Renunciation Dictionary

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,)

holy orders: A divine ordination or covenant, giving religious authority. Vows that members of a religious body make, especially a monastic body or order, such as the vows (holy orders of renunciation) given a sannyasin at the time of his initiation (sannyasa diksha), which establish a covenant with the ancient holy order of sannyasa. Sannyasins, the wearers of the ocher robe, are the ordained religious leaders of Hinduism.

See: sannyasa diksha.

(See also: Holy orders , Hinduism, Body Mind and Soul)

Buddha [one of true wisdom]: Buddha is a title bestowed on an enlightened master. The Buddha in the present cycle is Siddhartha Gautama (563 BC) who was born in a small kingdom in present day Nepal. After a renunciation of his kingdom and a long period of asceticism, he became enlightened and began teaching. His sermons form the school of philosophy called Buddhism.

(See also: Buddha , Hinduism, Yoga, Body Mind and Soul)

tyaga: (Sanskrit) "Letting go, detachment, renunciation." Described in the Bhagavad Gita as the basic principle of karma yoga, detachment from the fruits of one's actions.

See: sacrifice, sannyasa, vairagya.

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

Sannyasa (Sanskrit) [from sam together with + ni-as to reject, resign worldly life]

Putting or throwing down, laying aside, abandonment; particularly renunciation of the world and material affairs and the assumption of the path leading to mystic knowledge. The practitioner is called a sannyasin.

(See also: Sannyasa , Mysticism, Mysticism Dictionary)

Left-hand Path or path of shadows, those taking it called in theosophy brothers of the shadow. One of the two fundamental paths or courses in nature, the left-hand path or path of matter in contrast to the right-hand path or path of spirit.

Shadow signifies matter, for spirit may be considered to be pure energy, and matter, although essentially crystallized spirit, may be looked upon as the shadow world or vehicular world in which the energy, spirit, or pure light works. Matter is but a generalizing term, comprised of an almost infinite number of degrees of increasing ethereality from the grossest physical substance, or absolute matter, up to the most ethereal or spiritualized substance, providing the logic of calling this the path of shadows. Those on this path are often called black magicians in contrast to white magicians or sons of light who follow the path of self-renunciation, self-conquest, and an expansion of the heart, mind, and consciousness in love and service for all that lives.

A Sanskrit equivalent for the left-hand path is pratyeka-yana (from pratyeka every one for himself + yana path). Those who follow this path are also called vamacharins, and their school or course of life is known as vamachara or savyachara. They follow the easy but perilous path leading downwards into ever more confusing, horrifying stages of matter and final spiritual obscuration and personal annihilation.

After death the lower classes of those on the left-hand path become the terrestrial or earthly elementaries. Cunning, low, vindictive, and seeking to retaliate their sufferings upon imbodied humanity, they become, until final annihilation, astral vampires, and therefore a constant psychic and even physical menace to those who open the doors of communication with them.

The higher classes of the brothers of the shadow, those who may be called spiritual sorcerers, mentioned in the New Testament as entities of spiritual wickedness, have a longer life period than have the lower classes. These spiritual sorcerers, depending upon the degree of unfolding of spiritual energy which they have attained and prostituted to evil uses, may even endure till the end of the globe manvantara, reincarnating themselves at repeated, rapid intervals; but their pathway is downwards into still deeper ranges of matter, and involves a progressively greater loss of inner spiritual light reaching them from their spiritual monad.

"Multitudes of human beings are unconsciously treading the Path of the Shadows, and in comparison with these multitudes it is relatively only a few who self-consciously lead and guide with subtle and wicked intelligence this army of unsuspecting victims of Maya. The Brothers of the Shadow are often highly intellectual men and women, frequently individuals with apparent great personal charm, and to the ordinary observer, judging from their conversation and daily works, are fully as well able to 'quote scripture' as are the Angels of Light!" (OG 22).

The warnings given to students of occultism about this matter have always been very solemn and urgent, and no one should at any moment consider himself safe or beyond the possibilities of taking the downward way until he has become at one with the divine monitor within, his own inner god. At every step, with every morn, at every choice, we face the right- or the left-hand path and are forced to choose.

(See also: Left-hand Path, Path of Shadows , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

TYAGA: renunciation

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

Nivritti:

Nivritti: renunciation.

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

Spiritual Powers Generally used in contradistinction to psychic powers; for while psychic powers pertain to the intermediate, psychomental part of human nature, the spiritual powers pertain to the higher part. Hence the psychic powers, precisely because intermediaries, may become the instrument either of our higher or of our lower nature, being vehicular products in themselves and subject to influx from above or below.

The spiritual powers cannot be used for selfish and personal ends because their svabhava is universality and impersonality, attributes which link man with the surrounding universe. They emanate from the spiritual monad, atma-buddhi. We are able to use spiritual powers when our manas acts in conjunction with the spiritual monad. Such powers cannot be evoked by personal ambition or any form of acquisitiveness, because they do not rise above the intermediate or psychic nature and make no appeal to the spirit above; in fact, spiritual powers are the fruit of renunciation, of the replacing of the personal with the universal, the resigning of the limited for the virtually limitless, the giving up of the small for the great. Spiritual powers consist in a clear intuition of the truth, leading to right conduct, an ability to help and teach others -- the powers which we attribute to a Buddha or Christ.

The eye of Siva or Dangma, with its all-penetrating vision, must be included among spiritual powers; the siddhis and saktis given in various enumerations comprise some that are spiritual -- in fact the ones of permanent value are all spiritual. Since psychic powers are in themselves intermediaries, veils of what is within and behind them, they should become adjuncts to spiritual powers. Sharp lines of demarcation cannot be drawn in a universe whose very structure involves virtually infinite variety, and interblending, of interacting life and lives.

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

A Theosophical definition of Sannyasin :

Sannyasin

(Sanskrit) One who renounces (a renouncer); from sannyasa, "renunciation," abandonment of worldly bonds and attractions. Resignation to the service of the spiritual nature.

See also: Sannyasin , Mysticism, Body Mind and Soul

Jnana-Yoga:

Jnana-Yoga ("Yoga of wisdom"): the path to liberation based on wisdom, or the direct intuition of the transcendental Self (atman) through the steady application of discernment between the Real and the unreal and renunciation of what has been identified as unreal (or inconsequential to the achievement of liberation)

(See also: Jnana-Yoga ,Yoga, Yoga Dictionary)

videhamukti: (Sanskrit) "Disembodied liberation."

Release from reincarnation through nirvikalpa samadhi - the realization of the Self, Parasiva - at the point of death. Blessed are those who are aware that departure, mahasamadhi, is drawing near. They settle all affairs, make amends and intensify personal sadhana. They seek the silver channel of sushumna which guides kundalini through the door of Brahman into the beyond of the beyond. They seek total renunciation as the day of transition looms strongly in their consciousness. Those who know that Lord Yama is ready to receive them, seek to merge with Siva. They seek nirvikalpa samadhi as the body and earthly life fall away.

Those who succeed are the videhamuktas, honored as among those who will never be reborn. Hindu tradition allows for vows of renunciation, called atura sannyasa diksha, to be taken and the orange robe donned by the worthy sadhaka or householder in the days prior to death.

See: jivanmukti, kaivalya, moksha, Parasiva, Self Realization.

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

Uparati:

Uparati: satiety in the enjoyment of  sense-objects; surfeit; discontinuance of religious ceremonies  following upon renunciation; absolute calmness; tranquillity;  renunciation.

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

Sarartha-darsini - commentary on Srimad-Bhagavatam, Srila Visvanatha Cakravarti Thakura gives the following commentary on slokas 11.20.27-30, 32-33: "In the first two slokas quoted above, the nature of a person who is in the beginning stage of eligibility for bhaktiis described.

By the association of sadhus one develops a taste for hearing hari-katha. At that time he loses interest in all other activities, and begins to chant sri-nama with firm determination. However, due to his previous habits and conditioning, he is unable to give up material enjoyment and the desire for such enjoyment. Yet even while engaged in such enjoyment he knows that it is offensive and he condemns it.

"What is meant by drsha-niscaya, firm determination? ‘Whether my attachment for family, home, and so on is destroyed or increased, whether I experience ten million impediments in bhajana or none, even if I am impelled to lust, or must go to hell for my offenses, I will never give up bhakti. I will not agree to adopt karma or jnana, even if Brahma himself comes to recommend it.’ This is known as drshaniscaya. From the outset, the more one’s bhajana is firmly resolved for bhakti, the less it will be distracted by unfavorable things. "Will the bhakta remain obstructed by desires for material enjoyment? No. This is answered by Sri Bhagavan in the next two slokas. ‘By hearing and repeating hari-katha, all desires for material enjoyment within the bhaktas heart are gradually destroyed. When the sadhaka worships Me, I come and sit in his heart, at which time his faults can no longer remain. Why? Because it is not possible for material desires to sit in the same heart with Me, just as it is impossible for the sun and darkness to be present in the same place. The knot of the false ego is pierced without delay, all doubts are dispersed, and the desires for karma are annihilated. This is My eternal edict.’

"A bhakta thus develops faith in hearing hari-katha, and having abandoned faith in the pursuits of karma and jnana, he loses interest in such activities. But suppose for some improbable reason he were to desire the fruits of such activities - then what? This is answered in the next two slokas. ‘The benedictions of elevation to the celestial planets, liberation, the attainment of My supreme abode, as well as whatever else is obtained by fruitive activities, austerity, knowledge, renunciation, yoga practice, charity, religiosity, or other beneficial methods of sadhana, are easily obtained by My bhaktas through the power of bhakti-yoga.‘”

(See also: Sarartha-darsini , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

sannyasa: (Sanskrit) "Renunciation." "Throwing down or abandoning."

Sannyasa is the repudiation of the dharma, including the obligations and duties, of the householder and the acceptance of the even more demanding dharma of the renunciate.

The ancient shastras recognize four justifiable motivations for entering into sannyasa: vidvat, vividisha, markata and atura.

• Vidvat ("knowing; wise") sannyasa is the spontaneous withdrawal from the world in search for Self Realization which results from karma and tendencies developed in a previous life.
• Vividisha ("discriminating") sannyasa is renunciation to satisfy a yearning for the Self developed through scriptural study and practice.
• Markata sannyasa is taking refuge in sannyasa as a result of great sorrow, disappointment or misfortune in worldly pursuits. (Markata means "monkeylike," perhaps implying the analogy of a monkey clinging to its mother.)
• Atura ("suffering or sick") sannyasa is entering into sannyasa upon one's deathbed, realizing that there is no longer hope in life.

See: sannyasa dharma, sannyasa diksha, videhamukti.

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

Mahatyagi:

Mahatyagi: a person whose renunciation is  universal.

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

Druva:

Druva (Dhruva). Grandson of Brahma and son of Uttanapadha; as a child, he performed severe penance and attained self-renunciation.

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

Saubhari

A sage who while meditating under the water of the Yamuna saw a pair of fish mating and became sexually aroused. He then approached King Mandhata and begged from him the hand of his fifty daughters. After enjoying family life for some time, he revived his interest in renunciation.

(See also: Saubhari , Bhakti, Bhakti Yoga, Bhakti Dictionary, Body Mind and Soul)

videhamukti: (Sanskrit) "Disembodied liberation."

Release from reincarnation through nirvikalpa samadhi -

the realization of the Self, Parasiva - at the point of death.

Blessed are those who are aware that departure,

mahasamadhi, is drawing near. They settle all affairs,

make amends and intensify personal sadhana. They seek

the silver channel of sushumna which guides kundalini

through the door of Brahman into the beyond of the

beyond. They seek total renunciation as the day of

transition looms strongly in their consciousness. Those

who know that Lord Yama is ready to receive them, seek

to merge with Siva. They seek nirvikalpa samadhi as the

body and earthly life fall away. Those who succeed are the

videhamuktas, honored as among those who will never be

reborn. Hindu tradition allows for vows of renunciation,

called atura sannyasa diksha, to be taken and the orange

robe donned by the worthy sadhaka or householder in the

days prior to death.

See: jivanmukti, kaivalya, moksha,

Parasiva, Self Realization.

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

Chaturthasrama caturthasrama (Sanskrit) The fourth stage of sannyasa, complete renunciation of the world. (BCW 2:118)

(See also: Chaturthasrama, caturthasrama , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Solstice [from Latin sol sun + stit stand still]

The two points in the ecliptic at which the sun is farthest from the equator, north or south; so called because the sun halts and turns back on its northerly or southerly course. These points are in the first degree of Cancer and Capricorn respectively -- the summer and winter solstices; south of the equator the summer solstice occurs when the sun is south of the equator and in Capricorn, and the winter solstice when the sun is north of the equator and in Cancer; north of the equator the summer solstice occurs when the sun is north of the equator and in Cancer, and the winter solstice when the sun is south of the equator and in Capricorn. The solstitial points, like the equinoctial points, retrograde and complete their circle round the ecliptic in a precessional year of 25,920 years.

The solstices and equinoxes mark the four corners of the esoteric year, each associated with particular psychospiritual events in the initiation cycle. The winter solstice is associated with the birth of the inner Christ or Buddha; the summer solstice with the great renunciation of personal progress made by those of the hierarchy of compassion.

(See also: Solstice , Mysticism, Mysticism Dictionary)

Vairaya - Renunciation; dispassion.

(See also: Vairaya ,Yoga, Yoga Dictionary)