Kamadeva

Kamadeva: Encyclopedia II - Shiva - Origin Theories

Śiva does not occur in the Vedic hymns as the name of a god, but as an adjective in the sense of "kind", or "auspicious". One of his synonyms, however, is the name of a Vedic deity, the attributes and nature of which show a good deal of similarity to the post-Vedic Rudra, the god of the roaring storm, usually portrayed in accordance with the element he represents, as a fierce, destructive deity, terrible as a wild beast, whose fearful arrows cause death and disease to men and cattle. He is also called Bapardin (wearing his hair spirally bra ...

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Kamadeva: Spiritual - Theosophy Dictionary on Kandu

Kandu (Sanskrit) In the Puranas, a sage and yogi whose holiness and pious austerities awakened the jealousy of the gods. Kamadeva, as lord of the gods, sent one of his apsarasas, Pramlocha, to tempt the sage. He lived with her for several centuries, which seemed to him only as one day. Finally the sage, returning to his senses, repudiated her and chased her away, whereupon she gave birth to a daughter, Marisha, in an extraordinary manner. Blavatsky compares this legend to the temptation of Merlin by Vivien, and Sarah's temptation of Pharaoh in the Old Testament (SD 2:174-5&n).

Kandu represents the age of ethereal or astral humanity, of early nascent, physical first root-race, still mindless and senseless. He, as a race, gives birth to the second root-race, called the sweat-born, through Pramlocha.

Kamadeva: Spiritual - Theosophy Dictionary on Ananga

Ananga (Sanskrit) (from an not + anga limb, member, division)

Without limbs or parts; hence bodiless, incorporeal. Name of the god Kama (Kamadeva) because as Puranic legend has it he was made bodiless by a flash from Siva's third eye when attempting to disturb Siva's life of austerity (cf also Ramayana, Balakanda 23). Siva is the patron of esotericists, and what is represented by the Eye of Siva "mystically, must be acquired by the ascetic before he becomes an adept" (SD 2:282, 615).

By extension, precisely because ananga means without limbs or parts, it is a graphic and suggestive title of all spiritual potencies, qualities, or attributes; also a title of akasa, the sky or cosmic ether, and of manas (mind). Thus not only is the god Kama bodiless, but every distinct portion of the human spiritual nature is equally so.

Anagna is also the name of the main sacred writings of the Jains.

Kamadeva: Spiritual - Theosophy Dictionary on Vahana

Vahana (Sanskrit) Vehicle, carrier; a vehicle of an entity which allows it to manifest on planes inferior to its own. The human constitution is comprised of a number of vahanas, each enabling the spiritual or intellectual entity to express itself on the plane where the vahana is native. Generally, the soul is the vehicle of a monad, the ego is the vehicle of a soul, and the body is the vehicle of an ego -- of whatever type or degree.

In The Secret Doctrine, fohat is spoken of as the vahana of the "Primordial Seven"; physical forces as the vehicles of the elements; and the sun as the vahana or buddhi of Aditi (I 108, 470. 527n). Again, all gods and goddesses are "represented as using vahanas to manifest themselves, which vehicles are ever symbolical. So, for instance, Vishnu has during Pralayas, Ananta 'the infinite' (Space), symbolized by the serpent Sesha, and during the Manvantaras -- Garuda the gigantic half-eagle, half-man, the symbol of the great cycle; Brahma appears as Brahma, descending into the planes of manifestation on Kalahansa, the 'swan in time or finite eternity'; Siva . . . appears as the bull Nandi; Osiris as the sacred bull Apis; Indra travels on an elephant; Karttikeya, on a peacock; Kamadeva on Makara, at other times a parrot; Agni, the universal (and also solar) Fire-god, who is, as all of them are, 'a consuming Fire,' manifests itself as a ram and a lamb, Aja, 'the unborn'; Varuna, as a fish; etc., etc., while the vehicle of Man is his body" (TG 357-8).

Kamadeva: Spiritual - Theosophy Dictionary on Pramlocha pramloca

Pramlocha pramloca (Sanskrit) [from pra forth + the verbal root mluch to go]

One sent forth; one of the apsarasas or celestial nymphs sent on earth by Kamadeva or Indra to tempt the sage Kandu from his devotions and austerities. She succeeded in her unholy purpose, and according to the account stayed with him 907 years six months and three days, which were to the sage as one day. After this she flew away, wiping the perspiration from her body with the leaves of the tress as she passed through the air.

The child she had conceived by the rishi came forth from the pores of her skin in drops of perspiration: the trees received the living dews, the winds collected them into one mass, Soma (the moon) matured them till they became the lovely girl Marisha. This story is an allegory founded on the physical mode of procreation of the second root-race or sweat-born.

"Pramlocha is the Hindu Lilith of the Aryan Adam; and Marisha, the daughter born of the perspiration of her pores, is the 'sweat-born,' and stands as a symbol for the Second Race of Mankind." The figures 907 years six months and three days are but the "exoteric figures given in a purposely reversed and distorted way, being the figure of the duration of the cycle between the first and second human race." The allegory "shows the psychic element developing the physiological, before the birth of Daksha, the progenitor of real physical men, made to be born from Marisha and before whose time living beings and men were procreated 'by the will, by sight, by touch and by Yoga' . . ." (SD 2:175-6).

Kamadeva: Spiritual - Theosophy Dictionary on Scorpio

Scorpio The scorpion; eighth sign of the zodiac, in astrology a watery, fixed sign, the night house of Mars. Its physiological correspondence in the human being is the organs of reproduction. Metaphysically, Scorpio stands for one of the four Maharajas of the four quarters and corresponds to the eagle of the four sacred animals. This sign originally formed part of Virgo-Scorpio, and was later made into a separate sign.

A curious medieval European representation of the zodiac, called Ezekiel's Wheel (cf IU 2:461-2), places Scorpio as equivalent to Adam-Eve. "The Adam of the first chapter is the spiritual, therefore pure androgyne, Adam Kadmon. When woman issues from the left rib of the second Adam (of dust), the pure Virgo is separated, and falling 'into generation,' or the downward cycle, becomes Scorpio, emblem of sin and matters" (IU 2:463).

It was alleged by ancient Hindu philosophers that the sun when located in this division of the zodiac is called Vishnu and relates to the 12th skandha of Bhagavata (12 Signs of the Zodiac). In other respects, Scorpio is intimately and even causatively connected with the human organs of reproduction and their functioning, because it is a spiritually and otherwise productive and generative sign -- functions which are primordially spiritual and which therefore have their reflection in all the lower hierarchical ranges emanating from the original spiritual productive power. Although Vishnu in other senses is looked upon as the sustainer or continuer, this is achieved by a constant efflux of productive or generative energy from the original cosmic power.

If the twelve sons of Jacob in the Hebrew scheme are made equivalent to the twelve signs of the zodiac, Dan is assigned to Scorpio; Dan is described as a serpent by the way, who bites the horse's heels and causes the rider to fall backward -- and one must here remember the role always ascribed in archaic occultism to the serpent: the Agathodaemon or the Kakodaemon, the serpent of wisdom and the serpent of evil.

In the Brahmanical zodiac Vrischika corresponds to Scorpio and its deity is Kamadeva, the Hindu god of love. "The sign in question properly signifies the Universe in thought or the universe in the divine conception.

"It is properly placed as the sign opposite to Rishabham [Taurus] or Pranava. Analysis from Pranava downwards leads to the Universe of Thought, and synthesis from the latter upwards leads to Pranava (Aum)" (12 Signs of the Zodiac).

(See also: Scorpio, Mysticism, Mysticism Dictionary)

Kamadeva: Mysticism Magick Dictionary on ASTRAL PLANE

ASTRAL PLANE

A mental world shared by dreamers, OOBE travelers, perichoretic visitants, newly dead, beings/spirits from other worlds who have lived lives on other planets and so on. Here are also the formidable, native "Kamadevas" and finally the lower devic orders, including the Elementals and those who provide us with the spirit of a place (genius loci). Alchemical "elementals" also exist here, as do all the undispatched, artificial creations of magicians (Tibetan magi, for instance, are adept at creating thought-creatures known as tulpas). Many of the astral creations become powerful symbols or Jungian archetypes - collectively created.

We already exist on the Astral Plane as we exist on the physical plane. We have but to experience it consciously. Marc Edmund Jones says that it is the level of experience for simple individuality or is our "first transcendency of physical cause and effect". The Astral Plane is constructed by the mental imagery of those who travel there. (Xtians think themselves in heaven, others imagine they are wherever their fancy takes them). Astral is the first type of matter, much more subtle than our present version, of course. As far as we're concerned, on the astral plane, there is no "material reality, even though everything vaguely resembles our world. Things behave like the material world, except that the character of things is worn on the outside, rather than hidden inside as on earth. This is because the Astral lies midway between material earth and the spirit worlds, qabalistically on the Yesodic level. Classically, it is characterized (for the newly dead) by a central courtyard or "receiving field" receding into "the hills beyond" - beyond which lies the capital city: Sahasra Dalkenwal. This "courtyard", plaza, precinct, garden or whatever is generally considered to be merely a way-station or transfer point.

Most authorities are agreed that the first experience after death is total and absolute darkness, often accompanied by panic. As in every manifested thing, positive or negative, the mirroring of similarities takes place - so death, being similar to sleep, begins with darkness. Finally, again as in waking, appears a light as the world left behind begins to remember itself. One now enters the "desire world" or Kamaloka. It is in Kamaloka that the spirit creates the idealized world described above. Sooner or later we realize that eating, drinking, sleeping, making love are merely phantom acts because we have no physical body. At this moment comes a second surrender and we recapitulate our lives backward from death to birth, suffering or enjoying the effects of our actions while we lived in the world. So we experience for ourselves, first-hand, the harm we have done and recognize how we must compensate for it. Animals, of course, never get this far, but quickly lose their individuality, such as it is. Family pets may last a big longer because they have been so strongly individualized.

At any rate, we are now ready to present this refined and reformed earth-life personality to our higher self (Atma-Buddha-Manas). A separation of "I" and astral body is the Second Death. The self, rid of ego and earth-impedimenta can now ascend to the spirit world, as Osiris. The lower self is cast to the serpent, Urekh, to be consumed, while the spirit enters the clear sky of Sekten. The cast-off, ego-shorn astral husk, still contaminated by desire may hang around the borderland where it masquerades as some famous spirit or makes itself available to mediums and such.

Devachan is a mental plane in a world considerably higher than the astral, where the "I" then proceeds after its "second death."

At the apogee from earth the soul fills with desire (Trisha) for a personality. So we plummet down again through the seven levels. The Dhyan-Choans decide where the wheel of reincarnation will stop - but thereafter it's up to the individual. Gradually, as one falls into materialization, one forgets his old experiences and focuses on the life to come. At this point we call karma voluntarily to help us redress the past imbalances. Passing over into the conditional sphere of Space/Time (Samsara), we reincarnate over and over (Samtana) until ultimate deliverance (Moksha). Life is thus a system of checks and balances between Activity (Pravritti) and Renunciation (Nirvitti).

There is a parallel Battle of Armageddon now taking place on the Astral Plane that is experienced only in shadow on earth - resulting in our breakdown of civilization and planet wide pollution. Eventually, as the war breeches the spirit membrane separating our world from the Astral, the celestial war will break out on earth as well.

A rather interesting analog of the Astral Plane is given by C.S. Lewis in his "Pilgrim's Regress". Another, more satisfying version, is recounted by Tolkien in his story, "Leaf by Niggle". There are also Franz Werfel's "Star of the Unborn" and Sacheverell Sitwell's "Journey to the Ends of Time". Finally, it must be pointed out that there are many planes, of which the astral is only the first. The magician "rises through the planes", the astral, the magician's plane, the alchemist's plane, the Aethyrs, the God-planes, to the highest and innermost dimensions. (See DEVACHAN).

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

Kamadeva: Encyclopedia II - Hindu deities - Denominations of Hinduism

Contemporary Hinduism traditionally has four major divisions, Saivism, Shaktism, Vaishnavism, and Smarthism. According to Adherents.com there are 580,000,000 Vaishnavas, 220,000,000 Shaivites and 22,000,000 neo-Hindus and reform Hindus. Hinduism is a very rich and complex religion. Each of its four denominations shares rituals, beliefs, traditions and personal Gods with one another, but each sect has a different philosophy on how to achieve life's ultimate goal (moksa, liberation) and on their views of the Gods. E ...

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