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Showing 20 pages using this property.

C

Chitanuth our +

''Chitons'', a priestly garb; the coats of skin given by ''Java Aleim ''to Adam and Eve after their fall [[Category: CTD info from Theosophical Glossary]] (TG). +

Chitkala +

In Esoteric philosophy, identical with the Kumâras those who first incarnated into the men of the Third Root‐Race. (See ''Sec.Doct''.; Vol. 1. p. 288 n.) [[Category: CTD info from Theosophical Glossary]] (TG). +

Chitra Gupta +

The deva (or god) who is the recorder of Yâma (the god of death), and who is supposed to read the account of every Soul’s life from a register called ''Agra Sandhâni'', when the said soul appears before the seat of judgment. (See “''Agra Sandhâni ''”.) [[Category: CTD info from Theosophical Glossary]] (TG). +

Chitra Sikkandinas +

The constellation of the great Bear; the habitat of the seven Rishis (''Sapta Riksha''). Lit., “ bright‐crested” [[Category: CTD info from Theosophical Glossary]] (TG). +

Chnoumis +

The same as Chnouphis and Kneph. A symbol of creative force ; Chnoumis or Kneph is “the unmade and eternal deity” according to Plutarch. He is represented as blue (ether), and with his ram’s head with an asp between the horns, he might be taken for Ammon or Chnouphis (.q.v’. ). The fact is that all these gods are solar, and represent under various aspects the phases of generation and impregna tion. Their ram’s heads denote this meaning, a ram ever symbolizing generative energy in the abstract, while the bull was the symbol of strength and the creative function. All were one god, whose attributes were individualised and personified. According to Sir G. Wilkinsen, Kneph or Chnoumis was “the idea of the Spirit of God” ; and Bonwick explains that, as '''Av''', “matter” or “flesh”, he was criocephalic (ram‐ headed), wearing a solar disk on the head, standing on the Serpent Mehen, with a viper in his left and a cross in his right hand, and bent upon the function of creation in the underworld (the earth, esoterically). The Kabbalists identify him with “Binah, the third Sephira of the Sephirothal Tree, or Binah, represented by the Divine name of Jehovah”. If as Chnoumis‐Kneph, he represents the Indian Narayâna, the Spirit of ( moving on the waters of space, as ''Eichton ''or Ether he holds in his mouth an Egg, the symbol of evolution ; and as '''Av '''he is Siva, the Destroyer and the Regenerator ; for, as Deveria explains:“His Journey to the lower hemispheres appears to symbolize the evolutions of substances, which are born to die and to be reborn.” Esoterically, however, and as taught by the Initiates of the inner temple, Chnoumis‐ Kneph was pre‐eminently ''the god of reincarnation''. Says an inscription: “I am Chnoumis, Son of the Universe, 700”, a mystery having a direct reference to the reincarnating EGO [[Category: CTD info from Theosophical Glossary]] (TG).

Chnouphis +

''Nouf ''in Egyptian. Another aspect of Ammon, and the personification of his generative power ''in actu'', as Kneph is of the same in ''potentia''. He is also ram‐ headed. If in his aspect as Kneph he is the Holy Spirit with the creative ideation brooding in him, as Chnouphis, he is the angel who “comes in” into the Virgin soil and flesh. A prayer on a papyrus, translated by the French Egyptologist Chabas, says; ‘ O Sepui, Cause of being, who hast formed thine own body! O only Lord, proceeding from Noum ! O divine substance, created from itself! O God, who hast made the substance which is in him! O God, who has made his own father and impregnated his own mother.” This shows the origin of the Christian doctrines of the Trinity and immaculate conception. He is seen on a monument seated near a potter’s wheel, and forming men out of clay. The fig‐leaf is sacred to him, which is alone sufficient to prove him a phallic god — an idea which is carried out by the inscription: “he who made that which is, the creator of beings, the first existing, he who made to exist all that exists.” Some see in him the incarnation of Ammon‐Ra, but he is the latter himself in his phallic aspect, for, like Ammon, he is “ his mother’s husband”, i.e., the male or impregnating side of Nature. His names vary, as Cnouphis, Noum, Khem, and Khnum or Chnoumis. As he represents the Demiurgos (or Logos) from the material, lower aspect of the Soul of the World, he is the Agathodæmon, symbolized sometimes by a Serpent ; and his wife Athor or Maut (Môt mother), or Sate, “the daughter of the Sun”, carrying an arrow on a sunbeam (the ray of conception), stretches “mistress over the lower portions of the atmosphere”. below the constellations, as Neїth expands over the starry heavens. (See “[[Chaos]]”.) [[Category: CTD info from Theosophical Glossary]] (TG).

Chohan +

“Lord” or “Master” ; a chief; thus '''''Dhyan‐ Chohan '''''would answer to “Chief of the Dhyanis”, or celestial Lights — which in English would he translated Archangels [[Category: CTD info from Theosophical Glossary]] (TG). +

Chokmah +

Wisdom; the second of the ten Sephiroth, and the second of the supernal Triad. A masculine potency corresponding to the Yod (I) of the Tetragrammaton IHVH, and to '''Ab''', the Father. [w.w.w.] [[Category: CTD info from Theosophical Glossary]] (TG). +

Chomel, Auguste François +

French physician (1788-1858), professor of clinical medicine at the Hôtel-Dieu and author of a doctoral thesis on rheumatism. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.7)#365|7:365]][[SMW::on]]). +

Chowdry, Narsing Dass +

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

Chrestos +

The early Gnostic form of Christ. It was used in the fifth century B.C. by Æschylus, Herodotus, and others. The ''Manteumata pythochresta, ''or the “oracles delivered by a Pythian god” “through a pythoness, are mentioned by the former (''Choeph''.901). ''Chréstian ''is not only “the seat of an oracle”, but an offering to, or for, the oracle. ''Chréstés ''is one who explains oracles, “a prophet and soothsayer”, and Chrésterios one who serves an oracle or a god. The earliest Christian writer, Justin Martyr, in his first ''Apology ''calls his co‐religionists Chréstians. It is only through ignorance that men call themselves Christians instead of Chréstians,” says Lactantius (lib. iv., cap. vii.). The terms Christ and Christians, spelt originally Chrést and Chréstians, were borrowed from the Temple vocabulary of the Pagans. Chréstos meant in that vocabulary a disciple on probation, a candidate for hierophantship. When he had attained to this through initiation, long trials, and suffering, and had been ‘‘''anointed''’’ (i.e., “rubbed with oil”, as were Initiates and even idols of the gods, as the last touch of ritualistic observance), his name was changed into Christos, the “purified”, in esoteric or mystery language. In mystic symbology, indeed, ''Christés'', or ''Christos, ''meant that the “Way”, the Path, was already trodden and the goal reached ; when the fruits of the arduous labour, uniting the personality of evanescent clay with the indestructible INDIVIDUALITY, transformed it thereby into the immortal EGO. “At the end of the Way stands the ''Chréstes”'', the ''Purifier'', and the union once accomplished, the ''Chrestos, ''the “man of sorrow”, became ''Christos ''himself. Paul, the Initiate, knew this, and meant this precisely, when he is made to say, in bad translation : ‘‘I travail in birth again until Christ be formed in you” (Gal. iv.19), the true rendering of which is . . . ‘‘until ye form the Christos within yourselves” But the profane who knew only that Chréstés was in some way connected with priest and prophet, and knew nothing about the hidden meaning of Christos, insisted, as did Lactantius and Justin Martyr, on being called ''Chréstians ''instead of Christians. Every good individual, therefore, may find Christ in his “inner man” as Paul expresses it (Ephes. iii. 16,17), whether he be Jew, Mussulman, Hindu, or Christian. Kenneth Mackenzie seemed to think that the word ''Chréstos ''was a synonym of Soter, “an appellation assigned to deities, great kings and heroes,” indicating ‘‘Saviour,’’ — and he was right. For, as he adds:“It has been applied redundantly to Jesus Christ, whose name Jesus or Joshua bears the same interpretation. The name Jesus, in fact, is rather a title of honour than a name — the true name of the Soter of Christianity being Emmanuel, or God with us (''Matt''.i, 23.).Great divinities among all nations, who are represented as expiatory or self‐ sacrificing, have been designated by the same title.’’ ''(R.''''M. Cyclop''.) The Asklepios (or Æsculapius) of the Greeks had the title of ''Soter'' [[Category: CTD info from Theosophical Glossary]] (TG).

Christian College Magazine +

Madras periodical listed by Zirkoff in 37 volumes, July 1883 to June 1920. After June 1884 its title became ''Madras Christian College Magazine''. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.5)#385|5:385]][[SMW::on]]). Madras periodical listed by de Zirkoff for July 1883-June 1920, volumes 1-37; after June 1884 its title was ''Madras Christian College Magazine''. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.6)#450|6:450]][[SMW::on]]). Its September and October 1884 issues published G. Patterson’s The Collapse of Koot Hoomi with letters attributed to [[Blavatsky, Helena Petrovna|H. P. Blavatsky]], whose authenticity she disputed. The first instalment was issued on 11 September. ([[Zirkoff, Boris|B. de Zirkoff]], [[Zirkoff B. - H.P.B. on the Coulomb Forged Letters#295|BCW 6:295]], [[Zirkoff B. - H.P.B and the S.P.R. Report#324|BCW 6:324]]) +

Christian Scientist +

A newly‐coined term for denoting the practitioners of an art of healing by will. The name is a misnomer, since Buddhist or Jew, Hindu or Materialist, can practise this new form of Western Yoga, with like success, if he can only guide and control his will with sufficient firmness. The “Mental Scientists” are another rival school. These work by a universal denial of every disease and evil imaginable, and claim syllogistically that since Universal Spirit cannot be subject to the failings of flesh, and since every atom is Spirit and in Spirit, and since finally, they — the healers and the healed — are all absorbed in this Spirit or Deity, there is not, nor can there he, such a thing as disease. This prevents in no wise both Christian and Mental Scientists from succumbing to disease, and nursing chronic diseases in their own bodies just like ordinary mortals [[Category: CTD info from Theosophical Glossary]] (TG). +

Chromatius +

The appendix dates him to the fourth and fifth centuries and refers to volume VIII, page 422, for further information. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.4)#640|4:640]][[SMW::on]]). Bishop of Aquileia, end of 4th and beginning of 5th cent. One of the most influential of the Western prelates of his day, friend and correspondent of Ambrose, Jerome, Rufinus, and warm supporter of Chrysostom against Oriental assailants (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.8)#422|8:422]][[SMW::on]]). +

Chuang +

A great Chinese philosopher [[Category: CTD info from Theosophical Glossary]] (TG). +

Chubilgan +

The same as '''''Chutuktu''''' [[Category: CTD info from Theosophical Glossary]] (TG). +

Chuckerabutty, P. N. +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol7|vol. 7]] (1885–1886). +

Chuckerabutty, Parash Nath +

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

Chuckerbutty, B. +

This name credited to the publications in ''The Theosophist'', [[Theosophist/Vol8|vol. 8]] (1886–1887). +

Church of Tibet, and the Historical Analogies of Buddhism and Christianity +

Lecture attributed to Wordsworth in de Zirkoff’s bibliography. The compiler was unable to trace it; the entry does not identify the lecturer’s full name. (BCW [[SMW::off]][[Zirkoff B. - Appendix (BCW vol.6)#449|6:449]][[SMW::on]]). +