Benefic:

Refers to a planet, which is beneficial, given the particular rising sign of the chart. In general, the most benefic planets are the lords of the trikona houses: the first, fifth and ninth. The lords of the kendra houses, the fourth, seventh and tenth are also benefic, but may become malefics under certain rules.

(See also: Benefic , Psychic, Psychic Dictionary, Parapsychology, Parapsychology Dictionary)

A dream dictionary with dream-symbols and their meanings.

A spiritual view on dreams and the meaning of dreams by Sri Swami Sivananda, an authority in the vedic sciences and traditions.

Enneagram system (Enneagram, Enneatype system): System of spiritual psychology based on an ancient Sufi typology of nine (ennea in Greek) personality types or primary roles:

(1)           the achiever (reformer) - orderly, rational, and self-righteous;

(2)           the helper - generous, manipulative, and possessive;

(3)           the succeeder (motivator, status-seeker) - ambitious, hostile, and pragmatic;

(4)           the individualist (artist) - intuitive, self-absorbed, and sensitive;

(5)           the observer (thinker) - analytic, original, and provocative;

(6)           the guardian (loyalist) - defensive, engaging, and responsible;

(7)           the dreamer (generalist) - accomplished and manic;

(8)           the confronter (leader) - combative, dominating, and self-confident; and

(9)           the preservationist (peacemaker) - easygoing and receptive.

Each type has a prime psychological addiction (fixation or blind spot), respectively: anger, pride, deceit, envy, greed, fear, gluttony, lust for life and power, and laziness. These addictions include Christianity's seven deadly sins.

(a)           Recognition of one's type is tantamount to spiritual awakening. in the process of neutralizing the prime addiction:

(b)          achievers become pathfinders,

(c)           helpers become partners, succeeders become motivators,

(d)           individualists become builders,

(e)           observers become explorers,

(f)             guardians become stabilizers,

(g)           dreamers become illuminators,

(h)           confronters become philanthropists, and

(i)             preservationists become universalists.

(See also: Enneagram system , Body Mind and Soul, Alternative Health, Alternative Health Dictionary)

A Theosophical definition of Buddha :

Buddha

(Sanskrit) The past participle of the root budh, meaning "to perceive," "to become cognizant of," also "to awaken," and "to recover consciousness." It signifies one who is spiritually awakened, no longer living "the living death" of ordinary men, but awakened to the spiritual influence from within or from "above." When man has awakened from the living death in which ordinary mortals live, when he has cast off the toils of both mind and flesh and, to use the old Christian term, has put on the garments of eternity, then he has awakened, he is a buddha. He has become one with  - not "absorbed" as is constantly translated but has become one with  - the Self of selves, with the paramatman, the Supreme Self. (See also Bodhi, Buddhi)

A buddha in the esoteric teaching is one whose higher principles can learn nothing more in this manvantara; they have reached nirvana and remain there. This does not mean, however, that the lower centers of consciousness of a buddha are in nirvana, for the contrary is true; and it is this fact that enables a Buddha of Compassion to remain in the lower realms of being as mankind's supreme guide and instructor, living usually as a nirmanakaya.

See also: Buddha , Mysticism, Body Mind and Soul

ANKH (Crux Ansata)

The hieroglyph of a sandalstrap or knot, indicating "life". When the knot is fully undone, life is done. Ankh is the "knot" linking the Uas (a forked stick) and the Djed (Osiris's spinal column). The uas is the first manifestation of life (fire), as it arises naturally out of the void. The Egyptians made a practice of elaborately ornamenting and gilding this stick to show the inevitable corruption of life. Thus it is transformed from a natural branch into a "wand" or sceptre. To emphasize even more completely the fall of spirit the top was carved to resemble an ass's head. The ankh follows the uas and represents the continuity of life - the sandal used in walking. Finally, at death, comes the dismemberment of the God. Being divine, however, even the dismembered bones of Osiris are immortal. Hence the djed is the support , or pillar of eternity. When these three are contained within the Nebet or "basket", the four all together become the four elements. The nebet is "earth," which contains and gives form to the elemental potentialities of uas, ankh and djed. When held by Ptah, the four together become the tools with which he creates the world.

(See also: ANKH, Crux Ansata , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

A dictionary of parapsychology. Please note that words in grey are hyperlinked to a corresponding archive with articles related to that particular topic.

A Dream Dictionary including dreams about:

Currycomb, Currying a Horse, Curtains, Cushion, Cuspidor, Custard, Custom-house, Cut, Cymbal

For more dream interpretation, see: Dream Dictionary

For more about dreams, see: Dreams.

siddhi: (Sanskrit) "Power, accomplishment; perfection."

Extraordinary powers of the soul, developed through consistent meditation and deliberate, grueling, often uncomfortable tapas, or awakened naturally through spiritual maturity and yogic sadhana.

Through the repeated experience of Self Realization, siddhis naturally unfold according to the needs of the individual. Before Self Realization, the use or development of siddhis is among the greatest obstacles on the path because it cultivates ahamkara, I-ness, and militates against the attainment of prapatti, complete submission to the will of God, Gods and guru. Six siddhis in particular are considered primary obstacles to samadhi:

-       clairvoyance (adarsha siddhi or divya siddhi),

-       clairaudience (shravana siddhi or divyashravana),

-       divination (pratibha siddhi),

-       super-feeling (vedana siddhi) and

-       super-taste (asvadana siddhi),

-       supersmell (varta siddhi).

The eight classical siddhis are:

1)    anima: to be as small as an atom;

2)    mahima: to become infinitely large;

3)    laghima: super-lightness, levitation;

4)    prapti: pervasiveness, extension, to be anywhere at will;

5)    prakamya: fulfillment of desires;

6)    vashitva: control of natural forces;

7)    ishititva: supremacy over nature;

8)    kama-avasayitva: complete satisfaction.

The supreme siddhi (parasiddhi) is realization of the Self, Parasiva.

See: ahamkara, prapatti, siddha yoga, psychic ability.

(See also: Siddhi , Hinduism, Body Mind and Soul)

A Theosophical definition of Devachan :

Devachan

[Tibetan, bde-ba-can, pronounced de-wa-chen] A translation of the Sanskrit sukhavati, the "happy place" or god-land. It is the state between earth-lives into which the human entity, the human monad, enters and there rests in bliss and repose.

When the second death after that of the physical body takes place  - and there are many deaths, that is to say many changes of the vehicles of the ego  - the higher part of the human entity withdraws into itself all that aspires towards it, and takes that "all" with it into the devachan; and the atman, with the buddhi and with the higher part of the manas, become thereupon the spiritual monad of man. Devachan as a state applies not to the highest or heavenly or divine monad, but only to the middle principles of man, to the personal ego or the personal soul in man, overshadowed by atma-buddhi. There are many degrees in devachan: the highest, the intermediate, and the lowest. Yet devachan is not a locality, it is a state, a state of the beings in that spiritual condition.

Devachan is the fulfilling of all the unfulfilled spiritual hopes of the past incarnation, and an efflorescence of all the spiritual and intellectual yearnings of the past incarnation which in that past incarnation have not had an opportunity for fulfillment. It is a period of unspeakable bliss and peace for the human soul, until it has finished its rest time and stage of recuperation of its own energies.

In the devachanic state, the reincarnating ego remains in the bosom of the monad (or of the monadic essence) in a state of the most perfect and utter bliss and peace, reviewing and constantly reviewing, and improving upon in its own blissful imagination, all the unfulfilled spiritual and intellectual possibilities of the life just closed that its naturally creative faculties automatically suggest to the devachanic entity.

Man here is no longer a quaternary of substance-principles (for the second death has taken place), but is now reduced to the monad with the reincarnating ego sleeping in its bosom, and is therefore a spiritual triad. (See also Death, Reincarnating Ego)

See also: Devachan , Mysticism, Body Mind and Soul

Attachment

In the Four Noble truths, Buddha Shakyamuni taught that attachment to self is the root cause of suffering:

• From craving (attachment) springs grief,
• from craving springs fear;
• For him who is wholly free from craving, there is no grief, much less fear. (Dhammapada Sutra. In Narada Maha Thera, The Buddha and His Teachings.)

If you don't have attachments, naturally you're liberated ... In ancient times, there was an old cultivator who asked for instructions from a monk,

"Great Monk, let me ask you, how can I attain liberation?" The Great monk said, "Who tied you up?" This old cultivator answered, "Nobody tied me up." The monk said, "Then why do you seek liberation?"

 (Hsuan Hua, tr., Flower Adornment Sutra, "Pure Conduct," chap. 11.)

For the seasoned practitioner, even the Dharma must not become an attachment. As an analogy, to clean one's shirt, it is necessary to use soap. However, if the soap is not then rinsed out, the garment will not be truly clean. Similarly, the practitioner's mind will not be fully liberated until he severs attachment to everything, including the Dharma itself.

 (See also: Attachment , Buddhism, Body Mind and Soul)

Blood The vital fluid circulating through the heart, arteries, and veins, supplying nutritive materials to all parts of the body, and receiving elements of waste for later discharge from the system. Occultism enlarges upon the truism that the blood is the life, by relating it to the spiritual and psychic life-forces circulating in the solar system. Blavatsky says

that (a) the Sun is the store-house of Vital Force, which is the Noumenon of Electricity; and (b) that it is from its mysterious, never-to-be-fathomed depths, that issue those life currents which thrill through Space, as through the organisms of every living thing on Earth. . . .

"Thus, there is a regular circulation of the vital fluid throughout our system, of which the Sun is the heart -- the same as the circulation of the blood in the human body -- during the manvantaric solar period, or life; . . . Could the human heart be made luminous, and the living and throbbing organ be made visible . . . then every one would see the Sun-spot phenomenon repeated every second -- due to its contraction and the rushing of the blood" (SD 1:531, 541-2).

The analogy is seen in these streams of solar living fire stepped down into vital electricity on earth, and also in the psychic and astral-physical currents of lunar life which influence generation and all terrestrial growth. In chemical composition, the plasma or fluid part of the blood is said to be identical with that of primordial sea water, ocean water having since become more concentrated.

The blood is actively protean in representing on this plane the streams of higher vitality manifesting in body, soul, and spirit. Thus, its pranic oxygen is the agent of the solar fire; its white and red corpuscles represent the psychic life-force and the red kamic energies, all acting together in their material forms. The leucocytes or white corpuscles are formed in the lymphatic glands, in the spleen, and in bone marrow. They correspond in a sense to the lunar chhayas or builders of the ethereal forms of the second and early third root-races which "needed no warm blood, no atmosphere, no feeding" (SD 1:609). These spherical ameboid cells have both the primordial, changeable pudding-bag form and the autogenerative type of propagation. Their relation to the formation of the red cells typifies that of the early astral forms which, gradually becoming physicalized, evolved into the red-blooded, bisexual, manas-endowed beings of the later third root-race. The red cells, without autogenerative nuclei, are born in special leucocyte cells of red bone marrow, where they are produced at the rate the effete red cells are destroyed.

In human beings the pranic life-currents become impregnated with the manasic quality conferred by the agnishvattas. The lower elements of kama-prana are used in the blood offerings and sacrifices of voodoo rites and other forms of black magic:

"Blood begets phantoms. . . . Paracelsus writes that with the fumes of blood one is enabled to call forth any spirit we desire to see; for with its emanations it will build itself an appearance, a visible body -- only this is sorcery" (IU 2:567).

The old Greeks said that a divine fluid or ichor ran in the veins of the gods. It is also our physical destiny in the far distant future to evolve into bodies without blood as we understand it, in which nobler currents of conscious life will circulate.

(See also: Blood , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

A Theosophical definition of Dhyana :

Dhyana

(Sanskrit) A term signifying profound spiritualintellectual contemplation with utter detachment from all objects of a sensuous and lower mental character. In Buddhism it is one of the six paramitas of perfection.

One who is adept or expert in the practice of dhyana, which by the way is a wonderful spiritual exercise if the proper idea of it be grasped, is carried in thought entirely out of all relations with the material and merely psychological spheres of being and of consciousness, and into lofty spiritual planes. Instead of dhyana being a subtraction from the elements of consciousness, it is rather a throwing off or casting aside of the crippling sheaths of ethereal matter which surround the consciousness, thus allowing the dhyanin, or practicer of this form of true yoga, to enter into the highest parts of his own constitution and temporarily to become at one with and, therefore, to commune with the gods.

It is a temporary becoming at one with the upper triad of man considered as a septenary, in other words, with his monadic essence. Man's consciousness in this state or condition becomes purely buddhi, or rather buddhic, with the highest parts of the manas acting as upadhi or vehicle for the retention of what the consciousness therein experiences. From this term is drawn the phrase dhyani-chohans or dhyani-buddhas  - words so frequently used in theosophical literature and so frequently misconceived as to their real meaning. (See also Samadhi)

See also: Dhyana , Mysticism, Body Mind and Soul

Buddha Nature

The following terms refer to the same thing: Self-Nature, True Nature, Original Nature, Dharma Nature, True Mark, True Mind, True Emptiness, True Thusness, Dharma Body, Original Face, Emptiness, Prajna, Nirvana, etc.

According to the Mahayana view, (buddha-nature) is the true, immutable, and eternal nature of all beings. Since all beings possess buddha-nature, it is possible for them to attain enlightenment and become a buddha, regardless of what level of existence they occupy ...

The answer to the question whether buddha-nature is immanent in beings is an essential determining factor for the association of a given school with Theravada or Mahayana, the two great currents within Buddhism.

In Theravada this notion is unknown; here the potential to become a buddha is not ascribed to every being.

By contrast the Mahayana sees the attainment of buddhahood as the highest goal; it can be attained through the inherent buddha-nature of every being through appropriate spiritual practice. (The Shambhala Dictionary of Buddhism and Zen.)

See also "Dharma Nature."

 (See also: Buddha Nature , Buddhism, Body Mind and Soul)

NAME

Nomen est numen. No name ever does justice to the person or thing designated by it and so, in the strictest sense, to call anything by its name is to blaspheme it.

The Egyptians -- certainly Ra and Isis -- insisted that the names of the Gods were even more powerful than the Gods themselves. Everything has a secret name which is its real name. "To be" and "to name" are the same thing in the Babylonian language. Amongst the Dogon so means "real" language as distinct from the howling of beasts or the gibberish of foreign tongues.

It was because the ancient Egyptians believed so strongly in the vitality of names that a person's name (ren) was considered one of his "bodies." All magicians experiment with assuming different names because our names determine the nature of the events that gravitate toward us. We must never forget, however, that no one is his name. To identify totally with any name is to turn to stone.

Names are also like clothes -- they can become you or you can become them. Along with all the other bodies we inhabit, the Egyptians also had the renpit ("name" body), an extra post-life soul. "John" or "Mary" are actually manifestations of you. We can assume these masks as we need them -- or not, if we don't. Those who have been disfigured and must undergo plastic surgery and skin grafts must dwell in the lowest circle of their own private hell. They actually become the horrible demon, Yog-Sothoth, God of Infernal Transitions and Lord of the Abyss, with the bulging eyes, tentacles, etc. But what such patients become is really only the renpit body of the monster, so they identify with it only long enough to draw on its hideous strength. Otherwise they wouldn't have anything to hold onto. It is in this way that the ugliest devils and most dangerous dragons can also serve as resources for us. Later on, with a bit of effort, supposedly, we can return to being the Buddha or Odin or Apollo.

Note: To disguise the true nature of a thing, just give it a new name!

NEBUCHADNEZZAR

Jehovah punished this king of Babylon for the hubris of presuming himself to be divine, by causing him to behave like an animal and eat grass.

(See also: NAME , Magick, Mysticism, Mysticism Dictionary, Body Mind and Soul,)

A Theosophical definition of Evolution :

Evolution

As the word is used in theosophy it means the "unwrapping," "unfolding," "rolling out" of latent powers and faculties native to and inherent in the entity itself, its own essential characteristics, or more generally speaking, the powers and faculties of its own character: the Sanskrit word for this last conception is svabhava. Evolution, therefore, does not mean merely that brick is added to brick, or experience merely topped by another experience, or that variation is superadded on other variations  - not at all; for this would make of man and of other entities mere aggregates of incoherent and unwelded parts, without an essential unity or indeed any unifying principle.

In theosophy evolution means that man has in him (as indeed have all other evolving entities) everything that the cosmos has because he is an inseparable part of it. He is its child; one cannot separate man from the universe. Everything that is in the universe is in him, latent or active, and evolution is the bringing forth of what is within; and, furthermore, what we call the surrounding milieu, circumstances  - nature, to use the popular word  - is merely the field of action on and in which these inherent qualities function, upon which they act and from which they receive the corresponding reaction, which action and reaction invariably become a stimulus or spur to further manifestations of energy on the part of the evolving entity.

There are no limits in any direction where evolution can be said to begin, or where we can conceive of it as ending; for evolution in the theosophical conception is but the process followed by the centers of consciousness or monads as they pass from eternity to eternity, so to say, in a beginningless and endless course of unceasing growth.

Growth is the key to the real meaning of the theosophical teaching of evolution, for growth is but the expression in detail of the general process of the unfolding of faculty and organ, which the usual word evolution includes. The only difference between evolution and growth is that the former is a general term, and the latter is a specific and particular phase of this procedure of nature.

Evolution is one of the oldest concepts and teachings of the archaic wisdom, although in ancient days the concept was usually expressed by the word emanation. There is indeed a distinction, and an important one, to be drawn between these two words, but it is a distinction arising rather in viewpoint than in any actual fundamental difference. Emanation is a distinctly more accurate and descriptive word for theosophists to use than evolution is, but unfortunately emanation is so ill-understood in the Occident, that perforce the accepted term is used to describe the process of interior growth expanding into and manifesting itself in the varying phases of the developing entity.

Theosophists, therefore, are, strictly speaking, rather emanationists than evolutionists; and from this remark it becomes immediately obvious that the theosophist is not a Darwinist, although admitting that in certain secondary or tertiary senses and details there is a modicum of truth in Charles Darwin's theory adopted and adapted from the Frenchman Lamarck. The key to the meaning of evolution, therefore, in theosophy is the following: the core of every organic entity is a divine monad or spirit, expressing its faculties and powers through the ages in various vehicles which change by improving as the ages pass. These vehicles are not physical bodies alone, but also the interior sheaths of consciousness which together form man's entire constitution extending from the divine monad through the intermediate ranges of consciousness to the physical body. The evolving entity can become or show itself to be only what it already essentially is in itself  - therefore evolution is a bringing out or unfolding of what already preexists, active or latent, within. (See also Involution)

See also: Evolution , Mysticism, Body Mind and Soul

Jesus - N

An avatar who attained a high level of attunement to the Cosmic Christ. This enabled him to become a bodily vehicle for the Christ for a period of three years. (See: Avatar)

(See also: Jesus , New Age, Body mind and Soul)

Scorpio: The best quality of Scorpio is resourcefulness. The worst quality is the ability to cause trouble. A key phrase is “I desire.” Intensity is the principal personality trait of Scorpio. Whatever career or vocational interests you pursue, you do it with tremendous force. The strength of desire is seen in every serious effort a Scorpio makes. You are proud, and can become the nemesis of anyone who insults you.

The Scorpio mental process is meditative. You can take a set of data and ponder it, penetrating the surface evidence to find the deeper meaning. You can cope with difficult and disagreeable tasks because you understand that such tasks will eventually be completed and you will return to the center of your life’s current none the worse for the effort, and perhaps stronger for the experience of surviving under pressure.

Secretive and intense, Scorpio’s temperament is sometimes difficult to tolerate. These very qualities, however, are part of the magnetism that draws people to you. The intensity can be expressed through healing or destructive energy, and only the Scorpio can determine which way you will go. Probably no sign indicates a stronger will. Personal experience teaches the Scorpio how to direct that will.

Scorpios often are rather reserved. You are unyielding to the sorts of pressure that work well with other signs, and often do well in careers where independent action is encouraged. Your ability to focus on a single task and put all your energy into it is often seem as skillful. You are often respected for your determination, but perhaps not loved, as you are not manipulators of gentle energies.

No one can exert the pressure that Scorpio can. You make devoted friends who will tell the truth boldly. When you lie, the lies are equally bold, and it may not be possible to tell the difference. The trained Scorpio mind seldom has to resort to a lie, as the truth is seen as a much stronger weapon. Desire lies at the root of all Scorpio action.

(See also: Scorpio , Magic, Shamanism, Paganism, Wicca)

A Christian theological definition of Canon according to CARM - The Christian Apologetics & Research Ministry:

"

Canon

See also: Canon , Christianity, Body Mind and Soul

A Theosophical definition of Agnishvatta (Agnishvattas) :

Agnishvatta (Agnishvattas)

(Sanskrit) A compound of two words: agni, "fire"; shvatta, "tasted" or "sweetened," from svad, verb-root meaning "to taste" or "to sweeten." Therefore, literally one who has been delighted or sweetened by fire. A class of pitris: our solar ancestors as contrasted with the barhishads, our lunar ancestors.

The kumaras, agnishvattas, and manasaputras are three groups or aspects of the same beings: the kumaras represent the aspect of original spiritual purity untouched by gross elements of matter. The agnishvattas represent the aspect of their connection with the sun or solar spiritual fire. Having tasted or been "sweetened" by the spiritual fire  - the fire of intellectuality and spirituality  - they have been purified thereby. The manasaputras represent the aspect of intellectuality  - the functions of higher intellect.

The agnishvattas and manasaputras are two names for the same class or host of beings, and set forth or signify or represent two different aspects or activities of this one class of beings. Thus, for instance, a man may be said to be a kumara in his spiritual parts, an agnishvatta in his buddhic-manasic parts, and a manasaputra in his purely manasic aspect. Other beings could be called kumaras in their highest aspects, as for instance the beasts, but they are not imbodied agnishvattas or manasaputras.

The agnishvattas are the solar spiritual-intellectual parts of us, and therefore are our inner teachers. In preceding manvantaras, they had completed their evolution in the realms of physical matter, and when the evolution of lower beings had brought these latter to the proper state, the agnishvattas came to the rescue of these who had only the physical "creative fire," thus inspiring and enlightening these lower lunar pitris with spiritual and intellectual energies or "fires."

When this earth's planetary chain shall have reached the end of its seventh round, we, as then having completed the evolutionary course for this planetary chain, will leave this planetary chain as dhyan-chohans, agnishvattas; but the others now trailing along behind us  - the present beasts  - will be the lunar pitris of the next planetary chain to come.

While it is correct to say that these three names appertain to the same class of beings, nevertheless each name has its own significance in the occult teaching, which is why the three names are used with three distinct meanings. Imagine an unconscious god-spark beginning its evolution in any one solar or maha-manvantara. We may call it a kumara, a being of original spiritual purity, but with a destiny through karmic evolution connected with the realms of matter.

At the other end of the line, at the consummation of the evolution in this maha-manvantara, when the evolving entity has become a fully self-conscious god or divinity, its proper appellation then is agnishvatta, for it has been "sweetened" or purified by means of the working through it of the spiritual fires inherent in itself.

Now then, when such an agnishvatta assumes the role of a bringer of mind or of intellectual light to a lunar pitri which it overshadows and in which a ray from it incarnates, it then, although in its own realm an agnishvatta, functions as a manasaputra or child of mind or mahat. A brief analysis of the compound elements of these three names may be useful.

Kumara is from ku meaning "with difficulty" and mara meaning "mortal." The significance of the word therefore can be paraphrased as "mortal with difficulty," and the meaning usually given to it by Sanskrit scholars as "easily dying" is wholly exoteric and amusing, and doubtless arose from the fact that kumara is a word frequently used for child or boy, everybody knowing that young children "die easily." The idea therefore is that purely spiritual beings, although ultimately destined by evolution to pass through the realms of matter, become mortal, i.e., material, only with difficulty.

Agnishvatta has the meaning stated above, "delighted" or "pleased" or "sweetened," i.e., "purified" by fire  - which we may render in two ways: either as the fire of suffering and pain in material existence producing great fiber and strength of character, i.e., spirituality; or, perhaps still better from the standpoint of occultism, as signifying an entity or entities who have become one in essence through evolution with the aethery fire of spirit.

Manasaputra is a compound of two words: manasa, "mental" or "intellectual," from the word manas, "mind," and putra, "son" or "child," therefore a child of the cosmic mind  - a "mind-born son" as H. P. Blavatsky phrases it. (See also Pitris, Lunar Pitris)

See also: Agnishvatta (Agnishvattas) , Mysticism, Body Mind and Soul

Adinidana-svabhavat (Sanskrit) (from adi first, primordial + nidana causation + svabhavat self-being, self-becoming from sva self + the verbal root bhu to be, become)

Primordial causation of self-becoming; as in Buddhist thought nidana also signifies primal essence or substance and svabhavat is equated with the Father-Mother of manifestation, the term could be translated "primordial causality-essence Father-Mother." It is the highest portion of the manifesting or Third Logos of our galaxy; and because the Third Logos of every solar system is a reflection of the galactic Third Logos, the adinidana-svabhavat of any solar system is in its reaches the adinidana-svabhavat of the galaxy.

The phrase occurs in the Stanzas of Dzyan: " 'Darkness' the Boundless, or the no-number, Adi-Nidana Svabhavat" (SD 1:98) -- which, as the summit of the Third Logos, can be rendered as darkness and no-number since it is darkness to human intellect and yet the beginning of numeration of all hierarchies that flow forth from it. Hence for all beneath it, adinidana-svabhavat may likewise be called the Boundless, signifying the cosmic essence or spiritual substance without restricting frontiers.

(See also: Adinidana-svabhavat , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)