Paranirvana (Pali: Paranibbana): The Supreme, Final Nirvana, when the perfectly enlightened individual is released from physical embodiment, never to return to birth in any world, high or low.

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

Paranirvana (Sanskrit). Absolute Non-Being, which is equivalent to absolute Being or "Be-ness", the state reached by the human Monad at the end of the great cycle (See Secret Doctrine I, 135). The same as Paraniskpanna.

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

Paranirvana, Parinirvana (Sanskrit) [from pari + nirvana blown out from nir out + the verbal root va to blow]

That which is beyond nirvana; the period of kosmic rest (mahapralaya or Great Night of Brahma), lasting 311,040,000,000,000 terrestrial years. Likewise called the great Day Be-With-Us; the Egyptian Day of Come-To-Us; and the Christian Day of the Last Judgment which, however, has been materialized by modern dogmatism.

"The day when 'the spark will re-become the Flame (man will merge into his Dhyan Chohan) myself and others, thyself and me,' as the Stanza has it -- means this: In Paranirvana -- when Pralaya will have reduced not only material and psychical bodies, but even the spiritual Ego(s) to their original principle -- the Past, Present, and even Future Humanities, like all things, will be one and the same. Everything will have re-entered the Great Breath. In other words, everything will be 'merged in Brahma' or the divine unity" (SD 1:265-6).

The kosmic pralaya is analogous to the death of the human being. The spiritual monads are drawn into higher ranges of being, to live and evolve, while the lower elements or bodies of the universe disperse as does our physical and lower psychological vehicles after death.

See also PARANISHPANNA

(See also: Paranirvana, Parinirvana, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Zenyōmitsu-ji (善養密寺) is a Buddhist Temple located in the Setagaya ward of Tokyo, Japan. The temple follows the Shingon creed of Mahayana Buddhism, which attaches particular importance to the origins of Buddhism and its manifestation throughout history. Zenyōmitsu-ji has a rich collection of authentic historical artifacts from India, Central Asia and China. Most notable is an exceptional collection of art from Gandhara, which was gathered over ...

Including:

• Zenyōmitsu-ji - Works of art at Zenyōmitsu-ji

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Perfection, Perfectibility Absolute perfection is applicable, not to infinity, but to the Absolute of a universe, and theosophy teaches that all existences are tending through ever-growing evolutionary stages towards the relative perfection which all reach at the close of a manvantara; a state called paranishpanna in Sanskrit and yong-grub in Tibetan.

Paranirvana is described as a state of perfect rest insofar as activity in the lower manifested realms of a universe is concerned, but not perfect spiritual inactivity -- entirely to the contrary. In a larger view comprehending a galaxy of universes, or a super-galaxy of galaxies, any notion that human intelligence can entertain of perfection is relative, for we cannot assign ends to evolutionary progress, growth, or expansion.

(See also: Perfection, Perfectibility, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Parinirvana.

See PARANIRVANA

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

The dream of Queen Maya. Siddhartha Gautama leaving the Palace. The end of ascetism. The Buddha at Sarnath. The Paranirvana of the Buddha. A Buddha footprint. ...

See also:

Zenyōmitsu-ji, Zenyōmitsu-ji - Works of art at Zenyōmitsu-ji

Read more here: » Zenyōmitsu-ji: Encyclopedia II - Zenyōmitsu-ji - Works of art at Zenyōmitsu-ji

Yong-Grüb (Tibet, Tibetan). A state of absolute rest, the same as Paranirvana.

(See also: Yong-Grüb, Theosophy, Spirituality, Body mind and Soul, Spiritual Dictionary, )

Moment of Choice In theosophical literature, the point when the individual, on becoming a buddha, must decide either to renounce the world and its suffering and enter nirvana as a Pratyeka Buddha, or to return as a Buddha of Compassion to help others until all living beings reach nirvana. This decision will be determined by the aspirations and motives of the individual over many lives.

The phrase also refers to the period in the fifth round when human beings will find themselves either able to continue their evolution further up the luminous arc, developing their buddhic qualities; or, if unable to go beyond purely mental or manasic development, forced to enter paranirvana for the rest of the planetary manvantara.

This period for the human kingdom corresponds to the period for the animal kingdom in the fourth round when the "door to the human kingdom" closed. At that time animals unable in this cycle to develop manas and enter the human kingdom reached the limit of their evolution for this planetary manvantara and, in the mass (excepting sishtas), had to enter paranirvana for the remainder of this planetary cycle.

(See also: Moment of Choice, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Paranishpanna, Parinishpanna (Sanskrit) [from pari + nishpanna finished, completed from nis the verbal root pad to come forth, ripen, accomplish]

The state of having gone forwards beyond; philosophically, the absolute perfection to which all existences attain at the close of a great period of activity (mahamanvantara). It is identical in meaning with paranirvana, and corresponds to the Tibetan yond-grub.

(See also: Paranishpanna, Parinishpanna, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Maha-Parinibbana-Sutta or Suttanta (Pali) [from maha great + parinibbana complete nirvana + sutta, suttanta text, book]

The Book of the Great Decease of the Buddhist Pali canon, "one of the most authoritative of the Buddhist sacred writings" (TG 200).

A scripture of the same name of the Mahayana school of Northern Buddhism, supposed by some to be of later date, is written in Sanskrit: the Maha-paranirvana-sutra (Paradise Sutra).

(See also: Maha-Parinibbana-Sutta, Suttanta, Mysticism, Mysticism Dictionary)

Non-being Used to express the condition of things in pralaya, preceding manifestation. It corresponds to the Sanskrit asat, while sat corresponds to Being. Yet both non-being and a-sat are frequently used for non-existence.

It is philosophically questionable to bracket non-being with the Absolute, or again to bracket Absolute with Being (though the latter is often justifiable) as the words absolute, being, and non-being do not correspond to infinity; for Absolute corresponds to the Sanskrit mukti or moksha, that which is freed from manifested existence; whereas infinitude comprehends both nonmanifestation and manifestation, being and non-being, sat and asat, the absolute and the bound. One of the best correspondences to infinity is the term coined by Blavatsky: Be-ness, or pure abstract attributeless esse.

Non-being signifies the condition of the universe during pralaya, and the spiritual principles of the universe may then be said to be in their absolute condition or state, or in paranirvana; equally being in its most abstract sense can correspond to absolute. Hence it is correct to use non-being as the state of high spirituality of a being or entity in paranirvana; thus the phrase "the bliss of non-being."

(See also: Non-being, Mysticism, Mysticism Dictionary)

Yong Grub yons-grub (Tibetan) [from yongs wholly + grub anything accomplished or done by itself without any agent]

That which is completed, equivalent to absolute or the Latin absolutum, and the Sanskrit paranishpanna: the absolute freedom from the limitations of manifestation to which all beings attain at the close of a great period of cosmic activity (mahamanvantara).

It signifies attaining and identifying with the seventh principle of nature; when applied to monads, the state attained by the fully liberated jivanmuktas. Hence yong grub means nirvana, or in its largest sense the still more sublime condition of paranirvana.

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

Sat (Sanskrit) [from the verbal root as to be]

Being; the real, the enduring fundamental essence of the world, "for Sat is in itself neither the 'existent,' nor 'being.' Sat is the immutable, the ever present, changeless and eternal root, from and through which all proceeds. But it is far more than the potential force in the seed, which propels onward the process of development, or what is now called evolution. It is the ever becoming, though the never manifesting. Sat is born from Asat and ASAT is begotten by sat: the perpetual motion in a circle, truly; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana" (SD 2:449-50).

Sat is not Being, but Be-ness, since whatever is manifested is something phenomenal, not ever-lasting. Sat (pure being), chit (pure thought), and ananda (bliss) together signify the state of the Absolute.

In the Vedanta, used as the self-existent or universal spirit.

(See also: Sat, Mysticism, Mysticism Dictionary)

Asat (Sanskrit) (from a not + sat being from the verbal root as to be)

Not being, non-being; used in the Indian philosophies with two meanings almost diametrically opposed: firstly, as the false, the unreal, or the manifested universe, in contrast with sat, the real; secondly, in a profoundly mystical sense, as all that is beyond or higher than sat. "Sat is born from Asat, and Asat is begotten by Sat: the perpetual motion in a circle, truly; yet a circle that can be squared only at the supreme Initiation, at the threshold of Paranirvana" (SD 2:449-50).

In its lower sense, asat signifies the realms of objective nature built out of and from the various prakritis, and therefore regarded as illusory in contrast to the enduring Be-ness or sat. In its higher sense asat is that boundless and eternal metaphysical essence of space out of which, in which, and from which even sat or Be-ness itself is and endures. Asat here is parabrahman-mulaprakriti in its most abstract meaning.

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

Great Day Be With Us The lipikas, karmic recorders of the universe, make a barrier -- the so-called ring pass-not -- impassable during its existence but passable through evolution, between the personal ego and the impersonal or cosmic self.

The incarnating monads cannot pass this "ring" until they have through evolutionary risings and development become merged once more in the universal or cosmic soul. The lipikas "are directly connected with Karma and what the Christians call the Day of Judgment; in the East it was called the Day after Mahamanvantara, or the 'Day-Be-With-Us.'

Then everything becomes one, all individualities are merged into one, yet each knowing itself . . . then, that which to us now is non-consciousness or the unconscious, will then be absolute consciousness" (TBL 112). This is called with the Egyptians the Day of Come-to-Us and refers to what the Hindus call the paranirvana or great night of union in Brahman.

(See also: Great Day Be With Us, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Brahma's Day, Night, Age, Year, Life A Day of Brahma, a cosmic manvantara or out-breathing of Brahma, represents a period where worlds are evolved and pass through their allotted ages of manvantaric existence.

Each Day of Brahma consists of 1,000 aggregates of four yugas or 1,000 mahayugas (great ages). In a smaller sense it is also a mahamanvantara or kalpa of a planetary chain, composed of seven rounds, a period of 4,320,000,000 terrestrial years. A Night of Brahma, a cosmic pralaya, inbreathing of Brahma, or planetary paranirvana, is of equal length.

Seven Days of Brahma or seven planetary cycles make one solar kalpa. One Year of Brahma consists of 360 Divine Days and Nights, each Day of which is the duration of the imbodiment of a planetary chain, with Nights of equal length.

The Life of Brahma or of the solar system consists of 100 Divine Years (311,040,000,000,000 terrestrial years). The current Life of Brahma is about half completed -- a period of about 155,520,000,000,000 of our years having passed away since our solar system first began its mahamanvantara. There remain, therefore, fifty more Years of Brahma before the system sinks into cosmic pralaya. As only half the grand evolutionary period is accomplished, we are at the bottom of the cosmic cycle, i.e., on the lowest plane.

See also FOUR

(See also: Brahmas Day, Night, Age, Year, Life, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Anthropoids The larger or manlike apes. During the period when the fourth root-race of mankind in this fourth round on globe D (our earth) was passing its climax, certain humans as yet only partially conscious miscegenated with the then existing types of simians or monkeys, which were themselves the offspring of an earlier similar miscegenation of the third root-race.

That the anthropoids are a product descended partly from the human stem, and not forms ascending towards man in the sense of earlier Darwinism, is shown by a study of the structural and functional differences and resemblances between anthropoids and man (cf MIE 94-116, 305-12). S

ince the middle of the fourth root-race, no monads from the animal kingdom could any longer enter the human kingdom because from that time the earth started on its ascending arc of evolution. Nevertheless, the monads imbodied in the anthropoids will enter the very lowest and least evolved branchlets of the human kingdom during the fifth round. The monads now in anthropoid bodies will disappear from incarnation during the present fifth root-race to enter their inter-round paranirvana, remaining as astral monads until the next (fifth) round.

A relatively few individuals among the anthropoids, because of having attained the most advanced degree of evolution in the anthropoid stock, will reach quasi-human status, although still in anthropoid bodies, before the fifth root-race has reached its end. Even these exceptional anthropoids will probably have died out before the fifth root-race is ended or by the early sixth root-race -- a period several million years from now.

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

Brahma's Day, Night, Age, Year, Life A Day of Brahma, a cosmic manvantara or out-breathing of Brahma, represents a period where worlds are evolved and pass through their allotted ages of manvantaric existence.

Each Day of Brahma consists of 1,000 aggregates of four yugas or 1,000 mahayugas (great ages). In a smaller sense it is also a mahamanvantara or kalpa of a planetary chain, composed of seven rounds, a period of 4,320,000,000 terrestrial years. A Night of Brahma, a cosmic pralaya, inbreathing of Brahma, or planetary paranirvana, is of equal length.

Seven Days of Brahma or seven planetary cycles make one solar kalpa. One Year of Brahma consists of 360 Divine Days and Nights, each Day of which is the duration of the imbodiment of a planetary chain, with Nights of equal length.

The Life of Brahma or of the solar system consists of 100 Divine Years (311,040,000,000,000 terrestrial years). The current Life of Brahma is about half completed -- a period of about 155,520,000,000,000 of our years having passed away since our solar system first began its mahamanvantara. There remain, therefore, fifty more Years of Brahma before the system sinks into cosmic pralaya. As only half the grand evolutionary period is accomplished, we are at the bottom of the cosmic cycle, i.e., on the lowest plane.

See also FOUR

(See also: Brahmas Day, Night, Age, Year, Life, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Absolute (from Latin ab away + solvere to loosen, dissolve)

Freed, released, absolved; parallel to the Sanskrit moksha, mukti (set free, released), also to the Buddhist nirvana (blown out), all three terms signifying one who has obtained freedom from the cycle of material existence.

Absolute, in European philosophy, is used somewhat loosely for the unconditional or boundless infinitude. On the other hand, Sir W. Hamilton (Disc 13n) considers the Absolute as "diametrically opposed to, . . . contradictory of, the Infinite," which is correct from the standpoint of both etymology and abstract philosophy. Blavatsky uses the term both ways: sometimes equating it with infinity, at other times with the first cause or one divine substance-principle.

Strictly speaking, absolute is a relative term. It is the philosophic One or cosmic originant, but not the mystic zero or infinitude. An absolute or a cosmic freed one is not That (infinity), for infinity has no attributes: it is neither absolute nor nonabsolute, conscious nor unconscious, because all attributes and qualities belong to manifested and therefore noninfinite beings and things (cf FSO 89-90). The boundless or infinite, in which exist innumerable absolutes, includes the cognizer, the cognized, and the cognition, and is both matter and spirit, subject and object; all egos and non-egos are included within it.

From the zero emanate an infinite number of cosmic Ones or monads. Every absolute is not only the hierarch of its own hierarchy, the One from which all subsequent differentiations emanate, but is also a cosmic jivanmukta, a released monad freed from the pull of the lower planes. Every monad at the threshold of paranirvana reassumes its primeval essence and becomes at one with the absolute of its own hierarchy once more. The absolute is thus the goal of evolution as well as the source, the highest divinity or Silent Watcher of the hierarchy of compassion, which forms the light side of a universe or cosmic hierarchy.

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