Property:CTD term description

This property has type Text.

Usage1793

FilterThe <a rel="nofollow" class="external text" href="https://www.semantic-mediawiki.org/wiki/Help:Property_page/Filter">search filter</a> allows the inclusion of <a rel="nofollow" class="external text" href="https://www.semantic-mediawiki.org/wiki/Help:Query_expressions">query expressions</a> such as <code>~</code> or <code>!</code>. The selected <a rel="nofollow" class="external text" href="https://www.semantic-mediawiki.org/wiki/Query_engine">query engine</a> might also support case insensitive matching or other short expressions like:<ul><li><code>in:</code> result should include the term, e.g. '<code>in:Foo</code>'</li></ul><ul><li><code>not:</code> result should to not include the term, e.g. '<code>not:Bar</code>'</li></ul>

Showing 20 pages using this property.

K

Kamarupa +

Metaphysically, and in our esoteric philosophy, it is the subjective form created through the mental and physical desires and thoughts in connection with things of matter, by all sentient beings, a form which survives the death of their bodies. After that death three of the seven “principles”—or let us say planes of senses and consciousness on which the human instincts and ideation act in turn—viz., the body, its astral prototype and physical vitality,—being of no further use, remain on earth; the three higher principles, grouped into one, merge into the state of Devachan (''q.v''.), in which state the Higher Ego will remain until the hour for a new reincarnation arrives; and the ''eidolon ''of the ex‐Personality is left alone in its new abode. Here, the pale copy of the man that was, vegetates for a period of time, the duration of which is variable and according to the element of materiality which is left in it, and which is determined by the past life of the defunct. Bereft as it is of its higher mind, spirit and physical senses, if left alone to its own senseless devices, it will gradually fade out and disintegrate. But, if forcibly drawn back into the terrestrial sphere whether by the passionate desires and appeals of the surviving friends or by regular necromantic practices—one of the most pernicious of which is medium‐ ship—the “spook” may prevail for a period greatly exceeding the span of the natural life of its body. Once the Kamarupa has learnt the way back to living human bodies, it becomes a vampire, feeding on the vitality of those who are so anxious for its company. In India these ''eidolons ''are called ''Pisâchas, ''and are much dreaded, as already explained elsewhere [[Category: Theosophical Glossary (CTD terms)]] (TG). +

G

Gatha +

Metrical chants or hymns, consisting of moral aphorisms. A gâthâ of thirty‐two words is called Âryâgiti [[Category: Theosophical Glossary (CTD terms)]] (TG). +

K

Kimapurushas +

Monstrous Devas, half‐men, half‐ horses [[Category: Theosophical Glossary (CTD terms)]] (TG). +

P

Path, The +

Monthly theosophical magazine founded and edited by W. Q. Judge. +

O

Ophanim +

More correctly written Auphanim. The “wheels” seen by Ezekiel and by John in the Revelation— world.spheres (''Secret Doctrine ''I., 92.) The symbol of the Cherubs or Karoubs (the Assyrian Sphinxes). As these beings are represented in the Zodiac by Taurus, Leo, Scorpio and Aquarius, or the Bull, the Lion, the Eagle and Man, the occult meaning of these creatures being placed in company of the four Evangelists becomes evident. In the ''Kabbalah ''they are a group of beings allotted to the Sephira Chokmah, Wisdom [[Category: Theosophical Glossary (CTD terms)]] (TG). +

B

Bamboo Books +

Most ancient and certainly pre‐historic works in Chinese containing the antediluvian records of the ''Annals of China''. They were found in the tomb of King Seang of Wai, who died 295 B.C., and claim to go back many centuries [[Category: Theosophical Glossary (CTD terms)]] (TG). +

I

Immah +

Mother, in contradistinction to ''Abba,'' father [[Category: Theosophical Glossary (CTD terms)]] (TG). +

O

Oannes +

Musarus Oannes, the Annedotus, known in the Chaldean “legends”, transmitted through Berosus and other ancient writers, as Dag or Dagon, the “man‐ fish”. Oannes came to the early Babylonians as a reformer and an instructor. Appearing from the Erythræan Sea, he brought to them civilisation, letters and sciences, law, astronomy and religion, teaching them agriculture, geometry and the arts in general. There were Annedoti who came after him, five in number (our race being ''the fifth '')—“all like Oannes inform and teaching the same”; but Musarus Oannes was the first to appear, and this he did during the reign of Ammenon, the third of the ten antediluvian Kings whose dynasty ended with Xisuthrus, the Chaldean Noah (See “Xisuthrus”). Oannes was “an ''animal ''endowed with reason whose body was that of a fish, but ''who had a human head under the fish’s with feet also below, similar to those of a man, ''subjoined to the fish’s tail, and ''whose voice and language too were articulate ''and human” (Polyhistor and Apollodorus). This gives the key to the allegory. It points out Oannes, as a ''man ''and a “priest”, an ''Initiate. ''Layard showed long ago (See ''Nineveh'') that the “fish’s head” was simply a head gear, the ''mitre ''worn by priests and gods, made in the form of a fish’s head, and which in a very little modified form is what we see even now on the heads of high Lamas and Romish Bishops. Osiris had such a mitre. The fish’s tail is simply the train of a long stiff mantle as depicted on some Assyrian tablets, the form being seen reproduced in the sacerdotal gold cloth garment worn during service by the modern Greek priests. This allegory of Oannes, the Annedotus, reminds us of the “Dragon” and “Snake‐ Kings “; the ''Nâgas ''who in Buddhist legends instruct people in wisdom on lakes and rivers, and end by becoming converts to the good Law and ''Arhats''. The meaning is evident. The “ fish” is an old and very suggestive symbol in the Mystery‐language, as is also “water”. Ea or Hea was the god of the sea and Wisdom, and the sea serpent was one of his emblems, his priests being “serpents “ or Initiates. Thus one sees why Occultism places Oannes and the other Annedoti in the group of those ancient “adepts” who were called “marine” or “water dragons”—Nâgas. Water typified their human origin (as it is a symbol of earth and matter and also of purification), in distinction to the “fire Nâgas” or the immaterial, Spiritual Beings, whether celestial Bodhisattvas or Planetary Dhyânis, also regarded as the instructors of mankind. The hidden meaning becomes clear to the Occultist, once he is told that “this being (Oannes) was accustomed to pass the day among men, teaching; and when the Sun had set, he retired again into the sea, passing the night in the deep, “''for he was amphibious''”, i.e., he belonged to two planes: the spiritual and the physical. For the Greek word ''amphibios ''means simply “life on two planes”, from ''amphi, ''“on both sides”, and ''bios, ''“life”. The word was often applied in antiquity to those men who, though still wearing a human form, had made themselves almost divine through knowledge, and lived as much in the spiritual supersensuous regions as on earth. Oannes is dimly reflected in Jonah, and even in John, the Precursor, both connected with Fish and Water [[Category: Theosophical Glossary (CTD terms)]] (TG).

K

Konx‐Om‐Pax +

Mystic words used in the Eleusinian mysteries. It is believed that these words are the Greek imitation of ancient Egyptian words once used in the secret ceremonies of the Isiac cult. Several modern authors give fanciful translations, but they are all only guesses at the truth. [w.w.w.] [[Category: Theosophical Glossary (CTD terms)]] (TG). +

A

Abraxas +

Mystic words which have been traced as far back as Basilides, the Pythagorean, of Alexandria, AD. 90. He uses Abraxas as a title for Divinity, the supreme of Seven, and as having 365 virtues. In Greek numeration, a. 1, b. 2, r. 100, a. I, x 60, a. I, s. 200 = 365 days of the year, solar year, a cycle of divine action. C. W. King, author of The Gnostics, considers the word similar to the Hebrew ''Shemhamphorasch'', a holy word, the extended name of God. An Abraxas Gem usually shows a man’s body with the head of a cock, one arm with a shield, the other with a whip. [ w.w.w.] Abraxas is the counterpart of the Hindu Abhimânim (q.v.) and Brahmâ combined. It is these compound and mystic qualities which caused Oliver, the great Masonic authority, to connect the name of Abraxas with that of Abraham. This was unwarrantable ; the virtues and attributes of Abraxas, which are 365 in number, ought to have shown him that the deity was connected with the Sun and solar division of the year——nay, that Abraxas is the antitype, and the Sun, the type. [[Category: Theosophical Glossary (CTD terms)]] (TG). +

B

Basilidean +

Named after Basilides; the Founder of one of the most philosophical gnostic sects. Clement the Alexandrian speaks of Basilides, the Gnostic, as “a philosopher devoted to the contemplation of divine things”. While he claimed that he had all his doctrines from the Apostle Matthew and from Peter through Glaucus, Irenaeus reviled him, Tertullian stormed at him, and the Church Fathers had not sufficient words of obloquy against the “heretic”. And yet on the authority of St. Jerome himself, who describes with indignation what he had found ''in the only genuine Hebrew copy ''of the Gospel of Matthew (See ''Isis Unv.'', ii., 181) which he got from the Nazarenes, the statement of Basilides becomes more than credible, and if accepted would solve a great and perplexing problem. His 24 vols. ''of Interpretation of the Gospels'', were, as Eusebius tells us, burnt. Useless to say that these gospels were not our ''present ''Gospels. Thus, truth was ever crushed [[Category: Theosophical Glossary (CTD terms)]] (TG). +

N

Nabu +

Nebu or Nebo, generally; the Chaldean god of Secret Wisdom, from which name the Biblical, Hebrew term '''Nabiim '''(prophets) was derived. This son of Anu and Ishtar was worshipped chiefly at Borsippa; but he had also his temple at Babylon, above that of Bel, devoted to the seven planets. (See “ Nazarenes” and “ Nebo”.) [[Category: Theosophical Glossary (CTD terms)]] (TG). +

A

Abhava +

Negation, or non‐being of individual objects; the ''noumenal ''substance, or abstract objectivity. [[Category: Theosophical Glossary (CTD terms)]] (TG). +

N

Nirguna +

Negative attribute; unbound, or without ''Gunas ''(attributes), i.e., that which is devoid of all qualities, the opposite of Saguna, that which has attributes (''Secret Doctrine, ''II. 95), e.g., Parabrahmam is Nirguna; Brahmâ, Saguna. Nirguna is a term which shows the impersonality of the thing spoken of [[Category: Theosophical Glossary (CTD terms)]] (TG). +

G

Gehenna +

No hell at all, but a valley near Jerusalem, where Israelites immolated their children to Moloch. In that valley a place named ''Tophet ''was situated, where a fire was perpetually preserved for sanitary purposes. The prophet Jeremiah informs us that his countrymen, the Jews, used to sacrifice their children on that spot [[Category: Theosophical Glossary (CTD terms)]] (TG). +

A

Ajnana +

Non‐knowledge; absence of knowledge rather than “ignorance” as generally translated. An ''Ajnâni ''means a “profane”. [[Category: Theosophical Glossary (CTD terms)]] (TG). +

D

Drakon +

Now considered a “mythical” monster, perpetuated in the West only on seals,. &c., as a heraldic griffin, and the Devil slain by St. George, &c. In fact an extinct antediluvian monster In Babylonian antiquities it is referred to as the “scaly one” and connected on many gems with Tiamat the sea. “The Dragon of the Sea” is repeatedly mentioned. In Egypt, it is the star of the Dragon (then the North Pole Star), the origin of the connection of almost all the gods with the Dragon. Bel and the Dragon, Apollo and Python, Osiris and Typhon, Sigur and Fafnir, and finally St. George and the Dragon, are the same. They were all solar gods, and wherever we find the Sun there also is the Dragon, the symbol of Wisdom—Thoth‐Hermes. The Hierophants of Egypt and of Babylon styled themselves “Sons of the Serpent‐God” and “Sons of the Dragon”. “I am a Serpent, I am a Druid”, said the Druid of the Celto‐Britannic regions, for the Serpent and the Dragon were both types of Wisdom, Immortality and Rebirth. As the serpent casts its old skin only to reappear in a new one, so does the immortal Ego cast off one personality but to assume another [[Category: Theosophical Glossary (CTD terms)]] (TG). +

N

Naimittika +

Occasional, or incidental; used of one of the four kinds of Pralayas (See “Pralaya”) [[Category: Theosophical Glossary (CTD terms)]] (TG). +

H

Hair +

Occult philosophy considers the hair (whether human or animal) as the natural receptacle and retainer of the vital essence which often escapes with other emanations from the body. It is closely connected with many of the brain functions—for instance memory. With the ancient Israelites the cutting of the hair and beard was a sign of defilement, and “the Lord said unto Moses. . . They shall not make baldness upon their head”, etc. (Lev. XX1., 1‐5.) “Baldness”, whether natural or artificial, was a sign of calamity, punishment, or grief, as when Isaiah (iii.,24) enumerates, “instead of well‐set hair baldness”, among the evils that are ready to befall the chosen people. And again, “On all their heads baldness and every beard cut” (''Ibid. ''xv., 2). The Nazarite was ordered to let his hair and beard grow, and never to permit a razor to touch them. With the Egyptians and Buddhists it was only the initiated priest or ascetic to whom life is a burden, who shaved. The Egyptian priest was supposed to have become master of his body, and hence shaved his head for cleanliness; yet the Hierophants wore their hair long. The Buddhist still shaves his head to this day—as sign of scorn for life and health. Yet Buddha, after shaving his hair when he first became a mendicant, let it grow again and is always represented with the top‐knot of a Yogi. The Hindu priests and Brahmins, and almost all the castes, shave the rest of the head but leave a long lock to grow from the centre of the crown. The ascetics of India wear their hair long, and so do the war‐like Sikhs, and almost all the Mongolian peoples. At Byzantium and Rhodes the shaving of the beard was prohibited by law, and in Sparta the cutting of the beard was a mark of slavery and servitude. Among the Scandinavians, we are told, it was considered a disgrace, “a mark of infamy”, to cut off the hair. The whole population of the island of Ceylon (the Buddhist Singhalese) wear their hair long. So do the Russian, Greek and Armenian clergy, and monks. Jesus and the Apostles are always represented with their hair long, but fashion in Christendom proved stronger forces [[Category: Theosophical Glossary (CTD terms)]] (TG).

I

Image +

Occultism permits no other image than that of the living image of divine man (the symbol of Humanity) on earth. The ''Kabbala ''teaches that this divine Image, the copy of the ''sublime and holy upper Image ''(the Elohim) has now changed into ''another similitude'', owing to the development of men’s sinful nature. It is only the ''upper divine Image ''(the Ego) which is the same; the lower (personality) has changed, and man, now fearing the wild beasts, has grown to bear on his face the similitude of many of them. (''Zohar ''I. fol. 71a.) In the early period of Egypt there were no images; but later, as Lenormand says, “In the sanctuaries of Egypt they divided the properties of nature and consequently of Divinity (the Elohim, or the Egos), into seven abstract qualities, characterised each by an emblem, which are matter, cohesion, fluxion, coagulation, accumulation, station and division ”. These were all attributes symbolized in various images [[Category: Theosophical Glossary (CTD terms)]] (TG). +