Hrada (Sanskrit) According to a legend in the Puranas, there was in the night of time a war between the gods and the asuras or daityas, beings who opposed ritualism and dogma, which lasted one divine year. On this occasion the gods were defeated by the daityas under the leadership of Hrada.

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Hrimthurses, Hrimthursar. See FROST GIANTS

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Hrishikesa hrsikesa (Sanskrit) (from hrishika sense + is to rule)

Lord of the senses; applied to manas or the mentality. A distinction should be drawn between senses and sense organs. Also one of the names of Krishna and of Vishnu, with pointed reference to their manasic attributes.

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Hrossharsgrani Norse magician, teacher of the demigod Starkad (SD 2:346n, see ref at Kroszharsgrani)

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Hsien-Chan(g). See T'IEN-CHAN

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Hsin (Chinese) Mind, heart; philosophic term of the school of Ch'i (4th and 3rd centuries BC), which called its doctrine hsin shu (the art of mind). By mind is meant not the brain or the heart, but a "mind within the mind" that bears to the human constitution the same relation as the sun bears to its system.

It is the ruler of the lower human aspects including the body, and the component parts of these lower aspects are its ministers (Kuan Tzu, P'ien 12,36).

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Hsing (Chinese) Used in the I Ching for an individual's character or the soul's qualities. In the sevenfold classification of human principles, equivalent to kama:

"Zhing (hsing)

, which is translated correctly enough 'essence,' is the more subtle and pure part of matter -- the grosser form of the elementary ether" (BCW 4:242).

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Hsi-tsang (Chinese) (from hsi west + tsang (cf Tibet tsan) a central province of Tibet whose most important city is Shigatse)

Blavatsky spells Si-dzang. The name for Tibet "mentioned in the MSS. of the sacred library of the province of Fo-Kien (Fu-chien)

, as the great seat of Occult learning from time immemorial, ages before Buddha" (SD 1:271n).

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Hu' (Hebrew) The pronoun he or it; used in the Qabbalah to represent the Macroprosopus or macrocosm because Macroprosopus is not so closely known as to be addressed in the second person, but is called in the third person Hu'.

"That, from which proceeds Ab, the 'Father'; therefore the Concealed Logos" (TG 143).

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Human Kingdom One of the great kingdoms or divisions of monads on earth. Below it are the animal, plant, mineral, and also three elemental kingdoms; above are kingdoms of dhyanis or highly evolved human beings and gods. One of the critical points in evolution, at which self-consciousness is attained, although by no means fully developed. Here the spiritual and the material meet: the spiritual self finds its house in the organism built up of lower elements, and the two-natured human being of earth is thus formed. See MAN; ROOT-RACES

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Human Monad In the human constitution, the fourth monadic focus or center on the descending scale of individualizing consciousness. It is the basis or root of the human ego from which emanates the human soul -- a temporary or periodic appearance enduring for one incarnation, having for its range of consciousness the ordinary human consciousness of daily life.

At death the essence of the human soul is united to the human ego, which in its turn at the second death is reunited with the upper duad (atma-buddhi); and the human ego thereupon enters into the state of consciousness called devachan.

Having become at one with its spiritual parent, at least for the duration of devachan, the ego rests and digests its garnered store of wisdom, knowledge, and experience, and upon the completion of this period of devachanic recuperation it issues forth again when the karmic hour strikes, once more to become the human ego at its succeeding birth.

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Human Soul The clothing or ray of the human ego; it is the egoic center in manas, under the influence of both buddhi and the kamic nature.

We may speak of a threefold human soul -- buddhi-manas or the spiritual soul, manas or the human soul, and kama-manas or the animal soul, each the expression of its own ego. Each ego is the expression of its monad. The characteristic of the human soul is duality, affording the field for the interaction of spiritual and lower forces.

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Humors In medieval European medical thought, a fluid or juice, applied especially the four fluids -- blood, phlegm, choler (yellow bile), and melancholy (black bile) -- which were thought to determine a person's health and temperament. This theory derived from classical sources.

"These vital spirits and humors corresponded, however imperfectly, to the pranic fluids of ancient Hindu teaching -- considered to be both ethereal essences and physical humors. From early mediaeval times up to the recent present, medicine consistently taught that normal physical health in the human body was maintained when these vital spirits and humors were operating in equilibrium, and that disease and even death were products of their malfunctioning. The archaic ages were unanimous in their agreement on these points" (FSO 556).

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Hun-desa (Sanskrit) The country near Lake Manasasarovara in Tibet.

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Huperouranioi (Greek) Hyperuranii (Latin) Above the heavens, or in highest heaven; the name given by Plato, Proclus, and other Greek philosophers to the highest orders of celestial beings, those above the enkosmioi (intercosmic gods).

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Huschenk. See HUSHANG

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Hushang (Persian) Also Husheng, Hoshang, Hosheng, Haoshyanha; Ushhanj (Arabic) Second king of the legendary Pishdadi dynasty, who succeeded his grandfather Kaimurath.

In Firdusi's Shahnamah, he is noted as having introduced and taught his people the method of making bread and the art of cookery. He first brought out fire from stone, and thus founded the religion of the Fire-worshipers, calling the flame which was produced the Light of the Divinity, and introducing the Festival of Sadah. His celestial guardian was Manishram or Behram, the planet Mars.

He had a twelve-legged horse, born of a hippopotamus and a crocodile and found on the dry island (a new continent) seven months' journey distant. The horse was the Persian symbol for the sun and, interpreting a leg as a cycle, we have twelve divine cycles or the sum of the yugas -- 12,000 divine years; which is the length of the Mazdean Zervan daregho-hvadata (the Sovereign Time of the long period). Again, Hushang mounted on his steed is the monad pursuing its journey on and through the twelve mansions.

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Hutukhtu. See CHUTUKHTU

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Hvaniratha (Avestan) Also Khvaniratha, Qaniratha. In the Avesta, the name of globe D of our earth planetary chain, the six other globes also being named in the Vendidad, where Hvaniratha is the fourth or lowest of the karshvares.

See also KARSHVAR

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Hypnotism (from Greek hypnos sleep)

One name for an artificially produced somnambulistic, entranced, or psychologized state. A better word for the procedure is psychologization, hypnotism being but one phase of the general subject which includes fascination, multiple or double personality, some religious ecstasies, and different methods of psychic healing. All these things operate in and upon the important intermediate part between our spiritual and physical-astral self and usually affect the latter self very strongly. This intermediate part is the human soul of the reincarnating entity -- the man or woman we see and know. As this includes the psychomental-emotional powers and faculties, it is intimately related to intelligence and sanity, to emotions and conduct, and to health.

Theosophy holds that mesmerism is not hypnotism. In hypnotism the subject's intermediate nature is disjoined from its natural relations with his physical and astral body and put out of the control of the person himself, becoming susceptible to other influences. This process is a reversal of all evolutionary currents which in every being unfold and manifest from conscious centers within. Such a reversal is dangerous and far-reaching in its results, spiritually, mentally, morally, psychically, and physically.

Moreover, the hypnotizer endangers himself by such intimate linking with the lower mind and feeling of his subject -- whose spiritual nature is always beyond another's control. From the operator's entrance into, and operation of, the subject's physico-astral body, there results a mutual infection with each other's faulty human nature. Whoever thus changes the forces and trend of another's life, obligates himself to share karmically in those changes to the end.

Psychologizing a person to heal him of disease or rid him of some injurious habit is also harmful. Bodily ills, in themselves, are the cleansing processes by which past inner wrongs of thought and feeling, having reached the material plane, can be worked out of the system. As for karmic faults and failings in character, the person restrained from them by hypnotism or psychologization merely loses a timely opportunity to develop his spiritual will by which alone every human being must consciously work out his own destiny. The apparent cure of disease, or of a weakness, means that these have been driven inwards, dammed back, inevitably to reappear with accumulated force at a less opportune time in this or a future life. Nor does the practice of self-hypnotization or self-psychologization prevent a disjunction of the person's intermediate nature from his immortal self. The results finally appear as mental disease resulting in crime or as physical disease which is the minor evil.

Suggestion has a dual power: for good or for ill, the results depending upon both the motive and the method of its use. The conscious and unconscious use of it for self-interest is unfortunately met with everywhere; as a part of modern training in high-power salesmanship, it pervades the methods popular in both commercial and professional circles. However, suggestion has a power of noble appeal to the intelligence and spiritual will of others whose better nature responds to a good example, impersonal teaching, and pure and helpful thoughts and feelings. Hypnotism and other such practices are dangerous because they so often fall into black magic or sorcery.

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Hypostasis (Greek) (from hypo under + sta stand, cf Latin substantia, English substance, Sanskrit avastha)

The essential nature of a thing, the thing's original foundation, apart from any attributes. In Greek philosophy, used to signify the underlying basis or primordial origin of what flowed forth, that which flowed forth becoming the differentiated. It is also used to denote the persons of a trinity, as in theology and in the triune Vishnu.

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