Quotes:Yama: Difference between revisions

'''{{Style S-Small capitals|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.

{{Quote source HPB TG|Yama}}