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Showing 20 pages using this property.

O

Orai +

The name of the angel‐ruler of Venus, according to the Egyptian Gnostics [[Category: CTD info from Theosophical Glossary]] (TG). +

Orbeliani, Grigory Dmitriyevich +

Georgian poet, prince and Russian military commander (1804-1883). ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Armenians|BCW 2:265]]) ([https://dspace.nplg.gov.ge/handle/1234/327868 National Parliamentary Library of Georgia: Grigol Orbeliani, 1804-1883]) +

Orbigny, Alcide Dessalines d’ +

French palaeontologist (1802-1857), who studied South American natural history and ethnology and became professor at the Paris natural history museum in 1853. His major works include Voyage dans l’Amérique méridionale and Paléontologie française. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.2)#538|2:538-539]][[SMW::on]]). +

Orcus +

The bottomless pit in the Codex of the Nazarenes [[Category: CTD info from Theosophical Glossary]] (TG). +

Orgelmir +

Lit., “seething clay”. The same as Ymir, the giant, the unruly, turbulent, erratic being, the type of primordial matter, out of whose body, after killing him, the sons of Bör created a new earth. He is also the cause of the Deluge in the Scandinavian Lays, for he flung his body into Ginnungagap, the yawning abyss; the latter being filled with it, the blood flowed over and produced a great flood in which all the Hrimthurses, the frost giants, were drowned; one of them only the cunning Bergelmir saves himself and wife in a boat and became the father of a new race of giants. “ And there were giants on the earth in those days.” [[Category: CTD info from Theosophical Glossary]] (TG). +

Oriental Department +

Organized by [[Judge, William Quan|W. Q. Judge]]. Its first paper, issued in January 1891, was Some Customs of Aryavarta by Swami Bhaskara Nand Sarasvati of Jodhpur. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - The Oriental Department#419|BCW 12:419]]) +

Origen +

Bibliographical references include: Comm. in Evangelium Joannis. Migne PCC (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.9)#446|9:446]][[SMW::on]]). +

Origen - Against Celsus +

References to Simon Magus occur at I, 57; V, 62; VI, 11. [[Zirkoff, Boris|B. de Zirkoff]] cites H. Chadwick’s translation (Cambridge University Press, 1953), with introduction, notes, index and bibliography. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - EI. Instruction No.2#572|BCW 12:572]]) +

Origen - Commentary on the Gospel of John +

Contains the Gospel of the Hebrews passage in which the Holy Spirit is Jesus’ mother and carries him to Mount Tabor, quoted by [[Blavatsky, Helena Petrovna|H. P. Blavatsky]] in Psychology of Ancient Egypt. ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Psychologie de lEgypte ancienne#54|BCW 10:54]]) +

Original Sanskrit Texts +

Volume I, p. 482 contains the passage on Kshatriya tribes quoted in Was Writing Known Before Panini? ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Was Writing Known Before Panini#308|BCW 5:308]]) +

Orion +

The same as Atlas, who supports the world on his shoulders [[Category: CTD info from Theosophical Glossary]] (TG). +

Orlog +

Fate, destiny, whose agents were the three Norns, the Norse ''Parcæ'' [[Category: CTD info from Theosophical Glossary]] (TG). +

Orlovsky, Konstantin Ivanovich +

Tiflis civil governor (1860-1876) and Privy Councilor, originally from the nobility of the Bessarabian province of Russian Empire. +

Ormazd +

The god of the Zoroastrians or the modern Parsis. He is symbolized by the sun, as being the Light of Lights. Esoterically, he is the synthesis of his six ''Amshaspends ''or Elohim, and the creative Logos. In the Mazdean exoteric system, Ahura Mazda is the supreme god, and one with the supreme god of the Vedic age — Varuna, if we read the ''Vedas ''literally [[Category: CTD info from Theosophical Glossary]] (TG). +

Orpheus +

Lit., the “tawny one”. Mythology makes him the son of Æager and the muse Calliope. Esoteric tradition identifies him with Arjuna, the son of Indra and the disciple of Krishna. He went round the world teaching the nations wisdom and sciences, and establishing mysteries. The very story of his losing his Eurydice and finding her in the underworld or Hades, is another point of resemblance with the story of Arjuna, who goes to Pâtàla (''Hades ''or hell, but in reality the Antipodes or America) and finds there and marries Ulupi, the daughter of the Nâga king. This is as suggestive as the fact that he was considered ''dark ''in complexion even by the Greeks, who were never very fair‐skinned themselves [[Category: CTD info from Theosophical Glossary]] (TG). +

Orphic Mysteries +

These followed, but differed greatly from, the mysteries of Bacchus. The system of Orpheus is one of the purest morality and of severe asceticism. The theology taught by him is again purely Indian. With him the divine Essence is inseparable from whatever is in the infinite universe, all forms being concealed from all eternity in It. At determined periods these forms are manifested from the divine Essence or manifest themselves. Thus through this law of emanation (or evolution) all things participate in this Essence, and are parts and members instinct with divine nature, which is omnipresent. All things having proceeded from, must necessarily return into it; and therefore, innumerable transmigrations or reincarnations and purifications are needed before this final consummation can take place. This is pure Vedânta philosophy. Again, the Orphic Brotherhood ate no animal food and wore white linen garments, and had many ceremonies like those of the Brahmans [[Category: CTD info from Theosophical Glossary]] (TG). +

Orsini, Fulvio +

Italian antiquarian, librarian and scholar (1529–1600), librarian to the Farnese family in Rome and an expert on ancient coins, gems, inscriptions and statues. Compiled ''Imagines et Elogia Virorum Illustrium'' (first published Rome, 1570; the 1606 Antwerp edition by the Plantin-Moretus press contained 167 engraved portraits of ancient Greek and Latin philosophers, poets, orators and scholars, with biographical notes). His description of an engraved Carnelian portrait of Plato, from that work, was reprinted — under the Latinized form of his name, "Fulvius Ursinus" — as [[Orsini F - Portrait of Plato in Carnelian Stone|"Portrait of Plato in Carnelian Stone"]] in ''The Path'' (July 1886). Not connected with the Theosophical Society, which postdates him by three centuries. +

Oshadi Prastha +

Lit., “the place of medicinal herbs”. A mysterious city in the Himalayas mentioned even from the Vedic period. Tradition shows it as once inhabited by sages, great adepts in the healing art, who used only herbs and plants, as did the ancient Chaldees. The city is mentioned in the ''Kumâra Sambhava ''of Kalidasa [[Category: CTD info from Theosophical Glossary]] (TG). +

Osiris +

The greatest God of Egypt, the Son of Seb (Saturn), celestial fire, and of Neith, primordial matter and infinite space. This shows him as the self‐existent and self‐created god, the first manifesting deity (our third Logos), identical with Ahura Mazda and other “ First Causes”. For as Ahura Mazda is one with, or the synthesis of, the Amshaspends, so Osiris, the collective unit, when differentiated and personified, becomes Typhon, his brother, Isis and Nephtys his sisters, Horus his son and his other aspects. He was born at Mount Sinai, the Nyssa of the O. T. (See‐ ''Exodus ''xvii. 15), and buried at Abydos, after being killed by Typhon at the early age of twenty‐eight, according to the allegory. According to Euripides he is the same as Zeus and Dionysos or ''Dio‐Nysos ''“the god of Nysa”, for Osiris is said by him to have been brought up in Nysa, in Arabia “the Happy”. Query: how much did the latter tradition influence, or have anything in common with, the statement in the Bible, that “Moses built an altar and called the name Jehovah Nissi”, or Kabbalistically — “Dio‐ Iao‐Nyssi”? (See ''Isis Unveiled ''Vol. II. p. 165.) The four chief aspects of Osiris were — Osiris‐Phtah (Light), the spiritual aspect; Osiris‐Horus (Mind), the intellectual ''manasic ''aspect; Osiris‐Lunus, the “ Lunar” or psychic, astral aspect; Osiris‐Typhon, Daїmonic, or physical, material, therefore passional turbulent aspect. In these four aspects he symbolizes the dual Ego — the divine and the human, the cosmico‐spiritual and the terrestrial. Of the many supreme gods, this Egyptian conception is the most suggestive and the grandest, as it embraces the whole range of physical and metaphysical thought. As a solar deity he had twelve minor gods under him — the twelve signs of the Zodiac. Though his name is the “Ineffable”, his forty‐two attributes bore each one of his names, and his seven dual aspects completed the forty‐ nine, or 7 X 7; the former symbolized by the fourteen members of his body, or twice seven. Thus the god is blended in man, and the man is deified into a god. He was addressed as Osiris‐Eloh. Mr. Dunbar T. Heath speaks of a Phœnician inscription which, when read, yielded the following tumular inscription in honour of the mummy: “Blessed be Ta‐Bai, daughter of Ta‐Hapi, priest of Osiris‐Eloh. She did nothing against anyone in anger. She spoke no falsehood against any one. Justified before Osiris, blessed be thou from before Osiris! Peace be to thee.” And then he adds the following remarks: “The author of this inscription ought, I suppose, to be called a heathen, as justification before Osiris is the object of his religious aspirations. We find, however, that he gives to Osiris the appellation ''Eloh''. Eloh is the name used by the Ten Tribes of Israel for the Elohim of Two Tribes. Jehovah‐Eloh (Gen. iii. 21.) in the version used by Ephraim corresponds to Jehovah Elohim in that used by Judah and ourselves. This being so, the question is sure to be asked, and ought to be humbly answered — What was the meaning meant to be conveyed by the two phrases respectively, ''Osiris‐Eloh ''and ''Jehovah‐Eloh''? For my part I can imagine but one answer, viz., that Osiris was the national God of Egypt, Jehovah that of Israel, and that Eloh is equivalent to ''Deus, Gott ''or ''Dieu''”. As to his human development, he is, as the author of the ''Egyptian Belief ''has it . . . “One of the Saviours or Deliverers of Humanity . . . . As such he is born in the world. He came as a benefactor, to relieve man of trouble . . . . In his efforts to do good he encounters evil . . . and he is temporarily overcome. He is killed . . Osiris is buried. His tomb was the object of pilgrimage for thousands of years. But he did not rest in his grave. At the end of three days, or forty, he rose again and ascended to Heaven. This is the story of his Humanity” (''Egypt. Belief''). And Mariette Bey, speaking of the Sixth Dynasty, tells us that “the name of Osiris . . commences to be more used. The formula of ''Justified ''is met with”: and adds that “it proves that this name (of ''the Justified ''or ''Makheru ''was not given to the dead only”. But it also proves that the legend of Christ was found ready in almost all its details thousands of years before the Christian era, and that the Church fathers had no greater difficulty than to simply apply it to a new personage [[Category: CTD info from Theosophical Glossary]] (TG).

Ossa +

A mount, the tomb of the giants (allegorical) [[Category: CTD info from Theosophical Glossary]] (TG). +