Earth Logos - N

Some New Age advocates believe that the Earth Logos is a great spiritual being who is the ensouling life of planet earth. The earth is considered a physical manifestation (or body) of this spiritual intelligence.

(See also: Earth Logos , New Age, Body mind and Soul)

Elements, The:

A classification system based upon the division of all phenomena into four or five categories; in Western occultism there are Earth, Water, Air, Fire and sometimes Spirit or Ether (or in India, Akasha); in Chinese occultism these are Earth, Water, Metal, Fire and Wood.

(See also: Elements , Pagan, Paganism, Pagan Dictionary)

Atmosphere Any of various aery spheres enveloping a globe. On earth the lowest is familiar air, but there are others in the ethereal realms beyond, and the word is applied to mahat and manas, as mythologically represented by Indra, god of the firmament, the personified atmosphere (SD 2:614). However, mahat and its ray in the human being, manas, are far beyond in quality and ethereality anything that the human imagination understands by atmosphere -- unless it is endowed with the mystical sense that spiritus had among the philosophic ancients.

The elements of our present atmosphere are compounded from simpler elements which existed on earth at earlier stages of its evolution, and which exist now on some other globes. The atmosphere of our earth has become not only a chemical, but an alchemical crucible, in which "there is a perpetual exchange taking place in space of molecules, or atoms rather, correlating, and thus changing their combining equivalents on every planet" (SD 1:142).

Neither sun nor stars are said to have our terrestrial elements, except in the sun's outer robes, for it is only in its outer robes that the integration of atomic substances become sufficiently physical to permit the appearance of our terrestrial elements; also our globe is said to have its own special laboratory on the far outskirts of the atmosphere, and when the atoms and molecules cross this, they change and differentiate from their primordial nature. The spectroscope may show certain similarities between the elements on sun and stars and those on earth but we have no logical right to infer identity in other respects; and actually the physical and chemical properties of atoms differ on different globes, as do also most of the effects of temperature (SD 1:142).

Our atmosphere teems with invisible lives, of which germs are merely the physically imbodied or integrated samples, minute and very weak in power. Our atmosphere contains likewise hosts of invisible beings of tremendous energy. Medieval philosophers combined these denizens of the atmosphere under the curious name of sylphs. As compared with the populations of the other elements of mystical philosophers, the sylphs are perhaps the most dangerous, psychologically and otherwise, at least so far as mankind is concerned. Further, theosophy teaches that both the atmosphere and the solid earth are interpenetrated by other spatial realms, invisible and intangible to us, but as objective to their own denizens as our world is to us.

The early races of mankind on earth did not require an atmosphere as we now know it. There are organisms on earth at present which do not need oxygen for their vital activities, and the beings at every stage of time or on every globe are invariably adapted to the external conditions which surround them.

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

Wicca

(Anglo-Saxon, "wise one. ")

An earth or pagan religion and magical system dedicated to the Goddess and God which uses ceremonies or rituals to achieve communion with the natural forces. The religion founded in England in 1938, often referred to as Witchcraft. A common creed is, ÒDo what you will, and harm none. Ó Modern Wicca owes much to the influence of Gerald B. Gardner

(See also: Wicca , New Age Spirituality, Body Mind and Soul)

Heaven and Hell In Christian theology, the abodes of Deity and the celestial hierarchy on the one hand, and of Satan and his fallen angels on the other hand; the final goal of those who are saved and of those who are damned. The origin of the doctrine is founded in the ancient Mystery teachings concerning the human afterdeath experiences and the corresponding experiences passed through by the candidate for initiation.

Hell may be likened to kama-loka and also avichi, though neither is eternal. Kama-loka is better represented, however, by purgatory. Heaven is a reflection of devachan, blended also with ideas of nirvanic states. Thus heaven and hell should both be used in the plural, as is commonly the case in their non-Christian equivalents: Elysium, nirvana, Paradise, Valhalla, Olympus, and many other names for heaven; and Tartarus, Gehenna, She'ol, Niflheim, etc., for hell.

Heaven and hell may denote states of consciousness experienced in daily life on earth. A rough division of cosmic spheres makes heaven the highest, hell or Tartarus the lowest, with the earth beneath heaven, and the underworld beneath it and preceding Tartarus. The crystalline spheres of medieval astronomy are called heavens surrounding the earth concentrically. Far from being adjudicated by a deity to happiness or torment, after death a person goes to that region to which he is attracted by the affinities which he has set up during his life.

Thus theosophy teaches the existence of almost endless and widely varying spheres or regions, all inhabited by peregrinating entities; and of these regions the higher can be dubbed the heavens and the lowest the hells, and the intermediate can be called the regions of experiences and purgation. All spheres possessing sufficient materialized substance to be called imbodied spheres are hells by contrast with the ethereal and spiritual globes of the heavens. Therefore in a sense and on a smaller scale, the lower globes of a planetary chain may be called hells, and the higher globes of the chain, by contrast, heavens.

All evolving entities go to both the heavens and the hells of our solar system in accordance with their evolutionary necessities, and for the purpose of purgation through the suffering of material experience; but in all cases such peregrinating egos are attracted at the different times of their long evolutionary schooling to those spheres by sympathy or psychomagnetic pull. The immense justice of this idea, from which the heavens and hells of the different religions have come, is readily apparent.

See also LOKAS

(See also: Heaven and Hell , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Race, Races During evolution on each of the globes of the earth-chain, the human life-wave passes through seven evolutionary stages called root-races, of which we are at present in the fifth root-race of the fourth round on the fourth globe. Each root-race is divided into seven subraces, of which we are now in the fourth of the fifth root-race.

These subraces are themselves subdivided into smaller divisions, and these again into still smaller racial units. G. de Purucker divides each root-race into:

1)    primary subrace;

2)    secondary subrace;

3)    family race;

4)    national race;

5)    tribal race;

6)    tribal generation; and

7)    individual man (about 72 years) -- each division containing seven of the succeeding type.

Each root-race reaches its evolutionary maximum at its midpoint, when a racial cataclysm occurs and the race begins to decline. At the same time the seeds of the succeeding root-race appear, and the new root-race in its infancy begins to run parallel with the race that is declining, so that there is continual overlapping.

The complex scheme of major races and their subdivisions -- overlapping each other and in various stages of their evolution, intermingling and crossing with one another -- gives rise to the immense variety of types which we see on earth today.

See also ROOT-RACE(S)

(See also: Race, Races , Mysticism, Mysticism Dictionary)

Bel (Greek, Latin) Ba`al (Chaldean) (from Semitic ba`al chief, lord)

Lord, chief; one of the supreme gods of the Chaldeo- or Assyro-Babylonian pantheon: the second of the triad composed of Anu, Bel, and Ea. Assyriologists have assumed that Bel was simply the title of a deity, which they have designated as En-lil (the mighty lord). In the division of the universe into heaven, earth, and water, Bel was considered as the lord of the land, and his temple at Nippur was called E-kur (the mountain house), just as Ea's was the watery house.

There have been many Bels, which may be one of the reasons that in The Secret Doctrine Bel is made equivalent to the Sun, Jupiter, Saturn, and Mercury. As Bel or Ba`al means Lord, the title becomes applicable to any of the important celestial bodies.

According to one account, the creation of the world and especially of mankind is ascribed to Bel. He is also called father of the gods; and his consort, Belit, is called mother of the gods. His eldest son in Sin, god of the Moon. Bel also brings about the deluge which destroys humanity, showing his dual aspect of evolver and destroyer.

Bel has been associated with the Phoenician Baal, the supreme god of the Canaanites, conceived also as the protective power of generation and fertility, connected with the moon. His female counterpart, Ashtoreth (Astarte, Ishtar) was considered as the receptive goddess, also a lunar divinity. In later times the rites connected with these deities became degraded into licentious orgies; sacrifices were made, apparently even human sacrifices, but at one time Ba`al was worshiped as a sun god.

His various names in the Old and New Testaments demonstrate the various aspects in which he was regarded. Thus in Exodus he was named Ba`al-Tsephon, the god of the crypt. He was likewise named Seth or Sheth, signifying a pillar (phallus); and it was owing to these associations that he was considered a hid god, similar to Ammon of Egypt. Among the Ammonites, a people of East Palestine, he was known as Moloch (the king); at Tyre he was called Melcarth. The worship of Ba`al was introduced into Israel under Ahab, his wife being a Phoenician princess.

"Typhon, called Set, who was a great god in Egypt during the early dynasties, is an aspect of Baal and Ammon as also of Siva, Jehovah and other gods. Baal is the all-devouring Sun, in one sense, the fiery Moloch" (TG 47). As to the leaping of the prophets of Ba`al, mentioned in the Bible (1 Kings 18:26), Blavatsky writes: "It was simply a characteristic of the Sabean worship, for it denoted the motion of the planets round the sun. That the dance was a Bacchic frenzy is apparent. Sistra were used on the occasion" (IU 2:45).

Bel is also the name for the sun with the Gauls.

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

Love:

1. If the dream involves happiness in love, then happiness and contentment lie ahead.

2. If the dream involves an illicit or forbidden love, the dreamer is hiding things—perhaps even from herself.

3. If the dream is of observing the love between two other people, this portends the consummation of some of the dreamer's own hopes and wishes.

4. If the dream involves choosing between two rival lovers, the dreamer faces a difficult choice.

Astrological parallel: Venus.

Tarot parallel: The Lovers.

Source: Astrocenter, http://astrocenter.astrology.msn.com/msn/DreamDictionary.aspx

(See also: Dream Archives, Meaning of Dreams, Dream Interpretation, Dream Dictionary, Dream Dictionary - Love , Meaning of Dreams about Love , Dream Interpretation Love )

A Theosophical definition of Agnishvatta (Agnishvattas) :

Agnishvatta (Agnishvattas)

(Sanskrit) A compound of two words: agni, "fire"; shvatta, "tasted" or "sweetened," from svad, verb-root meaning "to taste" or "to sweeten." Therefore, literally one who has been delighted or sweetened by fire. A class of pitris: our solar ancestors as contrasted with the barhishads, our lunar ancestors.

The kumaras, agnishvattas, and manasaputras are three groups or aspects of the same beings: the kumaras represent the aspect of original spiritual purity untouched by gross elements of matter. The agnishvattas represent the aspect of their connection with the sun or solar spiritual fire. Having tasted or been "sweetened" by the spiritual fire  - the fire of intellectuality and spirituality  - they have been purified thereby. The manasaputras represent the aspect of intellectuality  - the functions of higher intellect.

The agnishvattas and manasaputras are two names for the same class or host of beings, and set forth or signify or represent two different aspects or activities of this one class of beings. Thus, for instance, a man may be said to be a kumara in his spiritual parts, an agnishvatta in his buddhic-manasic parts, and a manasaputra in his purely manasic aspect. Other beings could be called kumaras in their highest aspects, as for instance the beasts, but they are not imbodied agnishvattas or manasaputras.

The agnishvattas are the solar spiritual-intellectual parts of us, and therefore are our inner teachers. In preceding manvantaras, they had completed their evolution in the realms of physical matter, and when the evolution of lower beings had brought these latter to the proper state, the agnishvattas came to the rescue of these who had only the physical "creative fire," thus inspiring and enlightening these lower lunar pitris with spiritual and intellectual energies or "fires."

When this earth's planetary chain shall have reached the end of its seventh round, we, as then having completed the evolutionary course for this planetary chain, will leave this planetary chain as dhyan-chohans, agnishvattas; but the others now trailing along behind us  - the present beasts  - will be the lunar pitris of the next planetary chain to come.

While it is correct to say that these three names appertain to the same class of beings, nevertheless each name has its own significance in the occult teaching, which is why the three names are used with three distinct meanings. Imagine an unconscious god-spark beginning its evolution in any one solar or maha-manvantara. We may call it a kumara, a being of original spiritual purity, but with a destiny through karmic evolution connected with the realms of matter.

At the other end of the line, at the consummation of the evolution in this maha-manvantara, when the evolving entity has become a fully self-conscious god or divinity, its proper appellation then is agnishvatta, for it has been "sweetened" or purified by means of the working through it of the spiritual fires inherent in itself.

Now then, when such an agnishvatta assumes the role of a bringer of mind or of intellectual light to a lunar pitri which it overshadows and in which a ray from it incarnates, it then, although in its own realm an agnishvatta, functions as a manasaputra or child of mind or mahat. A brief analysis of the compound elements of these three names may be useful.

Kumara is from ku meaning "with difficulty" and mara meaning "mortal." The significance of the word therefore can be paraphrased as "mortal with difficulty," and the meaning usually given to it by Sanskrit scholars as "easily dying" is wholly exoteric and amusing, and doubtless arose from the fact that kumara is a word frequently used for child or boy, everybody knowing that young children "die easily." The idea therefore is that purely spiritual beings, although ultimately destined by evolution to pass through the realms of matter, become mortal, i.e., material, only with difficulty.

Agnishvatta has the meaning stated above, "delighted" or "pleased" or "sweetened," i.e., "purified" by fire  - which we may render in two ways: either as the fire of suffering and pain in material existence producing great fiber and strength of character, i.e., spirituality; or, perhaps still better from the standpoint of occultism, as signifying an entity or entities who have become one in essence through evolution with the aethery fire of spirit.

Manasaputra is a compound of two words: manasa, "mental" or "intellectual," from the word manas, "mind," and putra, "son" or "child," therefore a child of the cosmic mind  - a "mind-born son" as H. P. Blavatsky phrases it. (See also Pitris, Lunar Pitris)

See also: Agnishvatta (Agnishvattas) , Mysticism, Body Mind and Soul

race: Technically speaking, each of the five races of man (Caucasoid, Congoid, Mongoloid, Australoid and Capoid) is a Homo sapiens subspecies.

A subspecies is a branch showing slight but significant differences from another branch living in a different area. Few traits are unique to any one race. It is the combination of several traits that indicate racial identity. Accurate race determination can be made by blood analysis or by measuring and comparing certain body dimensions. Ninety-eight percent of all Hindus belong to the Caucasoid race. There are also large numbers of Hindu Mongoloids in Nepal and Assam and some Australoids, such as the Gond and Bhil tribes of India.

North and South Indians are among Earth's 2.5 billion Caucasoids, whose traits include straight to wavy hair, thin lips, small to medium teeth, blue to dark brown eyes and a high incident of A2-Rh and Gm blood genes. Skin color, often erroneously attached to the idea of race, is now known to be adaptation to climate: over generations, people in northern climates have developed lighter complexions than their southern brothers.

(See also: Race , Hinduism, Body Mind and Soul)

Day of Brahma

In Hindu esoteric teachings, one day of Brahma consists of a thousand cycles of four yugas, or ages: Satya, Treta, Dvapara and Kali.

The cycle of Satya is characterized by virtue, wisdom and religion, there being practically no ignorance and vice, and the yuga lasts 1,728,000 years.

• In the Treta-yuga vice is introduced, and this yuga lasts 1,296,000 years.
• In the Dvapara-yuga there is an even greater decline in virtue and religion, vice increasing, and this yuga lasts 864,000 years.
• And finally in Kali-yuga (the yuga we have been experiencing over the past 5000 years) there is an abundance of strife, ignorance, irreligion and vice, true virtue being practically nonexistent, and this yuga lasts 432,000 years.

In Kali-yuga vice increases to such a point that at the termination of the yuga the Supreme Lord himself appears as the Kalki Avatara, vanquishes the demons, saves his devotees, and commences another Satya-yuga. Then the process is set rolling again.

These four yugas, rotating a thousand times, comprise one day of Brahma, and the same number comprise one night. Brahma lives one hundred of such years and then dies. These hundred years by earth calculations total to 311 trillion and 40 billion earth years. By these calculations the life of Brahma seems fantastic and interminable, but from the viewpoint of eternity it is as brief as a lightning flash. "

(See also: Day of Brahma , New Age Spirituality, Body Mind and Soul)

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