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X

Xifré, Don José +

Spanish nobleman and devoted Theosophist, b. in 1846 in an aristocratic Spanish family of great wealth in the North of Spain (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.9)#458|9:458-461]][[SMW::on]]). +

Xisusthrus +

The Chaldean Noah, on the Assyrian tablets, who is thus described in the history of the ten kings by Berosus, according to Alexander Polyhistor: “After the death of (the ninth) Ardates, his son Xisusthrus reigned eighteen sari. In his time happened a great deluge.” Warned by his deity in a vision of the forthcoming cataclysm, Xisusthrus was ordered by that deity to build an ark, to convey into it his relations, together with all the different animals, bird etc., and trust himself to the rising waters. Obeying the divine admonition, Xisusthrus is shown to do precisely what Noah did many thousand years after him. He sent out birds from the vessel which returned to him again; then a few days after he sent them again, and they returned with their feet coated with mud; but the third time they came back to him no more. Stranded on a high mountain of Armenia, Xisusthrus descends and builds an altar to the gods. Here only, comes a divergence between the polytheistic and monotheistic legends. Xisusthrus, having worshipped and rendered thanks to the gods for his salvation, disappeared, and his companions “saw him no more ”. The story informs us that on account of his great piety Xisusthrus and his family were translated'' to live '' ''with the gods'', as he himself told the survivors. For though his body was gone, his voice was heard in the air, which, after apprising them of the occurrence, admonished them to return to Babylon, and pay due regard to virtue, religion, and the gods. This is more meritorious than to plant vines, get drunk on the juice of the grape, and curse one’s own son. [[Category: CTD info from Theosophical Glossary]] (TG). +

Y

Y +

'''Y — '''The twenty‐fifth letter of the English alphabet, and the tenth of the Hebrew — the ''Yod''. It is the ''litera'' ''Pythagorœ'' the Pythagorean letter and symbol, signifying the two branches, or ''paths of virtue and vice'' respectively, the right leading to virtue, the left to vice. In Hebrew Kabbalistic mysticism it is the phallic male member, and also as number ten, the perfect number. Symbolically, it is represented by a hand with bent forefinger. Its numerical equivalent is ten. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yadaya +

A descendant of Yadu; of the great race in which Krishna was born. The founder of this line was Yadu, the son of King Yayâti of the Somavansa or Lunar Race.It was under Krishna — certainly no mythical personage — that the kingdom of Dwârakâ in Guzerat was established; and also after the death of Krishna (3102 B.c.) that all the Yâdavas present in the city perished, when it was submerged by the ocean. Only a few of the Yâdavas, who were absent from the town at the time of the catastrophe, escaped to perpetuate this great race. The Râjâs of Vijaya‐Nâgara are now among the small number of its representatives. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yah +

The word, as claimed in the Zohar, through which the Elohim formed the worlds. The syllable is a national adaptation and one of the many forms of the “Mystery name”'''IAO'''. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yaho +

Fürst shows this to be the same as the Greek '''Iao'''.''' Yâho '''is an old Semitic and very mystic name of the supreme deity, while '''Yah''' (''q.v''.) is a later abbreviation which, from containing an abstract ideal, became finally applied to, and connected with, a phallic symbol — the lingham of creation. Both Yah and Yâho were Hebrew “mystery names” derived from '''Iao''', but the Chaldeans had a Yâho before the Jews adopted it, and with them, as explained by some Gnostics and Neo‐Platonists, it was the highest conceivable deity'' enthroned above the seven '' ''heavens'' and representing'' Spiritual ''Light (Âtman, the universal), whose ray was Nous, standing both for the intelligent Demiurge of the Universe of Matter and the ''Divine'' Manas in man, both being Spirit. The true key of this, communicated to the Initiates only, was that the name of '''IAO''' was “triliteral and its nature secret ”, as explained by the Hierophants. The Phœnicians too had a supreme deity whose name was triliteral, and its meanings secret, this was also ''IAO''; and ''Y‐ha‐ho ''was a sacred word in the Egyptian mysteries, which signified “the one eternal and concealed deity” in nature and in man; i.e., the “universal Divine Ideation”, and the human Manas, or the higher Ego. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yahontov, Rostislav Nikolayevich de +

Nephew of [[Blavatsky, Helena Petrovna|H. P. Blavatsky]] and son of her sister [[Zhelihovsky, Vera Petrovna de|V. P. Zhelihovsky]] by her first marriage ([[Zirkoff, Boris|B. de Zirkoff]], [[Blavatsky H.P. - Turkish Barbarities#255|BCW 1:255]]). +

Yajna +

“Sacrifice”, whose symbol or representation is now the constellation Mriga‐shiras (deer‐head), and also a form of Vishnu. “ The Yajna ”, say the Brahmans, “exists from eternity, for it proceeded from the Supreme, in whom it lay dormant from ''no beginning ''”. It is the key to the'' Trai‐Vidyâ'' , the thrice sacred science contained in the ''Rig ‐Veda'' verses, which teaches the Yajna or sacrificial mysteries. As Haug states in his ''Introduction'' to the ''Aitareya Brâhmana'' — the Yajna exists as an invisible presence at all times, extending from the ''Âhavanîya'' or sacrificial fire to the heavens, forming a bridge or ladder by means of which the sacrificer can communicate with the world of devas, “and even ascend when alive to their abodes”. It is one of the forms of Akâsa, within which the mystic WORD (or its underlying “ Sound ”) calls it into existence. Pronounced by the Priest‐Initiate or Yogi, this WORD receives creative powers, and is communicated as an impulse on the terrestrial plane through a trained ''Will‐'' ''power''. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yajnavalkya +

Ancient Indian sage traditionally regarded as a teacher of the White Yajurveda and author of the ''Yajnavalkya-dharma-sastra''. Zirkoff notes the authority of this law code, with the ''Mitakshara'' commentary, in the Mithila school. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.5)#384|5:384]][[SMW::on]]). +

Yajnavalkyasmriti +

Legal text attributed to Yajnavalkya, comprising 1,009 verses. Zirkoff tentatively dates it to about 350 CE and connects it with the White Yajurveda tradition; he lists editions and translations by M. N. Dutt and Adolph Stenzler. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.5)#368|5:368]][[SMW::on]]). +

Yajurveda (Black) +

Zirkoff’s bibliography treats the ''Taittiriyasamhita'' and ''Maitrayanisamhita'' under the Black Yajurveda, listing editions by Albrecht Weber and Leopold von Schroeder and a translation by A. B. Keith. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.5)#368|5:368]][[SMW::on]]). De Zirkoff’s bibliography covers the ''Taittiriyasamhita'', edited by Albrecht Weber and translated by A. B. Keith, and editions of the ''Maitrayanisamhita'', including Leopold von Schroeder’s four-volume edition of 1881-1886. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.6)#426|6:426]][[SMW::on]]). +

Yajurveda (White) +

Zirkoff lists Albrecht Weber’s edition (Berlin and London, 1852) and R. T. H. Griffith’s translation (Benares, 1899). (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.5)#368|5:368]][[SMW::on]]). De Zirkoff lists Albrecht Weber’s edition (Berlin and London, 1852) and R. T. H. Griffith’s English translation (Benares, 1899). (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.6)#426|6:426]][[SMW::on]]). +

Yakin and Boaz +

A Kabbalistic and Masonic symbol. The two pillars of bronze (Yakin, male and white; Boaz, female and red), cast by Hiram Abif of Tyre, called “the Widow’s Son , for Solomon’s supposed (Masonic) Temple. Yakin was the symbol of Wisdom (''Chokmah''), the second Sephira; and Boaz, that of Intelligence (''Binah''); the temple between the two being regarded as ''Kether,'' the crown, Father‐ Mother. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yaksha +

A class of demons, who, in popular Indian folk‐lore, devour men. In esoteric science they are simply evil (elemental) influences, who in the sight of seers and clairvoyants descend on men, when open to the reception of such influences, like a fiery comet or a shooting star. [[Category: CTD info from Theosophical Glossary]] (TG). +

Yalpanam, A. +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol5|vol. 5]] (1883–1884). +

Yama +

The personified third root‐race in Occultism. In the Indian Pantheon Yama is the subject of two distinct versions of the myth. In the ''Vedas ''he is the ''god of the dead'', a Pluto or a Minos, with whom the shades of the departed dwell (the Kâmarûpas in Kâmaloka). A hymn speaks of Yama as the first of men that died, and the first that departed to the world of bliss (Devachan). This, because Yama is the embodiment of the race which was the first to be endowed with'' consciousness ''(Manas), without which there is neither Heaven nor Hades. Yama is represented as the son of Vivaswat (the Sun). ''He had a twin‐sister '' ''named Yami,'' who was ever urging him, according to another hymn, to take her for his wife, in order to perpetuate the species. The above has a very suggestive symbolical meaning, which is explained in Occultism. As Dr. Muir truly remarks, the'' Rig ‐Veda'' — the greatest authority on the primeval myths which strike the original key‐note of the themes that underlie all the subsequent variations — nowhere shows Yama “as having anything to do with the punishment of the wicked ”. As king and judge of the dead, a Pluto in short, Yama is a far later creation. One has to study the true character of Yama‐ Yamî throughout more than one hymn and epic poem, and collect the various accounts scattered in dozens of ancient works, and then he will obtain a consensus of allegorical statements which will be found to corroborate and justify the Esoteric teaching, that Yama‐Yamî is the symbol of the ''dual Manas'', in one of its mystical meanings. For instance, Yama‐Yamî is always represented of a ''green'' colour and clothed with ''red'', and as dwelling in a palace of ''copper ''and ''iron''. Students of Occultism know to which of the human “principles” the green and the red colours, and by correspondence the'' iron'' and ''copper'',’ are to be applied. The “twofold‐ruler ” — the epithet of Yama Yamî — is regarded in the exoteric teachings of the Chino‐ Buddhists as both judge and criminal, the restrainer of ''his '' ''own'' evil doings and the evil‐doer himself. In the Hindu epic poems Yama‐Yami is the twin‐ child of the Sun (the deity) by Sanjnâ (spiritual consciousness); but while Yama is the Aryan “lord of the day”, appearing as the symbol of spirit in the East, Yamî is the queen of the night (darkness, ignorance) “who opens to mortals the path to the West ” — the emblem of evil and matter. In the ''Purânas'' Yama has many wives (many Yamis) who force him to dwell in the lower world (Pâtâla, Myalba, etc., etc.); and an allegory represents him with his foot lifted, to kick Chhâyâ, the hand maiden of his father (the astral body of his mother, Sanjnâ, a metaphysical aspect of Buddhi or Alaya). As stated in the Hindu Scriptures, a soul when it quits its mortal frame, repairs to its abode in the lower regions (Kâmaloka or Hades). Once there, the Recorder, the Karmic messenger called ''Chitragupta'' (hidden or concealed brightness), reads out his account from the Great Register, wherein during the life of the human being, every deed and thought are indelibly impressed‐ — and, according to the sentence pronounced, the “soul” either ascends to the abode of the Pitris (Devachan), descends to a “hell ” (Kâmaloka), or is reborn on earth in another human form. The student of Esoteric philosophy will easily recognise the bearings of the allegories. [[Category: CTD info from Theosophical Glossary]] (TG).

Yamabooshee +

A sect in Japan of very ancient and revered mystics. They are monks “militant” and warriors, if needed, as are certain Yogis in Rajputana and the Lamas in Tibet. This Mystic brotherhood dwell chiefly near Kioto, and are renowned for their healing powers, says the ''Encyclopœdia,'' which translates the name “Hermit Brothers”: “They pretend to magical arts, and live in the recesses of mountains and craggy steeps, whence they come forth to tell'' fortunes ''(?), write charms and sell amulets. They lead a mysterious life and admit no one to their secrets, except after a tedious and difficult preparation by'' fasting ''and a species of severe ''gymnastic '' ''exercise ''! ”) [[Category: CTD info from Theosophical Glossary]] (TG). +

Yarker, John +

An English writer and historian of Freemasonry with an interest in occultism. He corresponded with H. P. Blavatsky and sent her a Masonic diploma in 1877. He contributed “English Ghost Stories” to the first volume of ''The Theosophist''. +

Yasna +

The third portion of the first of the two parts of the Avesta, the Scripture of the Zoroastrian Parsis. The Yasna is composed of litanies of the same kind as the'' Vispêrad ''(the second portion) and of five hymns or ''gâthas.'' These ''gâthas'' are the oldest fragments of Zoroastrian literature known to the Parsis, for they are written “in a special dialect, older than the general language of the ''Avesta''” (Darmesteter). (See “ Zend ”.) [[Category: CTD info from Theosophical Glossary]] (TG). The bibliography refers to L. H. Mills’s translation in The Zend-Avesta, part III, Sacred Books of the East XXXI. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.2)#550|2:550]][[SMW::on]]). +

Yates County Chronicle +

Publisher: S.C. Cleveland. +