Diti (Sanskrit) As Aditi (from a not + diti)

is cosmic space in general, so Diti is cosmically what may be called the first sheath or integument of Aditi. If Aditi is generalized space, Diti becomes the more or less divine spatial extent of a cosmic unit, such as a universe, solar system, etc.; but the significance of Diti points directly to lofty spirit. "Diti . . . is the sixth principle of metaphysical nature, the Buddhi of Akasa.

Diti, the mother of the Maruts, is one of her terrestrial forms, made to represent, at one and the same time, the divine Soul in the ascetic, and the divine aspirations of mystic Humanity toward deliverance from the webs of Maya, and final bliss in consequence" (SD 2:613-14).

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

Yasatas (Avestan) Yaztan (Pahlavi) Yazdan, Izad (Persian) The adorable ones, worthy of worship; pure celestial spirits, gods lower in order than the Amesha Spentas. Their opposers were the Drvants. According to the Avesta there were yasatas of the fire and of the water, between whom stood Apam-napat -- both an Avestic and Vedic Sanskrit name -- meaning son, descendant, or offspring of the waters, i.e., the waters of space or of cosmic aether. Therefore Apan-napat corresponds to fohat and is a Sanskrit name sometimes given to Agni or cosmic fire. The emanational procession gives 1) the waters of space; 2) their offspring or son, Apan-napat, fohat, or Agni; from whom again, 3) spring the yasatas of fire.

Speaking of the great antiquity of the Zoroastrian scriptures, Blavatsky remarks that the forefathers of "the Neo-Aryans of the post-diluvian age . . . had met before the Flood, and conversed with the pure 'Yazathas' (celestial Spirits of the Elements), whose life and food they had once shared" (SD 2:356).

In later Zoroastrianism some of these yasatas are equivalent to the archangels. The best known among these divine beings represent the three aspects of truth in action; Atar (the life-giving force and consciousness); Sraosha (the awakening voice within); and Ashi (the resulting bliss). The number of Yasatas including the Amesha Spentas is often 33.

(See also: Yasatas , Mysticism, Mysticism Dictionary, Body mind and Soul)

DIVINE LIGHT - celestial radiance perceived by the third eye, eternal effulgence within all beings brighter than the Sun, realized by turning away from the physical senses and looking within and whose mystical union confers truth, consciousness and bliss.

(See also: DIVINE LIGHT , Wiccan Pagan, Paganism, Pagan Dictionary)

ananda-loka:

ananda-loka (aanandha-loka). Region of heavenly bliss; also Brahma region.

(See also: ananda-loka , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Sivananda: (Sanskrit) "Bliss of Siva."

See: Swami Sivananda.

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

Buddha Siddharta (Sanskrit) The name given to Gautama, the Prince of Kapilavastu, at his birth. It is an abbreviation of sarvartthasiddha and means, the "realization of all desires".

Gautama, which means, on earth (gau) the most victorious (tama) "was the sacerdotal name of the Sakya family, the kingly patronymic of the dynasty to which the father of Gautama, the King Suddhodhana of Kapilavastu, belonged. Kapilavastu was an ancient city, the birth-place of the Great Reformer and was destroyed during his life time. In the title Sakyamuni, the last component, muni, is rendered as meaning one mighty in charity, isolation and silence", and the former Sakya is the family name.

Every Orientalist or Pundit knows by heart the story of Gautama, the Buddha, the most perfect of mortal men that the world has ever seen, but none of them seem to suspect the esoteric meaning underlying his prenatal biography, i.e., the significance of the popular story. The Lalitavistura tells the tale, but abstains from hinting at the truth. The 5,000 jatakas, or the events of former births (re-incarnations) are taken literally instead of esoterically.

Gautama, the Buddha, would not have been a mortal man, had he not passed through hundreds and thousands of births previous to his last. Yet the detailed account of these, and the statement that during them he worked his way up through every stage of transmigration from the lowest animate and inanimate atom and insect, up to the highest - or man, contains simply the well-known occult aphorism: "a stone becomes a plant, a plant an animal, and an animal a man". Every human being who has ever existed, has passed through the same evolution. But the hidden symbolism in the sequence of these re-births (jataka) contains a perfect history of the evolution on this earth, pre and post human, and is a scientific exposition of natural facts. One truth not veiled but bare and open is found in their nomenclature, viz., that as soon as Gautama had reached the human form he began exhibiting in every personality the utmost unselfishness, self-sacrifice and charity.

Buddha Gautama, the fourth of the Sapta (Seven) Buddhas and Sapta Tathagatas was born according to Chinese Chronology in 1024 B.C; but according to the Singhalese chronicles, on the 8th day of the second (or fourth) moon in the year 621 before our era. He fled from his father’s palace to become an ascetic on the night of the 8th day of the second moon, 597 BC., and having passed six years in ascetic meditation at Gaya, and perceiving that physical self-torture was useless to bring enlightenment, be decided upon striking out a new path, until he reached the state of Bodhi. He became a full Buddha on the night of the 8th day of the twelfth moon, in the year 592, and finally entered Nirvana in the year 543 according to Southern Buddhism. The Orientalists, however, have decided upon several other dates. All the rest is allegorical. He attained the state of Bodhisattva on earth when in the personality called Prabhapala. Tushita stands for a place on this globe, not for a paradise in the invisible regions. The selection of the Sakya family and his mother Maya, as "the purest on earth," is in accordance with the model of the nativity of every Saviour, God or deified Reformer.

The tale about his entering his mother’s bosom in the shape of a white elephant is an allusion to his innate wisdom, the elephant of that colour being a symbol of every Bodhisattva. The statements that at Gautama’s birth, the newly born babe walked seven steps in four directions, that an Udumbara flower bloomed in all its rare beauty and that the Naga kings forthwith proceeded ‘‘to baptise him ", are all so many allegories in the phraseology of the Initiates and well-understood by every Eastern Occultist. The whole events of his noble life are given in occult numbers, and every so-called miraculous event - so deplored by Orientalists as confusing the narrative and making it impossible to extricate truth from fiction - is simply the allegorical veiling of the truth, it is as comprehensible to an Occultist learned in symbolism, as it is difficult to understand for a European scholar ignorant of Occultism.

Every detail of the narrative after his death and before cremation is a chapter of facts written in a language which must be studied before it is understood, otherwise its dead letter will lead one into absurd contradictions. For instance, having reminded his disciples of the immortality of Dharmakaya Buddha is said to have passed into Samadhi, and lost himself in Nirvana - from which none can return., and yet, notwithstanding this, the Buddha is shown bursting open the lid of the coffin, and stepping out of it ; saluting with folded hands his mother Maya who had suddenly appeared in the air, though she had died seven (days after his birth, &c., &c.

As Buddha. was a Chakravartti (he who turns the wheel of the Law), his body at its cremation could not be consumed by common fire. What happens Suddenly a jet of flame burst out of the Swastica on his breast, and reduced his body to ashes. Space prevents giving more instances. As to his being one of the true and undeniable Saviours of the World, suffice it to say that the most rabid orthodox missionary, unless he is hopelessly insane, or has not the least regard even for historical truth, cannot find one smallest accusation against the life and personal character of Gautama, the "Buddha".

Without any claim to divinity, allowing his followers to fall into atheism, rather than into the degrading superstition of deva or idol-worship, his walk in life is from the beginning to the end, holy and divine. During the years of his mission it is blameless and pure as that of a god - or as the latter should be. He is a perfect example of a divine, godly man. He reached Buddhaship - i.e., complete enlightenment - entirely by his own merit and owing to his own individual exertions, no god being supposed to have any personal merit in the exercise of goodness and holiness. Esoteric teachings claim that he renounced Nirvana and gave up the Dharmakaya vesture to remain a "Buddha of compassion" within the reach of the miseries of this world.

And the religious philosophy he left to it has produced for over 2,000 years generations of good and unselfish men. His is the only absolutely bloodless religion among all the existing religions tolerant and liberal, teaching universal compassion and charity, love and self-sacrifice, poverty and contentment with one’s lot, whatever it may he.

No persecutions, and enforcement of faith by fire and sword, have ever disgraced it. No thunder-and-lightning-vomiting god has interfered with its chaste commandments; and if the simple, humane and philosophical code of daily life left to us by the greatest Man-Reformer ever known, should ever come to he adopted by mankind at large, then indeed an era of bliss and peace would dawn on Humanity.

(See also: Buddha Siddharta , Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary,)

Andame Anandam:

Andame Anandam: "beauty is bliss" (SSS-I).

(See also: Andame Anandam , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

a-dwaitha-ananda:

a-dwaitha-ananda (a-dhvaitha-aanandha). Bliss of being One and Only.

(See also: a-dwaitha-ananda , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

ananda-praapti:

ananda-praapti (aanandha-praapthi). Attainment of spiritual bliss.

(See also: ananda-praapti , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Divine Light

Celestial radiance perceived by the Third Eye; eternal effulgence within all beings brighter than the Sun, realized by turning away from the physical senses and looking within and whose mystical union confers truth, consciousness, and bliss

(See also: Divine Light , Body Mind and Soul)

ananda-swarupa:

ananda-swarupa (aanandha-svaruupa). The embodiment of supreme bliss.

(See also: ananda-swarupa , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

ananda-maya kosa:

ananda-maya kosa (aanandha-maya kosha). The sheath of bliss, the innermost sheath of the body.

(See also: ananda-maya kosa , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

ANANDA: Bliss, happiness, joy.

(See also: ANANDA ,Yoga, Yoga Dictionary)

rasa-aswadana:

rasa-aswadana (-aasvaadhana). Enjoyment of bliss.

(See also: rasa-aswadana , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Ananda:

A sanskrit word meaning "supreme bliss", "unending joy". Indian swamis often use this a a suffix for their names, Examples are Yogananda and Vivekananda.

(See also: Ananda , Body Mind and Soul)

A Theosophical definition of Dharmakaya :

Dharmakaya

(Sanskrit) This is a compound of two words meaning the "continuance body," sometimes translated equally well (or ill) the "body of the Law"  - both very inadequate expressions, for the difficulty in translating these extremely mystical terms is very great. A mere correct dictionary-translation often misses the esoteric meaning entirely, and just here is where Occidental scholars make such ludicrous errors at times.

The first word comes from the root dhri, meaning "to support," "to sustain," "to carry," "to bear," hence "to continue"; also human laws are the agencies supposed to carry, support, sustain, civilization; the second element, kaya, means "body." The noun thus formed may be rendered the "body of the Law," but this phrase does not give the idea at all. It is that spiritual body or state of a high spiritual being in which the restricted sense of soulship and egoity has vanished into a universal (hierarchical) sense, and remains only in the seed, latent  - if even so much. It is pure consciousness, pure bliss, pure intelligence, freed from all personalizing thought.

In the Buddhism of Central Asia, the dharmakaya is the third and highest of the trikaya. The trikaya consists of (1) nirmanakaya, (2) sambhogakaya, and (3) dharmakaya. We may look upon these three states, all of them lofty and sublime, as being three vestures in which the consciousness of the entity clothes itself. In the dharmakaya vesture the initiate is already on the threshold of nirvana, if not indeed already in the nirvanic state. (See also Nirmanakaya, Sambhogakaya)

See also: Dharmakaya , Mysticism, Body Mind and Soul

Aprakrta - transcendental, beyond the influence of material nature, beyond the perception of the mind and senses, not created by any human, beyond the material world, situated in Krsna’s transcendental abode, extraordinary, divine, pure, or consisting of spiritual consciousness and bliss.

(See also: Aprakrta , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

Triple Body (trikaya): In Mahayana Buddhism, the notion of three levels or "bodies" of Buddha's existence: (a) the Eternal Buddhas of the Body of Dharma (dharmakaya), (2) human incarnations in the Body of Transformation (nirmanakaya), and (3) Celestial Buddhas in the Body of Bliss (sambhogakaya).

 (See also: Triple Body , Eastern Philosophy, Body Mind and Soul)

sat chit ananda:

sat chit ananda - bliss consciousness

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RASASVADA: Tasting the bliss of lower Samadhi.

(See also: RASASVADA ,Yoga, Yoga Dictionary)

Rasasvada:

Rasasvada: tasting the bliss of lower Samadhi.

(See also: Rasasvada , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)

Sathyam:

Sathyam: He is the sub-stratum, the substance; the separate and the sum, the Sath; the Sathyam (SSS) His Nature and His Reality are Truth, Light and Beauty, Sath, Chith and Ananda, Existence, Awareness and Bliss (SSS-II).

(See also: Sathyam , Hinduism, Hinduism Dictionary, Sanskrit Dictionary, Body Mind and Soul)