World of Emanations.

See 'ATSTSILOTH

(See also: World of Emanations, Mysticism, Mysticism Dictionary, Body mind and Soul)

World of Formation.

See YETSIRAH

(See also: World of Formation, Mysticism, Mysticism Dictionary, Body mind and Soul)

World Pillars.

See COSMOCRATORES

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

World Serpent or Snake Ideas connected with the world snake are not those associated with the legend of a hero slaying a serpent but with a more profound concept. In the Hindu system, there is Ananta-Sesha, the serpent of infinity; in the ancient Scandinavian cosmogony, the world serpent Nidhogg, is represented as encircling the globe with its tail in its mouth. The same representation is found in the Egyptian teachings:

"In the oldest Egyptian imagery, as in the cosmogonic allegories of Kneph, the mundane snake, when typifying matter, is usually represented as contained within a circle; he lies straight across its equator, thus indicating that the universe of astral light, out of which the physical world evolved, while bounding the latter, is itself bound by Emepht, or the Supreme First Cause. . . . When the serpent represents eternity and immortality, it encircles the world, biting its tail, and thus offering no solution of continuity. It then becomes the astral light" (IU 157).

Another interpretation of the snake in the circle is that "The active is attracted by the passive principle and the Great Nag [Ananta-Sesha], the serpent emblem of the eternity, attracts its tail to its mouth forming thereby a circle (cycles in the eternity) in that incessant pursuit of the negative by the positive" (ML 71).

A sublime conception has also its human analog: the world serpent as the cosmic naga or grand universal 'Adam Qadmom, the sublime cosmic initiate, the cosmic wisdom which lives from manifesting universe to manifesting universe as its Purusha or spirit. It is the source of cosmic laws, wisdom, and life which infill the universe of which each such world serpent is the divine originating cause. The same thought in its human application refers to the great adept or master of wisdom and love.

(See also: World Serpent, Snake, Mysticism, Mysticism Dictionary, Body mind and Soul)

Yashts {BCW 4:521&n, 532}

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

Yasna (Pahlavi) Worship; also the name given to each of the 17 songs of the Gathas, known too as Haiti (hat in Zoroastrianism today). Other Yasnas have been added to the original Yasnas of Gathas, making 72 in total. It is the principle liturgical book of the Parsis, containing the texts read at the sacred ceremonies in honor of the Zoroastrian deities. The part of this book of particular interest, the Gathas (ch 28-54), contain the discourses of the prophet Zoroaster, written in a metrical style and in a dialect older than and differing from that in which the other portions of the extant Avesta are written.

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

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)

Yasodhara (Sanskrit) [from yasas glory, splendor + dhara bearing from the verbal root dhri to bear, support]

Bearer of glory. The wife of Prince Siddhartha who became Gautama Buddha, and the mother of his son Rahula. She was the daughter of a Koliyan chief and was wedded to her cousin in his 19th year. Subba Row states that the name stands for one of three mystical powers (cf utpala-varna).

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

Yathas (Persian) {SD 2:409-10}

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

Yati (Oriental) A measure of three feet.

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

Yatus or Yatudhanas (Sanskrit) A kind of spirit corresponding to the Greek daimon, one of the hierarchies of spiritual, semi-spiritual, and ethereal entities -- among many other similar classes, such as the nagas, gandharvas, devas, rishis, apsarasas, and yakshas. In the human constitution, those elemental or semi-elemental beings which are instrumental in carrying out the mandates of the higher parts of man; in the solar system they perform a similar function of cosmic character. Along with the other classes, they are the "Sun's attendants throughout the twelve solar months; in theogony, and also in anthropological evolution, they are gods and men -- when incarnated in the nether world" (SD 2:211).

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

Ya-va, Yave.

See YAH; JEHOVAH

(See also: Ya-va, Yave, Mysticism, Mysticism Dictionary, Body mind and Soul)

Yavana (Sanskrit) Young, a young person; the name by which the Greeks were designated in India. In later times the word was applied to the Moslems and to Europeans in general; hence in Sanskrit literature often equivalent to foreigner.

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

Yazatas.

See YASATAS

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

Year There are several years -- the sidereal, tropical, lunar, and others -- known to astronomy and calendrical science. Among nations we find numerous artificial years used for purposes of adapting civil requirements to celestial necessities, or for carrying out particular methods of computation: e.g., the year of 365 days, the Julian year of 365 1/4 days, an ancient Mexican year of 260 days, and a variety of Hindu years.

There is also the occult year of 360 days, which may be looked upon as a year based upon a deep knowledge of astronomy and celestial principles. The year of 360 days may likewise be considered as an average, i.e., the year which the earth hovers around and attempts through the evolving cycles of time to attain and to hold. The lunar year of twelve lunations has been widely used in ancient times, and is still used by some nations; and there is a large number of intercalary devices for accommodating this to the solar year. Blavatsky speaks of years of six months and of two months (SD 2:621), and uses the word year as synonymous with cycle as applicable to various periods, known or secret, and even to so long a cycle as that of the precession.

The solstices and equinoxes are found in history as starting points for the year among different nations. Our own was intended for the winter solstice, but confusions of the calendar have shifted the date. The 4th of January is mentioned in theosophical writings as being the right time for the beginning of the civil year, as marking the date of the first full moon after a winter solstice coincident with a new moon. This has relation to initiatory rites.

The solar year has sometimes been used correctly enough as a symbol of solar gods and powers. Its length in full days, 365, is given by the letters in certain names, taken as numerals in accordance with the rules of the Greek alphabet: Abraxas, Meithras, Neilos, all add up to 365. This is often contrasted with the lunar year of 354 days, for which similar symbolism may be found.

The actual mysteries connected with the computations of the annual cycle of the sun are very numerous, yet all have a common background of identic fact, though the details vary considerably from people to people. As an example of the many ideas connected with the year, what is now popularly but rather mistakenly called the Babylonian method of dividing the circle or a cycle of time into 360 divisions called degrees, and each such degree again into 60 minutes, and each minute again into 60 seconds, was itself based on the occult year of 360 days, each day consisting of 12, or indeed 24, hours, each hour consisting of 60 minutes, and each minute again comprising 60 seconds.

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

Year of Brahma.

See BRAHMA'S DAY

(See also: Year of Brahma, Mysticism, Mysticism Dictionary, Body mind and Soul)

Ye-damma, Ye-dhamma (Pali) Ye-dharmah (Sanskrit) Generally, laws or established procedures in nature, meaning by extension the phenomenal world.

(See also: Ye-damma, Ye-dhamma, Mysticism, Mysticism Dictionary, Body mind and Soul)

Yeheedah.

See YEHIDAH

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

Yehidah (Hebrew) [from masculine yahid the one, the only, the unique from the verbal root yahad oneness, union; cognant with the Hebrew 'ehad one]

In the Qabbalah, the highest human principle, as being the unique or single and indivisible individuality of the constitution, and therefore corresponding to the spiritual monad. Blavatsky places this term in context of the entire person, as presented in the Qabbalistic system: yehidah is

"esoterically, the highest individuality or Atma-Buddhi-Manas, when united in one. . . . At the time of the conception, the Holy 'sends a d'yook-nah, or the phantom of a shadow image' like the face of a man. It is designed and sculptured in the divine tzelem, i.e., the shadow image of the Elohim. 'Elohim created man in his (their) tzelem' or image, says Genesis (i. 27). It is the tzelem that awaits the child and receives it at the moment of its conception, and this tzelem is our linga sharira. 'The rua'h forms with the Nephesh the actual personality of the man,' and also his individuality, or, as expressed by the Kabbalist, the combination of the two is called, if he (man) deserves it, Yeheedah.

This combination is that which the Theosophist calls the dual Manas, the higher and the Lower Ego, united to Atma-Buddhi and become one. For as explained in the Zohar (i., 205b, 206a, Brody Ed.): 'Neshamah, soul (Buddhi), comprises three degrees, and therefore she has three names, like the mystery above: that is, Nephesh, Rua'h, Neshamah,' or the Lower Manas, the Higher Ego, and Buddhi, the Divine Soul. 'It is also to be noted that the Neshamah has three divisions'; says Myer's Qabbalah, 'the highest is the Ye-hee-dah' -- or Atma-Buddhi-Manas, the latter once more as a unit; 'the middle principle is Hay-yah' -- or Buddhi and the dual Manas; 'and the last and third, the Neshamah, properly speaking' -- or Soul in general. 'They manifest themselves in Ma'hshabah, thought, Tzelem, phantom of the image, Zurath, prototypes (mayavic forms, or rupas), and the D'yooknah, shadow of the phantom image. The D'mooth, likeness or similitude (physical body), is a lower manifestation' (p. 392)" (TG 377-8; cf SD 2:633).

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

Yellow {SD; BCW}

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

Yellow Caps.

See GELUKPAS

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

Yellow-faced Used in an archaic commentary on the Book of Dzyan (q SD 2:427-8), referring to people on Atlantis, the continent of the fourth root-race, who remained true to their teachers, in contradistinction to the Black-faced -- those who followed their sorcerer-leaders in practices of black magic -- who were engulfed in the cataclysm which submerged Atlantis. The Yellow-faced, the ancestors of the succeeding fifth root-race, were led to safety by their teachers, the Sons of Wisdom. Thus the fifth root-race -- sometimes referred to as Aryans because the Aryan Hindus are the descendants of the first subrace of the fifth root-race -- are said to be the descendants of "the yellow Adams, the gigantic and highly civilized Atlanto-Aryan race"; "they 'of the yellow hue' are the forefathers of those whom Ethnology now classes as the Turanians, the Mongols, Chinese and other ancient nations; and the land they fled to was no other than Central Asia. There entire new races were born; there they lived and died until the separation of the nations. . . . Nearly two-thirds of one million years have elapsed since that period" (SD 2:426, 425).

The foregoing does not mean that the modern Chinese, for instance, are the first subrace of the fifth root-race; for actually the true Chinese are the remains existing today of the last or seventh subrace of the fourth root-race, although indeed, due to many millennia of intermarriage with more truly Aryan stocks, the Chinese today are to be classed as part of the fifth root-race.

There is an old legend prevalent among many peoples that the color of human skin changes from light to dark as the ages slowly pass by: the legend stating that the first in any new great racial group or stock is light-colored or moon-colored, slowly changing to a more ruddy shade verging into cream or yellow, becoming gradually brown and darker brown, and ending with chocolate or what is called black. Yet the meaning is not that every race runs through these changing tints from light to dark during the course of its evolution, but that the different minor racial groupings, appearing each in its day during the course of the slow evolution of a root-race, gradually range from the root-race's beginning from the light, and passing gradually through the different stages to the chocolate. Nor is it again to be understood that theosophy teaches that all mankind sprang either from an original pair, as metaphorically taught in the Bible, but that in the beginnings of time seven primary seed-groupings appeared on earth from inner realms, each with its own tint or color as we would now say, and each of the seven having its own karmically defined position on the ladder of evolution.

The Negroes or people of chocolate-tinted skin are nevertheless not to be understood as being the seventh or last subrace of the fourth root-race, for the Chinese were these last. The chocolate-skinned men arose as a racial group at the very close of the Atlantean cycle, and are thus racially not degenerated from a previous higher evolutionary state, but are a human seed-stock born at the end of Atlantean development, destined in time through racial miscegenation to be one of the racial contributories to the humanity of the future.

See also YELLOW RACE

(See also: Yellow-faced, Mysticism, Mysticism Dictionary, Body mind and Soul)