophy calls it: the boundless and, in its totality, incomprehensible life-substance-consciousness.
SD INDEX Kosmocratores (Gk)
Ases, Pitris, etc, or II 97
assist Christian creator I 440
build solar system II 23
Church made devils of I 331
Damascius on dual seven of I 235
Roman Catholics misjudged I 124
world bearers (Bossuet) I 331
SEE ALSO; COSMOCRATORES
and vice versa
TG Kosmos (Gr.). The Universe, as distinguished from the world, which may mean our globe or earth.
OG Kosmos -- (Greek) A word meaning "arrangement"; that which was arranged and kept along the lines and rules of harmony, the arrangement of the universe. Kosmos, therefore, is virtually interchangeable with universe. It must be distinctly understood that kosmos and universe, when employed in the esoteric philosophy, signify above everything else the indwelling boundless life expressing itself in its multimyriad entities and forms producing the amazing variety, and unity in diversity, that we see around us. (See also Cosmos)
WW Kosmos Now Kosmos we studied in our last lesson. You will remember that the word came from the Greek, Kosmen, to set in order, to arrange, to marshal as an army; and following the same thought it is applied to those things which are worn, as being those things which are arranged on the body, the garments, the clothing; and you will remember that we said that Nature among the old poets of whatever nation was conceived of as a maiden arrayed in her finest, was conceived of as having a feminine characteristic or nature. And it was called Kosmos because the primal substance, as acted upon by the Divine Reason, was brought out of chaos into cosmos, out of lack of order into order, out of relative homogeneity into heterogeneity. Now this being so, it would doubtless be proper to apply the term Kosmos to our solar system, also to the whole manifestation of nature which we see and which is commonly called the universe, and properly so called. It is proper, with this definition before us, to apply likewise the word Kosmos to the world of infinitesimals, commonly called the atomic world. Anything which is marshalled, set in order, arranged in formal and exact lines, would be a Kosmos. Now it is very interesting to recall that the Latins had a word mundus; the ordinary meaning of this is world, that is to say, Kosmos. And, what does this word come from? It comes from or is allied to a verb mundo, to clean, to cleanse, to make things proper; in other words, to set in order. Mundus, therefore has the same meaning as the Greek word Kosmos, and is also applied to a woman's garments, that which she wears. This is significant of the fact that antiquity followed certain set lines of thought, a common system of philosophy. There is no obvious reason why the Latins should have had a word similar in meaning to a Greek word, and that both words should have been applied in the same way, and both had a sub-sense or meaning as applying to a woman's ornaments. What it does show is that there is a thread that runs through all antiquity, one common philosophy.
SD INDEX Kosmos (oi). See also Cosmos, Universes
birth of I 43, 64-6, 340
chaos-theos & I 342-9
chaos to sense, to reason I 2
death of, analogous to man's I 173
divine thought becomes I 43
egg of I 65, 359
egg-shaped zero or I 91
elements of, & man's same I 58
emanated fr triple One I 337, 447
emerging in boundless space I 65
endless hierarchies animate I 274-6
eternal collectively I 151
in Eternity I 1
evolution & reinvolution I 148-9
finite, called space I 277
finite in manifestation I 151
Fohat in I 109-12
full of invisible existences I 611
geometry first record of I 321
heptachord of Apollo & I 167
intracosmic soul or ideal I 3
is the Son I 60, 348
Law for everything in, is One I 145
manifest, & golden egg I 556
manifested & ideal I 282, 614
manifested, is Verbum I 138
may refer to our solar system I 199n
nothing inorganic in I 248
noumenal & phenomenal world I 3
pralaya of I 373
pregenetic, symbol of I 19
progressive evolution of I 440
pyramid, pregenesis & genesis of I 616-17
real, casts phenomenal shadows I 278
"rope" of, noumenal & "Pass not" I 90
secret teachings re I 13
seven esoteric kingdoms of I 455
sevenfold I 598
seven planes of I 199-200
seventh principle in man & I 74n; II 616
spirit & matter two states of the One I 258
unity & mutual relations of I 480
Vach or, in four aspects I 138
visible, creatures of karma I 635
visible, the sthula-sarira I 598
COSMOS, WORLD, UNIVERSE, SPACE, CHAOS
SD INDEX Kottos
giant described by Hesiod II 775-6
stands for polar continent II 776
SD INDEX Kouin-long-sang. See Kunlun Mountains
TG Kounbourn (Tib.). The sacred Tree of Tibet, the "tree of the 10,000 images" as Huc gives it. It grows in an enclosure on the Monastery lands of the Lamasery of the same name, and is well cared for. Tradition has it that it grew out of the hair of Tson-ka-pa, who was buried on that spot. This "Lama" was the great Reformer of the Buddhism of Tibet, and is regarded as an incarnation of Amita Buddha. In the words of the Abbe Huc, who lived several months with another missionary named Gabet near this phenomenal tree: "Each of its leaves, in opening, bears either a letter or a religious sentence, written in sacred characters, and these letters are, of their kind, of such a perfection that the type-foundries of Didot contain nothing to excel them. Open the leaves, which vegetation is about to unroll, and you will there discover, on the point of appearing, the letters or the distinct words which are the marvel of this unique tree! Turn your attention from the leaves of the plant to the bark of its branches, and new characters will meet your eyes! Do not allow your interest to flag; raise the layers of this bark, and Still OTHER CHARACTERS will show themselves below those whose beauty had surprised you. For, do not fancy that these superposed layers repeat the same printing. No, quite the contrary; for each lamina you lift presents to view its distinct type. How, then, can we suspect jugglery? I have done my best in that direction to discover the slightest trace of human trick, and my baffled mind could not retain the slightest suspicion." Yet promptly the kind French Abbe suspects -- the Devil.
WGa Kounboum, a sacred Tree of Thibet, on whose leaves and bark are said to be imprinted innumerable religious sentences in sacred characters, each leaf containing a distinct word or sentence. The tree is said to have grown out of the hair of the Lama Tson-ka-pa, who was buried under the soil on which it flourishes.
SD INDEX Kouyunjik, Kuyunjik
Layard's excavations at II 5
Moses story on tablets at I 319-20 &n