H - Letter H , - The eighth letter and aspirate of the English alphabet, and also the eighth in the Hebrew. As a Latin numeral it signifies 200, and with the addition of a dash 200,000; in the Hebrew alphabet Chath is equivalent to h, corresponds to eight, and is symbolised by a Fence and Venus according to Seyffarth, being in affinity and connected with He, and therefore with the opening or womb. It is pre-eminently a Yonic letter.

(See also: H - Letter H, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Including:

A. H. Almaas - The Diamond Approach A. H. Almaas - The Ridhwan School A. H. Almaas - Bibliography

Read more here: » A. H. Almaas: Encyclopedia - A. H. Almaas

A sect within Neopaganism is sometimes referred to as a "tradition," although this term is more properly used to define a sect within a particular Neopagan religion, such as Wicca, Hellenism, Ásatrú, Druidry, Dianics etc. There are many traditions within the larger world of Neopaganism, most of which are identified according to the pantheon they work with, or the founder of the tradition. The main distinction between the branches is between reconstructionism, the attempt to base a modern approach to paganism on a particular h ...

See also:

Neopaganism, Neopaganism - History, Neopaganism - Historical sources, Neopaganism - Ecological and mystical currents, Neopaganism - Pantheon, Neopaganism - Worship and Ritual, Neopaganism - Number of adherents, Neopaganism - Concepts of divinity, Neopaganism - Neopagan views of gods and gender, Neopaganism - Traditions, Neopaganism - Reconstructionist, Neopaganism - Syncretist and eclectic, Neopaganism - Related theological concepts, Neopaganism - Usage of the term 'Neopagan', Neopaganism - Sources

Read more here: » Neopaganism: Encyclopedia II - Neopaganism - Traditions

A sect within Neopaganism is sometimes referred to as a "tradition," although this term is more properly used to define a sect within a particular Neopagan religion, such as Wicca, Hellenism, Ásatrú, Druidry, Dianics etc. There are many traditions within the larger world of Neopaganism, most of which are identified according to the pantheon they work with, or the founder of the tradition. The main distinction between the branches is between reconstructionism, the attempt to base a modern approach to paganism on a particular h ...

See also:

Neopaganism, Neopaganism - History, Neopaganism - Historical sources, Neopaganism - Ecological and mystical currents, Neopaganism - Pantheon, Neopaganism - Worship and Ritual, Neopaganism - Number of adherents, Neopaganism - Concepts of divinity, Neopaganism - Neopagan views of gods and gender, Neopaganism - Traditions, Neopaganism - Reconstructionist, Neopaganism - Syncretist and eclectic, Neopaganism - Related theological concepts, Neopaganism - Usage of the term 'Neopagan'

Read more here: » Neopaganism: Encyclopedia II - Neopaganism - Traditions

Contents: Top - 0–9 A B C D E F G H I J K L M N O P Q R S T U V W X Y Z ...

See also:

Glossary of the Third Reich, Glossary of the Third Reich - Glossary, Glossary of the Third Reich - A, Glossary of the Third Reich - B, Glossary of the Third Reich - C, Glossary of the Third Reich - D, Glossary of the Third Reich - E, Glossary of the Third Reich - F, Glossary of the Third Reich - G, Glossary of the Third Reich - H, Glossary of the Third Reich - I, Glossary of the Third Reich - J, Glossary of the Third Reich - K, Glossary of the Third Reich - L, Glossary of the Third Reich - M, Glossary of the Third Reich - N, Glossary of the Third Reich - O, Glossary of the Third Reich - P, Glossary of the Third Reich - Q, Glossary of the Third Reich - R, Glossary of the Third Reich - S, Glossary of the Third Reich - T, Glossary of the Third Reich - U, Glossary of the Third Reich - V, Glossary of the Third Reich - W, Glossary of the Third Reich - X, Glossary of the Third Reich - Y, Glossary of the Third Reich - Z, Glossary of the Third Reich - List of abbreviations and acronyms

Read more here: » Glossary of the Third Reich: Encyclopedia II - Glossary of the Third Reich - Glossary

Bahá'ís believe in a process of progressive revelation recognising the major religions' founders including Adam, Noah, Zoroaster (Zarathustra), Krishna, Abraham, Moses, Buddha, Jesus, and Muhammad. Like Muslims, Bahá'ís interpret religious history in terms of a series of prophetic dispensations. Each prophet, or Manifestation, brings a somewhat broader and more advanced revelation for the time and place it appeared in. Unlike contemporary Muslims, Bahá'ís do not believe that this process of progressive revelation has an e ...

See also:

Bahá'í Faith, Bahá'í Faith - Relation to other religions, Bahá'í Faith - Distinction, Bahá'í Faith - Persecution, Bahá'í Faith - The Covenant, Bahá'í Faith - Demographics, Bahá'í Faith - Teachings, Bahá'í Faith - Summary, Bahá'í Faith - Social principles, Bahá'í Faith - Mystical teachings, Bahá'í Faith - Study and worship, Bahá'í Faith - History, Bahá'í Faith - The Báb, Bahá'í Faith - Bahá'u'lláh, Bahá'í Faith - `Abdu'l-Bahá, Bahá'í Faith - Bahá'í administration, Bahá'í Faith - Current plans and focus, Bahá'í Faith - Laws, Bahá'í Faith - Places of worship, Bahá'í Faith - Calendar, Bahá'í Faith - Symbols, Bahá'í Faith - Involvement in society

Read more here: » Bahá'í Faith: Encyclopedia II - Bahá'í Faith - Relation to other religions

H. B. of L. See HERMETIC BROTHERHOOD OF LUXOR

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

I H S Well-known Christian monogram, taken as being the initials of Iesus Hominum Salvator (Jesus Savior of Men); and the first three letters of the Greek Iesous ((Greek char), Jesus). It is also a monogram representative of Dionysos used in the Mysteries. As a Latin abbreviation, having mystic significance, it means acrostically, In hoc signo victor eris (in this sign thou shalt be victorious).

See also JESUS

(See also: I H S, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Blavatsky, H. P.

(See also: Blavatsky, H, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Hdu-Byed (hDu-bYed) 'du byed (du-je) (Tibetan) Equivalent of Sanskrit samskara; many meanings, including the fourth in the Buddhist list of five skandhas.

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

V

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

Agnosticism (from Greek a not + gnostos known)

The mental attitude denying the possibility of the real knowledge of truth and hence of the ultimate or fundamental nature of the universe. The term was coined by T. H. Huxley to denote his own attitude, in contrast to Gnosticism which implies the possibility of knowing truth and the inner and invisible realities of the universe. It differs from atheism in not denying the existence of God or cosmic divinities.

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

A Theosophical definition of Sabda-Brahman :

Sabda-Brahman

(Sanskrit) A phrase literally signifying "WordBrahman"  - a curious analogy with the archaic Greek mystical teaching concerning the Logos. SabdaBrahman, therefore, may be rendered as the active unmanifest Logos of the solar system, and hence as the soul of Brahman expressing itself through its akasic veils as the divine Logos, or Word or Sound. This term is closely connected in meaning with the teaching concerning daiviprakriti. H. P. Blavatsky in her posthumous Glossary speaks of the Sabda-Brahman as "Ethereal Vibrations diffused throughout Space."

See also: Sabda-Brahman , Mysticism, Body Mind and Soul

A Theosophical definition of Aupapaduka :

Aupapaduka

(Sanskrit) A compound term meaning "self-produced," "spontaneously generated." It is a term applied in Buddhism to a class of celestial beings called dhyani-buddhas; and because these dhyani-buddhas are conceived of as issuing forth from the bosom of Adi-buddhi or the kosmic mahat without intermediary agency, are they mystically said to be, as H. P. Blavatsky puts it, "parentless" or "self-existing," i.e., born without any parents or progenitors. They are therefore the originants or root from which the hierarchy of buddhas of various grades flows forth in mystical procession or emanation or evolution.

There are variants of this word in Sanskrit literature, but they all have the same meaning. The term aupapaduka is actually a key word, opening a doctrine which is extremely difficult to set forth; but the doctrine itself is inexpressibly sublime. Indeed, not only are there aupapaduka divinities of the solar system, but also of every organic entity, because the core of the core of any organic entity is such an aupapaduka divinity. It is, in fact, a very mystical way of stating the doctrine of the "inner god."

[NOTE: Later research shows that anupapadaka, as found in Monier-Williams' Sanskrit-English Dictionary, is a misreading of aupapaduka. Cf. Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary, Yale University Press, New Haven, 1953, 2:162.  - PUBLISHER]

See also: Aupapaduka , Mysticism, Body Mind and Soul

A Theosophical definition of Fohat :

Fohat

An extremely mystical term used in the occultism of Tibet for what in Sanskrit is called daiviprakriti, which means "divine nature" or "primordial nature," and which also can be called "primordial light." In one sense of the word fohat may be considered as almost identical with the old mystical Greek eros, but fohat as a technical term contains within itself a far wider range of ideas than does the Greek term.

Fohat may be considered as the essence of kosmic electricity, provided, however, that in this definition we endow the term electricity with the attribute of consciousness; or, to put it more accurately, provided that we understand that the essence of electricity is indeed consciousness. It is ever-present and active from the primordial beginnings of a manvantara to its last end, nor does it then actually pass out of existence, but becomes quiescent or latent as it were, sleeping or dormant during the kosmic pralaya. In one sense of the word it may be called kosmic will, for the analogy with the conscious will in human beings is exceedingly close. It is the incessantly active, ever-moving, impelling or urging force in nature, from the beginning of the evolution of a universe or of a solar system to its end.

H. P. Blavatsky, quoting one of the ancient mystically occult works, says in substance: "Fohat is the steed and thought is the rider." If, however, we liken fohat to what the conscious will is in the human being, we must then think only of the lower or substantial parts  - the pranic activities  - of the human will, for behind the substantial parts stands always the directing and guiding consciousness. Fohat being incessantly active is therefore both formative and destructive, because it is through the ceaseless working of fohat that unending change continues  - the passing of one phase of manifested existence to another phase, whether this manifested existence be a solar system or a planetary chain or a globe or human being or, indeed, any entity.

Fohat is as active among the electrons of an atom and among the atoms themselves as it is among the suns. In one sense it may be called the vital force of the universe, corresponding from this viewpoint to the pranic activity on all the seven planes of the human constitution.

See also: Fohat , Mysticism, Body Mind and Soul

A Theosophical definition of Sakti :

Sakti

(Sanskrit) A term which may be briefly defined to mean one of what in modern Occultism are called the seven forces of nature, of which six are manifest and the seventh unmanifest, or only partly manifest. Sakti in general may be described as universal energy, and is, as it were, the feminine aspect of fohat. In popular Hinduism the various saktis are the wives or consorts of the gods, in other words, the energies or active powers of the deities represented as feminine influences or energies.

These anthropomorphic definitions are unfortunate, because misleading. The saktis of nature are really the veils, or sheaths, or vehicular carriers, through which work the inner and ever-active energies. As substance and energy, or force and matter, are fundamentally one, as modern science in its researches has begun to discover, it becomes apparent that even these saktis or sheaths or veils are themselves energic to lower spheres or realms through which they themselves work.

The crown of the astral light, as H. P. Blavatsky puts it, is the generalized sakti of universal nature in so far as our solar system is concerned.

See also: Sakti , Mysticism, Body Mind and Soul

A Theosophical definition ofPlane (Planes) :

Plane (Planes)

This is a word used in theosophy for the various ranges or steps of the hierarchical ladder of lives which blend into each other. There are no solutions of continuity in space, either in inner and invisible space or in outward and visible space. The physical world grades off into the astral world, which grades off again into a world higher than it, the world which is superior to the astral world; and so it continues throughout the series of hierarchical steps which compose a universe such as our universe. Remember also that the boundless All is filled full with universes, some so much greater than ours that the utmost reach of our imagination cannot conceive of them.

To quote H. P. Blavatsky in this connection, in her Theosophical Glossary under this same head:

"As used in Occultism, the term denotes the range or extent of some state of consciousness, or of the perceptive power of a particular set of senses, or the action of a particular force, or the state of matter corresponding to any of the above." (See also Hierarchy)

See also: Plane (Planes) , Mysticism, Body Mind and Soul

A Theosophical definition ofLunar Pitri (Lunar Pitris) :

Lunar Pitri (Lunar Pitris)

Lunar of course means "belonging to the moon," while pitri is a Sanskrit word meaning "father."

It is a term used in theosophy to signify the seven or ten grades of evolving entities which at the end of the lunar manvantara pass into a nirvanic state, to leave it aeons later as the seven or tenfold hierarchy of beings which inform the planetary chain of earth. In a general sense lunar pitris means all entities which originally came from the moon-chain to the earth-chain; but in a more particular and restricted sense it refers to those elements of the human constitution beneath the evolutionary standing of the agnishvattas.

Another term for lunar pitris is lunar ancestors or barhishads. These lunar ancestors are usually given as of seven classes, three being arupa, incorporeal, and four being rupa or corporeal. There is a vast body of teaching connected with the lunar pitris, of which the best modern exposition thus far given is to be found in H. P. Blavatsky's The Secret Doctrine. Briefly, the earth-chain including our own globe Terra was populated from the moon-chain, because all entities now on earth, whatever their grade in evolution, came from the chain of the moon. (See also Pitris, Agnishvattas)

See also: Lunar Pitri (Lunar Pitris) , Mysticism, 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)

A Theosophical definition of Dweller on the Threshold :

Dweller on the Threshold

A literary invention of the English mystic and novelist Sir Bulwer Lytton, found in his romance Zanoni. The term has obtained wide currency and usage in theosophical circles. In occultism the word "dweller," or some exactly equivalent phrase or expression, has been known and used during long ages past. It refers to several things, but more particularly has an application to what H. P. Blavatsky calls "certain maleficent astral Doubles of defunct persons." This is exact.

But there is another meaning of this phrase still more mystical and still more difficult to explain which refers to the imbodied karmic consequences or results of the man's past, haunting the thresholds which the initiant or initiate must pass before he can advance or progress into a higher degree of initiation.

These dwellers, in the significance of the word just last referred to are, as it were, the imbodied quasi-human astral haunting parts of the constitution thrown off in past incarnations by the man who now has to face them and overcome them  - very real and living beings, parts of the "new" man's haunting past.

The initiant must face these old "selves" of himself and conquer or  - fail, which failure may mean either insanity or death. They are verily ghosts of the dead men that the present man formerly was, now arising to dog his footsteps, and hence are very truly called Dwellers on the Threshold. In a specific sense they may be truly called the kama-rupas of the man's past incarnations arising out of the records in the astral light left there by the "old" man of the "new" man who now is.

See also: Dweller on the Threshold , Mysticism, Body Mind and Soul