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ARTICLES RELATED TO Bosom

Bosom: Encyclopedia II - James T. Aubrey Jr. - Final years

Aubrey became an independent producer after leaving MGM, producing ten films, none memorable. His greatest success was a 1979 television movie[2] about the Dallas Cowboys Cheerleaders starring Jane Seymour—"broads, bosoms, and fun" once more. In the mid-1980s, he was chairman of Entermark, a production company which made low-budget films and backed by several wealthy Texans—including former Governor John Connally. "Our theory is that with today's ancillary rights, there is real profit in a movie that costs $3 million. We don't need to gr ...

Bosom: Spiritual - Theosophy Dictionary on Sutratman

Sutratman (Sanskrit) [from sutra thread + atman self]

The thread-self; the golden thread of self-conscious individuality, the stream of egoic self-consciousness, on which all the substance-principles are strung like pearls on a golden chain. It is this sutratman, or stream of egoic consciousness-life, "which is the fundamental Selfhood in all beings, and which, reflected in and through the several intermediate vehicles or veils or sheaths or garments of the invisible constitution of man, or of any other being in which the Monad enshrouds itself, produces the egoic enters of self-conscious existence.

"The Sutratman, therefore, is rooted in the Monad, the monadic essence, but its stream is colored by the individuality of the Reincarnating Ego hitherto sleeping in the bosom of the Monad, which now after Reincarnation is awakened into self-conscious activity; and this 'colored stream' working through the appropriate vehicles of man's inner constitution, in other words, through his mind and through his emotions, his aspirations, his intellect and so forth, produces the individual consciousness which man recognises in himself" ("H. B. P.: The Mystery," Theosophical Path, October 1930, p. 329). Vedanta philosophy also teaches that atman passes like a thread through the five subtle bodies or kosas, and therefore is called sutratman.

In a more relative sense the sutratman is the egoic pilgrim, the immortal individuality, or that thread of being which animates a person and passes through all the countless personalities which he uses during the course of his manvantara-long evolutionary progress. "In each of us that golden thread of continuous life -- periodically broken into active and passive cycles of sensuous existence on Earth, and super-sensuous in Devachan -- is from the beginning of our appearance upon this earth. It is the Sutratma, the luminous thread of immortal impersonal monadship, on which our earth lives or evanescent Egos are strung as so many beads . . ." (SD 2:513).

In the latter sense sutratman is a synonym of the reincarnating ego, manas conjoined with buddhi which absorbs the manasic recollections of all and each of our preceding lives. It is so called, because, like the pearls on a thread, so is the long series of human lives strung together on that one thread-stream of self-conscious being. The cosmic sutratman bears the same relation to the universe that ours does to the human constitution, being the cosmic hierarch of a galaxy, solar system, or planetary chain.

For more dictionary entries, see » Bosom Dictionary

Bosom: Spiritual - Theosophy Dictionary on Sephira, Sephirah, Sephiroth

Sephira, Sephirah, Sephiroth (Hebrew, Chaldean) [from saphar to mark, scrape, write, engrave, count or number; cf Sanskrit verbal root lip as in lipika] plural Sephiroth (qv). The emanations proceeding from 'eyn soph, these ten emanations being frequently called the Sephirothal Tree or the Qabbalistic Tree of (Cosmic) Life.

The primitive Qabbalists conceived the universe as coming into manifestation by a process of mathematical or numerical emanations, proceeding out of the bosom of 'eyn soph (no limit) in a series of nine or ten Sephiroth -- imbodying the idea of cosmic mathematical quantities on the one hand, and of cosmic karmic consequences from previous universes as being thus written or numbered from a former universe. Thus the universe is envisaged as a karmic picture of destiny unrolling itself from 'eyn soph in form or number, and therefore as being based on strictly mathematical relations derivative from destiny.

Sephirah is especially applied to the first emanation, Kether (the Crown), the other nine Sephiroth being involved or held in germ within the first emanation, and emanating therefrom one by one in serial order as "nine splendid lights" (Zohar 111 288a).

The first Sephirah is also called 'eyn soph 'or (boundless light). "The Spiritual substance sent forth by the Infinite Light is the first Sephira or Shekinah: Sephira exoterically contains all the other nine Sephiroth in her. Esoterically she contains but two, Chochmah or Wisdom, 'a masculine, active potency whose divine name is Jah ({Hebrew char}),' and Binah, a feminine passive potency, Intelligence, represented by the divine name Jehovah ({Hebrew char}); which two potencies form, with Sephira the third, the Jewish trinity or the Crown, Kether" (SD 1:355).

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Bosom: Spiritual - Theosophy Dictionary on Horus

Horus (Latin) Heru (Egyptian) (from heru above)

Egyptian deity associated with the sun god Ra, equivalent in certain respects to Apollo of the Greeks and, similarly, a slayer of a serpent. Originally two distinct deities were recognized: Heru-ur (Aroeris or Haroiri, Horus the Elder) and Heru-pa-khart (Harpocrates, Horus the Younger or Horus the Child). The older Horus was represented as the winged globe or solar disk, while the younger Horus represented the sun reborn each morning from the waters, carried on the lotus flower.

But in later times the characteristics of the two were merged into one, and a further change was made from an original self-born deity to the mythological aspect of a holy child found in the triad Osiris-Isis-Horus -- Father-Mother-Son. Thus the representations of Isis suckling the babe Horus are numerous. Each aspect of this god was represented in a different manner, yet all portrayed the deity as hawk-headed: the hieroglyph for Horus is a hawk.

Horus is helper to the dead in the Book of the Dead, where he is shown as presenting the justified pilgrim to Osiris, pleading in his behalf, so that the former may enter the regions of the glorified. In the Pyramid Texts, Horus and Set are portrayed as setting the ladder so that the deceased may proceed on his journey, Horus helping the pilgrim to mount the ladder into the other regions.

(yearly re-awakening to life) to continue always young, as if he should never die.' Thus, since Horus is the personified physical world, Aroueris, or the 'elder Horus' is the ideal Universe; and this accounts for the saying that 'he was begotten by Osiris and Isis when these were still in the bosom of their mother' -- Space" (TG 31).

And further:

"the older Horus was the Idea of the world remaining in the demiurgic mind 'born in Darkness before the creation of the world'; the second Horus was the same Idea going forth from the Logos, becoming clothed with matter and assuming an actual existence" (SD 1:366).

For more dictionary entries, see » Bosom Dictionary

Bosom: Spiritual - Theosophy Dictionary on Horsusi

Horus (Latin) Heru (Egyptian) (from heru above)

And further:

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Bosom: Spiritual - Theosophy Dictionary on Aroeris, Haroiri

Aroeris, Haroiri (Greek) Heru-ur (Egyptian) (from heru he who is above + ur the aged)

Horus the elder, as distinguished from Heru-pa-khart (Horus the younger) -- these two gods are often confused because there are the cosmic Osiris and Isis known as Ra (the sun god) and Hathor, whose son was the Older Horus, and there are likewise the more commonly known Osiris and Isis of our own globe, whose son was the Younger Horus.

Aroeris is a deity associated with the sun, and the head of a triad of deities, the other two members being his consort Ta-sent-nefert and their son P-neb-taui (the child). His principal seats of worship were at Sekhemet (Latopolis) and at Ombos where Heru-ur absorbed all the characteristics and qualities of Shu, while his consort took on the characteristics of Tefnut. Heru-ur is depicted in the form of a man (or lion) with the head of a hawk, wearing the crowns of the South and North Egypt united -- meaning cosmogonically, the material and the spiritual universes -- surmounted by a crown of plumes, uraei, and the disk of the sun.

Plutarch designates Aroeris as the son of Kronos and Rhea (i.e., Seb and Nut), which would make him the brother of Osiris, also the son of Nut. Originally Heru-ur was the twin god of Set, being the Face of the Sun by day, while Set was the Face by night. One representation of him is with the horns and the solar disk, similar to Khnemu or Khnum, with whom he is equivalent.

"If we bear in mind the definition of the chief Egyptian gods by Plutarch, these myths will become more comprehensible; as he well says: 'Osiris represents the beginning and principle; Isis, that which receives; and Horus, the compound of both. Horus engendered between them, is not eternal nor incorruptible, but, being always in generation, he endeavours by vicissitudes of imitations, and by periodical passion (yearly re-awakening to life) to continue always young, as if he should never die.' Thus, since Horus is the personified physical world, Aroueris, or the 'elder Horus,' is the ideal Universe; and this accounts for the saying that 'he was begotten by Osiris and Isis when these were still in the bosom of their mother' -- Space" (TG 31).

For more dictionary entries, see » Bosom Dictionary

Bosom: Spiritual - Theosophy Dictionary on Soma

Soma (Sanskrit) In Hinduism, the moon astronomically; mystically, a sacred beverage of initiates, "made from a rare mountain plant by initiated Brahmans" (TG 304).

As the moon, Soma is an occult mystery, for the moon as a symbol stands for both good and evil, yet more often a symbol of evil than of good. Astrologically, Soma is the regent of the invisible or occult moon, while Indu represents the physical moon. "Soma is the mystery god and presides over the mystic and occult nature in man and the Universe" (SD 2:45). Soma or lunar worship was once purely occult and its rites were based upon a minute and profound knowledge of nature.

According to Hindu tradition, Soma as a sacred juice gave mystic visions and trance-revelations, the result of which union was Budha (esoteric wisdom). This sacred beverage was drunk by Brahmins and initiates during their mysteries and sacrificial rites.

"The 'Soma' plant is the asclepias acida, which yields a juice from which that mystic beverage, the Soma drink, is made. Alone the descendants of the Rishis, the Agnihotri (the fire priests) of the great mysteries knew all its powers. But the real property of the true Soma was (and is) to make a new man of the Initiate, after he is reborn, namely once that he begins to live in his astral body . . .; for, his spiritual nature overcoming the physical, he would soon snap it off and part even from that etherealized form. . . .

"The partaker of Soma finds himself both linked to his external body, and yet away from it in his spiritual form. The latter, freed from the former, soars for the time being in the ethereal higher regions, becoming virtually 'as one of the gods,' and yet preserving in his physical brain the memory of what he sees and learns. Plainly speaking, Soma is the fruit of the Tree of Knowledge forbidden by the jealous Elohim to Adam and Eve or Yah-ve, 'lest Man should become as one of us' " (SD 2:498-9&n).

"A 'soma-drinker' attains the power of placing himself in direct rapport with the bright side of the moon, thus deriving inspiration from the concentrated intellectual energy of the blessed ancestors. . . .

"This which seems one stream (to the ignorant) is of a dual nature -- one giving life and wisdom, the other being lethal. He who can separate the former from the latter, as Kalahamsa separated the milk from the water, which was mixed with it, thus showing great wisdom -- will have his reward" (BCW 12:203-4).

"This Hindu sacred beverage answers to the Greek Ambrosia or nectar, drunk by the gods of Olympus. A cup of kykeon was also quaffed by the mysta at the Eleusinian initiation. He who drinks it easily reaches Brahma, or the place of splendor (Heaven). The soma-drink known to Europeans is not the genuine beverage, but its substitute; for the initiated priests alone can taste of the real soma; and even kings and rajas, when sacrificing, receive the substitute. . . . We were positively informed that the majority of the sacrificial priests of the Dekkan have lost the secret of the true soma. It can be found neither in the ritual books nor through oral information. The true followers of the primitive Vedic religion are very few; these are the alleged descendants from the Rishis, the real Agnihotris, the initiates of the great Mysteries. The soma-drink is also commemorated in the Hindu Pantheon, for it is called King-Soma. He who drinks of it is made to participate in the heavenly king, because he becomes filled with it, as the Christian apostles and their converts became filled with the Holy Ghost, and purified of their sins. The soma makes a new man of the initiate; he is reborn and transformed, and his spiritual nature overcomes the physical; it gives the divine power of inspiration, and develops the clairvoyant faculty to the utmost. According to the exoteric explanation the soma is a plant, but, at the same time it is an angel. It forcibly connects the inner, highest 'spirit' of man, which spirit is an angel like the mystical soma, with his 'irrational soul,' or astral body, and thus united by the power of the magic drink, they soar together above physical nature and participate during life in the beatitude and ineffable glories of Heaven.

"Thus the Hindu soma is mystically, and in all respects the same that the Eucharist supper is to the Christian. The idea is similar. By means of the sacrificial prayers -- the mantras -- this liquor is supposed to be transformed on the spot into real soma -- or the angel, and even into Brahma himself" (IU 1:xl-xli).

The mystical drink has been known in all ages and among all peoples. The ancient Teutonic tribes, whether of the Germanic or Anglo-Saxons, spoke of their divine mead, the drink of the gods. The Hindus spoke of Soma, the direct distillation from the moon and from the overseeing and guiding eye of the sun; the Greeks of the Homeric age spoke of ambrosia or nectar, a drink of the gods which renewed their understanding and gave them inspiration as well. Another branch of the Greeks belonging to the Dionysian and Orphic branches of mystical thought, spoke equally mystically of the mystic wine, and also of the mystic cereal, partaken of during the Mysteries, and it is from this last that the mystical wine and cereal or bread of the Christians was taken over almost completely from the Dionysian Eucharist, only among Christians even from quite early times it became degraded into actual blood and flesh of Jesus.

The evident meaning must be connected with the old occult thought that wine, or the mead of the northern peoples where the grape and soma were unknown or uncultivated, all had the meaning of the inspiration of initiation, a kind of ecstasy of vision and knowledge brought about through initiation, of which the physical intoxication of wine, mead, or the soma juice has all the lower and materialized aspect, every spiritual thing having its material counterpart, every right-hand thought or rule in occultism having its left-hand or sorcerer perversion or counterpart. Thus in the highest initiation, even today and from immemorial time, the holy drink or potation was entirely mystical, and had a dozen of these significances, all bound up together; yet despite this fact, for some of the lower initiations where a student found difficulty in throwing off the physical and astral influences, a harmless -- when administered rightly -- drug or drink was given which temporarily stupefied the lower quaternary; but it is to be noted that this substitute of the physical drink came about when neophytes began to find it very difficult to do what their more spiritual forerunners had done: raising themselves solely by inner aspiration up to inspiration, by inner insight up to the epopteia or vision.

Thus the question whether the mystical drink was an actual drink, or merely a mystical one, cannot be answered by a simple yes or no. Originally it was entirely mystical, later it remained as mystical as ever, but the body with its grossness, and the astral influences with their terrible power over the men and women of the time, were temporarily reduced to quiescence by a preparation known to initiates to have the power of bringing about the condition required, without any permanent or even long after-effect, very much as a sedative will be given by a physician today. It is of course true that if this drink, however relatively innocent in a single instance, were to be constantly repeated, it would have developed into a drug habit.

Some of the later peoples in their initiations actually did use a kind of physical soma which had the effect of bringing about a dulling of the restless brain-mind for the time being, so that the inner powers were temporarily freed from the clogging influences of the astral light and the body.

The use of drugs in initiatory ceremonies of any kind, however, is a relatively late and degenerate practice, and has never at any time been, nor will it ever be, introduced by the Mother-Lodge coming down to us even from the middle of the third root-race. With it the old tradition burns more brightly than ever that the true soma, the true mead of the gods or wine of the spirit, is the raising of the human into the spiritual by aspiration, training, and strict following of the traditional laws of discipleship, so that finally the neophyte feels the sunlight from above stealing through the moon of his mind.

So strongly is this the case, that even today in theosophical occult studies, drug taking of any kind is strictly forbidden, including alcohol, for alcohol is a drug, a product of natural decay and decomposition, and while less spectacular and violent as a rule than drugs such as opium and its derivatives, it is far more easily procurable and is therefore more specifically pointed to as objectionable. The idea of the occult student is to have the body absolutely normal, healthy, clean, and functioning in the smoothness of health, so that even overeating is seen to be a harmful thing, because it clogs the body, dulls the mind, and could even actually lead to physical disability.

There is and has been a great deal of confusion, not only at present but throughout the ages, about these matters, and several mystical schools have even chosen the language of the tavern and drinking house as the cloak for conveying occult or semi-occult teaching. A noted example is the Sufi school with its poems lauding the flowing bowl and the joys of the tavern and the bosom friends therein, and the beloved's breast. Here the tavern was the universe, the flowing cup or wine was the wine of the spirit bringing inner ecstasy, the bosom of the beloved was the raising oneself into inner communion with the god within, of which the Jewish bosom of Abraham is a feeble correspondence. The friends of the tavern are those perfect human relations brought about by a community of spiritual and intellectual interests, and the associations of the tavern are the mysteries of the world around us with their marvels and arcana. Nevertheless in various countries as the fourth root-race ran toward its evil culmination, the mystic became translated into the material, the spiritual degenerated into the teaching of matter, so that indeed in later Atlantean times the drugging of initiates was common, and the results always disastrous, this being one of the sorceries for which the Atlanteans in occult history have remained infamous. Yet even in the fifth root-race, due to the heavy Atlantean karma still weighing on us, many nations as late as historic times employed more or less harmless potations to bring about a temporary dulling or stupefying of the brain and nervous system -- a procedure always vigorously opposed by the theosophic occult school which has never at any time allowed it.

(See also: Soma, Mysticism, Mysticism Dictionary)

For more dictionary entries, see » Bosom Dictionary

Bosom: Spiritual - Theosophy Dictionary on Sephiroth

Sephiroth (Hebrew) plural of Sephirah. Emanations; applicable to the ten powers or potencies which compose the Qabbalistic Tree of Life, named Kether (the Crown); Hochmah (wisdom); Binah (understanding); Hesed (compassion); Geburah (strength); Tiph'ereth (beauty); Netsah (triumph); Hod (majesty); Yesod (foundation); and Malchuth (kingdom). The higher ones of this series of cosmic emanations imbody functions in cosmogony which exactly parallel the functions and attributes of the lipika in theosophical thought.

The Qabbalah states that when the Boundless ('eyn soph), driven by ineluctable destiny, wished to portray an aspect of itself, it caused a Point to appear in the bosom of space, and this primordial point expanded into the Sephirah Kether -- the mother of the remaining nine Sephiroth. This primal point or Kether was therefore the first emanation of the universe, and is often called Sephirah. Having thus come into manifestation, the first Sephirah unrolled or emanated from itself a second Sephirah, Hochmah, which in its turn unrolled the third Sephirah, Binah; then the third unrolled the fourth, and so forth, each newly appearing Sephirah -- though having its own individual characteristics -- containing within itself the potencies and characteristics of all the preceding Sephiroth; and this process continued until the nine Sephiroth which had been inrolled within Kether all came into manifestation. Together the ten Sephiroth represent the cosmic Archetypal Man ('Adam Qadmon), -- cosmic Purusha in Hindu thought. "The Sephirothal Tree is the Universe, and Adam Kadmon represents it in the West as Brahma represents it in India" (SD 1:352).

The ten Sephiroth are often referred to in the Qabbalah as the members or limbs of the manifested body of 'Adam Qadmon, and the parts were named as: 1) the head; 2) the right shoulder; 3) the left shoulder; 4) the right arm; 5) the left arm; 6) the heart; 7) the right thigh; 8) the left thigh; 9) the generative organs; and 10) the basis or feet.

The Sephiroth are often divided into three pillars, beginning as spiritual cosmic light and ending in matter by a process of increasing materiality. These three pillars represent three vertical streams of vitality or three currents of energy: the right pillar, considered to be the masculine stream and termed the Pillar of Mercy, consists of Hochmah, Hesed, and Netsah. The left stream or pillar is the feminine potency, called the Pillar of Judgment, and comprises Binah, Geburah, and Hod. The Middle Pillar is the stream of spiritual stability and consists of Kether, Tiph'ereth, Yesod, and Malchuth. Although the currents of the Middle Pillar run from the topmost to the lowest, nevertheless the potencies of the right and of the left pillars are interconnected so that the streams of vitality flow uninterruptedly through all of the ten Sphiroth.

Another way of viewing the Sephiroth is by a series of three triads, running from the uppermost downwards, known as three Faces or the three Qabbalistic Heads. The first Face, often termed the Supernal Triad or invisible triad, consists of the three highest Sephiroth Kether, Hochmah, and Binah; the second Face is emanated or produced from the first and comprises Hesed, Geburah, and Tiph'ereth; the third Face, the emanation of the first two triads, is formed of Netsah, Hod, and Yesod; and the three Faces find their base or fulfillment in Malchuth, the world as humans view it. The first Face or Head is called in the Qabbalah the spiritual or intellectual world; the second is the formative world or world of perception; and the third is known as the basic world, often called the material or physical world, but more accurately comprising the lower ranges of the anima mundi. The three Faces then conjointly emanate the truly physical world around us, which thus contains the productive essences of all, and hence is the carrier or vehicle of all, precisely as the physical body with its vitality is the carrier of the other six principles of the human constitution.

In the case of the solar system the ten Sephiroth correspond to the lokas and talas of Brahmanical philosophy. There is a direct correspondence between the twelve globes of a planetary chain and the ten Sephiroth plus Malchuth (the earth) and the highest globe of that chain.

(See also: Sephiroth, Mysticism, Mysticism Dictionary)

For more dictionary entries, see » Bosom Dictionary

Bosom: Spiritual Theosophical Dictionary on Buddha Siddharta

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.

For more dictionary entries, see » Bosom Dictionary

Bosom: Spiritual - Theosophy Dictionary on Pralaya

Pralaya (Sanskrit) [from pra away + the verbal root li to dissolve]

Dissolving away, death, dissolution, as when one pours water upon a cube of salt or sugar: the cube of salt or sugar vanishes in the water, dissolves, and changes its form. So during a pralaya, matter crumbles or vanishes away into something else which is yet in it, surrounds it, and interpenetrates it. Pralaya is often defined as the state of latency or rest between two manvantaras of great life cycles. During pralaya, everything differentiated, every unit, disappears from the phenomenal universe and is transferred into the noumenal essence which periodically throughout eternity gives birth to all the phenomena of nature. Pralaya is dissolution of the visible into the invisible, the heterogeneous into the homogeneous, relatively or absolutely -- the objective universe returns into its one primal and eternally productive Cause, to reappear at the following cosmic dawn. To our finite minds, pralaya is like a state of nonbeing -- and so it is for all existences and beings on the lower material planes.

A mahapralaya (great pralaya) is an absolute pralaya of a solar system or kosmos; a minor pralaya is a partial dissolution of some part of the solar system or cosmos, such as a planetary chain or a globe. After an absolute pralaya, when the preexisting manifested material consists of but one element, and breath "is everywhere," the creation process acts from without inwardly; but after a minor pralaya, which involves the destruction of the corporeal vehicles of things, the inner vital essences remaining untouched, the celestial bodies begin at the first flutter of manvantara their resurrection to manifested cosmic life from within outwardly.

A pralaya is not the same as an obscuration, because an obscuration means the passage of a life-wave from a globe or equivalent celestial body to a globe on another plane. During such an obscuration the globe thus abandoned by the life-wave remains in statu quo -- in a refrigerated condition, so to say -- awaiting the influx of the succeeding life-wave. In the case of obscuration the vehicle remains dormant; yet this does not signify that the body is without movement, vital or psychic, of any kind. A person, for instance, when asleep is in obscuration, and it is obvious that his physical body is still alive and active after the manner of sleeping organisms.

"It is not the physical organisms that remain in statu quo, least of all their psychical principles, during the great Cosmic or even Solar pralayas, but only their Akasic or astral 'photographs.' But during the minor pralayas, once over-taken by 'Night,' the planets remain intact, though dead, as a huge animal, caught and embedded in the polar ice, remains the same for ages" (SD 1:18n).

Theosophy divides the pralayas into several kinds: the paurusha pralaya (dissolution or death of an individual person); the atyantika pralaya (nirvana of a jivanmukta); the obscuration or individual pralaya of each globe, as a life-wave passes on to the next globe; the round-obscurations or minor pralayas of the planetary chain after each round; the bhaumika pralaya (planetary pralaya) which occurs when the seven rounds of our earth-chain are completed, also called the naimittika pralaya (dissolution during the Night of Brahma); the saurya pralaya (solar pralaya) when the whole solar system is at an end; the universal mahapralaya or Brahma pralaya, usually called the prakritika pralaya or dissolution of the cosmos at the close of an Age or Life of Brahma; and the nitya pralaya or constant, incessant evolutionary changes that take place throughout the universe and therefore affect all its parts.

"When the great period of the universal kosmic pralaya occurs, and the universe is indrawn (following the Oriental metaphor) into the bosom of Parabrahman, what then happens? The spiritual entities then enter into their paranirvana, which means exactly for them what is meant for us when we speak of the death of the human being. They are drawn by their spiritual gravitational attractions into still higher hierarchies of being, into still higher spiritual realms, therein still higher rising and growing and learning and living; while the lower elements of the kosmos, the body of the universe (even as does our physical body when the change called death comes . . .), follow their own particular gravitational attractions: the physical body to dust; the vital breath to the vital breath of the kosmos; dust to dust, breath to breath. So with the other kosmic principles, as with man's principles at his decease: the kama of our nature to the universal reservoir of the kamic organism; our manas into its dhyan-chohanic rest; our monads into their own higher life. Then when the clock of eternity points once again for the kosmos to the hour of 'coming forth into light' -- which is 'death' for the spiritual being, as death for us is life for the inner man -- when the manvantara of material life comes around again (the period of spiritual death for the kosmos is the material life of manifestation), then in the distant abysms of space and time the kosmic life-centers are aroused into activity once more . . ." (Fund 183).

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Bosom: Encyclopedia II - Sabazios - Transformation to Sabazius

The naturally syncretic approach of Greek religion blurred distinctions. Later Greek writers, like Strabo, 1st century AD, linked Sabazios with Zagreos, among Phrygian ministers and attendants of the sacred rites of Rhea and Dionysos. (Strabo, 10.3.15). Strabo's Sicilian contemporary, Diodorus Siculus, conflates Sabazios with the secret 'second' Dionysus, born of Zeus and Persephone (Diodorus Siculus, 4.4.1). The Clement of Alexandria had been informed that the secret mysteries of Sabazius, as practiced among the Romans, involved a serpent, ...

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