Avalokitesvara (Sanskrit) (from ava down, away from + the verbal root lok to look at, contemplate + isvara lord)

The lord who is perceived; the divinity or lord seen or contemplated in its inferior or "downward-seen" aspect. The essential meaning in theosophy is the Logos, whether considered in its kosmic aspect or in its function in an entity dwelling in such kosmos. "Simultaneously with the evolution of the Universal Mind, the concealed Wisdom of Adi-Buddha -- the One Supreme and eternal -- manifests itself as Avalokiteshwara (or manifested Iswara), which is the Osiris of the Egyptians, the Ahura-Mazda of the Zoroastrians, the Heavenly Man of the Hermetic philosopher, the Logos of the Platonists, and the Atman of the Vedantins" (SD 1:110).

Avakokitesvara is the seventh principle in the microcosm, and therefore the atman or atma-buddhi; and analogically the seventh or highest principle in the universe, and hence the kosmic Logos in its macrocosmic position. There are in consequence two Avalokitesvaras: the First and Second Logos whether of the macrocosm or of the microcosm, because the First Logos reflects itself in the Second Logos, in the macrocosm, just as atman reflects itself in and works through its mirroring veil buddhi.

There is an analogy with parabrahman and mulaprakriti, but Avalokitesvara is essentially the kosmic monad or First Logos on the one hand, and the human-divine monad or human logos, atma-buddhi, on the other hand. Avalokitesvara thus opens manifestation or differentiation in either case.

See also Chenrezi; Kwan-shai-yin; Logos

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

Universe [from Latin universum combined into one from unus one + versus turned]

The sum total of all that is. Theosophy distinguishes the spirit side and the matter side of the universe, each of these being composed of an aggregate of conscious living monads, the former being self-conscious in infinitely varying degrees and animating the latter, who are not self-conscious or not fully so, and serve as vehicles to the former, thus constituting matter in its various grades. The word may be used in limited senses, as for instance in speaking of the physical universe, when it comprises the totality of physical matter in the solar systems, nebulae, or galaxies. And this again may be subdivided as when we speak of our own home-universe.

See also KOSMOS

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

Srichakra sricakra (Sanskrit) [from sri light, radiance + chakra wheel, mystical center or plexus]

A magical diagram or circle, exoterically supposed to represent the circle of the earth. When applied to man, an astrological division of the body representing the uterine or pubic region. Subba Row writes: "The Sreechakram referred to in 'Isis Unveiled' is not the real esoteric Sreechakram of the ancient adepts of Aryavarta"; to which Blavatsky adds: "Very true. But who would be allowed to give out the 'real esoteric one'?" (5 Years of Theosophy 156-7)

(See also: Srichakra, sricakra, Mysticism, Mysticism Dictionary, Body mind and Soul)

Supporters The cosmocratores, rectores mundi, Pillars of the World, exemplifying the Scandinavian ases and the planetary spirits of certain Christian mystics. In Hinduism they are the guardian deities of the eight cardinal points, and are called loka-palas.

In theosophy, so far as our own solar universe is concerned, the supporting spiritual powers involved in the carpentry of the universe, referring to the rectors of the planets. Just as a human community is formed by individuals, just so is a solar system formed by the solar chief and the planetary individuals which not only by their life and energies and substances make such solar system, but continuously support it and keep it going as a cosmic individual throughout its entire life term.

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

Transformism Adopted from the French, it is the process of evolution as understood by Lamarck and Darwin, as distinguished from evolution in its true etymological sense as used in theosophy. It means the supposed transformation of one kind of organism into another kind of organism, by purely physical processes.

Evolution means that a living monad or soul unfolds itself from within outwards, thus producing the forms by which it manifests itself on the physical planes; and clothing itself in a graduating and constantly improving succession of forms, according to changes in its own growth and requirements.

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

Sapta-ratnani (Sanskrit) [from sapta seven + ratnani jewels]

Seven jewels; applied by the ancient esoteric schools of the Orient to seven key teachings or master keys, a knowledge of which gives one a relatively complete understanding of nature and its operations, being a synopsis of all possible human knowledge on this earth during this present fourth round. These seven key teachings when properly understood in all their ramifications and recognized to be absolutely interconnected in meanings, supply the student with a relatively complete picture of the sevenfold nature in both its spiritual and material aspects.

In modern theosophy, the seven jewels are given as reimbodiment, karma, hierarchies, svabhava, evolution, the two paths, and atma-vidya (self-knowledge, the One and the many).

(See also: Sapta-ratnani, Mysticism, Mysticism Dictionary)

Rector (Latin) Ruler, regent; the seven hierarchies of the creative Logos have each its rector or chief dhyanis, and these may be called cosmocratores, maharajas, pillars, etc. Kepler supposed that the motions of the planets are due to rectors -- sidereal and cosmic forces, and Plato assigns to the planets their rulers. In theosophy every cosmic body has its rector or indwelling spiritual monad.

Rectores Temebrarum harum (the rulers of these darknesses) is an ecclesiastical expression equivalent to the cosmocratores of Ephesians 6:12. But the rectors of light are really the same as the cosmocratores, the two being merely opposite poles -- the former the higher pole and the latter the lower pole; but ecclesiasticism has turned the lower aspect into evil demons and powers of darkness.

(See also: Rector, Mysticism, Mysticism Dictionary)

Mimansa (Sanskrit) [from the verbal root man to think]

Profound thought, profound consideration; one of the six Darsanas or Hindu schools of philosophy. There are two Mimansas, the older or Purva-mimansa, founded by Jaimini, and the younger or Uttara-mimansa founded by Vyasa. The older is commonly known as the Mimansa, and the younger as the Vedanta.

While the Uttara-mimansa is usually considered by European Orientalists to be the later in time, it contains the philosophic key to the entire system and in other senses may be called the theosophy of the Vedas. The word vedanta itself means "end of the Veda," in the sense of being its philosophical explication or completion.

(See also: Mimansa, Mysticism, Mysticism Dictionary)

Mindless In theosophy most commonly applied to entities which are not yet endowed with human self-conscious mind; applied to the first, second, and first half of the third root-races, but especially to the humanity of the early part of the third root-race, in which mindless vehicles some of the manasaputras incarnated.

The term also applies to those of the third root-race who begat by miscegenation with animals the earlier simians, from which later, and from another more or less mindless miscegenation, sprang the anthropoids. It is also applied to animals in general as contrasted with human beings, because animals have not yet developed self-conscious possession of mind, but only the germs of it.

(See also: Mindless, Mysticism, Mysticism Dictionary)

Mantrika-sakti (Sanskrit) The power or occult potency of mystic words, sounds, numbers, or letters -- the power of the mantras. The vibrational, formative, or creative power inherent in sound -- every sound being a vibration, and every vibration having its own numerical keynote.

"The whole of the ancient Mantra Shastra has this force or power in all its manifestation for its subject-matter. The power of The Word which Jesus Christ speaks of is a manifestation of this Sakti. The influence of its music is one of its ordinary manifestations. The power of the mirific ineffable name is the crown of this Sakti" (Five Years of Theosophy 111).

(See also: Mantrika-sakti, Mysticism, Mysticism Dictionary)

Nagarjuna (Sanskrit) A Buddhist arhat or sage born in Western India about 223 BC, generally recognized in Northern Buddhism as a bodhisattva-nirmanakaya. After his conversion to Buddhism, he went to China, and according to legend converted the whole country to Buddhism.

He was famous for his dialectical subtlety in metaphysical argument, and was the first teacher of the Amitabha doctrine. He was one of the most prominent representatives and a founder of the esoteric Mahayana system. The source of his deeper teachings is undoubtedly the secret school of adepts; and his esoteric doctrine is one with esoteric theosophy. He was called the Dragon-Tree on account of his esoteric wisdom; and was referred to as one of the four suns which illumine the world.

(See also: Nagarjuna, Mysticism, Mysticism Dictionary)

Ethics In theosophy, a philosophy of moral conduct based on the inner structure and operations of the universe itself, not a mere code of conventional behavior. The grounds alleged for moral conduct depend on one's view of man and the universe.

Theosophy distinguishes between a person's real self and the illusive personal masks which are mistaken for that self. As with Kant, a sharp distinction is drawn between wish and inclination on the one hand, and the sense of moral obligation on the other; this latter is regarded as supervening upon the drama of self-interest and imposing a higher law.

Recognizing the essential oneness of the individual with the universe, not only spiritually but on all planes, the student of occultism strives for the subordination of the personal self as an individual to the common good of all mankind, and indeed of all things that are. With this training, the student in time comes keenly to realize that there is no longer a moral obligation lying upon him to subject his personal wish to the common good, but that this subordination becomes the first joyful duty of all his life. In this manner spiritual powers, faculties, and attributes are gained, as well as intellectual expansion that, when more or less complete, combine to make the full adept or initiate. A master of wisdom is one who has developed an individual consciousness of his oneness with the Boundless, and this is the very foundation of the ethics of theosophy.

The human ethical sense is a manifestation of one's awareness and willing cooperation with the inherent spiritual laws of the universe. No person can misconduct himself without injecting disharmony into the human hierarchy of which he is a part, and for this he must pay, though nature does not revenge or punish but readjusts or restores the disturbed harmony. Though these essential laws are eternal and changeless, the degree of their manifestation at any time or in any group vary; so that we may speak of ethics also in a relative sense. The world saviors and messengers from the Great Lodge, in obedience to cyclic necessity, strike for humanity the ethical keynote for each coming cycle.

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

Universals A philosophical and logical term, used in opposition to particulars. For example, matter may be called a universal, and material bodies may be called particulars; or life may be a universal, and living beings particulars.

The universal is sometimes defined as that which is left when all particularities or differences have ceased to be. The question arises as to which shall be considered real. If the particulars are realities, then the universals become mere abstract ideas: thus mankind would be merely an indefinite number of human beings. But if the universal is real, then we regard particular humans as being each a manifestation on respective lower planes of man, the Heavenly Man or Qabbalistic 'Adam Qadmon. Again, if living beings are real, then life becomes an abstraction. But if life is a real entity in itself, then living beings are its particular manifestations. The philosophy which starts with universals and proceeds to particulars is called deductive: it is that of theosophy and of Pythagoras and Plato.

The inductive philosophy of Aristotle and Francis Bacon proceeds from particulars to universals. Space, motion, duration, intelligence, etc., in themselves abstract realities, are regarded by theosophy as universals, whereas from the opposite viewpoint they appear as only abstractions from experience. The deductive method has its uses in applied science, but in fact it tacitly assumes certain universals and reasons back to them from particulars.

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

Unconsciousness The universe being a vast aggregation of conscious beings, only the one source of all is unconscious, paramartha is described as absolute being and consciousness which are absolute non-being and unconsciousness from the human standpoint. Theosophy rejects the idea of anything being unconscious in the absolute sense, save on this plane of illusion.

The Vedantic idea of an Unconscious behind all manifestation has reappeared in Occidental philosophy, notably in that of Eduard van Hartmann. Unconsciousness and consciousness are used in theosophy with direct reference to human understanding, so that what we call unconsciousness is merely consciousness on a plane so high, and with a range so vast, that human understanding cannot contain it; or that what we call consciousness would be unconsciousness to less evolved beings because these cannot contain or understand our consciousness. We may look upon spirit as being both conscious and unconscious: active spirit we would call the consciousness of spirit; but those incomprehensibly vast ranges of spirit beyond our power of understanding we would call inactive spirit, merely because we cannot comprehend it and therefore say it is relatively non-existent, although actually being the basis of all being.

Unconsciousness is often used in a relative sense, as for instance in speaking of the state of the first two and one half root-races as being one of mental torpor and unconsciousness, or in speaking of the three lower elemental kingdoms in comparison with the higher kingdoms. Also what is called unconsciousness may be only lack of power to register a memory, as in the case of a mesmerized subject on being aroused, or a person waking from sleep.

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

Radioactivity Scientific discovery has done much to verify the occult axiom that there are no permanent bodies, but that everything is in a state of flux and interchange.

Theosophy views the physical universe as an ocean of life, partly imbodied and partly noncorporeal, and regards such terms as matter, energy, wave, and particle as descriptive of various manifestations of this life. The chemical elements are now considered by science to be centers or vortices in a fluid ocean, continually giving and receiving emanations from each other. Thus all forms of physical matter emit radiation and radioactive phenomena are instances of a general law.

The emanations studied by science are described partly as actinic rays and partly as emitted particles; and the disintegration series results in a continual emission of both these forms of emanation, accompanied by an elevation of the temperature of the radioactive body above that of its surroundings, a loss of its own mass, the formation of temporary unstable elements of lower atomic weight, until an end-product is reached.

Calculations as to the age of the solid crust of the earth, based on disintegration rates, are extremely unreliable, as they involve unverified assumptions as to the rate of this process in past ages.

Theosophy states that during the descending arc of cosmic evolution, the process of concretion is predominant, and during the ascending arc the process of disintegration or etherealization is predominant. This indicates that the rate of radioactive disintegration has been on the increase in comparatively recent times, and will continue at an enlarging rate into the geologic future.

(See also: Radioactivity, Mysticism, Mysticism Dictionary)

Ramanujacharya Ranmanujacarya (Sanskrit) A celebrated Vaishnava reformer, founder of a Vedantic school which taught the doctrine of Visishnadvaita (qualified nonduality), that the human spirit is separate and different from the supreme spirit, though dependent from it and ultimately to be united with it. He lived at Kanchipura and Sri-ranga in South India, and is supposed by many Occidental Orientalists to have lived from 1017-1137. His followers believe him to have been an incarnation of Sesha.

This Vedantic sect is one of the three most important Vedanta schools, the other two being the Advaita (nondualistic) school, of which the chief exponent and teacher was the avatara Sankaracharya; and that of the Dvaitas (dualists). Of these three, the Advaita teachings of Sankaracharya is by far the closest to theosophy.

The differences as among these three Vedantic schools are mainly manners of considering the relation of the human and cosmic spirit-souls. The Advaita in common with theosophy considered the cosmic spirit to be the fountainhead of all later differentiations of consciousness; and therefore it teaches that all such later individualizations are nevertheless all rooted in the cosmic spirit.

The Dvaita school believes that there is a distinct difference of identity between individuals and the cosmic spirit (as likewise do the Christians), although individuals nevertheless issue forth from the cosmic spirit. The Visishtadvaita school believes that although all individuals ultimately issue forth from the cosmic source, they yet possess only qualified identity with it.

(See also: Ramanujacharya, Ranmanujacarya, Mysticism, Mysticism Dictionary)

Purva-mimansa (Sanskrit) [from purva prior + mimansa profound or striving thought or meditation from the verbal root man to think]

Inquiry into the first portion of the Veda -- the matra portion; the fifth of the six Darsanas or schools of Hindu philosophy. The school of philosophy in our days considered to be chiefly concerned with the correct interpretation of the Vedic texts; hence sometimes called the First Vedantic School.

Jaimini is reputed to be its founder, as well as the author of the Mimansa-darsana, the sutras or aphorisms which constitute its chief doctrinal authority. This school is also sometimes termed Karma-mimansa because of the doctrine advocated that by its teaching one can be more or less freed from the making of new karma.

The more advanced portion of the Mimansa is called the Vedanta, which is the present-day theosophy of Hindustan. The Vedanta, also called the Uttara-mimansa, is attributed to Vyasa, the arranger of the Vedas, as its founder.

(See also: Purva-mimansa, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Planetesimal Hypothesis A modification of the nebular hypothesis -- put forward by Lockyer and See, and developed by Chamberlin and Moulton in the early 20th century -- according to which the nebulae from which planets originated were not gaseous but made up of a multitude of planetesimals or solid bodies varying in size from a mere particle up to a planetoid.

According to theosophy, at a certain later stage in the formation of worlds there does take place such a concretion of large bodies out of small bodies and out of cosmic dust; but a particular and minor phase in the physical stage of development is far from a complete account of the origin of the solar system.

It ignores all ultraphysical conditions, and therefore has to begin by assuming nine-tenths of the whole process, such as the eternity of physical matter, and the independent existence of such abstractions as gravitation, inertia, etc.

(See also: Planetesimal Hypothesis, Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)

Pit In theosophy, the pit has a profound and wide range of meaning, in all cases referring to places (lokas) into which sink, because of persistent evildoing, those entities who choose evil, in greater or less degree, as their course of conduct. Hence, the general meaning is loss of spirituality involving a descent or dropping into realms of greater materiality.

Pit is often used for the nether pole of nature, whether geographically as the south pole, or in pure exotericism as hell. In the Bible (Ezek 28), the Prince of Tyrus is cast from the mountain of God into the pit. The mountain and the pit are often contrasted as the north and south poles, or as the heavenly and infernal regions. Pit is abundantly used in the Bible in this sense, metaphorically connected with a place for refuse or dishonored burial. The pit into which Prometheus is hurled is our earth, whither he descended to become mortal man; and the Mahasura, in Hindu legend, is hurled down to Patala.

See also EIGHTH SPHERE

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

Guides Spiritualistic term for supposed invisible helpers and instructors belonging to the Spirit-land communicating with people either through mediumship or by a receptive capacity of the person communicated with.

While theosophy rejects the explanation offered by spiritualists, it nevertheless teaches that the universe in its webs of being contains many orders of entities existing in all-various grades. Some of these entities can be to any worthy person a source of inspiration. However, the fact that their influence comes from a nonphysical source is no guarantee of the desirability of that influence, but by the very fact of its unknown origin should be scrutinized at once or suspected as to character and source. Nor must we forget in this connection that the possibilities of self-deception are almost infinite.

In general the consensus of all antiquity was that communication or intercourse of any kind with astral entities, whether spooks, shells, elementaries, or what not, was extremely dangerous and often evil in their influence upon human character. In India such astral entities are called bhutas, pisachas, etc.

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

Pantheism [from Greek pan all + theos god]

According to Plato, theos is derived from theein (to move); hence pantheism may be defined as belief in an all-moving or all-living principle. It is the doctrine that the root-essence of the universe is utter divinity, that divinity pervades throughout and is the substratum, the inmost, of all beings and things -- every atom, sun, universe, man, god.

Theosophic pantheism excludes the idea that deity is separate from the universe; and while denying monotheism and polytheism when these two are regarded as being exclusive of each other, theosophy recognizes both as complementary albeit partial statements of truth. Everything that is, is a manifestation, in one degree or another, of the all-permeant, divine essence.

Pantheism, in its root-meaning, is thus the basis and cause of evolution, by which the inner divinity, the monadic essence, or the hosts of monads progressively evolve from lower to higher manifestation, because the same ultimate essence is the very heart of each.

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

Day of Judgment, In theosophy, a testing of the soul of a candidate for initiation, as in the judgment of the soul before Osiris in the Egyptian Book of the Dead; or to the final readjustment at the end of cycle of manifestation, when there is an involution or return to the original divine and cosmic unity; sometimes spoken of as the Day Be-with-us or Day Come-to-us. All the karma of the cycle of manifestation then will have been balanced, all accounts paid.

In Christianity, the idea takes color from Hebrew prophetic denunciations, such as that of Zephaniah who, after denouncing Judah and Jerusalem, promises a reign of universal peace under a Jehovah or Yahveh. In Revelations 14:14-20, there is a judgment which is evidently connected with the expected appearance of a Messiah. In the episcopal creeds believers declare their faith in Jesus Christ who "shall come to judge the quick and the dead."

(See also: Day of Judgment, , Mysticism, Mysticism Dictionary, Occultism, Occultism Dictionary)