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Showing 20 pages using this property.

J

Javidan Khirad +

A work on moral precepts [[Category: CTD info from Theosophical Glossary]] (TG). “Eternal Wisdom”, described as a practical manual of the philosophy of magic; de Zirkoff records an edition prepared by Manekje Limji Hooshang Haturis in 1882. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.3)#512|3:512]][[SMW::on]]). The Persian compilation was presented to the Theosophical Society by M. L. Hooshang Haturia. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Zoroaster in History and Zarathustra in the Secret Records|BCW 3:463-464]]) +

Jaya Raja Rau, R. +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol9|vol. 9]] (1887–1888). +

Jayas +

The twelve great gods in the ''Purânas ''who neglect to create men, and are therefore, cursed by Brahmâ to be ''reborn ''“in every (racial) Manvantara till the seventh”. Another form or aspect of the reincarnating Egos [[Category: CTD info from Theosophical Glossary]] (TG). +

Jayasakera +

Ceylonese Buddhist and president of the Galle branch of the Theosophical Society. He helped arrange a programme of Buddhist lectures in Ceylon in 1882. +

Jayasekara, G. C. A. +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol4|vol. 4]] (1882–1883). +

Jayasekere, O. Alexander +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol6|vol. 6]] (1884–1885). +

Jebal Djudi +

The “Deluge Mountain” of the Arabic legends. The same as Ararat, and the Babylonian Mount of ''Nizir ''where Xisuthrus landed with his ark [[Category: CTD info from Theosophical Glossary]] (TG). +

Jeffers, Augusta Sophia +

A governess from Yorkshire employed by the Hahn family in Odessa in 1839, who taught English to [[Blavatsky, Helena Petrovna|H. P. Blavatsky]] and [[Zhelihovsky, Vera Petrovna de|V. P. Zhelihovsky]] ([[:t-ru-lib:Джефферс, Августа|BTS: Jeffers, Augusta Sophia]]). English governess from Yorkshire who joined [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s family in June 1839 ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - Helena Petrovna Blavatsky, General Outline of her Life Prior to her Public Work#xxxii|BCW 1:xxxii]]). +

Jehiel of Paris +

Became head of the Paris Talmudic school in 1224. With other rabbis he defended the Talmud against N. Donin at Louis IX’s court in June 1240; [[Zirkoff, Boris|B. de Zirkoff]] connects this disputation with the text mentioned by É. Lévi and [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - Compilers Notes (4)#224|BCW 8:224]]) The year of death is given differently: 1286 in BCW and the older Jewish Encyclopedia; 1268 in Deutsche Biographie. ([https://www.jewishencyclopedia.com/articles/8553 Jewish Encyclopedia — Jehiel ben Joseph of Paris]; [https://www.deutsche-biographie.de/sfz68531.html Deutsche Biographie — Jechiel ben Josef, 1190–1268]) +

Jehovah +

The Jewish “Deity name J’hovah, is a compound of two words, ''viz ''of ''Jah ''(y, i, or j, ''Yôdh'', the tenth letter of the alphabet) and ''hovah ''(Hâvah, or Eve),” says a Kabalistic authority, Mr. J. Ralston Skinner of Cincinnati, U.S.A. And again, “The word Jehovah, or ''Jah‐Eve'', has the primary meaning of existence or being as male female”. It means Kabalistically the latter, indeed, and nothing more; and as repeatedly shown is entirely phallic. Thus, verse 26 in the IVth chapter of ''Genesis'', reads in its disfigured translation . . . . “then began men to call upon the name of the Lord”, whereas it ought to read correctly . . . . “then began men to call themselves by the name of Jah‐hovah” or males and females, which they had become after the separation of sexes. In fact the latter is described in the same chapter, when Cain (the male or Jah) “rose up against Abel, his (''sister'', not) brother and slew him”(spilt his blood, in the original). Chapter IV of Genesis contains in truth, the allegorical narrative of that period of anthropological and physiological evolution which is described in the ''Secret Doctrine ''when treating of the third Root race of mankind. It is followed by Chapter V ''as a blind''; but ought to be succeeded by Chapter VI, where the Sons of God took as their wives the daughters of men or of the giants. For this is an allegory hinting at the mystery of the Divine Egos incarnating in mankind, after which the hitherto senseless races “became mighty men, . . . men of renown” (v. 4), having acquired minds (''manas'') which they had not before [[Category: CTD info from Theosophical Glossary]] (TG). +

Jehovah Nissi +

The androgyne of Nissi (See [[Dionysos]]). The Jews worshipped under this name Bacchus‐Osiris, ''Dio‐Nysos, ''and the multiform Joves of Nyssa, the Sinai of Moses. Universal tradition shews Bacchus reared in a cave of Nyssa. Diodorus locates Nysa between Phœnicia and Egypt, and adds, “Osiris was brought up in Nysa he was son of Zeus and was named from his father (nominative Zeus, genitive Dios) and the place ''Dio‐nysos''” — the Zeus or Jove of Nyssa [[Category: CTD info from Theosophical Glossary]] (TG). +

Jellinek A. - Moses ben Schemtob de Leon und sein Verhältniss zum Sohar +

A study by [[Jellinek, Adolf|A. Jellinek]] of Moses de Leon and his relationship to the Zohar, published at Leipzig in 1851. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - The Kabalah and the Kabalists at the Close of the Nineteenth Century#271|BCW 7:271]]) +

Jellinek, Adolf +

Author of a historical-critical study of Moses de Leon and the origin of the ''Zohar'', published at Leipzig in 1851. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.7)#378|7:378]][[SMW::on]]). Jewish preacher and scholar who served in Leipzig and Vienna and studied Kabbalah, midrashic literature and Jewish religious thought (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.8)#460|8:460]][[SMW::on]]). +

Jennings, Hargrave +

British writer on occultism and esoteric subjects, associated with Freemasonry and Rosicrucianism. The bibliography lists editions of ''The Rosicrucians, Their Rites and Mysteries'' published in 1870, 1879 and 1887. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.4)#653|4:653]][[SMW::on]]). +

Jerdan, William +

Scottish journalist (1782-1869), editor of the ''Literary Gazette'' from 1817 to 1850 and one of the promoters of the Royal Society of Literature. His works include a four-volume autobiography and ''Men I Have Known''. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.6)#438|6:438-439]][[SMW::on]]). See Bio-Bibliogr. Index of Vol. VI in the present Series (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.11)#579|11:579]][[SMW::on]]). +

Jerome - Commentary on Matthew +

Book II, chapter XII, 13 contains the account of the stone-mason with a withered hand from the Gospel used by Nazarenes and Ebionites. [[Zirkoff, Boris|B. de Zirkoff]] identifies it as the source of [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s Latin quotation, also printed in D. Petavius’s note to the Panarion. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - The Origin of the Gospels and the Bishop of Bombay#238|BCW 4:238]]) The passage IV, XXIV, 5 is cited as testimony concerning Simon Magus; [[Mead, George Robert Stow|G. R. S. Mead]] translates it in Simon Magus, p. 28. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - EI. Instruction No.2#572|BCW 12:572]]) +

Jerome - De viris illustribus +

[[Blavatsky, Helena Petrovna|H. P. Blavatsky]]’s reference to chapter III only partly matches her argument: [[Zirkoff, Boris|B. de Zirkoff]] locates the mention of Seleucus in a letter attributed to Jerome, addressed to Chromatius and Heliodorus and printed in the 1706 edition of his works, V, col. 445. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Reply to the mistaken conceptions of the Abbe Roca concerning my observations on Christian Esotericism#225|BCW 9:225]]) +

Jerome - Letter to Heliodorus +

The counsel quoted by [[Blavatsky, Helena Petrovna|H. P. Blavatsky]] occurs in Letter XIV, § 2. [[Zirkoff, Boris|B. de Zirkoff]] cites I. Hilberg’s edition in Corpus Scriptorum Ecclesiasticorum Latinorum, vol. 54, pp. 46–47. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - The Roots of Ritualism in Church and Masonry#84|BCW 11:84]]) +

Jerome, Saint +

The bibliography lists his commentary on Matthew, ''De viris illustribus'', dialogues against the Pelagians and a preface to the Vulgate; it refers to editions by Martianay and Migne. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.4)#653|4:653]][[SMW::on]]). Bibliographical references include: Comm. in Isaiam. Migne, Patr. Lat. XXIV, 161. Consult pp. 233-38 in BCW volume 8, for bibliographical data concerning other works quoted in the text (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.8)#460|8:460]][[SMW::on]]). The bibliography lists De viris illustribus in Migne's collection and an edition of Jerome's works published in Paris in 1706 (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.9)#420|9:420]][[SMW::on]]). Bibliographical references include: Epistola XIV: Ad Heliodorum Monachum. See Corpus Scriptorum Ecclesiasticorum Latinorum, Vol. 54: S. Eusebii Hieronymi Epistolae. Pars I, pp. 46-47. Edition Isidorus Hilberg (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.11)#579|11:579]][[SMW::on]]). The preface to his translation of the Four Gospels was addressed to Pope Damasus and belongs to the Roman Vulgate revision of 382-385. [[Zirkoff, Boris|B. de Zirkoff]] identifies it as the source of a passage quoted by [[Blavatsky, Helena Petrovna|H. P. Blavatsky]]. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - The Origin of the Gospels and the Bishop of Bombay#240|BCW 4:240]], [[Blavatsky H.P. - The Origin of the Gospels and the Bishop of Bombay#241|BCW 4:241]])

Jerusalem +

In Hebrew it is written Yrshlim or “city of peace”,but the ancient Greeks called it pertinently ''Hierosalem ''or “Secret Salem”, since Jerusalem is a rebirth from Salem of which Melchizedek was the King‐Hierophant, a declared Astrolator and worshipper of the Sun,’“the Most High” by‐the‐bye. There also Adoni‐Zedek reigned in his turn, and was the last of its Amorite Sovereigns. He allied himself with four others, and these five kings went to conquer back Gideon, but (according to ''Joshua ''X) came out of the affray second best. And no wonder, since these five kings were opposed, not only by Joshua but by the “Lord God”, and by the Sun and the Moon also. On that day, we read, at the command of the successor of Moses, “the sun stood still and the moon stayed” (v. 13) for the whole day. No mortal man, king or yeoman, could withstand, of course, such a shower “of great stones from heaven” as was cast upon them by the Lord himself . . . . “from Beth‐horon unto Azekah” “and they died” (v. ii). After having died they “fled and hid themselves in a cave at Makkedah” (v. i6). It appears, however, that such undignified behaviour in a God received its Karmic punishment afterwards. At different epochs of history, the Temple of the Jewish Lord was sacked, ruined and burnt (See“Mount Moriah”) — holy ark of the covenant, cherubs, Shekinah and all, but that deity seemed as powerless to protect his property from desecration as though they were no more stones left in heaven. After Pompey had taken the Second Temple in 63, B.c., and the third one, built by Herod the Great, had been razed to the ground by the Romans, in 70 A.D., no new temple was allowed to be built in the capital of the “chosen people” of the Lord. In spite of the Crusades, since the XIIIth century Jerusalem has belonged to the Mahommedans, and almost every site holy and dear to the memory of the old Israelites, and also of the Christians, is now covered by minarets and mosques, Turkish barracks and other monuments of Islam [[Category: CTD info from Theosophical Glossary]] (TG).