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I .—The ninth letter in the English, the tenth in the Hebrew alphabet. As a numeral it signifies in both languages one, and also ten in the Hebrew (see J), in which it corresponds to the Divine name Jah, the male side, or aspect, of the hermaphrodite being, or the male-female Adam, of which hovah Jah-hovah) is the female aspect. It is symbolized by a hand with bent fore-finger, to show its phallic signification.


Iacchos (Gr.). A synonym of Bacchus. Mythology mentions three persons so named: they were Greek ideals adopted later by the Romans. The word Iacchos is stated to be of Phśnician origin, and to mean “an infant at the breast ”. Many ancient monuments represent Ceres or Demeter with Bacchus in her arms. One Iacchos was called Theban and Conqueror, son of Jupiter and Semele; his mother died before his birth and he was preserved for some time in the thigh of his father; he was killed by the Titans. Another was son of Jupiter, as a Dragon, and Persephone ; this one was named Zagrćmus. A third was Iacchos of Eleusis, son of Ceres: he is of importance because he appeared on the sixth day of the Eleusinian Mysteries. Some see an analogy between Bacchus and Noah, both cultivators of the Vine, and patrons of alcoholic excess. [w.w.w.]


Iachus (Gr.). An Egyptian physician, whose memory, according to Ćlian, was venerated for long centuries on account of his wonderful occult knowledge. Iachus is credited with having stopped epidemics simply by certain fumigations, and cured diseases by making his patients inhale herbs.


Iaho. Though this name is more fully treated under the word“Yaho” and “Iao”, a few words of explanation will not be found amiss. Diodorus mentions that the God of Moses was Iao; but as the latter name denotes a “mystery god”, it cannot therefore be confused with Iaho or Yaho (q.v.). The Samaritans pronounced it Iabe, Yahva, and the Jews Yaho, and then Jehovah, by change of Masoretic vowels, an elastic scheme by which any change may be indulged in. But “Jehovah” is a later invention and invocation, as originally the name was Jah, or Iacchos (Bacchus). Aristotle shows the ancient Arabs representing Iach (Iacchos) by a horse, i.e., the horse of the Sun (Dionysus), which followed the chariot on which Ahura Mazda, the god of the Heavens, daily rode.


Iamblichus (Gr.). A great Theurgist, mystic, and writer of the third and fourth centuries, a Neo-Platonist and philosopher, born at Chalcis in Cśle-Syria. Correct biographies of him have never existed because of the hatred of the Christians; but that which has been gathered of his life in isolated fragments from works by impartial pagan and independent writers shows how excellent and holy was his moral character, and how great his learning. He may be called the founder of theurgic magic among the Neo-Platonists and the reviver of the practical mysteries outside of temple or fane. His school was at first distinct from that of Plotinus and Porphyry, who were strongly against ceremonial magic and practical theurgy as dangerous, though later he convinced Porphyry of its. advisability on some occasions, and both master and pupil firmly believed in theurgy and magic, of which the former is principally the highest and most efficient mode of communication with one’s Higher Ego, through the medium of one’s astral body. Theurgic is benevolent magic, and it becomes goetic, or dark and evil, only when it is used for necromancy or selfish purposes; but such dark magic has never been practised by any theurgist or philosopher, whose name has descended to us unspotted by any evil deed. So much was Porphyry (who became the teacher of Iamblichus in Neo-Platonic philosophy) convinced of this, that though he himself never practised theurgy, yet he gave instructions for the acquirement of this sacred science. Thus he says in one of his writings, “Whosoever is acquainted with the nature of divinely luminous appearances fasmata ( knows also on what account it is requisite to abstain from all birds (and animal food) and especially for him who hastens to be liberated from terrestrial concerns and to be established with the celestial gods”. (See Select Works by T. Taylor, p. 159.) Moreover, the same Porphyry mentions in his Life of Plotinus a priest of Egypt, who, “at the request of a certain friend of Plotinus, exhibited to him, in the temple of Isis at Rome, the familiar daimon of that philosopher “. In other words, he produced the theurgic invocation (see “Theurgist”) by which Egyptian Hierophant or Indian Mahâtma, of old, could clothe their own or any other person’s astral double with the appearance of its Higher EGO, or what Bulwer Lytton terms the “ Luminous Self”, the Augoeides, and confabulate with It. This it is which Iamblichus and many others, including the medićval Rosicrucans, meant by union with Deity. Iamblichus wrote many books but only a few of his works are extant, such as his “Egyptian Mysteries” and a treatise “On Dćmons”, in which he speaks very severely against any intercourse with them. He was a biographer of Pythagoras and deeply versed in the system of the latter, and was also learned in the Chaldean Mysteries. He taught that the One, or universal MONAD,


was the principle of all unity as well as diversity, or of Homogeneity and Heterogeneity; that the Duad, or two (“ Principles”), was the intellect, or that which we call Buddhi-Manas; three, was the Soul (the lower Manas), etc. etc. There is much of the theosophical in his teachings, and his works on the various kinds of dćmons (Elementals) are a well of esoteric knowledge for the student. His austerities, purity of life and earnestness were great. Iamblichus is credited with having been once levitated ten cubits high from the ground, as are some of the modern Yogis, and even great mediums.


Iao (Gr.). See Iaho. The highest god of the Phśnicians the light conceivable only by intellect”, the physical and spiritual Principle of all things, “the male Essence of Wisdom ”. It is the ideal Sun light.


Iao Hebdomai (Gr.). The collective “Seven Heavens” (also angels) according to Irenćus. The mystery-god of the Gnostics. The same as the Seven Manasa-putras (q.v.) of the Occultists.
(See also “Yah” and “Yaho”.)


Ibis Worship. The Ibis, in Egyptian Hab, was sacred to Thoth at Hermopolis. It was called the messenger of Osiris, for it is the symbol of Wisdom, Discrimination, and Purity, as it loathes water if it is the least impure. Its usefulness in devouring the eggs of the crocodiles and serpents was great, and its credentials for divine honours as a symbol were: (a) its black wings, which related it to primeval darkness—chaos; and (b) the triangular shape of them—the triangle being the first geometrical figure and a symbol of the trinitarian mystery. To this day the Ibis is a sacred bird with some tribes of Kopts who live along the Nile.


Ibn Gebirol. Solomon Ben Yehudah: a great philosopher and scholar, a Jew by birth, who lived in the eleventh century in Spain. The same as Avicenna (q.v.).


Ichchha (Sk.). Will, or will-power.


Ichchha Sakti (Sk.). Will-power; force of desire; one of the occult Forces of nature. That power of the will which, exercised in occult practices, generates the nerve-currents necessary to set certain muscles in motion and to paralyze certain others.


Ichthus (Gr.). A Fish: the symbol of the Fish has been frequently referred to Jesus, the Christ of the New Testament, partly because the five letters forming the word are the initials of the Greek phrase, Iesous Christos Theou Uios Soter, Jesus Christ the Saviour, Son of God. Hence his followers in the early Christian centuries were often called fishes, and drawings of fish are found in the Catacombs. Compare also the narrative that some of his early disciples were fishermen, and the assertion


of Jesus― “I will make you fishers of men”. Note also the Vesica Piscis, a conventional shape for fish in general, is frequently found enclosing a picture of a Christ, holy virgin, or saint; it is a long oval with pointed ends, the space marked out by the intersection of two equal circles, when less than half the area of one. Compare the Christian female recluse, a Nun—this word is the Chaldee name for fish, and fish is connected with the worship of Venus, a goddess, and the Roman Catholics still eat fish on the Dies Veneris or Friday. [w.w.w.]


Ida (Scand.). The plains of Ida, on which the gods assemble to hold counsel in the Edda. The field of peace and rest.


Ideos, in Paracelsus the same as Chaos, or Mysterium Magnum as that philosopher calls it.


Idises (Scand.). The same as the Dises, the Fairies and Walkyries, the divine women in the Norse legends; they were reverenced by the Teutons before the day of Tacitus, as the latter shows.


Idćic Finger. An iron finger strongly magnetized and used in the temples for healing purposes. It produced wonders in that direction, and therefore was said to possess magical powers.


Idol. A statue or a picture of a heathen god; or a statue or picture of a Romish Saint, or a fetish of uncivilized tribes.


Idospati (Sk.). The same as Narayana or Vishnu; resembling Poseidon in some respects.


Idra Rabba (Heb.). “The Greater Holy Assembly ‘ a division of the Zohar.


Idra Suta (Heb.). “The Lesser Holy Assembly”, another division of the Zohar.


Iduna (Scand.). The goddess of immortal youth. The daughter of Iwaldi, the Dwarf. She is said in the Edda to have hidden “ life” in the Deep of the Ocean, and when the right time came, to have restored it to Earth once more. She was the wife of Bragi, the god of poetry; a most charming myth. Like Heimdal, “born of nine mothers”, Bragi at his birth rises upon the crest of the wave from the bottom of the sea (see “Bragi”). He married Iduna, the immortal goddess, who accompanies him to Asgard where every morning she feeds the gods with the apples of eternal youth and health. (See Asgard and the Gods.)


Idwatsara (Sk.). One of the five periods that form the Yuga. This cycle is pre-eminently the Vedic cycle, which is taken as the basis of calculation for larger cycles.


Ieu. The “first man”; a Gnostic term used in Pistis-Sophia.


Iezedians or lezidi (Pers.). This sect came to Syria from Basrah. They use baptism, believe in the archangels, but reverence Satan at the


same time. Their prophet Iezad, who preceded Mahomet by long centuries, taught that a messenger from heaven would bring them a book written from the eternity.


Ifing (Scand.). The broad river that divides Asgard, the home of the gods, from that of the Jotuns, the great and strong magicians. Below Asgard was Midgard, where in the sunny ćther was built the home of the Light Elves. In their disposition and order of locality, all these Homes answer to the Deva and other Lokas of the Hindus, inhabited by the various classes of gods and Asuras.


Igaga (Chald.) Celestial angels, the same as Archangels.


I.H.S. This triad of initials stands for the in hoc signo of the alleged vision of Constantine, of which, save Eusebius, its author, no one ever knew. I.H.S. is interpreted Jesus Hominum Salvator, and In hoc signo. It is, however, well known that the Greek IHS was one of the most ancient names of Bacchus. As Jesus was never identical with Jehovah, but with his own “Father” (as all of us are), and had come rather to destroy the worship of Jehovah than to enforce it, as the Rosicrucians well maintained, the scheme of Eusebius is very transparent. In hoc signo Victor ens, or the Labarum  T (the tau and the resh) is a very old signum, placed on the foreheads of those who were just initiated. Kenealy translates it as meaning “he who is initiated into the Naronic Secret, or the 600, shall be Victor” but it is simply “through this sign hast thou conquered”; i.e., through the light of Initiation—Lux. (See “Neophyte and “Naros”.)


Ikhir Bonga. A “Spirit of the Deep” of the Kolarian tribes.


Ikshwaku (Sk.). The progenitor of the Solar tribe (the Suryavansas) in India, and the Son of Vaivaswata Manu, the progenitor of the present human Race.


Ila (Sk.). Daughter of Vaivaswata Manu; wife of Buddha, the son of Soma; one month a woman and the other a man by the decree of Saraswati; an allusion to the androgynous second race. Ila is also Vâch in another aspect.


Ilavriti (Sk.). A region in the centre of which is placed Mount Meru, the habitat of the gods.


Ilda Baoth. Lit., “the child from the Egg”, a Gnostic term. He is the creator of our physical globe (the earth) according to the Gnostic teaching in the Codex Nazarćus (the Evangel of the Nazarenes and the Ebionites). The latter identifies him with Jehovah the God of the Jews. Ildabaoth is “the Son of Darkness” in a bad sense and the father of the six terrestrial “ Stellar”, dark spirits, the antithesis of the bright Stellar spirits. Their respective abodes are the seven spheres, the upper


of which begins in the “middle space”, the region of their mother Sophia Achamôth, and the lower ending on this earth—the seventh region (See Isis Unveiled, Vol. II., 183.) Ilda-Baoth is the genius of Saturn, the planet; or rather the evil spirit of its ruler.


Iliados. In Paracelsus the same as “Ideos” (q.v.). Primordial matter in the subjective state.


Illa-ah, Adam (Heb.). Adam Illa-ah is the celestial, superior Adam, in the Zohar.


Illinus. One of the gods in the Chaldean Theogony of Damascius.


Ilmatar (Finn.). The Virgin who falls from heaven into the sea before creation. She is the “daughter of the air” and the mother of seven Sons (the seven forces in nature).
(See Kalevala, the epic poem of Finland.)


Illusion. In Occultism everything finite (like the universe and all in it) is called illusion or maya.


Illuminati (Lat.). The “Enlightened”, the initiated adepts.


Ilus (Gr.). Primordial mud or slime; called also Hyle.


Image. Occultism permits no other image than that of the living image of divine man (the symbol of Humanity) on earth. The Kabbala teaches that this divine Image, the copy of the sublime and holy upper Image (the Elohim) has now changed into another similitude, owing to the development of men’s sinful nature. It is only the upper divine Image (the Ego) which is the same; the lower (personality) has changed, and man, now fearing the wild beasts, has grown to bear on his face the similitude of many of them. (Zohar I. fol. 71a.) In the early period of Egypt there were no images; but later, as Lenormand says, “In the sanctuaries of Egypt they divided the properties of nature and consequently of Divinity (the Elohim, or the Egos), into seven abstract qualities, characterised each by an emblem, which are matter, cohesion, fluxion, coagulation, accumulation, station and division ”. These were all attributes symbolized in various images.


Imagination. In Occultism this is not to be confused with fancy, as it is one of the plastic powers of the higher Soul, and is the memory of the preceding incarnations, which, however disfigured by the lower Manas, yet rests always on a ground of truth.


Imhot-pou or Imhotep (Eg.). The god of learning (the Greek Imouthes). He was the son of Ptah, and in one aspect Hermes, as he is represented as imparting wisdom with a book before him. He is a solar god; lit., “the god of the handsome face “.


Immah (Heb.). Mother, in contradistinction to Abba, father.


Immah Illa-ah (Heb.). The upper mother; a name given to Shekinah.


In (Chin.). The female principle of matter, impregnated by Yo, the male ethereal principle, and precipitated thereafter down into the universe.


Incarnations (Divine) or Avatars. The Immaculate Conception is as pre-eminently Egyptian as it is Indian. As the author of Egyptian Belief has it: “It is not the vulgar, coarse and sensual story as in Greek mythology, but refined, moral and spiritual “; and again the incarnation idea was found revealed on the wall of a Theban temple by Samuel Sharpe, who thus analyzes it: “First the god Thoth . . . as the messenger of the gods, like the Mercury of the Greeks (or the Gabriel of the first Gospel), tells the maiden queen Mautmes, that she is to give birth to a son, who is to be king Amunotaph III. Secondly, the god Kneph, the Spirit . . . . and the goddess Hathor (Nature) both take hold of the queen by the hands and put into her mouth the character for life, a cross, which is to be the life of the coming child”, etc., etc. Truly divine incarnation, or the avatar doctrine, constituted the grandest mystery of every old religious system!


Incas (Peruvian). The name given to the creative gods in the Peruvian theogony, and later to the rulers of the country. “The Incas, seven in number have repeopled the earth after the Deluge ‘, Coste makes them say (I. iv., p. 19). They belonged at the beginning of the fifth Root-race to a dynasty of divine kings, such as those of Egypt, India and Chaldea.


Incubus (Lat.). Something more real and dangerous than the ordinary meaning given to the word, viz., that of “nightmare ”. An Incubus is the male Elemental, and Succuba the female, and these are undeniably the spooks of medićval demonology, called forth from the invisible regions by human passion and lust. They are now called “Spirit brides” and “Spirit husbands” among some benighted Spiritists and spiritual mediums. But these poetical names do not prevent them in the least being that which they are—Ghools, Vampires and soulless Elementals; formless centres of Life, devoid of sense; in short, subjective protoplasms when left alone, but called into a definite being and form by the creative and diseased imagination of certain mortals. They were known under every clime as in every age, and the Hindus can tell more than one terrible tale of the dramas enacted in the life of young students and mystics by the Pisachas, their name in India.


Individuality. One of the names given in Theosophy and Occultism to the Human Higher EGO. We make a distinction between the immortal and divine Ego, and the mortal human Ego which perishes.


The latter, or “personality” (personal Ego) survives the dead body only for a time in the Kama Loka; the Individuality prevails forever.


Indra (Sk.). The god of the Firmament, the King of the sidereal gods. A Vedic Deity.


Indrâni (Sk.). The female aspect of Indra.


Indriya or Deha Sanyama (Sk.). The control of the senses in Yoga practice. These are the ten external agents; the five senses which are used for perception are called Jnana-indriya, and the five used for action—Karma-indriya. Pancha-indryani means literally and in its occult sense “the live roots producing life”(eternal). With the Buddhists, it is the five positive agents producing five supernal qualities.


Induvansa (Sk.). Also Somavansa or the lunar race (dynasty), from Indu, the Moon.
(“See “Suryavansa”.)


Indwellers. A name or the substitute for the right Sanskrit esoteric name, given to our “inner enemies”, which are seven in the esoteric philosophy. The early Christian Church called them the “seven capital Sins ‘: the Nazarene Gnostics named them, the “seven badly disposed Stellars”, and so on. Hindu exoteric teachings speak only of the “six enemies” and under the term Arishadwarga enumerate them as follows: (1) Personal desire, lust or any passion (Kâma); (2) Hatred or malice (Krodha); ( Avarice or cupidity (Lobha); ( Ignorance (Moha); ( Pride or arrogance (Mada); (6) Jealousy, envy (Matcharya); forgetting the seventh, which is the “unpardonable sin”, and the worst of all in Occultism.
(See Theosophist, May, 1890, p. 431.)


Ineffable Name. With the Jews, the substitute for the “mystery name” of their tribal deity Eh-yeh, “I am”, or Jehovah. The third commandment prohibiting the using of the latter name “in vain”, the Hebrews substituted for it that of Adonai or “the Lord”. But the Protestant Christians who, translating indifferently Jehovah and Elohim—which is also a substitute per se, besides being an inferior deity name— by the words “Lord” and “God”, have become in this instance more Catholic than the Pope, and include in the prohibition both the names. At the present moment, however, neither Jews nor Christians seem to remember, or so much as suspect, the occult reason why the qualification of Jehovah or YHVH had become reprehensible; most of the Western Kabbalists also seem to be unaware of the fact. The truth is, that the name they bring forward as “ineffable”, is not in the least so. It is the “unpronounceable”, or rather the name not to be pronounced, if any thing; and this for symbological reasons. To begin with, the “Ineffable Name” of the true Occultist, is no name at all, least of all is it that of


Jehovah. The latter implies, even in its Kabbalistical, esoteric meaning, an androgynous nature, YHVH, or one of a male and female nature. It is simply Adam and Eve, or man and woman blended in one, and as now written and pronounced, is itself a substitute. But the Rabbins do not care to remember the Zoharic admission that YHVH means “not as I Am written, Am I read” (Zohar, fol. III., 23Oa). One has to know how to divide the Tetragrammaton ad infinitum before one arrives at the sound of the truly unpronouncable name of the Jewish mystery-god. That the Oriental Occultists have their own “Ineffable name” it is hardly necessary to repeat.


Initiate. From the Latin Initiatus. The designation of anyone who was received into and had revealed to him the mysteries and secrets of either Masonry or Occultism. In times of antiquity, those who had been initiated into the arcane knowledge taught by the Hierophants of the Mysteries; and in our modern days those who have been initiated by the adepts of mystic lore into the mysterious knowledge, which, notwithstanding the lapse of ages, has yet a few real votaries on earth.


Initiation. From the same root as the Latin initia, which means the basic or first principles of any Science. The practice of initiation or admission into the sacred Mysteries, taught by the Hierophants and learned priests of the Temples, is one of the most ancient customs. This was practised in every old national religion. In Europe it was abolished with the fall of the last pagan temple. There exists at present but one kind of initiation known to the public, namely that into the Masonic rites. Masonry, however, has no more secrets to give out or conceal. In the palmy days of old, the Mysteries, according to the greatest Greek and Roman philosophers, were the most sacred of all solemnities as well as the most beneficent, and greatly promoted virtue. The Mysteries represented the passage from mortal life into finite death, and the experiences of the disembodied Spirit and Soul in the world of subjectivity. In our own day, as the secret is lost, the candidate passes through sundry meaningless ceremonies and is initiated into the solar allegory of Hiram Abiff, the “Widow’s Son”.


Inner Man. An occult term, used to designate the true and immortal Entity in us, not the outward and mortal form of clay that we call our body. The term applies, strictly speaking, only to the Higher Ego, the “astral man” being the appellation of the Double and of Kâma Rupa (q.v.) or the surviving eidolon.


Innocents. A nick-name given to the Initiates and Kabbalists before the Christian era. The “Innocents” of Bethlehem and of Lud (or Lydda) who were put to death by Alexander Janneus, to the number of


several thousands (B.C. 100, or so), gave rise to the legend of the 40,000 innocent babes murdered by Herod while searching for the infant Jesus. The first is a little known historical fact, the second a fable, as sufficiently shown by Renan in his Vie de Jésus.


Intercosmic gods. The Planetary Spirits, Dhyan-Chohans, Devas of various degrees of spirituality, and “Archangels” in general.


Iranian Morals. The little work called Ancient Iranian and Zoroastrian Morals, compiled by Mr. Dhunjibhoy Jamsetjee Medhora, a Parsi Theosophist of Bombay, is an excellent treatise replete with the highest moral teachings, in English and Gujerati, and will acquaint the student better than many volumes with the ethics of the ancient Iranians.


Irdhi (Sk.). The synthesis of the ten “supernatural” occult powers in Buddhism and Brahmanism.


Irkalla (Chald.). The god of Hades, called by the Babylonians “the country unseen”.


Isarim (Heb.). The Essenian Initiates.


Ishim (Chald.). The B’ne-Aleim, the “beautiful sons of god”, the originals and prototypes of the later
“Fallen Angels”.


Ishmonia (Arab.). The city near which is buried the so-called “petrified city” in the Desert. Legend speaks of immense subterranean halls and chambers, passages, and libraries secreted in them. Arabs dread its neighbourhood after sunset.


Ishtar (Chald.). The Babylonian Venus, called “the eldest of heaven and earth“, and daughter of Anu, the god of heaven. She is the goddess of love and beauty. The planet Venus, as the evening star, is identified with Ishtar, and as the morning star with Anunit, the goddess of the Akkads. There exists a most remarkable story of her descent into Hades, on the sixth and seventh Assyrian tiles or tablets deciphered by the late G. Smith. Any Occultist who reads of her love for Tammuz, his assassination by Izdubar, the despair of the goddess and her descent in search of her beloved through the seven gates of Hades, and finally her liberation from the dark realm, will recognise the beautiful allegory of the soul in search of the Spirit.


Isiac table. A true monument of Egyptian art. It represents the goddess Isis under many of her aspects. The Jesuit Kircher describes it as a table of copper overlaid with black enamel and silver incrustations. It was in the possession of Cardinal Bembo, and therefore called “Tabula Bembina sive Mensa Isiaca ”. Under this title it is described by W. Wynn Westcott, M.B., who gives its “History and Occult Significance” in an extremely interesting and learned volume (with photographs and illustrations). The tablet was believed to have been a


votive offering to Isis in one of her numerous temples. At the sack of Rome in 1525, it came into the possession of a soldier who sold it to Cardinal Bembo. Then it passed to the Duke of Mantua in 1630, when it was lost.


Isis. In Egyptian Issa, the goddess Virgin-Mother; personified nature. In Egyptian or Koptic Uasari, the female reflection of Uasar or Osiris. She is the “woman clothed with the sun” of the land of Chemi. Isis Latona is the Roman Isis.


Isitwa (Sk.). The divine Power.


Israel (Heb.). The Eastern Kabbalists derive the name from Isaral or Asar, the Sun-God. “Isra-el” signifies “striving with god”: the “sun rising upon Jacob-Israel ” means the Sun-god Isaral (or Isar-el) striving with, and to fecundate matter, which has power with “God and with man” and often prevails over both. Esau, Ćsaou, Asu, is also the Sun. Esau and Jacob, the allegorical twins, are the emblems of the ever struggling dual principle in nature—good and evil, darkness and sunlight, and the “ Lord” (Jehovah) is their antetype. Jacob-Israel is the feminine principle of Esau, as Abel is that of Cain, both Cain and Esau being the male principle. Hence, like Malach-Iho, the “Lord” Esau fights with Jacob and prevails not. In Genesis xxxii. the God-Sun first strives with Jacob, breaks his thigh (a phallic symbol) and yet is defeated by his terrestrial type—matter; and the Sun-God rises on Jacob and his thigh in covenant. All these biblical personages, their “Lord God” included, are types represented in an allegorical sequence. They are types of Life and Death, Good and Evil, Light and Darkness, of Matter and Spirit in their synthesis, all these being under their contrasted aspects.


Iswara (Sk.). The “Lord” or the personal god—divine Spirit in man. Lit., sovereign (independent) existence. A title given to Siva and other gods in India. Siva is also called Iswaradeva, or sovereign deva.


Ithyphallic (Gr.). Qualification of the gods as males and hermaphrodites, such as the bearded Venus, Apollo in woman’s clothes, Ammon the generator, the embryonic Ptah, and so on. Yet the phallus, so
conspicuous and, according to our prim notions, so indecent, in the Indian and Egyptian religions, was associated in the earliest symbology far more with another and much purer idea than that of sexual creation. As shown by many an Orientalist, it expressed resurrection, the rising in life from death. Even the other meaning had nought indecent in it: “These images only symbolise in a very expressive manner the creative force of nature, without obscene intention,” writes Mariette Bey, and adds, “It is but another way to express celestial generation, which should cause the deceased to


enter into a new life”. Christians and Europeans are very hard on the phallic symbols of the ancients. The nude gods and goddesses and their generative emblems and statuary have secret departments assigned to them in our museums; why then adopt and preserve the same symbols for Clergy and Laity? The love-feasts in the early Church—its agapć as pure (or as impure) as the Phallic festivals of the Pagans; the long priestly robes of the Roman and Greek Churches, and the long hair of the latter, the holy water sprinklers and the rest, are there to show that Christian ritualism has preserved in more or less modified forms all the symbolism of old Egypt. As to the symbolism of a purely feminine nature, we are bound to confess that in the sight of every impartial archćologist the half nude toilets of our cultured ladies of Society are far more suggestive of female-sex worship than are the rows of yoni-shaped lamps, lit along the highways to temples in India.


Iurbo Adunaї. A Gnostic term, or the compound name for Iao Jehovah, whom the Ophites regarded as an emanation of their Ilda-Baoth, the Son of Sophia Achamoth—the proud, ambitious and jealous god, and impure Spirit, whom many of the Gnostic sects regarded as the god of Moses. “Iurbo is called by the Abortions (the Jews) Adunai” says the Codex Nazarćus (vol. iii., p.13  The “Abortions” and Abortives was the nickname given to the Jews by their opponents the Gnostics.


Iu-Kabar Zivo (Gn.). Known also as Nebat-Iavar-bar-Iufin-Ifafin, “Lord of the Ćons” in the Nazarene System. He is the procreator (Emanator) of the seven holy lives (the seven primal Dhyan Chohans, or Archangels, each representing one of the cardinal Virtues), and is himself called the third life (third Logos). In the Codex he is addressed as “the Helm and Vine of the food of life”. Thus, he is identical with Christ (Christos) who says “I am the true Vine and my Father is the Husband- man “(John xv. i). It is well known that Christ is regarded in the Roman Catholic Church, as the “chief of the Ćons”, and also as Michael “who is like god”. Such was also the belief of the Gnostics.


Iwaldi (Scand.). The dwarf whose sons fabricated for Odin the magic spear. One of the subterranean master-smiths who, together with other gnomes, contrived to make an enchanted sword for the great war-god Cheru. This two-edged-sword figures in the legend of the Emperor Vitellius, who got it from the god, “to his own hurt”, according to the oracle of a “wise woman”, neglected it and was finally killed with it at the foot of the capitol, by a German soldier who had purloined the weapon. The “sword of the war-god” has a long biography, since it also re-appears in the half-legendary biography of Attila. Having married against her will Ildikd, the beautiful daughter of the King of


Burgundy whom he had slain, his bride gets the magic sword from a mysterious old woman, and with it kills the King of the Huns.


Izdubar. A name of a hero in the fragments of Chaldean History and Theogony on the so-called Assyrian tiles, as read by the late George Smith and others. Smith seeks to identify Izdubar with Nimrod. Such may or may not be the case; but as the name of that Babylonian King itself only “appears” as Izduhar, his identification with the son of Cush may also turn out more apparent than real. Scholars are but too apt to check their archćological discoveries by the far later statements found in the Mosaic books, instead of acting vice versa. “The chosen people” have been fond at all periods of history of helping themselves to other people’s property. From the appropriation of the early history of Sargon, King of Akkad, and its wholesale application to Moses born (if at all) some thousands of years later, down to their “spoiling” the Egyptians under the direction and divine advice of their Lord God, the whole Pentateuch seems to be made up of unacknowledged mosaical fragments from other people’s Scriptures. This ought to have made Assyriologists more cautious; but as many of these belong to the clerical caste, such coincidences as that of Sargon affect them very little. One thing is certain Izdubar, or whatever may be his name, is shown in all the tablets as a mighty giant who towered in size above all other men as a cedar towers over brushwood—a hunter, according to cuneiform legends, who contended with, and destroyed the lion, tiger, wild bull, and buffalo, the most formidable animals.



J —The tenth letter in the English and Hebrew alphabet, in the latter of which it is equivalent
to y, and i, and is numerically number 10, the perfect number (See Jodh and Yodh), or one. (See also “I”.)


Jâbalas (Sk.). Students of the mystical portion of the White Yajur Veda.


Jachin (Heb.). “In Hebrew letters IKIN, from the root KUN “to establish”, and the symbolical name of one of the Pillars at the porch of King Solomon’s Temple” [ w.w.w.]

The other pillar was called Boaz, and the two were respectively white and black. They correspond to several mystic ideas, one of which is that they represent the dual Manas or the higher and the lower Ego; another connected these two pillars in Slavonian mysticism with God and the Devil,to the“WHITE” and the “BLACK G0D” or Byeloy Bog and Tchernoy Bog. (See “Yakin and Boaz” infra).


Jacobites. A Christian sect in Syria of the VIth cent. (550) which held that Christ had only one
nature and that confession was not of divine origin. They had secret signs, passwords and a solemn initiation with mysteries.


Jadoo (Hind.). Sorcery, black magic, enchantment.


Jadoogar (Hind.). A Sorcerer, or Wizard.


Jagaddhatri (Sk.). Substance; the name of “the nurse of the world”, the designation of the power which carried Krishna and his brother Balarama into Devaki, their mother’s bosom. A title of Sarasvati and Durga.


Jagad-Yoni (Sk). The womb of the world; space.


Jagat (Sk.). The Universe.


Jagan-Natha (Sk.). Lit., “Lord of the World”, a title of Vishnu. The great image of Jagan-natha on its car, commonly pronounced and spelt Jagernath. The idol is that of Vishnu Krishna. Puri, near the town of Cuttack in Orissa, is the great seat of its worship; and twice a year an immense number of pilgrims attend the festivals of the Snâna yâtra and Ratha-âtra During the first, the image is bathed, and during the second it is placed on a car, between the images of Balarâma the brother, and Subhadrâ the sister of Krishna and the huge vehicle is


drawn by the devotees, who deem it felicity to be crushed to death under it.


Jagrata (Sk.). The waking state of consciousness. When mentioned in Yoga philosophy, Jagrata-avastha is the waking condition, one of the four states of Pranava in ascetic practices, as used by the Yogis.


Jâhnavî (Sk.). A name of Ganga, or the river Ganges.


Jahva Alhim (Heb.). The name that in Genesis replaces “Alhim”, or Elohim, the gods. It is used in chapter I., while in chapter II. the “Lord God” or Jehovah steps in. In Esoteric philosophy and exoteric tradition, Jahva Alhim (Java Aleim) was the title of the chief of the Hierophants, who initiated into the good and the evil of this world in the college of priests known as the Aleim College in the land of
Gandunya or Babylonia. Tradition and rumour assert, that the chief of the temple Fo-maїyu, called
Foh-tchou (teacher of Buddhist law), a temple situated in the fastnesses of the great mount of
Kouenlong-sang (between China and Tibet), teaches once every three years under a tree called
Sung-Mîn-Shű, or the“ Tree of Knowledge and (the tree) of life”, which is the Bo (Bodhi) tree of Wisdom.


Jaimini (Sk.). A great sage, a disciple of Vyâsa the transmitter and teacher of the Sama Veda which as claimed he received from his Guru. He is also the famous founder and writer of the Pűrva Mimânsâ philosophy.


Jaina Gross. The same as the “Swastika” (q.v.), “Thor’s hammer” also, or the Hermetic cross.


Jainas (Sk.). A large religious body in India closely resembling Buddhism, but who preceded it by long centuries. They claim that Gautama, the Buddha, was a disciple of one of their Tirtankaras, or Saints. They deny the authority of the Vedas and the existence of any personal supreme god, but believe in the eternity of matter, the periodicity of the universe and the immortality of men’s minds (Manas) as also of that of the animals. An extremely mystic sect.


Jalarupa (Sk.). Lit., “water-body, or form”. One of the names of Makâra (the sign capricornus). It is one of the most occult and mysterious of the Zodiacal signs; it figures on the banner of Kama, god of love, and is connected with our immortal Egos. (See Secret Doctrine.)


Jambu-dwipa (Sk.). One of the main divisions of the globe, in the Purânic system. It includes India. Some say that it was a continent,—others an island—or one of the seven islands (Sapta dwipa) It is “the dominion of Vishnu”. In its astronomical and mystic sense it is the name of our globe, separated by the plane of objectivity from the six other globes of our planetary chain.



Jamin (Heb.). The right side of a man, esteemed the most worthy. Benjamin means “son of the right side”, i.e., testis. [w.w.w.]


Janaka (Sk.). One of the Kings of Mithilâ of the Solar race. He was a great royal sage, and lived twenty generations before Janaka the father of Sita who was King of Videha.


Jana-loka (Sk. The world wherein the Munis (the Saints) are supposed to dwell after their corporeal death (See Purânas). Also a terrestrial locality.


Janârddana (Sk.). Lit., “the adored of mankind”, a title of Krishna.


Japa (Sk.). A mystical practice of certain Yogis. It consists in the repetition of various magical
formulć and mantras.


Jaras (Sk.). “Old Age”. The allegorical name of the hunter who killed Krishna by mistake, a name showing the great ingenuity of the Brahmans and the symbolical character of the World-Scriptures in general. As Dr. Crucefix, a high mason well says, “to preserve the occult mysticism of their order from all except their own class, the priests invented symbols and hieroglyphics to embody sublime truths ”.


Jatayu (Sk.). The Son of Garuda. The latter is the great cycle, or Mahakalpa symbolized by the giant bird which served as a steed for Vishnu, and other gods, when related to space and time. Jatayu is called in the Ramayana “the King of the feathered tribe”. For defending Sita carried away by Ravana, the giant king of Lanka, he was killed by him. Jatayu is also called “the king of the vultures”.


Javidan Khirad (Pers) A work on moral precepts.


Jayas (Sk.), The twelve great gods in the Purânas who neglect to create men, and are therefore, cursed by Brahmâ to be reborn “in every (racial) Manvantara till the seventh”. Another form or aspect of the
reincarnating Egos.


Jebal Djudi (Arab.). The “Deluge Mountain” of the Arabic legends. The same as Ararat, and the Babylonian Mount of Nizir where Xisuthrus landed with his ark.


Jehovah (Heb.). The Jewish “Deity name J’hovah, is a compound of two words, viz of Jah (y, i, or j, Yôdh, the tenth letter of the alphabet) and hovah (Hâvah, or Eve),” says a Kabalistic authority, Mr. J. Ralston Skinner of Cincinnati, U.S.A. And again, “The word Jehovah, or Jah-Eve, has the primary meaning of existence or being as male female”. It means Kabalistically the latter, indeed, and nothing more; and as repeatedly shown is entirely phallic. Thus, verse 26 in the IVth chapter of Genesis, reads in its disfigured translation . . . . “then began men to call upon the name of the Lord”, whereas it ought to read


correctly . . . . “then began men to call themselves by the name of Jah-hovah” or males and females, which they had become after the separation of sexes. In fact the latter is described in the same chapter, when Cain (the male or Jah) “rose up against Abel, his (sister, not) brother and slew him”(spilt his blood, in the original). Chapter IV of Genesis contains in truth, the allegorical narrative of that period of anthropological and physiological evolution which is described in the Secret Doctrine when treating of the third Root race of mankind. It is followed by Chapter V as a blind; but ought to be succeeded by Chapter VI, where the Sons of God took as their wives the daughters of men or of the giants. For this is an allegory hinting at the mystery of the Divine Egos incarnating in mankind, after which the hitherto senseless races “became mighty men, . . . men of renown” (v. 4), having acquired minds (manas) which they had not before.


Jehovah Nissi (Heb.). The androgyne of Nissi (See “Dionysos”). The Jews worshipped under this name Bacchus-Osiris, Dio-Nysos, and the multiform Joves of Nyssa, the Sinai of Moses. Universal tradition shews Bacchus reared in a cave of Nyssa. Diodorus locates Nysa between Phśnicia and Egypt, and adds, “Osiris was brought up in Nysa he was son of Zeus and was named from his father (nominative Zeus, genitive Dios) and the place Dio-nysos”—the Zeus or Jove of Nyssa.


Jerusalem, Jerosalem (Septuag.) and Hierosolyma (Vulgate). In Hebrew it is written Yrshlim or “city of peace”,but the ancient Greeks called it pertinently Hierosalem or “Secret Salem”, since Jerusalem is a rebirth from Salem of which Melchizedek was the King-Hierophant, a declared Astrolator and worshipper of the Sun,’“the Most High” by-the-bye. There also Adoni-Zedek reigned in his turn, and was the last of its Amorite Sovereigns. He allied himself with four others, and these five kings went to conquer back Gideon, but (according to Joshua X) came out of the affray second best. And no wonder, since these five kings were opposed, not only by Joshua but by the “Lord God”, and by the Sun and the Moon also. On that day, we read, at the command of the successor of Moses, “the sun stood still and the moon stayed” (v. 13) for the whole day. No mortal man, king or yeoman, could withstand, of course, such a shower “of great stones from heaven” as was cast upon them by the Lord himself . . . . “from Beth-horon unto Azekah” “and they died” (v. ii). After having died they “fled and hid themselves in a cave at Makkedah” (v. i6). It appears, however, that such undignified behaviour in a God received its Karmic punishment afterwards. At different epochs of history, the Temple of the Jewish Lord was sacked, ruined and burnt (See“Mount Moriah”)—holy ark of


the covenant, cherubs, Shekinah and all, but that deity seemed as powerless to protect his property from desecration as though they were no more stones left in heaven. After Pompey had taken the Second Temple in 63, B.c., and the third one, built by Herod the Great, had been razed to the ground by the Romans, in 70 A.D., no new temple was allowed to be built in the capital of the “chosen people” of the Lord. In spite of the Crusades, since the XIIIth century Jerusalem has belonged to the Mahommedans, and almost every site holy and dear to the memory of the old Israelites, and also of the Christians, is now covered by minarets and mosques, Turkish barracks and other monuments of Islam.


Jesod (Heb.). Foundation; the ninth of the Ten Sephiroth, a masculine active potency, completing the six which form the Microprosopus. [w.w.w.]


Jetzirah (Heb.). See “Yetzirah”.


Jetzirah, Sepher; or Book of the Creation. The most occult of all the Kabalistic works now in the possession of modern mystics. Its alleged origin, of having been written by Abraham, is of course nonsense; but its intrinsic value is great. It is composed of six Perakim (chapters), subdivided into
thirty-three short Mishnas or Sections; and treats of the evolution of the Universe on a system of correspondences and numbers. Deity is said therein to have formed (“created”) the Universe by means of numbers “by thirty-two paths (or ways) of secret wisdom ”, these ways being made to correspond with the twenty-two letters of the Hebrew alphabet and the ten fundamental numbers. These ten are the primordial numbers whence proceeded the whole Universe, and these are followed by the twenty-two letters divided into Three Mothers, the seven double consonants and the twelve simple consonants. He who would well understand the system is advised to read the excellent little treatise upon Sepher Jetzirah, by Dr. W. WynnWestcott. (See “Yetzirah”.)


Jhâna (Sk.) or Jnana. Knowledge; Occult Wisdom.


Jhâna Bhaskara (Sk.). A work on Asuramâya, the Atlantean astronomer and magician, and other prehistoric legends.


Jigten Gonpo (Tib.). A name of Avalokitęswara, or Chenres-Padma-pani, the “Protector against Evil”.


Jishnu (Sk.). “Leader of the Celestial Host”, a title of Indra, who, in the War of the Gods with the Asuras, led the “host of devas”. He is the “Michael, the leader of the Archangels” of India.


Jiva (Sk.). Life, as the Absolute; the Monad also or “Atma-Buddhi”.

Jivanmukta (Sk.). An adept or yogi who has reached the ultimate state of holiness, and separated himself from matter; a Mahatma, or


Nirvânee, a “dweller in bliss” and emancipation. Virtually one who has reached Nirvâna during life.


Jivatma (Sk.). The ONE universal life, generally; but also the divine Spirit in Man.


Jnânam (Sk.). The same as “Gnâna”, etc., the same as “Jhâna” (q.v.).


Jnânendriyas (Sk.). The five channels of knowledge.


Jnâna Sakti (Sk.). The power of intellect.


Jörd. In Northern Germany the goddess of the Earth, the same as Nerthus and the Scandinavian Freya or Frigg.


Jotunheim (Scand.). The land of the Hrimthurses or Frost-giants.

Jotuns (Scand.). The Titans or giants. Mimir, who taught Odin magic, the “thrice wise”, was a Jotun.


Jul (Scand.). The wheel of the Sun from whence Yuletide, which was sacred to Freyer, or Pro, the Sun-god, the ripener of the fields and fruits, admitted later to the circle of the Ases. As god of sunshine and fruitful harvests he lived in the Home of the Light Elves.


Jupiter (Lat.). From the same root as the Greek Zeus, the greatest god of the ancient Greeks and Romans, adopted also by other nations. His names are among others: (1) Jupiter-Aërios; (2) Jupiter-Ammon of Egypt ; (3) Jupiter Bel-Moloch, the Chaldean; (4) Jupiter-Mundus, Deus Mundus, “God of the World”; (5) Jupiter-Fulgur, “the Fulgurant”, etc.,etc.


Jyotisha (Sk.). Astronomy and Astrology; one of the Vedângas.

Jyotisham Jyotch (Sk.). The “light of lights”, the Supreme Spirit, so called in the Upanishads.


Jyotsna (Sk.). Dawn; one of the bodies assumed by Brahmâ the morning twilight.



K.—The eleventh ]etter in both the English and the Hebrew alphabets. As a numeral it stands in the latter for 20, and in the former for 250, and with a stroke over it (K) for 250,000. The Kabalists and the Masons appropriate the word Kodesh or Kadosh as the name of the Jewish god under this letter.


Ka (Sk.). According to Max Muller, the interrogative pronoun “who?”—raised to the dignity of a deity without cause or reason. Still it has its esoteric significance and is a name of Brahmâ in his phallic character as generator or Prajâpati (q.v.).


Kabah or Kaaba (Arab). The name of the famous Mahommedan temple at Mecca, a great place of pilgrimage. The edifice is not large but very original; of a cubical form 23 X 24 cubits in length and breadth and 27 cubits high, with only one aperture on the East side to admit light. In the north-east corner is the “black stone” of Kaaba, said to have been lowered down direct from heaven and to have been as white as snow, but subsequently it became black, owing to the sins of mankind The “white stone”, the reputed tomb of Ismael, is in the north side and the place of Abraham is to the east. If, as the Mahommedans claim, this temple was, at the prayer of Adam after his exile, transferred by Allah or Jehovah direct from Eden down to earth, then the “heathen” may truly claim to have far exceeded the divine primordial architecture in the beauty of their edifices.


Kabalist. From Q B L H, KABALA, an unwritten or oral tradition. The kabalist is a student of “secret science”, one who interprets the hidden meaning of the Scriptures with the help of the symbolical Kabala, and explains the real one by these means. The Tanaim were the first kabalists among the Jews; they appeared at Jerusalem about the beginning of the third century before the Christian era. The books of Ezekiel, Daniel, Henoch, and the Revelation of St. John, are purely kabalistical. This secret doctrine is identical with that of Chaldeans, and includes at the same time much of the Persian wisdom, or “magic”. History catches glimpses of famous kabalists ever since the eleventh century. The Medićval ages, and even our own times, have had an enormous number of the most learned and intellectual men who were students of the Kabala (or Qabbalah, as some spell it). The most famous among the former were Paracelsus, Henry Khunrath, Jacob Böhmen, Robert Fludd,


the two Van Helmonts, the Abbot John Trithemius, Cornelius Agrippa, Cardinal Nicolao Cusani, Jerome Carden, Pope Sixtus IV., and such Christian scholars as Raymond Lully, Giovanni Pico de la Mirandola, Guillaume Postel, the great John Reuchlin, Dr. Henry More, Eugenius Philalethes (Thomas Vaughan), the erudite Jesuit Athanasius Kircher, Christian Knorr (Baron) von Rosenroth; then Sir Isaac Newton., Leibniz, Lord Bacon, Spinosa, etc., etc., the list being almost inexhaustible. As remarked by Mr. Isaac Myer, in his Qabbalah, the ideas of the Kabalists have largely influenced European literature. “Upon the practical Qabbalah, the Abbé ,de Villars (nephew of de Montfaucon) in 1670, published his celebrated satirical novel, ‘The Count de Gabalis’, upon which Pope based his ‘Rape of the Lock’. Qabbalism ran through the Medićval poems, the ‘Romance of the Rose’, and permeates the writings of Dante.” No two of them, however, agreed upon the origin of the Kabala, the Zohar, Sepher Yetzirah, etc. Some show it as coming from the Biblical Patriarchs, Abraham, and even Seth; others from Egypt, others again from Chaldea. The system is certainly very old; but like all the rest of systems, whether religious or philosophical, the Kabala is derived directly from the primeval Secret Doctrine of the East; through the Vedas, the Upanishads, Orpheus and Thales, Pythagoras and the Egyptians. Whatever its source, its substratum is at any rate identical with that of all the other systems from the Book of the Dead down to the later Gnostics. The best exponents of the Kabala in the Theosophical Society were among the earliest, Dr. S. Pancoast, of Philadelphia, and Mr. G. Felt; and among the latest, Dr. W. Wynn Westcott, Mr. S. L. Mac Gregor Mathers (both of the Rosicrucian College) and a few others. (See “ Qabbalah “.)


Kabalistic Faces. These are Nephesch, Ruach and Neschamah, or the animal (vital), the Spiritual and the Divine Souls in man—Body, Soul and Mind.


Kabalah (Heb.). The hidden wisdom of the Hebrew Rabbis of the middle ages derived from the older secret doctrines concerning divine things and cosmogony, which were combined into a theology after the time of the captivity of the Jews in Babylon. All the works that fall under the esoteric category are termed Kabalistic.


Kabiri (Phśn.) or the Kabirim. Deities and very mysterious gods with the ancient nations, including the Israelites, some of whom—as Terah, Abram’s father—worshipped them under the name of Teraphim. With the Christians, however, they are now devils, although the modern Archangels are the direct transformation of these same Kabiri. In Hebrew the latter name means “the mighty ones”, Gibborim. At one time all the deities connected with fire—whether they were divine, infernal or volcanic—were called Kabirian.


Kadmon (Heb.). Archetypal man. See.“Adam Kadmon”.


Kadosh (Heb.). Consecrated, holy; also written Kodesh. Something set apart for temple worship. But between the etymological meaning of the word, and its subsequent significance in application to the Kadeshim (the “priests” set apart for certain temple rites)—there is an abyss. The words Kadosh and Kadeshim are used in II. Kings as rather an opprobrious name, for the Kadeshuth of the Bible were identical in their office and duties with the Nautch girls of some Hindu temples. They were Galli, the mutilated priests of the lascivious rites of Venus Astarte, who lived “by the house of the Lord”. Curiously enough the terms Kadosh, etc., were appropriated and used- by several degrees of Masonic knighthood.


Kailasa (Sk.). In metaphysics “heaven”, the abode of gods; geographically a mountain range in the Himalayas, north of the Mansaravâra lake, called also lake Manasa.


Kailem (Heb.). Lit., vessels or vehicles; the vases for the source of the Waters of Life ; used of the Ten Sephiroth, considered as the primeval nuclei of all Kosmic Forces. Some Kabalists regard them as manifesting in the universe through twenty-two canals, which are represented by the twenty-two letters of the Hebrew alphabet, thus making with the Ten Sephiroth thirty-two paths of wisdom. [w. w. w.]


Kaimarath (Pers.). The last of the race of the prehuman kings. He is identical with Adam Kadmon. A fabulous Persian hero.


Kakodćmon (Gr.). The evil genius as opposed to Agathodćmon the good genius, or deity.
A Gnostic term.


Kala (Sk.). A measure of time; four hours, a period of thirty Kashthas.


Kala (Sk.). Time, fate; a cycle and a proper name, or title given to Yama, King of the nether world and

Judge of the Dead.


Kalabhana (Sk.). The same as Taraka (See Secret Doctrine, Vol. II., p. 382, foot-note).


Kalagni (Sk.). The flame of time. A divine Being created by Siva, a monster with 1,000 heads. A title of Siva meaning “the fire of fate”.


Kalahansa or Hamsa (Sk). A mystic title given to Brahma (or Parabrahman); means “the swan in and out of time”. Brahmâ (male) is called Hansa-Vahan, the vehicle of the “Swan”.


Kalavingka (Sk.), also Kuravikaya and Karanda, etc. “The sweet- voiced bird of immortality “. Eitel identifies it with cuculus melanoleicus, though the bird itself is allegorical and non-existent. Its voice is heard at a certain stage of Dhyana in Yoga practice. It is said to have awakened King Bimbisara and thus saved him from the sting of a cobra. In its esoteric meaning this sweet-voiced bird is our Higher Ego.


Kalevala. The Finnish Epic of Creation.


Kali (Sk.). The “black”, now the name of Parvati, the consort of Siva, but originally that of one of the seven tongues of Agni, the god of fire—“the black, fiery tongue”. Evil and wickedness.


Kalidasa (Sk.). The greatest poet and dramatist of India.


Kaliya (Sk.). The five-headed serpent killed by Krishna in his childhood. A mystical monster symbolizing the passions of man—the river or water being a symbol of matter.


Kaliyuga (Sk.). The fourth, the black or iron age, our present period, the duration of which us 432,000 years. The last of the ages into which the evolutionary period of man is divided by a series of such ages. It began 3,102 years B.C. at the moment of Krishna’s death, and the first cycle of 5,ooo years will end between the years 1897 and 1898.


Kalki Avatar (Sk.). The “White Horse Avatar”, which will be the last manvantaric incarnation of Vishnu, according to the Brahmins; of Maitreya Buddha, agreeably to Northern Buddhists; of Sosiosh, the last hero and Saviour of the Zoroastrians, as claimed by Parsis ; and of the “Faithful and True” on the white Horse (Rev. xix.,2 ). In his future epiphany or tenth avatar, the heavens will open and Vishnu will appear “seated on a milk-white steed, with a drawn sword blazing like a comet, for the final destruction of the wicked, the renovation of ‘creation’ and the ‘restoration of purity’”. (Compare Revelation.) This will take place at the end of the Kaliyuga 427,000 years hence. The latter end of every Yuga is called “the destruction of the world”, as then the earth changes each time its outward form, submerging one set of continents and upheaving another set.


Kalluka Bhatta (Sk.). A commentator of the Hindu Manu Smriti Scriptures; a well-known writer and historian.


Kalpa (Sk.). The period of a mundane revolution, generally a cycle of time, but usually, it represents a “day” and “night” of Brahmâ, a period of 4,320,000,000 years.


Kama (Sk.) Evil desire, lust, volition; the cleaving to existence. Kama is generally identified with Mara the tempter.


Kamadeva (Sk.). In the popular notions the god of love, a Visva-deva, in the Hindu Pantheon. As the Eros of Hesiod, degraded into Cupid by exoteric law, and still more degraded by a later popular sense attributed to the term, so is Kama a most mysterious and metaphysical subject. The earlier Vedic description of Kama alone gives the key-note to what he emblematizes. Kama is the first conscious, all embracing desire for universal good, love, and for all that lives and feels, needs help and kindness, the first feeling of infinite tender compassion and mercy that


arose in the consciousness of the creative ONE Force, as soon as it came into life and being as a ray from the ABSOLUTE. Says the Rig Veda, “Desire first arose in IT, which was the primal germ of mind, and which Sages, searching with their intellect, have discovered in their heart to be the bond which connects Entity with non-Entity”, or Manas with pure Atma-Buddhi. There is no idea of sexual love in the conception. Kama is pre-eminently the divine desire of creating happiness and love; and it is only ages later, as mankind began to materialize by anthropomorphization its grandest ideals into cut and dried dogmas, that Kama became the power that gratifies desire on the animal plane. This is shown by what every Veda and some Brahmanas say. In the Atharva Veda, Kama is represented as the Supreme Deity and Creator. In the Taitarîya Brahmana, he is the child of Dharma, the god of Law and Justice, of Sraddha and faith. In another account he springs from the heart of Brahmâ. Others show him born from water, i.e., from primordial chaos, or the “Deep”. Hence one of his many names, Irâ-ja, “the water-born”; and Aja, “unborn” ; and Atmabhu or “Self-existent”. Because of the sign of Makara (Capricornus) on his banner, he is also called “ Makara Ketu”. The allegory about Siva, the “Great Yogin ”, reducing Kama to ashes by the fire from his central (or third) Eye, for inspiring the Mahadeva with thoughts of his wife, while he was at his devotions—is very suggestive, as it is said that he thereby reduced Kama to his primeval spiritual form.


Kamadhâtu (Sk.). Called also Kamâvatchara, a region including Kâmalôka. In exoteric ideas it is the first of the Trailâkya—or three regions (applied also to celestial beings) or seven planes or degrees, each broadly represented by one of the three chief characteristics; namely, Kama, Rupa and Arupa, or those of desire, form and formlessness. The first of the Trailokyas, Kamadhâtu, is thus composed of the earth and the six inferior Devalokas, the earth being followed by Kamaloka (q.v.). These taken together constitute the seven degrees of the material world of form and sensuous gratification. The second of the Trailôkya (or Trilôkya) is called Rupadhâtu or “material form” and is also composed of seven Lokas (or localities). The third is Arupadhâtu or “immaterial lokas”. “Locality”, however, is an incorrect word to use in translating the term dhâtu, which does not mean in some of its special applications a “place” at all. For instance, Arupadhâtu is a purely subjective world, a “state” rather than a place. But as the European tongues have no adequate metaphysical terms to express certain ideas, we can only point out the difficulty.


Kamaloka (Sk.). The semi-material plane, to us subjective and invisible, where the disembodied “personalities”, the astral forms, called


Kamarupa remain, until they fade out from it by the complete exhaustion of the effects of the mental impulses that created these eidolons of human and animal passions and desires; (See “Kamarupa”.) It is the Hades of the ancient Greeks and the Amenti of the Egyptians, the land of Silent Shadows; a division of the first group of the Trailôkya. (See “Kamadhâtu”.)


Kamarupa (Sk.). Metaphysically, and in our esoteric philosophy, it is the subjective form created through the mental and physical desires and thoughts in connection with things of matter, by all sentient beings, a form which survives the death of their bodies. After that death three of the seven “principles”—or let us say planes of senses and consciousness on which the human instincts and ideation act in turn—viz., the body, its astral prototype and physical vitality,—being of no further use, remain on earth; the three higher principles, grouped into one, merge into the state of Devachan (q.v.), in which state the Higher Ego will remain until the hour for a new reincarnation arrives; and the eidolon of the ex-Personality is left alone in its new abode. Here, the pale copy of the man that was, vegetates for a period of time, the duration of which is variable and according to the element of materiality which is left in it, and which is determined by the past life of the defunct. Bereft as it is of its higher mind, spirit and physical senses, if left alone to its own senseless devices, it will gradually fade out and disintegrate. But, if forcibly drawn back into the terrestrial sphere whether by the passionate desires and appeals of the surviving friends or by regular necromantic practices—one of the most pernicious of which is medium- ship—the “spook” may prevail for a period greatly exceeding the span of the natural life of its body. Once the Kamarupa has learnt the way back to living human bodies, it becomes a vampire, feeding on the vitality of those who are so anxious for its company. In India these eidolons are called Pisâchas, and are much dreaded, as already explained elsewhere.


Kamea (Heb.). An amulet, generally a magic square.


Kandu .(Sk.). A holy sage of the second root-race, a yogi, whom Pramlôcha, a “nymph” sent by Indra for that purpose, beguiled, and lived with for several centuries. Finally, the Sage returning to his senses, repudiated and chased her away. Whereupon she gave birth to a daughter, Mârishâ. The story is in an allegorical fable from the Purânas.


Kanishka (Sk.). A King of the Tochari, who flourished when the third Buddhist Synod met in Kashmir, i.e., about the middle of the last century B.C., a great patron of Buddhism, he built the finest stűpas or dagobas in Northern India and Kabulistan.


Kanishthas (Sk.). A class of gods which will manifest in the fourteenth or last manvantara of our world—according to the Hindus.


Kanya (Sk.). A virgin or maiden. Kanya Kumârî “the virgin- maiden” is a title of Durga-Kali, worshipped by the Thugs and Tantrikas.


Kapila Rishi (Sk.). A great sage, a great adept of antiquity; the author of the Sankhya philosophy.


Kapilavastu (Sk.). The birth-place of the Lord Buddha; called “the yellow dwelling”: the capital of the monarch who was the father of Gautama Buddha.


Karabtanos (Gr.). The spirit of blind or animal desire; the symbol of Kama-rupa. The Spirit “without sense or judgment” in the Codex of the Nazarenes. He is the symbol of matter and stands for the father of the seven spirits of concupiscence begotten by him on his mother, the “Spiritus” or the Astral Light.


Karam (Sk.). A great festival in honour of the Sun-Spirit with the Kolarian tribes.


Kârana (Sk.). Cause (metaphysically).


Kârana Sarîra (Sk.). The “Causal body”. It is dual in its meaning. Exoterically, it is Avidya, ignorance, or that which is the cause of the evolution of a human ego and its reincarnation ; hence the lower Manas esoterically—the causal body or Kâranopadhi stands in the Taraka Raja yoga as corresponding to Buddhi and the Higher “ Manas,” or Spiritual Soul.


Karanda (Sk.). The “sweet-voiced bird,” the same as Kalavingka (q.v.)


Kâranopadhi (Sk.). The basis or upadhi of Karana, the “causal soul”. In Taraka Rajayoga, it corresponds with both Manas and Buddhi. See Table in the Secret Doctrine, Vol. I, p. 157.


Kardecists. The followers of the spiritistic system of Allan Kardec, the Frenchman who founded the modern movement of the Spiritist School. The Spiritists of France differ from the American and English Spiritualists in that their “Spirits” teach reincarnation, while those of the United States and Great Britain denounce this belief as a heretical fallacy and abuse and slander those who accept it. “When Spirits disagree...”


Karma (Sk.). Physically, action: metaphysically, the LAW OF RETRIBUTION, the Law of cause and effect or Ethical Causation. Nemesis, only in one sense, that of bad Karma. It is the eleventh Nidana in the concatenation of causes and effects in orthodox Buddhism ; yet it is the power that controls all things, the resultant of moral action, the meta physical Samskâra, or the moral effect of an act committed for the


attainment of something which gratifies a personal desire. There is the Karma of merit and the Karma of demerit. Karma neither punishes nor rewards, it is simply the one Universal LAW which guides unerringly, and, so to say, blindly, all other laws productive of certain effects along the grooves of their respective causations. When Buddhism teaches that “Karma is that moral kernel (of any being) which alone survives death and continues in transmigration ‘ or reincarnation, it simply means that there remains nought after each Personality but the causes produced by it ; causes which are undying, i.e., which cannot be eliminated from the Universe until replaced by their legitimate effects, and wiped out by them, so to speak, and such causes—unless compensated during the life of the person who produced them with adequate effects, will follow the reincarnated Ego, and reach it in its subsequent reincarnation until a harmony between effects and causes is fully reestablished. No “personality”—a mere bundle of material atoms and of instinctual and mental characteristics—can of course continue, as such, in the world of pure Spirit. Only that which is immortal in its very nature and divine in its essence, namely, the Ego, can exist for ever. And as it is that Ego which chooses the personality it will inform, after each Devachan, and which receives through these personalities the effects of the Karmic causes produced, it is therefore the Ego, that self which is the “moral kernel” referred to and embodied karma, “which alone survives death.”


Karnak (Eg.). The ruins of the ancient temples, and palaces which now stand on the emplacement of ancient Thebes. The most magnificent representatives of the art and skill of the earliest Egyptians. A few lines quoted from Champollion, Denon and an English traveller, show most eloquently what these ruins are. Of Karnak Champollion writes :— “The ground covered by the mass of remaining buildings is square; and each side measures 1,800 feet. One is astounded and overcome by the grandeur of the sublime remnants, the prodigality and magnificence of workmanship to be seen everywhere. No people of ancient or modern times has conceived the art of architecture upon a scale so sublime, so grandiose as it existed among the ancient Egyptians; and the imagination, which in Europe soars far above our porticos, arrests itself and falls powerless at the foot of the hundred and forty columns of the hypostyle of Karnak! In one of its halls, the Cathedral of Notre Dame might stand and not touch the ceiling, but be considered as a small ornament in the centre of the hall.”

Another writer exclaims: “Courts, halls, gateways, pillars, obelisks, monolithic figures, sculptures, long rows of sphinxes, are found in such profusion at Karnak, that the sight is too much for modern compre-


hension.” Says Denon, the French traveller: “It is hardly possible to believe, after seeing it, in the reality of the existence of so many buildings collected together on a single point, in their dimensions, in the resolute perseverance which their construction required, and in the incalculable expenses of so much magnificence! It is necessary that the reader should fancy what is before him to be a dream, as he who views the objects themselves occasionally yields to the doubt whether he be perfectly awake. . . . There are lakes and mountains within the periphery of the sanctuary. These two edifices are selected as examples from a list next to inexhaustible. The whole valley and delta of the Nile, from the cataracts to the sea, was covered with temples, palaces, tombs, pyramids, obelisks, and pillars. The execution of the sculptures is beyond praise. The mechanical perfection with which artists wrought in granite, serpentine, breccia, and basalt, is wonderful, according to all the experts animals and plants look as good as natural, and artificial objects are beautifully sculptured; battles by sea and land, and scenes of domestic life are to be found in all their bas-reliefs.”


Karnaim (Heb.). Horned, an attribute of Ashtoreth and Astarte; those horns typify the male element, and convert the deity into an androgyne. Isis also is at times horned. Compare also the idea of the Crescent Moon—-symbol of Isis—as horned. [w.w.w.]


Karneios (Gr.). “Apollo Karneїos,” is evidently an avatar of the Hindu “Krishna Karna”. Both were Sun-gods; both “Karna” and Karneios meaning “radiant”. (See the Secret Doctrine II., p. 44. note.)


Karshipta (Mazd.). The holy bird of Heaven in the Mazdean Scriptures, of which Ahura Mazda says to Zaratushta that “he recites the Avesta in the language of birds” (Bund. xix. et seq.). The bird is the symbol of “Soul” of Angel and Deva in every old religion. It is easy to see, therefore, that this “holy bird” means the divine Ego of man, or the “Soul”. The same as Karanda (q.v.).


Karshvare (Zend). The “seven earths” (our septenary chain) over which rule the Amesha Spenta, the Archangels or Dhyan Chohans of the Parsis. The seven earths, of which one only, namely Hvanirata—our earth—is known to mortals. The Earths (esoterically), or seven divisions (exoterically), are our own planetary chain as in Esoteric Buddhism and the Secret Doctrine. The doctrine is plainly stated in Fargard XIX., 39, of the Vendidad.


Kartikeya (Sk), or Kartika. The Indian God of War, son of Siva, born of his seed fallen into the Ganges. He is also the personification of the power of the Logos. The planet Mars. Kartika is a very occult personage, a nursling of the Pleiades, and a Kumâra. (See Secret Doctrine.)


Karunâ-Bhâwanâ (Sk.). The meditation of pity and compassion in Yoga.


Kasbeck. The mountain in the Caucasian range where Prometheus was bound.


Kasi (Sk.). Another and more ancient name of the holy city of Benares.


Kasina (Sk.). A mystic Yoga rite used to free the mind from all agitation and bring the Kamic element to a dead stand-still.


KâsiKhanda (Sk.). A long poem, which forms a part of the Skanda Purâna and contains another version of the legend of Daksha’s head. Having lost it in an affray, the gods replaced it with the head of a ram Mekha Shivas, whereas the other versions describe it as the head of a goat, a substitution which changes the allegory considerably.


Kasyapa (Sk.). A Vedic Sage; in the words of Atharva Veda, “The self-born who sprang from Time”. Besides being the father of the Adityas headed by Indra, Kasyapa is also the progenitor of serpents, reptiles, birds and other walking, flying and creeping beings.


Katha (Sk.) One of the Upanishads commented upon by Sankarâchârya.


Kaumara (Sk.). The “Kumara Creation”, the virgin youths who sprang from the body of Brahmâ.


Kauravya (Sk.). The King of the Nagas (Serpents) in Pâtâla, exoterically a hall. But esoterically it means something very different. There is a tribe of the Nâgas in Upper India; Nagal is the name in Mexico of the chief medicine men to this day, and was that of the chief adepts in the twilight of history; and finally Patal means the Antipodes and is a name of America. Hence the story that Arjuna travelled to Pâtŕla, and married Ulupi, the daughter of the King Kauravya, may he as historical as many others regarded first as fabled and then found out to be true.


Kayanim (Heb.). Also written Cunim; the name of certain mystic cakes offered to Ishtar, the Babylonian Venus. Jeremiah speaks of these Cunim offered to the “Queen of Heaven”, vii. 18. Nowadays we do not offer the buns, but eat them at Easter. [w.w.w.]


Kavyavahana (Sk.). The fire of the Pitris.


Kchana (Sk.). A second incalculably short: the 90th part or fraction of a thought, the 4,500th part of a minute, during which from 90 to 100 births and as many deaths occur on this earth.


Kebar-Zivo (Gnostic). One of the chief creators in the Codex Nasarćus.


Keherpas (Sk.). Aerial form,


Keshara (Sk.). “Sky Walker”, i.e., a Yogi who can travel in his astral form.


Kether (Heb.). The Crown, the highest of the ten Sephiroth; the first of the Supernal Triad. It corresponds to the Macroprosopus, vast countenance, or Arikh Anpin, which differentiates into Chokmah and Binah. [w.w.w.]


Ketu (Sk.). The descending node in astronomy; the tail of the celestial dragon who attacks the Sun during the eclipses; also a comet or meteor.


Key. A symbol of universal importance, the emblem of silence among the ancient nations. Represented on the threshold of the Adytum, a key had a double meaning: it reminded the candidates of the obligations of silence, and promised the unlocking of many a hitherto impenetrable mystery to the profane. In the “Śdipus Coloneus” of Sophocles, the chorus speaks of “the golden key which had come upon the tongue of the ministering Hierophant in the mysteries of Eleusis”, (1051). “The priestess of Ceres, according to Callimachus, bore a key as her ensign of office, and the key was, in the Mysteries of Isis, symbolical of the opening or disclosing of the heart and conscience before the forty-two assessors of the dead”.
(R. M. Cyc1općdia).


Khado (Tib.). Evil female demons in popular folk-lore. In the Esoteric Philosophy occult and evil Forces of nature. Elementals known in Sanskrit as Dakini.


Khaldi. The earliest inhabitants of Chaldea who were first the worshippers of the Moon god, Deus Lunus, a worship which was brought to them by the great stream of early Hindu emigration, and later a caste of regular Astrologers and Initiates.


Kha (Sk.). The same as “Akâsa”.


Khamism. A name given by the Egyptologists to the ancient language of Egypt. Khami, also.


Khanda Kâla (Sk.). Finite or conditioned time in contradistinction to infinite time, or


Khem (Eg.). The same as Horus. “The God Khem will avenge his father Osiris”; says a text in a papyrus.


Khepra (Eg.). An Egyptian god presiding over rebirth and transmigration. He is represented with a scarabćus instead of a head.


Khi (Chin.). Lit., “breath”; meaning Buddhi.


Khnoom (Eg.). The great Deep, or Primordial Space.


Khoda (Pers.). The name for the Deity.


Khons, or Chonso. (Eg.) The Son of Maut and Ammon, the personifica-


tion of morning. He is the Theban Harpocrates, according to some. Like Horus he crushes under his foot a crocodile, emblem of night and darkness or Seb (Sebek) who is Typhon. But in the inscriptions, he is addressed as “the Healer of diseases and banisher of all evil”. He is also the “god of the hunt”, and Sir Gardner Wilkinson would see in him the Egyptian Hercules, probably because the Romans had a god named Consus who presided over horse races and was therefore called “the concealer of secrets”. But the latter is a later variant on the Egyptian Khons, who is more probably an aspect of Horus, as he wears a hawk’s head, carries the whip and crook of Osiris the tat and the crux ansata.


Khoom (Eg.), or Knooph. The Soul of the world; a variant of Khnoom.


Khubilkhan (Mong.), or Shabrong. In Tibet the names given to the supposed incarnations of Buddha. Elect Saints.


Khunrath, Henry. A famous Kabalist, chemist and physician born in 1502, initiated into Theosophy (Rosicrucian) in 1544. He left some excellent Kabalistic works, the best of which is the “Amphitheatre of Eternal Wisdom” (1598).


Kimapurushas (Sk.). Monstrous Devas, half-men, half-horses.


Kings of Edom. Esoterically, the early, tentative, malformed races of men. Some Kabalists interpret them as “sparks”, worlds in formation disappearing as soon as formed.


Kinnaras (Sk.). Lit., “What men?” Fabulous creatures of the same description as the Kim-purushas, One of the four classes of beings called “Maharajas”.


Kioo-tche (Chin.). An astronomical work.


Kirâtarjuniya of Bharavi (Sk.). A Sanskrit epic, celebrating the strife and prowess of Arjuna with the god Siva disguised as a forester.


Kiver-Shans (Chin.). The astral or “Thought Body”.


Kiyun (Heb.). Or the god Kivan which was worshipped by the Israelites in the wilderness and was probably identical with Saturn and even with the god Siva. Indeed, as the Zendic H is S in India (their “hapta” is “sapta”, etc.), and as the letters K, H, and S, are interchangeable, Siva may have easily become Kiva and Kivan.


Klesha (Sk.). Love of life, but literally “pain and misery”. Cleaving to existence, and almost the same as Kama.


Klikoosha (Russ.). One possessed by the Evil one. Lit., a “crier out”, a “screamer”, as such unfortunates are periodically attacked with fits during which they crow like cocks, neigh, bray and prophesy.


Klippoth (Heb.). Shells: used in the Kabbalah in several senses;


(1) evil spirits, demons; (2) the shells of dead human beings, not the physical body, but the remnant of the personality after the spirit has departed; (3) the Elementaries of some authors. [w.w.w.]


Kneph (Eg.). Also Cneph and Nef, endowed with the same attributes as Khem. One of the gods of creative Force, for he is connected with the Mundane Egg. He is called by Porphyry “the creator of the world”; by Plutarch the “unmade and eternal deity”; by Eusebius he is identified with the Logos; and Jamblichus goes so far as almost to identify him with Brahmâ since he says of him that “this god is intellect itself, intellectually perceiving itself, and consecrating intellections to itself; and is to be worshipped in silence”. One form of him, adds Mr. Bonwick “was Av meaning flesh. He was criocephalus, with a solar disk on his head, and standing on the serpent Mehen. In his left hand was a viper, and a cross was in his right. He was actively engaged in the underworld upon a mission of creation.” Deveria writes: “His journey to the lower hemisphere appears to symbolise the evolutions of substances which are born to die and to be reborn”. Thousands of years before Kardec, Swedenborg, and Darwin appeared, the old Egyptians entertained their several philosophies. (Eg. Belief and Mod. Thought.)


Koinobi (Gr.). A sect which lived in Egypt in the early part of the first Christian century; usually confounded with the Therapeutć. They passed for magicians.


Kokab (Chald.). The Kabalistic name associated with the planet Mercury; also the Stellar light.


Kol (Heb.). A voice, in Hebrew letters QUL. The Voice of the divine. (See “Bath Kol” and “Vâch”.)


Kols. One of the tribes in central India, much addicted to magic. They are considered to he great sorcerers.


Konx-Om-Pax (Gr.). Mystic words used in the Eleusinian mysteries. It is believed that these words are the Greek imitation of ancient Egyptian words once used in the secret ceremonies of the Isiac cult. Several modern authors give fanciful translations, but they are all only guesses at the truth. [w.w.w.]


Koorgan (Russ.). An artificial mound, generally an old tomb. Traditions of a supernatural or magical character are often attached to such mounds.


Koran (Arab.), or Quran. The sacred Scripture of the Mussulmans, revealed to the Prophet Mohammed by Allah (god) himself. The revelation differs, however, from that given by Jehovah to Moses. The Christians abuse the Koran calling it a hallucination, and the work of


an Arabian impostor. Whereas, Mohammed preaches in his Scripture the unity of Deity, and renders honour to the Christian prophet “Issa Ben Yussuf” (Jesus, son of Joseph). The Koran is a grand poem, replete with ethical teachings proclaiming loudly Faith, Hope and Charity.


Kosmos (Gr.). The Universe, as distinguished from the world, which may mean our globe or earth.


Kounboum (Tib.). The sacred Tree of Tibet, the “tree of the 10,000 images” as Huc gives it. It grows in an enclosure on the Monastery lands of the Lamasery of the same name, and is well cared for. Tradition has it that it grew out of the hair of Tson-ka-pa, who was buried on that spot. This “Lama” was the great Reformer of the Buddhism of Tibet, and is regarded as an incarnation of Amita Buddha. In the words of the Abbé Huc, who lived several months with another missionary named Gabet near this phenomenal tree: “Each of its leaves, in opening, bears either a letter or a religious sentence, written in sacred characters, and these letters are, of their kind, of such a perfection that the type-foundries of Didot contain nothing to excel them. Open the leaves, which vegetation is about to unroll, and you will there
discover, on the point of appearing, the letters or the distinct words which are the marvel of this unique tree! Turn your attention from the leaves of the plant to the bark of its branches, and new characters will meet your eyes! Do not allow your interest to flag; raise the layers of this bark, and still OTHER CHARACTERS will show themselves below those whose beauty had surprised you. For, do not fancy that these super posed layers repeat the same printing. No, quite the contrary; for each lamina you lift presents to view its distinct type. How, then, can we suspect jugglery? I have done my best in that direction to discover the slightest trace of human trick, and my baffled mind could not retain the slightest suspicion.” Yet promptly the kind French Abbé suspects the Devil.


Kratudwishas (Sk.). The enemies of the Sacrifices; the Daityas, Danavas, Kinnaras, etc., etc., all represented as great ascetics and Yogis. This shows who are really meant. They were the enemies of religious mummeries and ritualism.


Kravyâd (Sk.). A flesh-eater; a carnivorous man or animal.


Krisâswas Sons of (Sk.). The weapons called Agneyastra. The magical living weapons endowed with intelligence, spoken of in the Ramayana and elsewhere. An occult allegory.


Krishna (Sk.).. The most celebrated avatar of Vishnu, the “Saviour” of the Hindus and their most popular god. He is the- eighth Avatar, the


son of Devaki, and the nephew of Kansa, the Indian King Herod, who while seeking for him among the shepherds and cow-herds who concealed him, slew thousands of their newly-born babes. The story of Krishna’s conception, birth, and childhood are the exact prototype of the New Testament story. The missionaries, of course, try to show that the Hindus stole the story of the Nativity from the early Christians who came to India.


Krita-Yuga (Sk.). The first of the four Yugas or Ages of the Brahmans; also called Satya-Yuga, a period lasting 1,728,000 years.


Krittika (Sk.). The Pleiades. The seven nurses of Karttikiya, the god of War.


Kriyasakti (Gk.). The power of thought; one of the seven forces of Nature. Creative potency of the Siddhis (powers) of the full Yogis.


Kronos (Gr.). Saturn. The God of Boundless Time and of the Cycles.


Krura-lochana (Sk.). The “evil-eyed”; used of Sani, the Hindu Saturn, the planet.


Kshanti (Sk.). Patience, one of the Paramîtas of perfection.


Kahatriya (Sk.). The second of the four castes into which the Hindus were originally divided.


Kshetrajna or Kshetrajneswara (Sk.). Embodied spirit, the Conscious Ego in its highest manifestations; the reincarnating Principle; the “Lord” in us.


Kshetram (Sk.). The “Great Deep” of the Bible and Kabala. Chaos, Yoni; Prakriti, Space.


Kshira Samudra (Sk.). Ocean of milk, churned by the gods.


Kuch-ha-guf (Heb.). The astral body of a man. In Franz Lambert it is written “Coach-ha-guf”. But the Hebrew word is Kuch, meaning vis, “force”, motive origin of the earthy body. [w.w.w.]


Kuklos Anagkęs (Gr.). Lit., “The Unavoidable Cycle” or the “Circle of Necessity”-. Of the numerous catacombs in Egypt and Chaldea the most renowned were the subterranean crypts of Thebes and Memphis. The former began on the Western side of the Nile extending toward the Libyan desert, and were known as the serpents’ (Initiated Adepts) catacombs. It was there that the Sacred Mysteries of the Kuklos Anagkęs were performed, and the candidates were acquainted with the inexorable laws traced for every disembodied soul from the beginning of time. These laws were that every reincarnating Entity, casting away its body should pass from this life on earth unto another life on a more subjective plane, a state of bliss, unless the sins of the personality


brought on a complete separation of the higher from the lower “principles” ; that the “circle of necessity” or the unavoidable cycle should last a given period (from one thousand to even three thousand years in a few cases), and that when closed the Entity should return to its mummy, i.e., to a new incarnation. The Egyptian and Chaldean teachings were those of the “Secret Doctrine” of the Theosophists. The Mexicans had the same. Their demi-god, Votan, is made to describe in Popol Vu (see de Bourbourg’s work) the ahugero de colubra which is identical with the “Serpent’s Catacombs”, or passage, adding that it ran underground and “terminated at the root of heaven”, into which serpent’s hole, Votan was, admitted because he was himself “a son of the Serpents”, or a Dragon of Wisdom, i.e., an Initiate. The world over, the priest-adepts called themselves “Sons of the Dragon” and “Sons of the Serpent-god”.


Kukkuta Padagiri (Sk.), called also Gurupadagiri, the “teacher’s mountain”. It is situated about seven miles from Gaya, and is famous owing to a persistent report that Arhat Mahâkâsyapa even to this day dwells in its caves.


Kumâra (Sk.). A virgin boy, or young celibate. The first Kumâras are the seven sons of Brahmâ born out of the limbs of the god, in the so-called ninth creation. It is stated that the name was given to them owing to their formal refusal to “procreate their species”, and so they “remained Yogis”, as the legend says.


Kumârabudhi (Sk.). An epithet given to the human “Ego”.


Kumâra guha (Sk.). Lit., “the mysterious, virgin youth”. A title given to Karttikeya owing to his strange origin.


Kumbhaka (Sk.). Retention of breath, according to the regulations of the Hatha Yoga system.


Kumbhakarna (Sk.). The brother of King Ravana of Lanka, the ravisher of Rama’s wife, Sita. As shown in the Ramayana, Kumbhakarna under a curse of Brahmâ slept for six months, and then remained awake one day to fall asleep again, and so on, for many hundreds of years. He was awakened to take part in the war between Rama and Ravana, captured Hanuman, but was finally killed himself.


Kundalini Sakti (Sk.). The power of life; one of the Forces of Nature; that power that generates a certain light in those who sit for spiritual and clairvoyant development. It is a power known only to those who practise concentration and Yoga.


Kunti (Sk.). The wife of Pandu and the mother of the Pandavas, the heroes and the foes of their cousins the Kauravas, in the Bhagavad-gita. It is an allegory of the Spirit-Soul or Buddhi. Some think that


Draupadi, the wife in common of the five brothers, the Pandavas, is meant to represent Buddhi: but this is not so, for Draupadi stands for the terrestrial life of the Personality. As such, we see it made little of, allowed to be insulted and even taken into slavery by Yudhishthira, the elder of the Pandavas and her chief lord, who represents the Higher Ego with all its qualifications.


Kurios (Gr.). ‘The Lord, the Master.


Kurus (Sk.) or Kauravas. The foes of the Pandavas in the Bhagavad Gita, on the plain of Kurukshetra. This plain is but a few miles from Delhi.


Kusa (Sk.). A sacred grass used by the ascetics of India, called the grass of lucky augury. It is very occult.


Kusadwipa (Sk.). One of the seven islands named Saptadwipa in the Puranas. (See Secret Doctrine II., p. 404, Note.)


Kusala (Sk.). Merit, one of the two chief constituents of Karma.


Kusînara (Sk.). The city near which Buddha died. It is near Delhi, though some Orientalists would locate it in Assam.


Kuvera (Sk.). God of the Hades, and of wealth like Pluto. The king of the evil demons in the Hindu Pantheon.


Kwan-shai-yîn (Chin.). The male logos of the Northern Buddhists and those of China; the “manifested god”.


Kwan-yin (Chin.). The female logos, the “Mother of Mercy”.


Kwan-yin-tien (Chin.). The heaven where Kwan-yin and the other logoi dwell.