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Dictionary of all Scriptures and Myths

"Unless we learn to understand this metaphorical or hiero

glyphic language of the ancient world, we shall look upon
the Upanishads and on most of the Sacred Books of the East
as mere childish twaddle."
The Julian Press, Inc. Publishers New York
of all
and Myths

G. A. Gaskell
Published by The Julian Prese, Inc.
80 East llth Street, New York 3


Library of Congress Catalog Card Number 60-9923


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Tms Dictionary of the Sacred Language claims to give the true solution of
the age-long problem of the origin, nature and meaning of the Scriptures and
Myths which are attached to the various religions of the world. It especially
appeals to those thinkers who are dissatisfied with the many conflicting theories
and expositions of both Christian and rationalist teachers and writers of
modern times. To earnest souls who are distressed by doubts and difficulties
concerning their scriptures and religion, this presentation of facts and their
elucidation should bring peace, for it offers them all that is of eternal value
in religion, and it entirely frees them from subservience to doubtful systems
and conventional contradictory opinions.
The origin and nature of the various Scriptures have never been consistently
explained either by religionists or rationalists, so as to account for their world
wide influence and the striking peculiarities of the writings. For more than a
century clerical and lay thinkers have disputed about scriptures and doctrines,
with no satisfactory result, for the theories of every disputant are open to fatal
objections. It is usual to narrow the problem of Divine revelation to one par
ticular religion, and to regard other religions as negligible, thereby making
impossible a true understanding either of the accepted religion or of the general
problem of religions. I
It will, think, be found that the light thrown by this
Dictionary upon the sacred writings, shows them to belong to a higher plane
of thought than that hitherto conceded to them. On this high plane they are
beyond the reach of all the controversies regarding them with which the world
of thought is filled. There is indeed no room for scepticism on the general
subject of religion and revelation when the full meaning of the Scriptures and
their philosophy is apprehended. There is no conflict with science when the
legends of old cease to be materialised in the notions of literalists. Doubt
respecting Divine revelation only creeps in when history and verbalism are
allowed to distort religious conceptions and obstruct the truth. When the
fact is realised that the Scriptures belong to a category of writings which is
unique in the world and can be recognised tlirough the symbolism peculiar to
it, the strength of the religious position is invincible in face of the attacks of
materialists and other sceptics. The Scriptures can no longer be controverted
because of any features in their appearance, while, in respect to their ascertained
meanings, these are beyond the arguments of adverse rationalists.
This present exposition of Scripture exegesis, giving fuller knowledge of
man's inner nature and the purpose of his life on earth, has taken the form of
a dictionary because of the discovery, forecasted by the great orientalist Max
M nil* r, of a metaphorical language underlying all sacred Scriptures of the world.
The terms of this language will reveal themselves to students of the Scriptures
who will follow the line of thought of this Dictionary. The Sacred Language
will be seen to be the one and only instance where supernatural intrusion into
mundane affairs is clearly cognisable ; for a universal language, such as this is,
could not be invented and applied by man. It is possible for the Scriptures
literally to be the work of man, but it is impossible for their world-wide under-
meanings to be other than superhuman and transcendental. It matters nothing
however grotesque the wording of Scriptures may be ; it is the symbolism alone
which is precious, and worthy of our best efforts to elucidate.


(Zeus) (Jupiter) (Zerana Akerana) (Odin) (Ea)

Apollo Bacchus Ormazd Balder Marduk

Hera Juno Armaiti Frigg Istar

Hermes Mercury Tistrya Thor Nebo

Hades Pluto Ahriman Loke Enlil

Hestia Vesta ? Sigyn !


(Ra) (Ameno) (Rangi) (Heaven)

Osiris Ninigi Tangaroa Water

Isis Ama-terasu Rongo-matane Fire

Thoth Shinatsu-hiko Tuma-tauenga Metal

Set Susa-no-wo Tane-mahuta Wood

Nephthys Haigi-no-kami Haumea-tiki-tiki Earth

In these tables the Five Planes of Existence are indicated by various

symbols found in the Religious Systems of many nations. The corre
spondences run horizontally, and show that all religions are essentially
the same and refer to the same facts of being on the higher and lower planes.
The polytheism of the ancients is obviously the same in principle as the
monotheism of the moderns. The only dissimilarities lie in the great
variety of symbols for the same ideas, and in the many allegorical state
ments conveying the sacred language in which ideas are expressed.


(Father God) (Ain Soph) (The Unity) (Paran-atma)

Son of God The Crown Absolutely Invisible Alma

Holy Ghost World of Emanation Relatively Invisible Buddhi

Mental faculties World of Creation World of Man Manas

Lower emotions World of Formation World of Similitudes Kama

Sensations World of Action Visible World Sthula


(Father JEther) (Ineffable) (Verbum Fiat) (The Infinite)

Good Mind Light Light-breath Celestial

Fire Fire Fire-breath Spiritual

Air Mental Air-breath Rational

Water Astral Water Proprium

Earth Physical Earth Physical

The names between brackets are symbols of the Absolute or God-

unmanifest, while the names on the highest of the five planes indicate
God-manifest, — the Higher Self. In some systems the same symbols
denote occasionally God-unmanifest or God-manifest. The fourth plane,
counting from below, is the plane of the Holy Spirit, or Great Goddess,
and feminine also is the lowest or physical plane. In most religions the
highest plane is represented by numerous symbols or sun-gods, the sun
being a universal symbol of the Higher Self traversing the Life-cycle or
IN this Dictionary the ancient doctrine of Verbal Inspiration is restored to its
pristine position in the study of the Scriptures. It is obvious that no transcen
dental symbolism could be present in writings if the words on which symbolism
depends were not chosen freely by the Wisdom within and set down unaltered
by the inspired writer. Human interference with the wording of the Scriptures
would prevent any symbolism being expressed. Verbal Inspiration was neces
sary in order to make possible the revelation of truths which are beyond the
scope of human observation ; a symbolism of correspondences was also requisite
in which to express the recondite knowledge offered to mankind. The vast
amount of nonsense in the Scriptures is presumptive proof of verbal inspiration
for no literate has been known to write in such terms as we find in the Avesta
and many other Sacred Books.
Scriptures have very much the appearance of dreams in their grotesqueness
and inconsequence, and to call them Cosmic Dreams would express much of
their nature (see Appendix, p. 844). As personal dreams have their symbology,
so also have cosmic dreams, and in both cases investigation and analysis lead to
the interpretation of their terms. Ordinary dreams relate to the experience
of a person : Cosmic Dreams relate to the experience of the soul. Psycho
analysis on a low level leads to the interpretation of dreams. Psycho-analysis
on a high level opens the right way of interpretation of the Scriptures, and
reveals truths of the greatest importance to humanity and the evolution of the
Divine within the soul. Dr. Jung takes the low level course of thought with the
Scriptures, and the result, empty of all value to man, is its own confutation.
In Scripture undermeanings the qualities of mind and emotion in man are
regarded as of surpassing importance in the growth of the soul, and so these
are found to be the principal subjects discussed in the interpretations, for the
ever-changing and progressing human character and human faculty are of
eternal moment in the development of the soul to a state of perfection.
There will be those who reject the idea of a cryptic language, and who cannot
find the language in Scriptures. What then have these thinkers to fall back
upon as explanatory of the origin and meaning of the mysterious literature
which has been so powerful in the world ? The confused theories of theologians
have all broken down : so also have the theories of the mythologists at their
outset. There is no science in any of these theories, for they are only speculative
in origin and they depend upon fancy, not fact. I venture to say there is no
conceivable solution of the problems of Religions and Scriptures than the one
set forth, however inadequately, in this Dictionary.
The present writer has done his best in difficult and arduous pioneer work.
He has left very much to be done. Others who follow will do much better
than he has been able to do, and will make far plainer the claims of the Sacred
Language to elucidate the profound teachings of the Divine Wisdom which
have been deposited in all inspired Scriptures and Myths. That these teachings
are in many ways abstruse and hard to understand is reasonable to expect :
what else, indeed, than intellectual depth could be expected of spiritual dis
closures concerning the inner life of man and the universe ? There can be no
pretence here of fully understanding all that is set forth in Scripture under -
meanings, but much can be made out by those whose minds are receptive of
inner truths.
For a right understanding of the thesis of the Dictionary it would be well
for a reader to first peruse the articles on GOSPEL, GOSPELS, INSPIRATION,
SCRIPTCTHES, SELF, SIGN, UPANISHADS, and WORD : — these indicate the basis
on which the whole philosophy of the Sacred Language rests,
POPULAR religious systems and theories are notoriously unstable and changeful.
They have altered greatly within the last fifty years. They are the sport of
sentimentalists and the derision of rationalists, and they remain to this day
destitute of logical coherence and unity. A majority of the most eminent
philosophers and scientists disbelieve in religions which clash with that intelli
gence with which man is naturally endowed. They therefore repudiate them
and endeavour to explain the origin and characteristic of religions by the
methods solely of reason and research. Yet it must be admitted, the scientists
have been no more successful than the religionists in solving the problem of
the existence and influence of religions.
Religions arise from sacred Scriptures and Myths, and the requisite know
ledge of these mysterious utterances has been sought with great assiduity by
learned investigators for more than a century past, without any indisputable
and satisfactory result having been arrived at. How is it, we may ask, there
is so much disputation about the origin and value of concepts which, from the
remotest times to the present, have influenced very greatly the minds and
actions of men ? Surely we must conclude that nothing short of fundamental
errors of investigation can account for the grave differences of opinion among
thinkers on the subject of religions, scriptures and myths.
In regard to the origin of myths, I venture to say that the prevalent uncer
tainties and absurdities of the generally accepted Mythical theory are enough
to arouse some suspicion that the theory is not well-grounded. Let us then
examine its essentials. In the first place it is assumed, without any evidence,
that there is in man a special faculty of the human mind for the invention of
myths, and that this " innate faculty of myth is indigenous and common to
all men " (T. VIONOLI, Myth and Science, p. 3). This assertion, be it observed,
is made in face of the fact that no person, living or dead, is known to have
evidenced this faculty by producing a myth.
" it
Vignoli himself confesses,
appears to me that the ultimate source whence myths really proceed has not
been reached
" (p. The source of myth, then, being unknown, the Mythical
theory is not founded on fact, but is purely speculative and unscientific.
I have been unable to find in the works of Sir J. G. Frazer, Herbert Spencer,
E. B. Tylor, A. Lang, J. M. Robertson, Sir G. Cox, and other mythologists,
any but speculative and imagined premises for a general theory of myth.
The writers all tacitly assume that there existed a different human nature and
motives for action in people of the past to what we observe in the human
nature of to-day. Yet to prove this contention, these exponents of mythical
lore are unable to indicate a single person, savage or civilised, who has invented
and promulgated myths. This lack of evidential fact makes purely conjectural
any surmise of a peculiar state of mind in a supposed myth-maker, and of his
method of forming myths. Hence it is the simple truth that the whole
mythical theory is devoid of foundation on the firm ground of ascertained and
acknowledged fact. A theory that is not grounded on fact can have no
pretensions to science.
Further than, this, — a deliberative process of supposed myth-making must
obviously be quite inconsistent with all known motives of intelligent action.
What motive could there be for the very difficult production of a thoughtful
myth 7 People are not to be found who actually desire to express their
thoughts in the tedious enigmas required by mythological theory. We know
that men and women speak and write in order to be understood by others, and
they never attempt to uselessly conceal their ideas in forms of expression which
have a nonsensical appearance. The believers in myth-makers would have us
imagine that to produce myths there were people in the past who were so
eccentric and unnatural as to speak, write and act from motives unknown,
and in ways quite contrary to human nature of the present day.
The mythologists suppose the myth-makers to have had a burning desire
to say something weird and unintelligible about such commonplace subjects
as the weather, the crops, the seasons, vegetation, sun, moon and stars, etc.
They would not be so vulgar as to say straight out in plain language what they
thought upon these subjects ; so it is supposed they took immense pains to
cunningly clothe their remarks in mysterious and grotesque phraseology, so
that people should not understand their trivial observations.
For example, Mr. J. M. Robertson writes of the passages in MATTHEW,
ch. xxi, and ZECHARIAH, ch. ix, about a king riding to Jerusalem on two

" The just critical inference in that both

passages had regard to the zodiacal figure
of the Two Assea for the sign Cancer, from which we have the myth of Bacchus riding
on two asses. Further, it id probable that the similar passage in the Song of Jacob
has also a zodiacal basis. — The Jesua Problem, p. 45.

That is to say : in each of these two or three cases, the myth-maker or myth-
adaptor, busy over his difficult work of concealing his thoughts in cryptic lan
guage, suddenly wanted, in his story, to mention the fact that the sun passes
in summer through a certain part of the sky, so he chose to express this idea
by relating the incident of a king (as the sun) riding in state to a city, seated
grotesquely on two asses (as fixed stars) ; and he seemingly trusted that his
readers would not detect his meaning for about two thousand years !
Mythologists have at the outset of their investigations taken for granted
that myths must have originated through laborious rational processes in the
working of ignorant minds observant of natural occurrences. They have
supposed that the myth-makers have been searching for the causes of phenomena,
imagining them to be personal. We are told by Vignoli that " man personifies
all phenomena, first vaguely projecting himself into them." No evidence
worth naming is given for this supposed primitive working of the human
intellect. Mythologists are expected to hold with Mr. Robertson that —
" All primitive beliefs and usages, however strange and absurd, are to be under
stood as primarily products of judgment, representing theories of causation, or guesses
at the order of things." — Pagan Christt, p. 3.

The apparently absurd stories of Gods and Goddesses, and the strange usages
in popular religions do not strike one as being primarily products of judgment,
but rather as denoting ideas presented to unreasoning minds for acceptance,
— credulous minds such as we observe among all religious and superstitious
people. The mythologist assumes that myths arise from the exercise of reason
in the minds of certain persons of a bygone age, which results in the invention
of curious statements and stories : in short, that myths are intelligent produc
tions of the self-conscious brain-mind of man. Now, as a matter of fact, there
is no necessity whatever to assume that myths arise in this ordinary prosaic,
thoughtful, imaginative way. Myths are extraordinary historical survivals,
and it is surely reasonable to expect that they have originated in a manner
also extraordinary.
In this relation our learned mythologists seem never to have given attention
to the now well-known phenomena of trance-speaking and automatic writing,
in which the speakers and writers present statements in the framing of which
their conscious minds have had no part. Miss Evelyn Underhill writes :—
St. Catherine of Siena, we are told, dictated her great Dialogue to her secretaries
whilst in the state of ecstasy ; which probably means a condition of consciousness
resembling the 'trance' of mediums, in which the deeper mind governs the tongue."
— Mysticism, p. 352.
"Madame Guyon states in her autobiography that she would experience a sudden
and irresistible inclination to take up her pen ; though feeling wholly incapable of
literary composition, and not even knowing the subject on which she would be
impelled to write. If she resisted the impulse it was at the cost of the most intense
discomfort. She would then begin to write with extraordinary swiftness ; words,
elaborate arguments and appropriate quotations coming to her without reflection,
and so quickly that one of her longest books was written in one and a half days.
In writing saw that was writing of things which I had never seen : and during
the time of this manifestation, I was given light to perceive that I had in me treasures
I "
of knowledge and understanding which did not know that I possessed.' — Ibid.
p. 78.

Trance-speaking is a rare occurrence ; so is the formation of myth ; but

while myth-making is totally unknown and incredible, trance -speaking has
been carefully investigated in recent years, and found to show peculiarities
which seem to make it a fitting external source of myth. What reason, then,
is there for choosing the incredible myth-maker as the utterer of myth, rather
than the credible trance -speaker T No argument against this latter choice
can be based on the fact that the subjective mind in trance has not for many
centuries brought forth a myth ; for neither has the inventive mind produced
a myth. The reason why myths are exclusively ancient must obviously reside
in hidden causes about which we can only at present speculate.
The weakness and incompetence of the mythical theory to explain the subject
it deals with is also very evident when we come to consider the question of the
why and the wherefore of the popular acceptance and veneration of myths.
The mythologists suppose that myths are calmly invented by students of nature
and tradition through a process of cold reasoning and judgment, ill -calculated
to appeal to their own feelings or the feelings of others. How, then, could the
myths, when publicly announced, appeal to the emotions of the populace so
as to command reverence, and be memorised T Such a question as this does
not apparently occur to any mythologist. In modern times the expounding
of a seeming myth by its inventor would, I
think, only arouse feelings of
amusement and derision, and no one would have any impulse to believe in the
absurd concoction. The newness of a legend would in these times also tell
strongly against its acceptance. When missionaries of a religion try to gain
proselytos, they never seek credence for new stories, but always for old and
venerable narrations not supposed to be the inventions of human beings, and
which they can expound in an impersonal and impressive manner.
Contrast any possible method of foisting invented myths upon a group of
persons, with the very different occasion of an acknowledged trance-utterance,
and the natural effect the strange speech would have upon ignorant or uncivi
lised auditors. The trance -speaker would be recognised as not speaking from
himself, but from the inspiration of an invisible being who had taken temporary
possession of him. This solemn and mysterious condition of things would
certainly arouse in simple minds deep emotions of wonder, awe, and reverence,
and ensure strong belief both in the powerful unseen intelligence and in the
trance-spoken message, however absurdly it might be worded. In afterwards
promulgating the utterance far and wide, its origin would be described or taken
for granted, so that religious emotions would always be attached to it and give
it persistency in believing minds.
Travellers have described scenes where persons entranced have declaimed
to awe-stricken hearers who presumably would never forget what they had
seen and heard. It seems to be certain that sacred myths in their inception
must have had strong emotions behind them to give them the requisite power
of impression and endurance in the minds of priests and devotees.
Sir George Grey, the principal collector of the myths of New Zealand, brings
before us a remarkable figure : —
" For the first time, I believe, a European reader will find it in his pow er to place
himself in the position of one who listens to a heathen and savage high priest, explaining
to him, in his own words and in his own energetic manner, the traditions in which
he earnestly believes, and unfolding the religious opinions upon which the faith and
hopes of his race rest." — Polynesian Mylliology, Preface.

Examining the contents of Sir G. Grey's book, I think it would be difficult

for anyone to imagine that the grotesque myths this priest unfolded were the
products of cold and cunning invention, rather than of impassioned entranced
speech in some former age.
It is impossible to draw a line between sacred Myths and sacred Scriptures ;
they flow into each other, and they obviously have the same kind of origin.
Yet scant notice is taken of the mythical theory by most religionists, just as
if it had nothing to do with their Scriptures. Nevertheless the theory they
espouse is practically indistinguishable from the mythical theory, but with the
added absurdity of a self-contradictory exposition of it. They affirm the
Divine inspiration of their Scriptures, and at the same moment deny the neces
sary condition of inspiration, which is that the inspired writer is unaware of
the theme on which he is writing, and therefore irresponsible for either the
words or the meaning. They apparently assume that Scriptures are produced
by an impossible co-ordination of two mental determinants, human and divine,
with a nondescript result which could be attributed neither to man nor God.
This abortive theory has been invented to serve what is called the
" higher criticism," which
destroys entirely the old belief in verbal inspiration ;
thus reducing the Scriptures to the level of all other writings, and treating
them as rubbish, more or less, according to the fancies of the impious critics.
Therefore, instead of discarding a theory which is obviously false, as it does
not fit the facts, these thinkers cling to it, and so find themselves confronted
with difficulties innumerable, created by their own theory out of the neglected
facts, and which to their great distress they find it impossible to get rid of.
This indicates the present position of Biblical exegesis among learned scholars
who always refer to scripture writers as knowing what they wrote about.
On the question of symbolism, it is quite evident, from the structural resem
blances we see in sacred Myths and Scriptures collected from all parts of the
world, that the symbolism is one and universal, and therefore not of human
origin. This unity, implying one Source for all sacred utterances, and the logical
inference that the same symbols have the same meanings everywhere, has to
be realised. When this highly important fact of symbolic unity is grasped,
it completely sweeps away the possibility of the past existence of myth and
scripture -making persons. No persons, however learned, could be credited
with having knowledge of this obscure universal symbology so as to be able
to compose true Myths or Scriptures.
Scriptures are merely extensions of myths ; as the same symbology rules
all sacred declarations. We are compelled by the facts before us to believe
that all genuine Myths and Scriptures were produced in some way by persons
in peculiar but not unnatural states of mind usually called inspired. In these
states the will and brain-mind exercise no control over the means of speech
or writing. The ancient Scriptures claim to be Divinely inspired, and it is
highly reasonable to suppose that they were written down automatically. If
they are examined freely and without prejudice, they show plainly, by the
very large amount of absurdity and nonsense they contain, that they could
not have been thoughtfully composed by either intelligent or unintelligent
men. The allegation that the Sacred Books have proceeded from the intelli
gence of the writers of the books is a mere groundless assumption, for there
is no evidence in history, or among living people, of any person composing and
writing a sacred book.
Max Miiller was probably, in his day, the greatest of all investigators of
the world-scriptures. He died disappointed of his life-work, as the following
statements indicate : —

" confess it has been for many years a problem to me, how the Sacred Books of
the East should, by the side of so much that is fresh, nntural, simple, beautiful and
true, contain so much that is not only unmeaning, artificial and silly, but even hideous
and repellent. This is a fact and must be accounted for in some wny or other."
" There will always remain in the Upanishads a vast amount of what we can only
call meaningless jargon, and for the presence of which in these ancient mines of thought,
I. for rny part, feel quite unable to account." —S.B.E., Vol. I. xii, Vol. XV. xx.
The nature of the Scriptures is not understood while they are regarded as
of human origin and having no undermeanings. As a matter of fact, the
Sacred writings bear no trace of human origin beyond the superficial presence
of common ideas and language. Their varying contents, broadly considered,
seldom relate to mundane experience, and usually purport to be revelation of
unseen potencies. We find described an unnatural condition of things in the
past, present, and for the future. Regarded as sincere expressions of thought,
the sacred utterances are quite incongruous with all that is proved to be
produced by the human mind.
In viewing our natural environment, we note the complete absence of
beneficent and maleficent superhuman powers interfering with natural laws
and human arrangements ; but when we turn to the sacred writings we are
confronted with such powers described as apparently active in the outer world.
Gods, angels and devils move freely in a fantastic world unknown to our experi
ence. Assuming that Scriptures are written truthfully, we can, from this
peculiarity concerning them, judge with certainty that the sacred narrations
are not historical but imaginative, and were not meant to be taken objectively
in any sense. The world of Inspiration is not the physical world, or world of
history, but is really the inner world of spirit, mind, emotion, and desire, in
which the human ego always lives, moves, and has his being. In this inner
world the Ideals of truth and goodness (the Gods) and their opposites (devils)
are active, and it is here that the tragedy of each life is enacted. This concep
tion of the nature of the Scriptures brings order out of the confusion of
thought in which the modern mind involves them.
If now it be conceded that the Sacred Books are not of human origin, then
it follows that they do not come under the ordinary methods of analysis,
criticism and judgment applicable to human productions. Neither the his
torical nor the verbal criticism of scholars is of the least use in their exegesis.
Not being literary compositions, they cannot properly be dealt with as such,
but must be treated differently to all other books. They must be considered
in view of what they really are, if rational use is to be made of them.
In popular religions, we find an inconsistent mixture of two different modes
of scriptural interpretation, one spiritual and the other material (historical),
with the inevitable result of interminable disputations over opinions, and the
formulation of incoherent pronouncements which are the laughing-stock of
sceptics. Popular religions partially teach truth ; and every religion is vindi
cated by the truths it has derived from the Spirit, while every religion is
condemned by the superstitions it has imposed upon belief through having
mistaken the dead letter of the Word for the living idea signified by it.
The Scriptures, as proceeding from the Omniscient Wisdom, are therefore
in their undermeanings quite consistent treatises, never contradicting each
other, and teaching universally the great truths of the nature of man, of the
soul-process, and of the cosmos. The cryptic language of the sacred books
is not at all of arbitrary formation, but accords with correspondences in
nature, higher and lower, and being quite simple in its general features, can
be readily made out by all open-minded, intelligent students who set themselves
to learn it. When the clue to the language is found, it can be deciphered just
in the same way as the hieroglyphs of Egypt were made out. Each hieroglyph
when revealed aided the revelation of associated hieroglyphs. In the Scrip
tures, to make decipherment easier, there are certain spiritual ideas which
are partly expressed on the surface and so can greatly help interpretation.
These ideas have been embodied in the different religions of the world and
constitute the active spirit of the religions, and are the source of their idealistic
power over the mental and emotional nature of mankind.
In regard to the scheme of the symbolism, it will be found that in the
sacred writings the activities which apparently are of the outer world of sense
stand really for the activities of the inner world of thought. The apparent
sense-world of consciousness symbolises the real soul-world of humanity, in
which we become aware of all the emotions, faculties and activities of the soul's
experience of life.
If in the country on a fine day, we stand fronting a pool of water, we may
observe a prospect which beautifully pictures the higher and the lower things
of the soul and the cosmos, as expressed in the Sacred Language of all Myths
and Scriptures.

Sun-realm ; Light ; Celestial.

Sky -realm ; Fire ; Spiritual.
Air-realm ; Air ; Mental.
Water-realm ; Water ; Astral.
Earth-realm ; Earth ; Physical.
These ideograms are universal symbols of the Five Planes of Existence, all
in their proper order, that is, from the highest (most inward) to the lowest
(most outward) states of existence. They are recognised in all the Sacred
Books of the world, and this Dictionary cannot be understood without regard
to them. Knowledge of the Five Planes and their symbols makes it easy to
at once make out the meanings of many other associated symbols. In the
Sun-realm is the Sun, a symbol of God-manifest, or the Higher Self who passes
through the whole Cycle of Divine Life (zodiac) in a series of twelve stages
(year). In the Sky-realm are the higher emotions (bright clouds), and the
transmuting Fire of Wisdom (the lightning) which purifies the human soul,
life after life. In the Air-realm are the mental faculties (people) and lower
emotions (animals), also instincts (plants), and aspirations (birds). In the
Water-realm are reflected inversely the motives and things of the higher
planes, and these bring delusion and error into the soul. In the Earth-realm
are the outer conditions of mental activity (work) and progress (walking).
There is nothing mysterious in the original choice of particular symbols
to express psychic ideas. The Divine choice was evidently restricted to just
the various ordinary ideas which were to be found in the minds of the inspired
writers ; and the ideas selected were those which corresponded in some way
to the psychic and spiritual ideas which the Divine Wisdom sought to express
for the information of the human race. It was obviously impossible for the
Holy Spirit in any other way to impart to a but slightly civilised humanity
some of the deep truths of being which minds are slow to receive and comprehend.
Symbols taken from the ideas of everyday life, such as Seeds, Fields, Plough
ing, Sowing, Cultivation, Fruits, Garden, Corn, Bread, etc., correspond in their
higher meanings quite reasonably with their lower significations, and are easily
understood ; and they fit in perfectly with the ideograms of the Five Planes.
Investigation will show that the Sacred Language is perfectly consistent in
itself, and that it demonstrates the perfect consistency of each and all of the
inspired Scriptures of the world. Uninspired interpolations can be readily
detected by the absence of response to the sacred symbolism ; and, of course,
all human compositions fail entirely to show the presence of the symbolism.
For the esoteric ideas there are many symbols in the Scriptures. This
multiplicity is inevitable, in order to suit the discursive and figurative character
of the narrations which contain the undermeanings. A few symbols have
double meanings, i.e. higher and lower significations. The only cases I know
are Fire, Water, Earth, Ocean, Serpent, Dragon, Darkness, Night, Riches,
Garments ; also in some degree Clouds, Black, Children, Marriage, Maya,
Tongue, South, North, Demon, Stars and Sword. The right meanings in
particular cases of these symbols are easily found by consideration of the
contexts. The reason for these double meanings follows from the universal
fact of the duality of manifestation.
The deific names for the manifest God, or Higher Self, on the highest plane
are very numerous. The deific names for the Wisdom principle on the spiritual
plane are rather less numerous. The deific names for the higher-mind principle
appear to be no more than one in any religious system. The only ones I know
are Thoth, Hermes, Mercury, Nebo, Thor, Hanuman, Shinatsu, and Tuma-
tauenga. The Higher Self is sometimes symbolised by certain animal names ;
as Ram, Bull, Lion, (white) Elephant, (white) Goat, and Fish. These represent
centres of Divine activity in the stages of manifestation pictured in the zodiac.
Time, Space, Justice, Evolution, Power have sometimes deific names ; while
Desire, Relativity, Limitation, Illusion, Ignorance have demonic ones. Gender
when present in symbols is often a great aid to the elucidation of undermeanings ;
for the masculine gender relates to Spirit, Mind, Desire, or Time ; while the
feminine relates to Matter, Intuition, Emotion, or Space. Also it must be
borne in mind that the Spiritual and Earth planes are feminine, and the three
other planes masculine.
The land of the country of origin of a Scripture becomes hi that Scripture
a symbol of the mental plane of the soul, the arena on which the various soul-
qualities (people) develop and progress. The mental plane is the plane of
conflict for the fighting and wars so much dealt with in the sacred books. The
principal river of a country then symbolises the ray of the Divine Life which
comes from above and brings life and truth to the mind and soul (e.g. Nile,
Ganges, Jordan). The higher land stands for the higher mind, and the more
remote and inaccessible districts for the higher planes of the soul. Foreigners
or Gentiles represent little-developed qualities and adverse experiences invading
the soul at times.
National Scriptures vary from each other very much in character both
outwardly and inwardly. In some the teaching is more advanced and intel
lectual, as in Greece and India ; in others more emotional and elementary,
as in Palestine and Scandinavia ; in others more formal, as in Egypt and
China ; and so on, according to the needs of the souls hi the nationalities. The
use of particular symbols also varies naturajly according to the customs, indus
trial conditions, foods, animals and climates in the different countries. For
example, the Cow symbol, so common in the Scriptures of Egypt and India,
is almost absent hi the Bible of Palestine.
Some knowledge of the Divine Scheme of Existence, in combination with
symbol meanings, is of great use in the elucidation of Scripture undermeanings.
This knowledge has been in some degree known to the mystics of several religions,
and is further revealed in the undermeanings.
I venture to say that only by accepting the Sacred Language as a well-
ascertained fact, and by learning of truths by means of it, can the present
controversies over religions and their Scriptures be ended, and a consistent
and deep Philosophy of Religion be reached.













These range from the most outward below, to the most inward above. Behind
or within, all physical things are the four other essential constituents, without
which they could not exist, and from which they proceed.

AARON, THE HIGH PRIEST :— when a great cycle terminates, the
A symbol of the spiritual mind, physical plane is transmuted by
that is, the inner mind which is moved spirit (fire), and is absorbed into
by the higher emotions. "Aaron" the astral condition. The lives (Khun)
represents " Abel " on a higher in the forms are no longer manifest.
mental sub-plane. The spiritual They retreat, together with the Ideals
mind operates subjectively on the
(gods), without further experience of
higher-mind plane, and ministers to
illusion (water). The astral plane is
the development of the causal-body.
obstructed, but the soul that is per
fected is master of it. The Ideals
PONTIFF, POPE, PRIEST, SCAPEGOAT, are not attracted to the life of desire
TEMPLE, URIM. and sensation as the form-lives, or
souls, are.
" When the number of perfect souls
shall be completed, I
will then shut the
AAT,— REGION :— Gates of the Light, and from that time
none will be able to come in thereby,
A symbol of a state of being In a nor will any go forth thereafter, for the
period during the progression of a number of perfect souls shall be com
manvantara, or great cycle of exist pleted, and the mystery of the first
ence. Mystery be perfected, — whereby all hath
See come into existence, and I (Jesus) am
that Mystery. From that hour no one
shall any more enter into the Light,
AAT-SHATET :— and none shall come forth, in that the
A symbol of a state of the soul time of the number of perfect souls shall
during the seventh period of the be fulfilled, before I set fire to the world,
celestial cycle of evolution. It is that it may purify the sons, and veils,
the firmaments and the whole world,
known as a haven of refuge.
and also all the matters that are still in
it, the race of human kind being still
AAT OF THE WATERS :— upon it" (Piftis Sophia). — G. R. S.
A symbol of the astral condition MEAD, Fragments, etc., p. 503.
during a state of disruption at the This refers to the end of a cycle
end of a cycle. when the Life-wave passes from one
"Hail, thou Aat wherein the Khun globe to another. The souls that are
gain no mastery. Thy waters are of perfected are ready for union with
fire, and the streams which are in thee
the Higher Self (Jesus) on upper
burn with fire, and thy name is a blazing
fire. . . . The gods and Khus look upon planes, and no longer will the causal-
the waters thereof and retreat without bodies (gates) send forth the ego to
having quenched their thirst and their the life below. The Life process will
hearts are not set at rest, . . . the cease for a time, and there will be a
stream is filled with reeds, even as the
stream which flowed from the issues transmutation of the lower nature,
which came forth from Osiris. I have a purification by buddhi (fire) of the
gained the mastery over the waters physical and astral planes.
thereof. . . . The gods are more afraid BUDDHA,
to drink the waters thereof than are the
of the Dead,
Ch. CXL1X. p. 406. HORSE (white), JUDGMENT DAY,
In the state of being that occurs KALEJ, KARSHVABES, PLANETARY,
REGIONS, REGNAROK, RENOVATION, gives place to the dawn of individu
SOSIOSH, SFBINGTIME. THIBST. ality on the astral and mental planes.
" The Cain
in man — the sense-nature
AB, THE HEART :— symbolised by the ' fruits of the ground '
— has killed the Abel in man, the in
A symbol of the causal-self, or the tuitional faculty symbolised by the
atma-buddhic principle in the causal- '
of a pure and guileless spirit." —
body, — the perfect archetype potential ED. MATTLAND, Bible's Own Account,
within. The spiritual ego. p. 10.
" The feeling
" The heart is regarded as having been of each one of us that
we have a Cain and Abel within, and
the centre of the spiritual and thinking
that our business here is to reverse the
life, and as the organ through which the
Scripture story and to make our Abel
manifestations of virtue and vice re kill our Cain, is in itself a kind of revela
vealed themselves, and it typifies every
tion and an element of immense hope
thing which the word ' conscience ' about the future." — J. BBIERLEY, Studies
signifies to us. ... The heart amulet
of the Soul, p. 2U.
is made in the form of a scarab or
beetle."— BUDGE, Book of the Dead,
Vol. I. p. Ix.
The heart ia a distinct personality ABERAMENTHO :— A MYSTERY
within him : it is the god Khnum, the NAME OF JESUS IN THE
creator, strengthening and making sound "PISTIS SOPHIA":—
his limbs. . . . This formula and its An appellation signifying the
explanatory texts teach the curious
"Glory of the Sun," or the "Radiance
doctrine that it is not the heart which
sins, but only its fleshly envelope. The of the Light." A "Mystery name"
heart was and still remained pure, and is a name used to obscure the mean-
in the Underworld accused its earthly Ing of a symbol from the lower
covering of any impurities contracted." personality, but one which serves to
— WIKDEMANN, Bel. oj Anc. Egyptian*, identify the individuality signified to
p. 287. the higher mind.
The " heart," signifying the spiritual See MYSTERY NAME.
ego, or Divine spark, within the soul,
cannot act wrongly. It becomes ob ABLUTION BY USE OF WATER :—
scured in evil doing, and manifests A symbol of purification through
in righteousness. It is the Divine the acceptance and assimilation of
Image, or Microcosm. truth.
A symbol of a sheath of the soul,
ABEL, A KEEPER OF SHEEP:— or body of mental, astral, or physical
matter on the respective planes. The
A symbol of the dawning of. that
causal-body is usually signified as
moral element in the soul which
being the abode of the Self or Divine
works by love. This state is a faint
Spark. In the case of Loke's " house
correspondency of the Higher Self,
with four doors," all the four bodies
and tends the virtues (sheep).
" Until the soul brought forth the are meant.
God-loving doctrine (Abel), the self-
loving (Cain) dwelt with her. But when
she brought forth Abel,' or unanimity
with God, she abandoned unanimity with ABODE OF CATTLE :—
that mind ' Cain ' which was wise in its A symbol of the field of mani
own conceit." — PHILO JUD^EUS, Works, fested life in which the soul acquires
YONOE, Vol. IV. p. 207.
" And Cain told Abel his brother. experience. The " cattle " symbolise
the emotions, desires and mental
And it came to pass, when they were in
qualities on the lower planes, which
the field, that Cain rose up against Abel
his brother and slew him." — GEN. iv. 8. constitute the field of the soul's
And the lower self, — the personal activities.
" I," — now gains the power necessary See CATTLE, KARSHVARES.
for its evolution, and contrives to ABORTION PRODUCED BY
obscure the love element in the soul. WISDOM :—
The " death of Abel " occurs when A symbol of the abnormal forcing
the higher general motive of love of a certain side of the nature which,
unless evolved under favourable con reflection of the Divine principle in the
ditions of growth, does not yield the lower nature in its highest aspect.
perfect fruition of maturity, and is as " ' Just men made perfect,' that is,
fruit unripe, without flavour, and '
Abraham, Isaac, and Jacob,' brought
lacking in full development. to their perfection, and whose names
See SOPHIA. consequently are now, Father,' ' Son,'
and '
Holy Ghost.' " — JOHN WARD, Zion's
ABORTION OF ST. PAUL:— Works, Vol. V. p. 271.
" Abraham, Isaac,
and Jacob are types
A symbol of the forcing of the of the divine life in man, manifesting
conditionsof soul -growth whereby itself in the spirit, in the understanding,
for a moment a vision of higher and in the body respectively ;— for this
things is perceived by the lower is only another way of saying that they
consciousness. are the spirit of faith, of sonship, and of
service : for sonship is the bringing of
"And last of all he (Jesus) was seen the divine life into our understanding,
of me also, as of (an abortive or) one born and service is bringing it into our out
out of due time." — 1 COR. xv. 8. ward and bodily acts ; — and this cannot
This is- the utterance of a soul be done at once, but by degrees and
when it has
attained direct vision of successively. Sonship is come, when the
the Supreme. It refers to that state things which are in the spirit are in
the understanding also. Service is come,
wherein personality is transcended when the things which have been in the
and its imperfections and limitations understanding are seen in the body and
have been surmounted. wrought outwardly. Each of these, then,
See BORN (due time), CONVERSION is the same elect spirit, only seen at
different stages of its development, and
(Paul). taking at each stage a different form,
by which the same One Spirit may show
ABOVE THE EARTH:— itself in its sevenfold variety. . . . The
Symbolical of the planes of being same Spirit of God shows variously
superior to the lower nature (earth). through the different mental atmospheres
which are furnished by the successive
Heaven in its widest sense comprises
stages of man's development." — AND.
the higher mental, the buddhic, and JUKES, The Types of Genesis, pp. 250-1.
the atmic planes, in the present stage " Mr. Worsley's notion respecting the
of soul-growth. Patriarchs briefly is, that Abraham,
See HIGHER AND LOWER. Isaac, and Jacob, ' present to us the
eternal triune object
of worship, —
Father, Son, and Holy Ghost." — P. FAIR-
ABRAHAM:— BAIRN, The Typology of Scripture, Vol. I.
A symbol of a phase of the Divine p. 25.
nature active in the soul. It stands See APOSTLES, HADES, TEETH
for the Supreme Being in the parable (gnashing), TRIAD, TRINITY.
of Dives and Lazarus. The symbol
" Abram " signifies an earlier phase
of the Divine.
" And if ye are Christ's, then are ye A symbol of the Divine nature as
expressed in the great Cycle of Life,
Abraham's seed, heirs according to and in the conflict through which the
promise." — GAL. iii. 29.
Self passes in its progress through
If these qualities are in harmony the lower worlds.
with the highest Ideal, then are they " The figure may be taken as a speaking
of spiritual descent, or begotten of
type of the Pleroma, the one embracing
the power of the Divine (Abraham), — all within itself." — C. W. KING, Gnostics,
inheritors of the " fruits of the p. 245.
" The
name Abraxas, which consisted
Spirit," according to the Divine
of elements
seven or letters, was a
" mystery-designation of the God who
Abraham is in many respects a combined in himself the whole power
figure of Christ." — ST. CHKYSOSTOM,
of the Seven Planets, and also of the
Horn. III.
" Abraham signifies to us the virtue Year of 365 days, the sum of the number-
values of the letters of Abraxas working
of faith in Christ." —Qlossa Ord.
out to 365. This mysterious Being was
See HADES, LOT, RAM. the
Year ' ; but the Year as the Eter
nity." —G. R. S. MEAD, T. O. Hermes,
ABRAHAM, ISAAC, AND JACOB :— Vol. I. p. 402.
" has the same signi
Symbolic of the Higher Triad The " Year
" Zodiac," — the path
active within the soul ; or a dim ficance as the
way of the Sun, i.e. the Self ; — it is gternal divine substance under temporal
a symbol of the Cycle of Life with conditions and limitations that it may
declare its inmost quality. Things are
all its divisions, content, and activi ever in flux, the universe is ever in the
" Pragapati the year " is the
ties. making, but nothing is being produced —
same as " Abraxas the year." They nothing great, or beautiful, or good —
both mean the One mysterious Being which is not already present in the being
of God waiting to be lived." — R. J.
who is the life and source of all that CAMPBKLL, Serm., The Bundle of Life.
has been, that is, and that shall be,. See AIN SOPH, APARAGITA, ARHAT,
A symbol of the soul's refraining
ABSOLUTE, THE: THE from the lower attractions : —ceasing
FATHER :— from the pursuit of sensation and the
satisfaction of desire ; in favour of
The potential and unmanifest
impersonal aims, and attention to
Source of existence, about which
the higher nature evolving from
nothing can be predicated.
" Prior to within.
truly existing beings and " But those who have sought the Self
total principles there is one God, . . .
immovable, and abiding in the solitude by penance, abstinence, faith, and know
ledge, gain by the Northern path Aditya,
of his own Unity. . . . He is the
the sun. This is the home of the spirits,
fountain of all things, and the root of
the immortal, free from danger, the
the first intelligible forms. But from
highest. From thence they do not
this one Deity, the God who is sufficient return, for it is the end." — Prasna
to himself, unfolds himself into light.
Upanishad, I. 10.
For this Divinity also is the principle
of the God of Gods, —a monad from The But those spiritual egos, or indi
One, — prior to essence, and the principle vidualities, who have sought the inner
of essence. For from him entity and Self through limitation of external
essence are derived ; and hence, also,
activity, cessation from pursuit of
he is denominated the principle of
intelligibles." — IAMBLICHUS, The Mys desire and sensation, faith in the
teries, etc., ed. Taylor, p. 301. Divine within, and devotion to Truth,
" In Geberol's philosophy, the Highest
gain by the path of the Ideals (Deva-
above all things is an Absolute Unknown
yana) union with the Higher Self
Unity ; the Emanator of the created is
a different Creator, getting all potentiality (sun). This perfects the causal-body,
from the former." — I. MYER, Qabbalah, the abode of the egos, the immortal
p. 152. soul which is above all conflict, and
"The Absolute is called in Eckhart's forms the highest state from whence
terminology the Godhead, being distin
guished from God. God is subject to the egos return no more to incarna
generation and corruption ; not so the tion, for they have attained their end.
Godhead ; God works, the Godhead See ASCETICISM, AUSTERITIES, FAST
does not work. . . . The Godhead as
such cannot be revealed. It becomes
manifest first in its persons. The Abso
lute is at once absolute process. The ABSYRTIAN ISLES:—
Godhead is the beginning and final A symbol of a higher mental con
goal of the whole series of essences which dition conducive to spiritual vision.
exist. . . . The Father uttered himself
and all creatures, in the Word, — his
Son, — and the return of the Father into
himself includes the like return of all ABSYRTUS, BROTHER OF
creatures into the same Eternal Source. MEDEA :—
The logical genesis of the Son furnishes A symbol of divine outgoing energy
a type of all evolution or creation ; the
in the lower vehicles, allied to the
Son is the unity of all the works of
God. ... God is in all things, and buddhic principle.
" Medea seeing her father .(Eetes gain
God is all things." — UEBERWEO, Hist, of
Philos., Vol. I. pp. 473, 475. ing on the Argo, cut her brother to
" The spiritual man knows
already pieces, and scattered his limbs on the
something of what life is, and whence it waves : while /K<:t <•* was engaged in
came ; it is the forth-putting of the collecting them, the Argo escaped. He
went back and buried the remains of See CHAOS, DEEP, GINNUNOA, Po,
his son at a place which he called Tomi." TANAOA.
—Arganiutic Expedition, KEIGHTLEY.
The Logos (.l'>u-s) descends, as it ACACIA AND SYCAMORE
were, from above to aid the Wisdom (SHITTIM) TREES :—
and Love principles to return to Symbols of " trees of Life," Indi
their Source. The intuition (Medea) cative of Truth and Goodness.
" Acacia wood was held to be ' wood
realising the accession of power within,
acquires strength such as shatters the of life.' According to Kercher it was
sacred to the Sun-god in Egypt." —
astro-mental vehicle in which the A. JEREMIAS, Old Teat., etc., Vol. II.
lower mind is ensheathed, and thereby p. 123.
" Hero-behutct
the consciousness rises, being free of (Horus) was made the
the lower vehicle, the fragments of God of the region, and the acacia and the
sycamore were sacred to him." — Legend
which the Logos uses in the forma
of the Winged Sun-disk, WIEDEMANN.
tion of other vehicles : acting through The Christ (Horus) now became the
the monad of form, he works the Lord of the soul, inasmuch as he
discarded matter into forms of the united mind to God, and thereby
lower planes. established Truth and Goodness which
" No
part of the universe has value live and endure throughout all time.
in and for itself alone ; it has value
only as it expresses God. To see one See Bows, SYCAMORE, ZACCHEUS.
form break up and another take its place
is no calamity, however terrible it may ACHAIANS (GREEKS) :—
seem, for it only means that the life A symbol of the lower mental
contained in that form has gone back qualities .
to the universal life, and will express " Of a truth
itself again in some higher and better (said Achilles) Agamemnon
raveth with baleful mind, and hath not
form." — B. J. CAMPBELL, The New knowledge to look before and after, that
Theology, p. 24.
so his Achaians might battle in safety
See .IVI-KS. AROO, ACSONIA, JASON, beside their ships." — Iliad, Bk. I.
MANEROS, MEDEA, NASU, SALVE, Assuredly the Desire-mind has
TOMI. strange fancies, and has little know
ledge to perceive before and after,
i.e. it has little steadiness of mental
A symbol of the Indwelling Self, or vision, which steadiness is needed in
Saviour, active on the higher planes
order that the mental qualities
(Abtu). might successfully carry
May I
see the Abtu fish at his
out their evolution.
season." — Hymn to Ra. The name of
a mythological fish which, on coffins, See DANAANS, GREEKS.
etc., is seen swimming at the bows of
the boat of the Sun-god." — BUOOE, Book
oj On. Dead, p. 6. HEARTED :—
The soul when perfected anticipates A symbol of the higher mental
union with the Higher Self at the end qualities.
of the cycle. See GREEKS (great-hearted).
The Higher Self symbolised as a ACHAIANS, SONS OF THE :—
Great Fish in the Ocean of Truth,
A symbol of the " Sons of Mind."
leads the soul (boat) onwards in its
These are the spiritual egos brought
course through the cycle of life on
forth by the evolutional activities of
the lower planes. the lower mental qualities. Though
See BENNU BIRD, DELCGE, FISH they are of higher origin than mind,
(great), JESUS (fish), OCEAN, RE- yet they are the atma-buddhic fruit,
8TAC, SHIP (Maim). as it were, of the Self striving through
the lower nature.
A symbol of a condition of being MANASAPUTRAS, MONAD OF LIFE, SONS
out of relation to the manvantara or OF OOD.
cycle of life. It may also signify the
state of formless matter of the lower ACHE, OR PAIN :—
planes, prior to the involution of A symbol of mental and spiritual
Spirit. disharmony and disorder.
ACHILLES, SON OF PELEUS AND Reflection calls upon theory and
THETIS :— practice to attend to its cogitations.
A symbol of the personality or For reflection has killed out somewhat
lower self begotten of the Higher of the prejudice (young man) with
Self (Peleus) and brought forth by which the mind started on its evolu
Nature (Thetis). tion. If the lower personality (Cain)
" But though thou
(Achilles) be of be the means of causing sorrow,
superior strength, and a goddess mother
surely the reflective mind shall cause
has given thee birth, yet he (Agamemnon)
is superior in power, inasmuch as ho much more sorrow.
" By ' Adah ' is
rules more people." — Iliad, Bk. I. signified the mother
Though the Personality be superior of the celestial and spiritual of that
Church : by Zillah,' the mother of the
in its extent or range, touching high natural things of the same Church." —
and low, and is the child of Buddhi, SWEDENBORQ, Arc. Cel. to Oen., iv. 19.
still, judged from below, the Desire- See LAMECH.
mind possesses greater strength since
it supplies the motive power to the ADAM (LOWER ASPECT) :—
lower activities, and it energises the A symbol of the lower mind ener
qualities. gised from the desire plane, but
" Human personality, as we now know
receptive of impressions from the
it, arises out of the conjunction and higher nature. This is the " fallen "
interrelation of two factors,— the eternal, mind (Adam).
imperishable Divine life and the material " We must consider that
envelopes in which it is broken up and the man who
conditioned." — R. J. ('AMI-HELL, Serm., was formed of earth, means the mind
God's Life in Man. which is to be infused into the body." —
" God, when first of all he made the
intellect called it Adam." — PHILO, Yonge'a
SONALITY, SHIPS, SOUL (lowest), The " Adam of dust " is described
THETIS. by Zosimus as
" the Adam of fate, him of the four
ACROPOLIS : elements."
A symbol of the causal-body as a That is, the lower mind subject to
centre of the mind. Karma, and related with the lower
" O friends, ye who inhabit the great quaternary.
city of sacred Akragas up to the acropolis, In reading the first and second
whose care is good deeds, who harbour chapters of Genesis, a distinction was
strangers deserving of respect, who know made by the learned of the Israelites,
not how to do baseness, hail ! " — Verses between the higher Adam, i.e. the Adam
of Empedochs, 352, FAIRBANKS. Qadmon, or First Paradigmic Ideal Man,
O higher qualities, which are evolved and the inferior (the terrestrial) Adam."
— I. MYER, Qabbalah, p. 114.
through the mental centre which is The Kabbala describes four Adams,
in the causal-body : these qualities
the two highest of which are celestial
are occasioned of good thoughts and
and spiritual.
deeds, which attract higher emotions, " The Third Adam is the terrestrial
and are the means of aspiration, and Adam, made of ' dust,' and placed in
of lifting up the lower self, — all praise the Garden of Eden. This Adam was
to you ! also an androgene. ... It had, when
first created, a glorious simulacrum or
light body, and answers to the Yetzeeratic
World."— Ibid., p. 418.
ADAH AND ZILLAH, WIVES OF This indicates an early form of
LAMECH :— man in an astral body on the astral
Symbols of theory and practice, or plane, directed at first from the
wisdom and experience utilised, in buddhic plane (Eden).
alliance with reflection. " The Fourth Adam was the Third
" Lamech said, . . . Adah and Zillah Adam as he was after the Fall, when
hear my voice. For I have slain a man he was clothed with skin, flesh, nerves,
for wounding me, and a young man for etc. This answers to the lower Nephesh
bruising me : if Cain shall be avenged and Guff, i.e. body, united. He has the
sevenfold, truly Lamech seventy and animal power of reproduction and con
sevenfold." — GEN. iv. 23, 24. tinuance of species, and also answers to
the Aaeeyatic World, but in him is some first distinctive beginning in the finite,
of the Light of all the preceding (Adams)." and therefore is the sole occupant of the
-Ibid., p. 418. Atzeel-atic World." — I. MYER, Qabbalah,
This signifies man as he is now p. 401.
encased in astral (nephesh) and physi This signifies the Macrocosm, or
cal (guff) bodies united ; and living Pleroma, which occupies the planes
in the physical world of action of atma and buddhi, — the world of
(aseeyatic), but enlightened from his emanation (Atzeel-atic).
" Man, who at first stretched from
inner nature of mind and spirit.
end to end of the world, was after
These four Adamic humanities stand
wards diminished by the hand of God
for four root-races, the last of which
(Ps. cxxxix. 5). See Chagigah, 12A,
reached the physical plane ; this is where it is also said, that the First
known as the Atlantean race, the race Adam extended from the earth to the firma
ment, for it is said that he was created
which preceded the Aryan.
" upon or above the earth." — CH. TAYLOR,
Together they form the Great Uni
versal Man.
Sayings of the Jewish Fathers, p. 71.
. . . The Qabbalah names
man as thepurpose of creation, and the This indicates the Archetypal Man
first step is
the Upper Adam or Celestial on the upper planes, — the Macrocosm
Man" (Zohar, III. 48A). — Ibid., p. 418. from which comes the Microcosm,
(This account of the four Adams both existing above the lower nature
may be compared with the Chinese (earth), the second being a diminu
"dynasties.") tion of the first.
"And the Lord God formed mon of " The Chaldeans and Parthians and
the dustof the ground, and breathed
Medes and Hebrews call the First Man
into his nostrils the breath of life ; and
man became a living soul." — GEN. ii. 7. Adam. ... So the First Man is called
And the Will-Wisdom established by us Thoyth (Thoth) and by them
Adam, not giving His true name in the
the lower mind, which is the direct Language of the Angels, but naming him
offshoot of the higher element (dust) symbolically according to His Body by
of the lower nature ; and into this the four elements (Zosimtii). — G. R. S.
MEAD, T. G. Hermes, Vol. III. p. 277.
mentality the spiritual essence, or
spark, was projected, to connect the
The suggestion here is, to give to
" Thoth "
lower nature with the higher : and the symbol its highest
thence the man, — manasic being, — meaning, i.e. atma-buddhi-manas, the
became a creature
same as " Thrice Greatest Hermes,"
capable of inde
pendent existence.
and therefore Thoth stands for the
"And the Lord God took the man, Archetypal Man which has its reflec
and put him into the garden of Eden," tion in the lower quaternary (four
etc.— GEN. ii. 15.
And the Wisdom -Love introduces " Philo's ingenious theory of the two
the mind into the heavenly plane, original Adams : (I) the Heavenly,
—or starts the evolution through (2) the Earthly. The former is the
Scriptural first man who was made in
buddhic action. the image and likeness of God ; he is
imperishable, an idea or a genus per
DUST, DYNASTY, EARTH (ground), ceptible only by the intellect.' The
EDEN, EPIMETHEUS, EVE, FALL, latter is man as we see him now in the
races of the world, imperfect and cor
GOLDEN AOE, HEEL, HOUSE (fre ruptible." — J. ABEI.SON, Immanence of
quented), IMMORTALITY FORFEITED, God, p. 75.
MAN, MATRO, NEPHESH, PERSONALITY, " The whole universe was incomplete
PYLUS, RACES, RAQHA, RUAH, SKINS, and did not receive its finishing stroke
till Man was formed, who is the acme of
creation and the microcosm uniting in
himself the totality of beings. The
ADAM (HIGHER ASPECT) :— Heavenly Adam who emanated from the
A symbol of the Divine nature of highest primordial obscurity created the
humanity, — the Archetypal Man on Earthly Adam." — Zohar, II. 706.
" Eckhart speaks of Christ as the
the three higher planes.
representation of Collective Humanity —
"The Great Androgene, the Adam the ideal Man, in whom all men have
lUn-ah or Adam Qadmon, which includes their unity and reality, so that when a
in iteelf all the ideas, and all the content person rises to the ground and reality
of all the prototypes of the existences. . . . of his essential being he partakes of
This (First) Adam is considered as the Christ and becomes one with Him and
BO one with God : All creatures that identical with the very same untainted
have flowed out from God must become light which poured into him. Whence
united into one Man, who comes again it was that the apostle directly referred
into the unity Adam was in before he to Christ the words that had been spoken
fell. This is accomplished in Christ. of Adam
(1 COR. xv. 22).
According to this truth all creatures are The. Banquet, etc., Ch. VIII.
" Humanity is Divinity Self-limited.
One Man, and this Adam is God (Christ
the Son of God).' " — R. M. JONES, And if the divine and the eternal imply
Mystical Religion, p. 236. each other, if that which is divine is that
" Christ Jesus is the ' Adam ' that the which is uncreate, which never needed a
Bible talks of in Oenefin i. — a Alan of a beginning and will never have an end,
new order or kind." — JOHN WARD, Zion'a then there must be something in every
Works, Vol. III. p. 198. human being which can only be thus
In the Clementine writings Christ described." — R. J. CAMPBELL, Serm., Our
Eternal Glory.
is identified with the Heavenly Adam. " ' In the image of God created He
" The first man Adam became a living
man." God made man like Himself.
soul. The last Adam is a life-giving The creation had made man in the image
spirit. Howbeit that is not first which of God. Now if we can comprehend
is spiritual ; but that which is natural ; that truth at all, it must be evident
then that which is spiritual. The first that before man was made, the man-
man is of the earth, earthy : the second type existed in God. In some part of
man is of heaven." — 1 COR. xv. 45-7. His perfect nature there was the image
The transposition of the two Adams of what the new creation was to be.
is explained in the text as referring Already before man trod the garden in
the high glory of his new Godlikenesa,
to evolution wherein the lower gives
the pattern of the thing he was to be
birth to the higher. In involution the existed in the nature of Him who was to
reverse order obtains, for the heavenly make him. Before the clay was fashioned
precedes the earthly, as in GEN. i. and the breath was given, this humanity
" Ye have put off the old man with existed in the Divinity ; already there
was a union of the Divine and human ;
his doings, and have put on the new man,
and thus already there was the eternal
which is being renewed unto knowledge
Christ. See how this exalts the human
after the image of him that created In the midst of
nature that we wear.
him." — COL. iii. 9, 10. the eternity of God there bursts forth
Here, the Divine Image, the heav into being the new life of man. . . .
enly Prototype, the First Adam, What if the type of this life I
live were
precedes the
" Adam of dust," the part and parcel of the everlasting God
head ? What if it be the peculiar glory
second Adam, as described in Genesis. of one of the persons of that Godhead
The evolution of the " new man " — that He has worn for ever, bound with
the Christ within, — is beautifully indi His perfect deity, the perfect archetype
cated as according to the primordial and pattern of this humanity of mine ?
At once is not my insignificance redeemed ?
Archetype which again is the Christ. Every power in me grows dignified and
The "New Man" is weak and little worthy, catching some of the importance
developed at first ; but by increments of the eternal type it represents." —
of truth he is gradually renewed or PHILLIPS BROOKS, Mystery of Iniquity,
p. 312.
evolved after the perfect pattern of
Christ his Divine Progenitor, until the
two again become one.
" Whenever I attribute sinful proper IMAGE, INDIVIDUALITY, INVOLUTION,
ties and dispositions and inclinations to LIMBS, MACROCOSM, MALE-FEMALE
our Lord's human nature, I am speaking (divine), MICROCOSM, PRAGAPATI,
of it considered as apart from Him, in THOTH.
itself. . . . As Adam was the perfect
man of creation, Jesus was the perfect
man of regeneration ; perfect in holiness,
by being perfect in faith." — E. IRVING, A symbol of the union in the soul
Col. Writings, Vol. V. p. 564.
" It has been already established by of the mental and buddhlc principles,
— Buddhi-manas, — the Divine Image.
no contemptible arguments from Scrip " In the day that God created man,
ture, that the First Man may be properly
referred to Christ Himself, and is no in the likeness of God made he him ;
longer a type and representation and male and female created he them ; and
image of the Only-begotten, but has blessed them, and called their name
become actually Wisdom and the Word. Adam in the day when they were created."
For man, having been composed, like —GEN. v. 1, 2.
water, of wisdom and life, hns become This passage refers first to the
progeny of the mind, which are The Six .•Cons under Adamas have
thought -states which proceeded suc refused the mysteries of Light, and
persisted in sexual union and procreated
cessively when the mind came forth rulers and archangels, angels, workmen
in its perfection as the image of God. and decans." — Books of the Saviour.
The mind was endowed with
" " The qualities in the descending
of the eternal
" Fire," namely the cycle of six signs are those attached
reason and intuitive principles. The to things of the lower nature, — those
"blessing" signifies the Divine Will in whom the sense of separateness
operating through the human con is not killed, and who are of the
sciousness. The reference to the " old dispensation." They persist in
reason and intuition being
" Aclamic " the union of desire and mind which
implies that the intellect is supreme entails endless progeny of illusions.
over the intuition first of all. The procreation is the begetting and
See LIVING THINGS, MALE-FEMALE, multiplying -means of existence when
TVBUS. the end should be all and in All.
A symbol of the fabric of the
universe, — the world-essence, fore
runner of the physical condition.
" And they girded mo with ADAM'S DEAD BODY:—
which can crush iron." — " Hymn of the A symbol of the old self, devoid of
Soul," in the Acts of Judas Thomas. spiritual life, and through discarding
And I, the soul, was invested with which the soul rises.
that world-essence
" Noah carries the body of Adam into
which precedes
the physical. the Ark, his three sons following with
the sacred tokens." — Hook of the Conflict*
" Noah," the individuality or
A symbol of the Archetypal Man. " Adam," conveys his old
But Cyllonian Hermes summoned sublimated
forth the souls of men mindful ' (Od. 24, self with him, as it were, in the causal-
1 ff.). . . . That is, from the Blessed body (ark), as it is only through it,
Man Above, or Original Man, or Adamas, and by surmounting it, that he rises.
His " sons " stand here for the fruit
as they think they have been thus
brought down into the plasm of clay,
in order that they may be enslaved to of the affectionate nature, and these
the Demiurge of this creation, Esnldaios willingly follow with the tokens of
a fiery God, fourth in number, for thus the essence of his aspiration, — Faith,
they call the Demiurge." (Gnostic.) — Love, Wisdom, Power.
HrppOLYTUS, Philotophumena, Bk. V.
Ch. 2. See ARK, (Noah), HAM, NOAH,
The Divine Mind (Hermes) cen NOAH'S SONS, ROCK, TOKENS.
tralises the spiritual egos on the
mental plane, endowing them with
mind. Thru is, the egos take forms ERIDU :—
provided by the Archetypal Man, A symbol of the Archetypal Man,
ami are thus brought down to the son of the First Logos, the Lord from
Heaven .
lower vehicles, in order that they
" Ea had created Adapa without a
may be enslaved to the lower desire
helpmate ; he had endowed him with
principle (Esaldaios), ruler of the wisdom and knowledge, but had denied
lower quaternary. to him the gift of immortality." — SAYCE,
" The ' rock ' means Adamas : this is Rel. of Anc. Egypt, and Babyl., p. 383.
corner stone.' " — Ibid. At this stage creation on the lower
" The rock was Christ." " Adamas "
planes had not taken place, and it is
signifies the Archetypal Man which is upon the lower planes that duality
Christ incarnate, — the inner God. is involved. Man's Prototype is en
See ABC. MAN, DEMIURGE. HERMES, dowed with
" wisdom and know
IEOU. ledge," that is, with buddhi and
ADAMAS (LOWER ASPECT) :— ii mi i as. yet is devoid at this stage
A symbol of the lower self as ruler of those aspects of the Self which
of the soul's lower qualities. shall entitle him to life eternal, and
which justify his individual existence (higher), NUT, RHEA, SUBSTANCE,
in the manifested Cosmos. SUN-RISING.
" Man
(Adapa) remained mortal, nnel
it was never again in his power to eat ADITYA, THE SUN :—
of the tree of life." — Ibid., p. 384.
A symbol of the primordial Self.
Humanity in its lower nature so " Aditya
continued mortal ; nor was it pos is
(the sun) Brahman, this ia
the doctrine." — Kfiand. Upanitltad, III.
sible for man, i.e. man limited to the 19, 1.
three lower pianos, ever to become See SAVITRI, SUN, SURYA, VAISVA-
more than man and immortal. NARA.
"Adapa is called the 'seed of man
See ADAM (higher), ABC. MAN, These are symbolic of twelve aspects
BOLTS, GATES, HEEL, IMMORTALITY, of the Self or Soul in the twelve signs
INDIVIDUALITY, PERSONALITY, SOUTH of the Zodiac ; that is, they signify
WIND, TAMMUZ. twelve states in the Soul's develop
ment through the Cycle of Life (the
ADEPT; GURU:— year) .
A symbol of the higher" mind as an " Varuna
became relegated to a posi
active agent in the instruction of the tion among seven secondary deities of
lower. the heavenly sphere called Adityas
See GURU, HERMES, MASTER OF (afterwards increased to twelve, and
regarded as diversified forms of the sun
WISDOM. in the several months of the year), and
ADITI :— subsequently to a dominion over the
waters when they had left the air and
A symbol of primordial Space on rested on the earth." — MON. WILLIAMS,
the higher planes in relation to the Indian Wisdom, p. 13.
manifestation of the Self (Aditya). The last sentence signifies that
" Goddess Aditi, ' Truth (Varuna) rules the aspirations
the Infinite Ex
panse,' conceived of subsequently as the arising from the lower nature (earth),
Mother of all the gods." — MON. WILLIAMS, responding to them by showering
Indian Wisdom, p. 12.
" Aditi is down truths (waters) into the mind
mentioned by the side of
heaven and earth." (air) in order to fructify the lower
" In X., 63, 2, the gods in general are nature (earth).
represented as born from Aditi, the See .flSoNS (twelve), DELUGE, FLOOD,
waters, and the earth." — MAX MUT.LEK,
S. B. ofE., Vol. XXXII. pp. 248, 251.
Space is the arena of the operations TWELVE, VARUNA, YEAR, ZODIAC.
of spirit and matter. ADONAI OF THE HEAVENS :—
The Ideals (gods) are produced A symbol of the Archetypal Man,
from Space, the outpouring of Truth, the ideal image of the soul.
and the aspiring lower nature.
" As Living Substance, God is ADONIS OR TAMMUZ:—
As Life and Substance, God is Twain. A symbol of the Higher Self, — the
HE is the Life, SHE is the Substance. . . . incarnate God born in the soul.
She is not Matter : but is the potential
Adonis was conceived of the Divine
essence of Matter. She is not Space ;
but is the u-ithin of space, its fourth and Father, and born of Myrrha— the
original dimension, that from which all purified lower nature. But before
proceed, the containing element of Deity, the birth, Myrrha was changed into
and of which space is the manifestation. a tree, the "Tree of Life" from
As original Substance, the substance of which alone, as the Divine Ray from
all other substances, She underlies that the Supreme, the Self may be born.
whereof all things are made ; and like The lower love nature (Aphrodite)
life and mind, is interior, mystical,
concealed the Holy Babe in the soul
spiritual, and discernible only when
manifested in operation. In the Un- (chest) and entrusted it to the emo
manifest, She is the Great Deep, or tion-nature (Persephone) which being
Ocean* of Infinitude, the Principium or allied with the desire-nature (Hades)
Arche, the heavenly Sophia, or Wisdom, is detained in the " underworld," or
who encircles and embraces all things." lower nature, subject to the develop
— The Way,
Perfect p. 65. ing process of transitory form lives.
See ANTELOPE, BUDDHIC PLANE, The incarnate God is therefore bound
DAWN, HORSE SACRIFICE, MAYA by the Divine (Zeus) law of the re
incarnating cycle, and has to pass liberation, when union with the Higher
through short periods of earth life or Self shall take place, and the lower
physical existence, with Intermediate nature be discarded by the " sons of
periods of astral and mental existence God," the egos.
of longer duration. The death of " Apparently this world is to go on,
Adonis through being wounded by a and material existence is to go on until
boar, signifies the release of the soul everything human has been assimilated
from the underworld. The soul being to Christ, and then the goal of redemp
perfected, the last thrust of evil (the tion is reached, and God is all in all." —
boar) causes, as it were, the rise of
R. J. CAMPBELL, Serm., The Ceaseless
the consciousness from the lower life Quest.
to the higher. See ATONEMENT, REDEMPTION,
" Now the Assyrians call this [mystery REMISSION, UNION.
of soul-growth] Adonis (or Endyraion). ADORNED WITH GEMS, ETC.:—
And whenever it is called Adonis, it is
Aphrodite who is in love with and desires Symbolic of being endowed with
Soul so-called. And Aphrodite is Genesis virtues, — qualities of the buddhic
according to them. But when Perse nature.
phone (that is Kore), is in love with See GEMS, JEWELS.
Adonis, Soul becomes subject to Death,
separated from Aphrodite (that is from ADRASTIA, CRETAN NYMPH:—
Genesis)." — HIPPOLYTTTS, PhUosophumtna,
Bk. V. Ch. 2. A symbol of the law of cause and
The birth and evolution of the effect, or karma on the lower planes.
Higher Self in the human soul is The Demiurgus (Zeus), as Orpheus
this " mystery of soul-growth." When says, is nursed by Adrastia ; . . . but
he marries Necessity and begets Fate."
the lower love nature (Aphrodite) — PROCLUS, Tim. V. 323.
aspires towards the incoming Self, the " Adrastia is said to guard the Demi
Self responds to the lower attractive urgus ; with brazen cymbals and sounding
ness for growth and production (Gen drums in her hands (at the mouth of
the Cavern of Night), she sends forth
esis). But when the emotion-nature sounds so that all the gods may turn to
(Persephone) is allied with the Self, her." — PBOCLUS, Theol. Plot. IV. 16, 206.
the Soul or Self is drawn down to The Higher Self (Zeus) is brought
the lower planes and is obscured and up in the Soul (Cavern) by the laws
imprisoned in mortal bodies, unable of nature. Through the operations of
to grow and produce of its own nature karma, the ideals (gods) are aroused
until it is again allied with buddhi. and evolved. The " sounds " signify
See APHRODITE, BOAB, HADES, PER the vibrations of emotion arising from
SEPHONE, PERSEUS, TAMMUZ, VENUS, the lower planes, which as the nature
ZEUS. becomes raised and purified, arouse
the higher qualities (gods) so that
they may evolve in the soul.
A symbol of the union of the per See CAVB, DEMIUBOE, KARMA,
sonality with the individuality, that Music, NECESSITY, ZEUS.
Is, the absorption of the lower nature
Into the higher. The same as
" re
" A symbol of the ego's forsaking
For we know that every creature of the higher life for the lower, that
groaneth and travaileth in pain together is, the turning away from Wisdom's
until now. And not only they, but
ourselves also, which have the first- teaching, to effect union with desire
fruits of the Spirit, even we ourselves and the sense activities.
groan within ourselves, waiting for tin- " Whosoever shall put away his wife
adoption, to wit, the redemption of our and marry another, conunitteth adul
body." — ROM. viii. 22, 23. tery." — MARK x. 11.
The outgoing desires and passions The soul which acts contrary to
have always been caiises of pain and the spiritual law of the evolution of
sorrow to the lower nature. So also, its own being, that is, who forsakes
when the higher emotions are being the Divine ordinance at the founda
evolved, the soul is still subject to tion of the cosmos, — commits adul
suffering while progressing on its tery.
upward path, awaiting the time of
" To commit adultery and whoredom
signifies to adulterate and falsify the with limitations through which we cannot
goods and truths of the Word." — break ; visited with sufferings and dis
SWEDENBOBO, T. C. K., n. 313, 314. abilities we cannot escape ; compelled
See COURTEZAN, DIVORCING, FOLLY, to do things we do not want to do and
HABLOT, MARRIAGE, WIFE, WHOBE- to bear burdens of which we would fain
be rid. There is not a single soul among
DOM, WOMAN (adultery). us who is absolutely free to choose his
or her own course in life ; we have not
ADUMBLA :— even control over our own dispositions —
See AUDUMBLA. we cannot say what kind of temperament
we shall possess, and only to a very
ADVARYA PRIEST :— limited degree what kind of character
A symbol of the spiritual mind. we shall exhibit or what thoughts and
" The Advarya is the mind, and feelings shall dominate us from time to
the time. In fact, we are enslaved more
Hotri is speech.'" — Sata. Brdh., I. 5, 1, 21.
or less, every one of us, both by our
See AAEON, AONIDBA, ATHORNE, circumstances and our propensities. . . .
CHHYSE, HOTBI. PBIEST, POPE. We come whence we know not, and go
whither we know not, driven along by
ADVERSARY, THE :— forces against which we are helpless."
The desire-mind which strives We do not realise that we are being
thrust along in this world by the dynamo
against the Divine nature within the of our own deeper self which is indis-
soul. solubly one with all the divine power in
" Your adversary the devil, as a the universe. At times we cry out
roaring lion, walketh about, seeking against the conditions under which the
whom he may devour : whom withstand eternal glory becomes manifest in us,
steadfast in your faith." — 1 PETUR v. and we think we would change or destroy
8-9. them if we could. We are quite mis
The desire-mind, motived by the taken ; we sHould do nothing of th«
kind ; we should, if we could see the
strength of the desires and the senses, end from the beginning, demand exactly
seeks to dominate the soul. But the what is taking place." — R. J. CAMIMIKI :..
soul is exhorted to resist by relying Serai., Who Compels t
upon its higher nature. See BBIABEUS, GUARDIAN SPIBITS,
ADYTUM :— A symbol of spiritual knowledge
A symbol of the causal -body on which begets wonder-awe.
the higher mental plane, as the seat See CORD, TADBT.
or vehicle of the Higher Self, Atma-
KAABA, SHBINE, TEMPLE. A symbol of desire through the
sense of sight ; or the lust of the
AEA:— eyes.
A symbol of the fifth sub-plane of See HABPIES, NicdTHEA, OCYPETE,
the buddhic plane. PHINEUS, ZETES.

AEG AEON, ONE OF THE A symbol of the Divine primordial

URANIDS :— Unity, the manifesting Spirit emana
A symbol of the analytical function ting from the Absolute. The primal
of the critical intellect, in the dis Monad of Life.
" .-l-Jon, moreover,
cernment of differences. is God's image ;
" Aegaeon is one of the giants who Cosmos is . K: in'-. ; the Sun (is the image)
of Cosmos ; and Man the image of the
attacked Olympus." — Smith's Class. Diet.
Sun." — Corpus Hertntticum, XI.
The critical intellect casts doubt Divine Unity, — the manifesting
upon the existence of supreme Good
Spirit or Monad of Life, — is the pro
ness, Love, and Wisdom, above a
jection of God ; the Archetypal Form-
world of evil, suffering, and imper universe, or Monad of Form, Is the
" Here we are, born into this world projection of Divine Unity ; the
without any free choice of our own, so Individuality is the projection of the
far as we ktio\v ; hedged about all along Archetypal Form-life ; and the Per
sonality is the projection of the each ,'Kon is distinguished by special
Individuality. features corresponding with the
"The Lord of the Eternity (the jEon)
" twelve tribes," the " twelve
i« the first God, the second is Cosmos ; apostles," " twelve loaves of shew-
man is the third " (The Perfect Sermon). — bread," etc.
0. R. 8. MEAD, T. O. Hermct, Vol. II. " Twelve .-F. .us, —
six being ruled by
p. 325. Adamas, and six by labraoth." — Books of
The Higher Self,— the Divine Life the Saviour. See Pistis Sophia.
of the manvantara, — is the First The JEons here referred to are the
Being produced by the Absolute ; twelve divisions of the cycle of life, —
the Second Being is the Archetypal six of which are ruled by the lower
universe ; the human Soul is the Third. nature, and six by the Divine nature.
See COSMOS, MONAD, RULER OF The six under Adamas are those
s, SUN, TBIAD, UNION. containing the souls attached to the
AON, THE THIRTEENTH :— things of the lower self, — those in
whom the sense of separateness is
This .ton signifies the period and
not killed, and who are of the " old
state of completion, entered upon
after the close of the cycle of twelve dispensation." The six under la-
/Eons. lu-uutli are the six signs above the
" earth " or lower nature,
" And so He (Jesus) passed inward to
and which
the veils of the thirteenth JEon." — Pistia correspond with the triumph and
Sophia. ascent of the Christ in the soul.
So it is, the Christ-soul passed These are of the " new dispensation."
onward and inward to those states Jesus soared to the space of the
which lead to perfection and final Twelve /Kons ; and all the Rulers and
Orders were amazed." — Pistin Sophin.
liberation. This is the triumph of
The Christ-soul now completes its
the Higher Self when the lower and
spiral ascent through the twelve
the higher natures become one.
departments of human experience,
See ASCENSION, BORN (due time),
whose cyclic progression corresponds
with the Twelve signs of the Zodiac,
or fields of the Tuat. The " amaze
ment among the activities of nature,
Periods and states within man- is simply the process of awakenment
vantaras ; or cycles and their states. of the qualities and potencies (evolu
" Tumult arose in the tion) which takes place in the spiritual
pleroma lest the
creations of the /Kmis should become ascent.
formless and imperfect, and destruction See ADAMAS, ADITYAS, ANTHROPOS.
in no long time seize on the .-Kmis them APOSTLES, DISCIPLES, 1 \HH.U~>TH,
selves." — HIPPOLYTUS, Refutation, Bk.
VI. Ch. 20.
The " tumult "
is the power to TWELVE, ZODIAC.
anticipate the result of the causes at AESCULAPIUS :—
work when the manvantaric law
A symbol of the Higher Self as
actualizes, allied with a sense of
the healer and saviour.
apprehension of the upshot, as it were, " .lEsculapius was said to have been
of given conditions to produce effects. smitten with lightning for raising the
This involves the care with which dead. It is evident that this could
nature ensheaths the life in its various never have been the case in a physical
aspects, and so carries forward the sense. But view it in a spiritual sense,
and then the statement is just this, that
plan of evolution. he was believed to raise men who were
See AAT, PLEROMA, SOPHIA. dead in trespasses and sins to newness
of life." — A. HISLOP, Two Babylont,
FONS, THE TWELVE :— p. 236.
These are the same as the twelve See SERPENT .SSCULAPIUS.
signs of the Zodiac, the twelve
Adltyas, etc. The signs, or con AESHM ; WRATH, THE EVIL
stellations, stand for every depart DOER :—
ment of human experience. .Eons A symbol of the lower mind united
are portions of great cycles, and with the Instincts and desires.
" And many opponents have watched ETHEREAL WORLD :—
there (at the Kinvat bridge), with tho
desire of evil of Aeshm, the impetuous
A symbol of the Universe of Spirit
assailant, and Astovidad, who devours (atma-buddhi) which precedes the
creatures of every kind and knows no lower universe which is patterned
satiety." — The Minok-hired, II. 100. upon it.
And many are the difficulties in the See ARC. MAN, IMAOK.
path of the soul, by reason of the op
position of the passions and desires. AFU-RA, i.e. THE SUN-GOD RA
The lower mind (Aeshm) when ren IN-THE-FLESH, DEAD :—
dered impetuous by desire for outward A symbol of the Incarnate God, —
things, assails the higher nature at the Higher Self involved in matter of
" bridge " of mind. The " de the planes of manifestation during
vouring of the creatures " signifies the Cycle of Life, and indiscernible
(dead) to the lower consciousness.
the assimilative action of the kama- " In the cabin of the boat stands the
manasic function (Astovidad), whether Sun-god, with a sceptre in one hand,
exercised in the pursuit of mere and the sign of life in the other, his head
sensual indulgence, or in pursuit of is a nun's head surmounted bv the solar
disk. This god is Af Ra, ' Flesh of Ra,' —
knowledge for self-seeking ends. Its
not Ra himself, for the Sun is dead, but
capacity for desires (creatures) is as
" which cannot be his flesh and blood. ... In front of
a " bottomless pit the cabin stands Apuat,
Opener of the
filled. Ways,' a form of Anubis, whose office it
was to introduce the soul of Ra as well
as the souls of departed men into the
TOMLESS PIT, BRIDGE, DEVIL, DE- underworld." — WIEDEMANN, Rtl. of the
VOURER, EVIL, IRON AGE. Egyptians, pp. 8(5, 87.
The " boat " is a symbol of the
World -soul or prototypal causal-body
A symbol of the Second Logos
which passes through the Cycle of
from whom proceeds the incarnate
Higher Self (Jason). " JEson " is Life (the Tuat) and contains the
the Son of God who reigns In the cabined God, which ram-headed, repre
stead of his Father the First Logos sents the Higher Self sacrificed for
humanity, — the
" Lamb
(Cretheus). (Ram) slain
See CRETHEUS, JASON. from the foundation of the world."
METES, KING OF COLCHIS :— God limits and obscures himself in
producing his creatures. He involves
A symbol of the Supreme Being,
the First Logos, as ruler of the himself in matter, and thus is sacri
buddhic plane (Colchis). ficed that we may live in him.
" Anubis " is a symbol of the human
MEDEA. body of flesh which introduces the
Divine and human souls to the
physical existence which carries with
A symbol of the fifth plane of being ;
it astral and mental activities of the
the plane of Atma. The highest
plane of manifestation.
lower planes (the underworld). In
the early human races, the
" opener
" The fifth element some call Heaven,
" of life
some Light, others ./Ether." — PLUTARCH, of the ways may be a buddhic,
On the E at Delphi, § 11. mental, or astral body, prior to the
" -Ether was considered one of the
formation of a physical body. Hence
elementary substancea out of which the "
the relation of Apuat
" to " Anubis."
universe was formed. It was regarded " On looking into the Boat of the
as pure upper air,1 the residence of the
Gods, and Zeus, Lord of the ./Ether, or Sun-god we see that this deity has trans
./Ether itself personified." — Smith's Class.
formed himself, and that he no longer
appears as a fiery disk, but as a ram-
" Out of this same Self the ether rose, headed man, who stands within a shrine ;
in other words Ra has taken the form
from ether air, from air fire, from fire
water, from water earth, from earth of Osiris. The name given to this form
is Af, or Afu, which means literally
plants, from plants food, from food the
a dead body ; it was as
' ' '
flesh,' and
germ of life, from the germ of life man."
— Tail. a dead body that Osiris first entered the
Tuat, and those who wished to become
what he became subsequently had to
WORLDS (five). enter the Tuat as dead bodies and with
attributes wherewith he entered
the it." so important a position in the Divine
—BUDGE, Egypt. Heav. and HeU, VoL III. scheme (compare Hainan).
p. 106. " Agamemnon,
although the chief com
It must be remembered that mander of the Greeks, is not the hero
" " or "
corpse dead body
" is a
of the Iliad, and in chivalrous spirit,
symbol of the lower self or personality bravery and character, altogether inferior
in ita natural aspect of possessing no to Achilles. But he nevertheless rises
above all the Greeks by his dignity,
sign of Divine life. Osiris (Christ) power and majesty." — Smith's Clasa.
enters the lower nature in evolution Diet.
as a completely hidden Spirit, and The " Greeks " signify the lower
every spiritual ego follows the same mental qualities.
course. Osiris passes successfully See ACHILLES, ATREUS, BRISEIS,
through all states of the lower nature ESTHER, GREEKS, HECTOR, HONOUR,
and carries his Osirified egos with KLYTAIMNESTRA, MYRMIDONS, NOD,
him to rise finally to life immortal. ODYSSEUS, PELEUS, PRIZE.
" For if we have become united with
him by the likeness of his death, we AGATE STONE:—
shall be also by the likeness of his A symbol of acquired truth.
resurrection (BOM. vi. 6).
"From first to last Osiris was to the
Egyptians the God-man who suffered AGATHODyEMON :—
and died and rose again and reigned A symbol of the Divine Life and
eternally in heaven. They believed that
Energy arising within the soul.
they would inherit eternal life, just as
" The ' Good Deity,' in honour
he had done, provided that what was of
done for him by the gods, was done for whom the Greeks drank a cup of un
them." —BUDGE, Oodt of the Egyptians, mixed wine at the end of every repast." —
Vol. II. p. 126. Smith's Class. Diet.
"This Self is hidden in all living The " cup of wine " is the symbol
things, it shines not forth ; but it is of Divine Life and Truth which needs
seen by the keen and penetrating mind
of those that aee into the supersensible." to be partaken of by all the qualities.
—Katha Upaniehad, III. See Cup, DAEMON, MIND, SACRA
Art AT, ABC. HAN, ARK (safety), WINE.
EQUINOX, INCARNATION, JESUS (lamb), A symbol of the Divine Mind,
KHEPEU, LAMB OF GOD, NET (under), begotten of the Eternal Truth.
A symbol of the force-aspect of the
AGAMEMNON (ATREIDES), SON Indwelling Higher Self, directed to
OF ATREUS:— the higher channels of manifestation.
A symbol of the desire-mind, Agni is the light, the burner of evil :
kama-manas, which is the offspring he burns away the evil of this sacrificer ;
of illusion (Atreus). and the latter becomes a light of pros
" perity and glory in this, and a light of
Nor do thou, O (Achilles) son of bliss in yonder world." — Satapatha Brdh-
Peleus, feel inclined to contend against tnana, XI. 2, 3, 6.
the king (Agamemnon) ; since never yet The force-aspect of the Self is the
hag any sceptre-bearing king to whom
light of Truth which causes the dis
Jove has given glory, been allotted an
equal share of dignity." — Iliad, Bk. J. appearance of the ignorance and
Nor must the personality (Achilles) shortcomings of the personality (sacri-
begotten of the Higher Self (Peleus), ficer). And the personality becomes
seek to exterminate and crush out perfected in wisdom and righteousness
the desire-mind which has its own on the lower planes, and has a blissful
purpose in the soul's evolution ; for consciousness on the higher.
never previous to its advent has any "The gods then established that fire
(Agni) in their innermost soul ; and
aspect of the Self, endowed with having established that immortal element
powers by the Supreme, attained to and become immortal and unconquerable.
they overcame their mortal, conquerable POPE, PRIEST (altar), PRIEST or
enemies (the asuras). And so this sacri- APOLLO.
ficer now establishes that immortal
element in his innermost soul ; and — AGNIHOTRA HOUSE OR SHIP :—
though there is for him no hope of
immortality — he obtains the full measure A symbol of the causal-body, or
of life."— Sata. Br&h., XI. 2, 2, 14. vehicle of the individuality or spirit.
The higher qualities, or ideals, " The Agnihotra, truly, is the
involved and latent at first, establish that sails heavenwards. The Ahavaniya
through aspiration the Spirit or and Garhapatya are the two sides of the
" fire " of evolutionary life in their same heavenward-bound ship ; and that
milk-offerer is the steersman. Now when
innermost being. This confers im he advances towards the east, then he
mortality upon them and gives them steers that ship eastwards towards the
the force necessary to overcome the heavenly world, and ho gains the heavenly
world by it. When he ascends from the
desires (asuras). In the same way north it makes him reach the heavenly
the personality takes to itself the world ; but if one were to sit down in
Divine Spark, which though it does it after entering from the south, it would
not confer immortality upon it, yet be as if he tried to enter it after he has
enables it to become perfect on the put off and he were left behind and
remained outside." — Sata. Brdh., II. 3,
lower planes. 3, 15 and 16.
" I am the Fire-god, the divine brother
The causal-body, verily, is the
of the Fire-god, and I am Osiris, the
brother of Isis, ... I am Osiris, the vehicle
of soul -development.
and causal aspects
first-born of the divine womb, the first
born of the gods, and the heir of my the two means of development, and
father Osiris-Seb." — BUDGE, lioul; of the the personality offering the higher
Dead, Ch. LXIX. emotions (milk) promotes its growth
The Divine aspects on the higher
towards perfection. Now when the
planes cannot be differentiated the
personality aspires, then the soul
one from the other by the lower mind.
progresses towards the buddhic plane
The Higher Self (Osiris) is the first
and the ego gains by it the higher
born of Time (Seb) and Space (Mut)
consciousness. When he seeks Truth
and emanates upon the plane of atma.
through the intellect (north), then
.s'cc ALTAB (fire), ASHES, GOLD
also the soul reaches the higher plane.
But if the personality " sits down "
to accept the rule of the desires (the
south), the result is that the soul is
AGNIDHRA PRIEST:— deprived of the means of progression,
A symbol of the spiritual mind and the personality is rendered useless.
working almost unknown to the See AFU-SA, AHAVANIYA, ARGO,
personality on the higher mental EAST, GARHAPATYA, NORTH, SOUTH.
" The Agnidhra round to the
north, for he is virtually the same person SHIP BUILT TOWARDS THE
as Agni himself." — Sata. Brdh., I. 2, 4. CARDINAL POINTS :—
The spiritual mind standing, as it A symbol of the abode of the reli
were, between the lower mind and gious consciousness in the highest
the higher planes (the north) occupies part of the lower nature. A reverent
the place of the Higher Self (Agni) state of soul hi close relation to the
to the lower personality. higher emotions of goodness, love,
" But one night, after I had been in and truth.
great distress praying about this, I went " They choose a place
(the sacrificers)
to sleep, and at one o'clock in the morning of worship. Let them choose the place
suddenly I was waked up out of my which lies highest ; for it was from
sleep, and I found myself, with unspeak thence that the gods ascended to heaven,
able joy and awe, in the very presence and he who is consecrated indeed ascends
of the Almighty Ood. And for the space to the gods. He thus sacrifices on a
of four hours I was privileged to speak of worship frequented by the
face to face with Him as a man speaks gods. It should incline towards
face to face with a friend," Evan Roberts. — the east, since the east is the quarter of the
W. T. STEAD, Revival in the West, p. 43. gods ; or else it should incline towards
See ADVABYA, ATHOBNE, CHBYSE, the north, since the north is the quarter
of men. It should rise somewhat towards Universal Substance, and that all the
the south, that being the quarter of the potencies of divinity are in it waiting to
Fathers (lunar pitris). . . . On this be revealed. . . . We have come from
ground they erect either a hall or a shed, the One ; unto the One shall we return,
with the top beams running from west but not empty-handed." — R. J. CAMP
to east ; for the east is the quarter of BELL, Serm., The Son of Man Ascending.
the gods, and from the east westwards See FIBE, FRAVASHTS, MANASAPU-
the gods approach men." — Sata. lira/*.,
III. 1-6.
1, 1,
(sons), PITRIS (solar), SONS OF GOD,
The personalities accord a place in
the mind for religion. Let them
reserve in the highest part of the AGRICULTURALIST, OR HUS
mind a spot sacred to the ideals BANDMAN :—
(gods) which rise heavenward. The A symbol of the Higher Self as
mental quality which aspires and is director of the qualities which bring
transmuted becomes an ideal on tho about the cultivation of the lower
buddhic plane. The personality there nature.
fore offers up the lower qualities in See HUSBANDMAN, CULTIVATION,
the highest part of his nature where SEED, SOWER.
be reverences the ideals. This sacred AGRICULTURE :—
spot should be open to where Love A symbol of the cultivation of the
and Truth rise in the soul, since the qualities of the soul so that they shall
ideals are harbingers of the Self. It bear fruit on the higher levels, that
should also be open to the intellect is, be productive of higher faculties
(north), since the intellect co-ordinates and emotions through spiritual
the mental qualities through aspira growth.
" The chief occupation '
tion towards Truth. But it should the
(of dead ')
was agriculture, which differed from that
be closed somewhat towards the
of earth only in that the harvest never
desires (south), for these are of the failed, and the corn grew far more
form and not of the Life. On this luxuriantly, its stems surpassing the
high ground of the mind, the person height of a man. The Fields of Aalu
alities erect the structure of their (or Aaru) were tilled to provide the dead
with food, in so far as their wants were
religion either complex or .simple, not met by offerings, and by magic for
with the highest intelligence (top- mulas made and spoken for them on
beams) directed towards the ideals earth." — A. WIEDEMANN, Rel. of Anc.
which wait upon the Self, and approach Egyptians, p. 254.
The " dead " are the personalities
the mind from above.
in their lives on earth (not post
mortem states), who cultivate their
natures and gain experience. The
result of cultivation from the seed
AGNISHVATTA PITRIS:— (corn) of the Spirit,
" surpasses the
A symbol of the monads of life ; "
height of man (mind) because its
the spiritual egos central In every
fruit is above mind and on the buddhic
soul, and of atma-buddhlc nature.
plane. The
" Fields of Aalu " sym
These are the " Sparks from the
Flame," — the Divine egos which bolise the astral plane of the desires.
render human souls immortal. The desire-nature is " tilled " by the
" As from a blazing fire consubstantial personalities in order that through
sparks proceed in a thousand ways, so sacrifice and aspiration the best results
from the imperishable Spirit various should be transmuted by buddhic
living souls are produced, and they
agency (magic formulas) and spiritual
return to Him again." — Mundaka Upani-
ihnd, II. 1, 1. food be produced for the soul.
"The spirit of man contains a spark See ANIMALS, CORN, CULTIVATION,
from the power and light of God." — DEMETER, FIELD, HARVEST, Ox AND
Only the little spark of the soul
is to be at all times with God and united SEKHET (aaru), SIIABTI,
with God." — ECKHABT.
"What is clear to my mind is that
every individual human soul is a detached, A symbol of the reflected or lower
or seemingly detached, portion of the self- consciousness. The sense of a
separate self or personality. The dition and object of its own existence.
" I am I " feeling. For unless evil had at least a relative
See CAIN, I AM, KERESANI, MAHAT, existence as evil, there could be no
morality. Evil is thus in a sense a>
SEPARATION. cause, as being a necessary antecedent
AHAVANiYA FIRE:— condition, of good, and if so, it cannot
be radically bad. Things solely evil,'
A symbol of the centre of outpouring says St. Augustine,
could never exist,
spiritual activity on the buddhic for even those natures which are vitiated
plane. by an evil will, so far as they are vitiated,
" are evil, but so far as they are natures
Now Indra, in truth is the same as they are good,' or, as Plotinus says, vice
the Ahavaniya ; and king VM nut is the
ia always human, being mixed with
same as the Garhapatya." — Sola. Brdh.,
something contrary to itself.' We believe
II. 3, 2, 2.
that all that ia good is preserved in the
" Indra " is a symbol of Divine
eternal world, but not the evils which
energy (u linn -buddhic), and
" King called it forth. For that which is not
" only manifold but discordant cannot
Yama is the causal self in the
exist, as such, in the life of God." —
causal -body.
" W. R. INGE, Paddock Lectures, p. 132.
That Ahavaniya fire is the Sacri- " If the Zoroastrians' good principle,
ficer's divine body, and this body of his
called God by us, is taken as a being ;
is his human one." — Sata. Br&h., VI. 6,
and their bad principle as only a con
4, 5.
dition privative ; one as a positive and
The buddhic outpouring is the real cause, the other as a bad possibility
Divine vehicle of the Self, and the that environs God from eternity, waiting
causal-body is his mental one. to become a fact, and certain to become
a fact, whenever the opportunity is
given, — it is even so. And then it follow a
YAMA. that, the moment God creates a realm
AHRIMAN, OR AHARMAN :— of powers, the bad possibility as certainly
becomes a bad actuality, a Satan or devil
A symbol of the lower principle, in ease ; not a bad omnipresence over
the opposite of the Higher. The against God, and His equal, — that is a
relative or illusive self during mani monstrous and horrible conception, — but
festation which implies duality. an outbreaking evil, or empire of evil
" The destruction which Ahriman pro in created spirits, according to their
order. For Satan or the devil, taken
duced in the world was terrible. Never in the singular, is not the name of any
theless the more evil he tried to do, the particular person, neither is it a persona
more he ignorantly fulfilled the counsels tion of temptation or impersonal evil,
of the Infinite, and hastened the develop as many insist ; for there is really no
ment of good." — Zoroastrian System. such thing as impersonal evil in the
Upon the planes of form and illusion sense of moral evil ; but the name is a
the havoc produced among the lower name that generalises bad persons or
qualities was terrific, and the trans spirits, with their bad thoughts and
characters, many in one." — H. BCSHNELL,
formations which occurred were in
Nature and the Supernatural, p. 88.
numerable and various. Nevertheless, " Sin arises from our bondage, — from
the lower principle unwittingly acting the dualism in our nature, — from the
for good, although from low aims opposition between the lower and the
higher in our desires. There are ten
and unworthy ideals, the counsels of
dencies in our nature pulling one way
the Most High are established and while the moral sense is pointing another.
fulfilled ; and so all is done in the We have to fight for our promised land.
interests of the great Law of the It is the only conceivable means whereby
nobleness as distinct from innocence
development of the soul. The duality could become part of our conscious
of good and evil is a primal, necessary experience." — R. J. CAMPBELL, Serm.,
means for the soul's experience, exer The Meaning of Retribution.
cise and growth. See ADVERSARY, AIDONEUS, AKEM-
" God is not neutral between goodness MANO, ANORA-MAINYU, ANTICHRIST,
and badness, nor is His nature com APEP, DEVIL, ENIGORIO, Evn,, LAW
pounded of the two. For since evil is OPHIONEUS,
inwardly self-discordant and self-destruc
tive, and rebellious against the law of SITES, SATAN, SERPENT (mighty),
the whole, its inclusion in the will of SFENTO, TYPHON, ZEBANA.
God means its complete transmutation
and suppression in its character as evil.
... It is plain that morality is entirely
A symbol of the Supreme Being,
occupied in striving to abolish the con-
or of the Divine Will in manifestation. Desire is the product of a process
The Logos. The Higher Self. in Time and Space (Rhea). It is
Zoroaster's fitness for the prophetic allied with the emotion-nature arising
mission which he is to undertake is from Buddhi, and which Desire cap
divinely recognised, and Ahura Mazda tures. The lower planes with their
selects him as his own messenger to the
world." —Dinkard. S. B. o/ E. illusions are ruled by Desire.
The Incarnate Self discerns the See AHRIMAN, CRONUS, DEMETER,
destiny which awaits it under the DEVTL, HADES, HERA, NESTIS, PEB-
manifold cycles of evolution and re SEPHONE, RHEA, SERPENT.
birth ; and the Logos appoints him AIN SOPH:—
as His only -begotten Son to be His
A symbol of the Absolute, the
special interpreter to the lower self,
potential and unmanifest God, the
and be the Saviour of the souls of
Source of the Higher Self and its
humanity. manifestation.
See GATHA, HOMA, SPENTO, ZEBANA, " The Supreme Unity is the Ain Soph
ZOROASTER. of the Qabbalah and the Zoharic writings,
termed also in them Ayin or No-thing."
AHURA RELIGION :— — -MYKR, Qabbalah, p. 199.
A symbol of the love of ideals of " It is so named because we do not
truth and righteousness. It is know, and it is impossible to know, that
through the awakenment of Love which there is in this Principle, because
that the affinity of the soul with the it never descends as far as our ignorance, "
and because it is above Wisdom itself
Higher Self Is seen and known. Ibid., p. 127.
" Non-being is ' Absolute Being,' in
Esoteric Philosophy. In the tenets of
the latter even Adi-Buddha (the first or
A symbol of the understanding, or primeval Wisdom) is, while manifested,
ready wit of the lower mind. in one sense an illusion, Maya, since all
the gods, including Brahma, have to die
at the end of the Age of Brahma ; the
A symbol of the lower principle, — abstraction called Parabrahman — whether
the desire-mind (kama-manas), we call it Ain Suph, or with Herbert
active upon the astral plane of the Spencer, the Unknowable — alone being
the One Absolute Reality." — H. P.
" But the notions of the Greeks are, BLAVATSKY, Secret Doctrine, Vol. I. p. 84.
I suppose, plain enough to everyone, for NOSE, TRINITY, WELL, ZEBANA.
they make the good part that of the
Olympian Jove ; that of the hostile deity AIR; THE ATMOSPHERE:—
they give to Hades." — PI.UTAHCH, /«»
and Osiris, § 48. A symbol of the mental plane ; the
" the
The antagonist of the higher nature plane midway between "earth
is desire, and we find that Plato in lower planes, and "heaven" the
" Hades " to mean higher planes. Air (mind) is that
Cratylus explains
" desire." element in which
" animals " (desires
(See JOWETT, Dialogues,
etc., Vol. II.p. 225.) and emotions) and "plants" (in
" Hear first the four roots of all things ; stincts, feelings, etc.) live and move.
bright Zeus, life-giving Hera, and Aido- The higher mental plane is the
neus, and Nestis." — Empedocles, FAIR
BANKS, 33.
plane of creation in which ideas take
The fourfold nature is that of man form for embodiment beneath.
" The air, moreover, is the engine or
apart from higher mind : — bright
machine, through which all things are
Atma, life-giving Buddhi, the Desire- made." — HERMES, The Perfect Sermon,
mind, and the Physical body. § 3-
" Hades was the son of Cronus and " By air as by a thread, O Gautama !
Rhea. His wife was Persephone, the this world and all beings are strung
daughter of Demeter, whom he carried together." — Brihad. Upanishad, III. 7, 2.
In the division " The intermediate space of air, be
off from the upper world.
of the world among the three brothers, tween heaven and earth. . . . These
Hades obtained the Nether World, the three, heaven, earth, and air, are the
abode of the shades, over which he ruled. favourite group of three in the Rigveda,
Hence he is called the infernal Zeus, or underlying all manner of applications of
the king of the shades." — Smith' 9 the number."— H. W. WALUS, Cotmology
Diet. of the Rig.Veda, pp. 113, 114.
By the air is signified all things root of all existent things. All things
relating to perception and thought, . . . comprise them, and these elements
and respiration corresponds to the under
standing, thus to perception and thought, are the sum total of existence, and are
and also to faith, because faith is of the eternal.
thought according to the perception of See INVOLUTION, HEAVEN AND
the understanding." —SWEDENBOKO, Apoc. EABTH, MONAD OF LIFE.
Rev., n. 708.
" The air ia the guru, water our father,
and the great earth our mother ;
" A symbol of primordial matter
Day and night are our two nurses,
male and female, who set the whole which brought forth from within it
world a-playing" (The Japji). — M. A. the Second Logos, the Word, or
MACAULIFFE, The Sikh Religion, Vol. I. Higher Self.
p. 217. " '
The higher, or spiritual, mind is First in order, Akasa, ether,' with
the distinguishing property of sound,
the teacher of the soul ; the Divine or in other words, the substratum of
Reality, or Truth, is the source of all sound (which sound is the vishaya or
things ; and Buddhi gives birth to, object for a corresponding organ of
and directs, the lower nature. sense, the ear). Footnote, — The Rama-
yana, II. 110, 5, makes Brahma spring
Involution and Evolution are the from ether, but the Epic and Furanie
processes, masculine and feminine, accounts of ak&sa are very inconsistent.
by which the Self is tended and Some say that it was created and is
brought up, and through which the perishable, others that it was not created
and is eternal." — HON. WILLIAMS, Indian
lower nature is filled with activity. Wisdom, p. 93.
When a novel opinion begins to " He
(Brahman) who, dwelling in the
be widely accepted it is said to be ak&sa, is distinct from akasa, whom the
" akasa knows not, whose body the akasa
in the air," that is, in the mental
is, who rules the akasa from within, he
atmosphere or general mind of hu is thy soul, the inner guide, the im
manity. Thus this very common mortal." — Brilinil. Vpanishad, III. 7, 12.
sacred symbol air as signifying mind It is the akasa, out of which all these
is generally recognised by people, creatures proceed, and into which they
are again received, the akasa is older
though so seldom applied in the than they all, the akasa is the ultimate
interpretation of the Scriptures. end." — Khand. Vpanishad, I. 9, 1.
See DEMONS, ELEMENTS (five), See BRAHMA, MAYA (higher),
At their highest significance these
conjoined symbols stand for Matter A symbol of the lower principle,
and Spirit. the obverse of the Higher ; its seat
" All things were together, infinite
is in the desire-mind.
both in number and in smallness ; for
" In the beginning there were twin
the small also was infinite. And when spirits. The One who produced the
' '
they were all together, nothing was clear reality is called Vohu-mano, the ' good
and distinct because of their smallness ; mind,' the other, through whom the
for air and aether comprehended all non-reality ' originated, bears the name
things, both being infinite ; for these Akem-mano, the ' evil mind.' " — HAUO,
are present in everything, and are greatest Essays, etc., p. 303.
both as to number and as to greatness." Manifestation implies duality of
—FAIRBANKS, Anaxagorat, 1.
consciousness, and the two selves
At the beginning, that is, prior to are aspects of That which appears to
involution, the parts of being were
be continually striving together in
contained within the whole ; and the
itself. There is apparent conflict and
parts themselves were not what they
recognition of contraries. It is, how
were destined to appear, since within
ever, as the contraries are perceived
them also was that infinite possibility
to be not in reality opposites to, but
which was the reflection of That
mutually helpful of the other, that
whose image they bore. And in
the Christ's reign may be said to
homogeniety, no part was distin
guishable from the whole. Spirit and " And we know that to them that
Matter, —Mind and Form, were the love God all things work together for
good, even to them that are called senses, and transferred to the mental
according to his purpose." — ROM. viii. 28. vehicle.
AKERT, THE UNDERWORLD :— A symbol of the centre or source
A symbol of the lower quaternary, of manifest existence, and of the out
l.e. the four lower planes of nature. pouring and indrawlng of the Divine
"Homage to thee (Osiris), O Soul of
everlastingness, thou Soul that dwellest "Hail, thou city Akesi, which art
in Tattu, Un-nefer, son of Nut ; thou hidden from the gods, the Khus know
" the name of which the gods are afraid.
art lord of Akert (the underworld)
(Litany to Osiris). — BUDGE, Book oj the None can enter therein, and none can
Dead, Ch. XV. come forth therefrom except that holy
Self is invoked as the god who dwelleth in his egg. . . . He
The Higher
" " brought forth of hath made the city so that he may dwell
Good Being therein at will, and none can enter there
space (Nut), and supreme over the in except on the day of great transfor
lower nature. mations." — BUDGE, Book of the Dead,
"The Egyptian sphinx plays the part Ch. CXLIX. p. 492.
of guardian of a temple or deity, and The Divine source of existence is
hence the god Aker, the watchman of extolled. The higher qualities (gods)
the Underworld and the guardian of the on the buddhic plane, being derived,
god Ra during the houra of the
is generally shown as a Sphinx with know nothing of the underived into
as which they must disappear. The
the body of a lion when represented
going forth to destroy the enemies of spiritual monads (khus) on the plane
the Sun-god." — WIEDKMANN, Bel. of of know the Spirit by their
Anc. Egyptians, p. 194.
spirit. Multiplicity cannot enter into
The higher nature within the lower
the Absolute, only One alone— the
overcomes the desires (enemies).
Higher Self (holy god) who dwells
SPHINX, TATTU. centrally within his universe.
the cycle closes, all the results
OR GODS OF manifest will be indrawn.

The phases of the lower conscious DAY, MONAD.

ness of the soul ; I.e. the negations AKRAGAS, THE SACRED CITY :—
and limitations which are outgrown
A symbol of the causal-body.
and left behind.
" I
know the name of the snarers who
lay snares therewith (net) ; Akeru gods, ALAGHOM NAOM (MOTHER OF
ancestors of Akhabin gods are their MIND) :—
names. ... I
know the names of the A symbol of the principle of buddhl.
fowlers and of the fishermen ; Akeru " Otherwise
— called Iztat Ix, a goddess
gods, ancestors of RA is their name."
BUDOE, Book of the Dead, Ch. CLIIU. of Izental Indians, a Mayan tribe
dwelling in Mexico. She was the spouse
pp. 511, 513.
of Patol, their chief deity, and
"Set hath delivered the interior of
the body of Horus from the Akeru gods." credited with the creation of. mind and
— Ibid., Ch. CX. p. 324. thought, in fact with the higher part of
man." — N on -classical Mythology, p. 7.
The astral plane corresponds to the
The buddhic principle is allied with
levelfrom which evolution of form
through the Higher Self (Patol), and from
The deliverance
proceeds the mental plane which
comes when the it
the desire-nature below the
is the plane immediately
individuality is at length born, and functioning of
buddhic. Through the
then all the experiences which have nature of the
buddhi the higher
accrued through the evolution of the when
human being is manifested
group-soul are welded into a unifying man.
mind is awakened in animal
centre of consciousness.
In the lower states of consciousness ALBORDJ, OR ALBURZ, MOUN
("fowlers and fishermen") the
ex TAIN :—
periences are collected by means of A symbol of aspiration. A sense
the astral mechanism (net) of the of possibility of reaching the summit
of attainment — the ideal set before we may see a symbol of the Archetypal
the lower self. It therefore also Man, — the Logos involved in Matter
stands for the buddblc plane. at the end of the cycle of Involution.
" On the earth Ormazd created the
Deity manifests again in Evolution, —
high mountain Alborj." — Zoroastrian Osiris comes to life in the new order
System. J. F. CI.AHK M, Ten Religion*. of unfoldment. The lower nature
On the lower planes the Divine
Will created the religious instinct or (earth) gives birth to the higher
nature (gold). This is the Divine
sense of possibility of the attainment
of the Ideal set before the lower
Alchemy in which the black earth
of ignorance appears to be transmuted
From Alhord j the sun seta out on into the gold of Wisdom.
his course, he circles the earth in the The transmutation of the normal
highest spheres of heaven, and at evening physical consciousness of man into the
returns. ' ' — Ibid. divine consciousness was the magnum opus
The Incarnate Self (sun), from the on which the true alchemists were en
gaged, and much that is grotesque
first moment of manifestation, goes
imbecility in the directions and recipes
forth, traverses the higher planes and they have left behind, if we read it simply
descends to the lower, and from as nineteenth-century chemists, becomes
thence rises to return to his source. beautiful spiritual philosophy in strictest
harmony with the laws governing human
spiritual evolution, when we put a
HEROIC, HIMAVAN, KAII.ASA, KHOR- symbolical construction on the quaintly
DAD, MOUNTAIN, OLYMPUS, PUITIKA. expressed formulae relating to coctions
and distillations and the mercury of the
ALCHEMY :— wise, and fiery waters and ferments." —
A. P. SINNETT, Growth of the Soul, p. 371.
Thissignifies the production, by "
The prime object of alchemy was
unpercelved processes, of the higher held to be the production of the Philoso
qualities from the lower ; that Is, pher's Stone ; that perfect and incorrupt
from the baser metals, or lower substance, or ' noble Tincture,' never
mental qualities, the precious metals, found upon our imperfect earth in its
or higher mental (silver) and buddhic natural state, which could purge all
(gold) qualities, are by transmutation baser metals of their dross, and turn
produced. Also, the process of puri them to pure gold. The quest of the
Stone, in fact, was but one aspect of
fication by fire, whereby out of earth man's everlasting quest of perfection,
(lower nature) there is made gold his hunger for the Absolute. . . . Gold,
(higher nature). the Crowned King, or Sol, as it is called
" According to Greek writers the in the planetary symbolism of the
Egyptians employed quicksilver in the alchemists, was their standard of per
processes whereby they separated the fection, the ' Perfect Metal.' Towards
metals gold and silver from the native it, as the Christian towards sanctity,
ore. From these processes there resulted their wills were set. It had for them a
black ' powder or substance which value not sordid but ideal. . . . Upon
was supposed to possess the most mar the spiritual plane also they held that
vellous powers, and to contain in it the the Divine Idea is always aiming at
Spiritual Gold — divine humanity, the
' '
individualities of the various metals ; and
in it their actual substances were incor New Man, citizen of the transcendental
porated. In a mystical manner this world, — and ' natural man * as we ordi
black ' powder was identified with the narily know him, is a lower metal, silver
body which the god Osiris was known to at best, a departure from the ' plan ' ;
possess in the underworld, and to both who yet bears within himself, if we
were attributed magical qualities, and could find it, the spark or seed of absolute
both were thought to be sources of life perfection, the ' tincture which makes
and power. . . . The knowledge of the gold. . . . The art of the alchemist
chemistry of the metals and of their consists in completing the work of per
magical powers were described by the fection, bringing forth and making
Khemeia.' To this name the dominant, as it were, the ' latent gold-
which ' lies obscure ' in metal
Arabs affixed the article nl, and thus
we obtain the word Al-Khemeia, or or man." — E. UNDERBILL, Mysticism,
Alchemy." — Dn. BUDOE, Egyptian Magic, pp. 169, 170.
p. 20. "Gold, the Crowned King" is a
Osiris with a black complexion symbol of the Higher Self (sol), and
signifies Deity unmanifest in the the " noble Tincture " signifies the
profound darkness of potentiality. Divine Life or buddhic functioning
In the black body of the dead Osiris, in the human soul. The " natural
man" is the lower mind (silver at spiritual discipline and purification
best), and the " New Man " is the in conditions of conflict and suffering.
perfected personality transmuted to The lower nature is gradually dis
the higher mind. solved away by the Spirit (Mercury).
" ' " The second stage. Whiteness, the
The Sulphur and the Salt, or metallic
toul and body ' of the spiritual chemistry state of Luna, or Silver, the ' chaste
' ' and immaculate Queen,' is the equivalent
are the body and the rational soul or
mind of man — Sulphur his earthly nature, of the Illuminative Way : the highest
seasoned with intellectual salt. The point which the mystic can attain short
Mercury is Spirit in its most mystic of union with the Absolute. This White
sense, the Synteresis or holy Dweller in Stone is pure and precious ; but in it
the Innermost, the immanent spark or the Great Work of man's spiritual evolu
Divine Principle of his life. Only the tion has not yet reached its term. That
'wise,' the mystically awakened, can term (third stage) is the attainment of
know this Mercury, the agent of man's the Red, the colour of Perfection or
transmutation : and until it has been alchemic gold ; a process sometimes
brought out of the hiddenness, nothing called the
Marriage of Luna and Sol ' —
can be —Ibid., p. 173.
done." the fusion of the human and divine spirit.
Sulphur " stands for the desire
Under this image is concealed the final
secret of the mystic life, that ineffable
nature with its appetites and passions, union of finite and infinite— that loving
" Salt " for the
and reasoning faculty reception of the inflowing vitality of
of the lower mind.
" Mercury of the God — from which comes forth the Magnum
" Opuf, deified or spiritual man." — Ibid.,
Wise is the indwelling Spirit without
p. 174.
which no transmutation of lower In the second stage the personality
qualities into higher can be effected.
(Luna) is perfected in goodness and
The Higher Self must be born in the truth, and transmuted to the higher
soul in order that its dross may be mental plane. The third stage cul
turned into pure gold. minates in the union of the Lower
"The Three Principles being enclosed Self (Luna) with the Higher Self (Sol)
in the vessel, or Athanor, which is man
himself, and subjected to a gentle fire —
on the buddhic plane, when the soul
the Incendium Amoris — the process of enters into the joy of its Lord at the
the Great Work, the mystic transmuta cycle's end.
tion of natural into spiritual man, can " ' This,' says the author of A Sug-
begin. . . . The first matter, in the getlive Enquiry, is the union super-
course of its transmutation, assumes sentient, the nuptials sublime, Mentis et
three successive colours ; the Black, the
White, and the Red. These three colours
Univerri. ... Lo ! behold I will open
to thee a mystery, cries the Adept, the
are strictly analogous to the three Bridegroom crowncth the Bride of the
traditional stages of the Mystic Way : north [i.e., she who comes out of the
Purgation, Illumination, Union." — Ibid. cold and darkness of the lower nature].
The mental, and spiritual
desire, In the darkness of the north, out of the
crucifixion of the cerebral life, when the
natures interactive within the human
sensual dominant is occultated in the
soul, or causal-body (Athanor), are Divine Fiat, and subdued, there arises a
subjected to the slow process of Light.' "—Ibid., p. 174.
combination and evolution, whereby The Higher Self (Bridegroom) per
development proceeds in three stages. fects (crowns) the Soul (Bride) which
"The alchemists call the first stage, has come forth from the lower nature
or Blackness, Putrefaction. In it the
(north) wherein it was crucified men
three principles which compose the
'whole man' of body, soul and spirit, tally and emotionally. When the self-
till they appear as a will of the desire nature is obliterated
black powder full of corruption ; and
in the Divine Will, and overcome, then
the imperfect body is dissolved and there arises in the Soul the light of
purified by subtle Mercury,' as man is
purified by the darkness, misery, and Truth.
despair which follows the emergence of See ARC. MAN, BARSOM, BEAST,
his spiritual consciousness. . . . The BLACK, EABTH, FIRE, GOLD, GREEN
'black beast,' the passional element of LION, HIGHER, IMHOTEP, Isis, LIGHT,
the lower nature, must emerge and be
dealt with before anything further can
be done."— Ibid. NORTH, OSIRIS, PHYSICIAN, RED (rose),
The first stage represents the present SERPENT JESCULAPTUS, SILVER, SPARK,
state of human nature, full of imper STONE, SUN, TRANSMUTATION, TRAN-
fections, and undergoing ethical and SUBSTANTIATION, VALMIKI, WHITE.
ALCINOUS, KING OF THE PHAEA- truth and goodness, voluntarily offers
CIANS:— the best within it to serve the higher
A symbol of the higher aspect of aims, then the soul's qualities are
the soul, or of the higher mind and transmuted, and these become the
will (" strong mind ") ruling the sustenance of its higher nature. The
higher mental faculties (Phaeaclans). offering of his best efforts by the
" Meanwhile went to the
Odysseus imperfect personality (sinful man) is
famous palace of Alcinous, and his heart
acceptable by the Higher Self provided
was full of many thoughts as he stood
there or ever he had reached the threshold he has not acted from outward con
of bronze. For there was a gleam as it siderations or from expectation of
were of sun or moon through the high- reward to follow well doing.
roofed hall of great-hearted Alcinous." — "Love the love which loves you ever
Odyssey, Bk VII. lastingly — for the more you love the
The " palace " of the higher nature more you desire to love," and
" when we
of the soul (Alcinous) is the potential spirits hold fast by love, He by Hii
causal -body centralising the higher Spirit remakes us, then joy is ours.
The Spirit of God breathes us out toward
and lower consciousnesses — the indi love and good works, and it breathes
viduality (sun) and the personality iis into rest and joy ; and that is eternal
(moon). Enterprising courage (Odys life, just as in our mortal life we breathe
out the air which is in us and breathe in
seus) is said to penetrate deep within fresh air." — RTIYSBBOCK, Ladder of Love.
the soul and ally itself with the R. M. JONES, Mystical Religion, p. 311.
intuition The " " Prayer is good with Fasting and
(Nausicaa). fifty
handmaids in the palace " are the Alms, more than to buy up treasures
higher emotions which form the robe of gold. For Alms delivereth from
death. . . . They that practise mercy
of wisdom which clothes the liberated and justice shall live long." — TOBIT xii
ego on the buddhic plane. 8, 9.
" The Oermanica, — Be as
ODYSSEUS, OLYMPUS, PHAEACIANS. sured, he that helpeth a man to his
own will, helpeth him to the worst that
ALMSGIVING OR CHARITY:— he can. Nothing burneth in hell but
self-will. Therefore it hath been said,
A symbol of the element of universal Put off thine own will, and there will be
love which must always be hi the no more hell. As long as a man is seeking
active truth-goodness (food) which his own good, he doth not yet seek
nourishes and builds up the soul or what is best for him, and he will never
causal-body. find it. For a man's highest good would
" be and is truly this, that he should not
St. Thomas (Aquinas) tells us, with sock himself and his own things, nor
admirable clearness : ' An act can be be hit own end in any respect, either in
derived from Charity in one of two ways. things spiritual or in things natural, but
In the first way, the act is elicited by should seek only the praise and glory of
Charity itself, and such a virtuous act God, and His holy will.' '
He that
requires no other virtue beside Charity, — !mii Hi his soul for my sake shall keep
as in the case of loving the Good, rejoicing it unto life eternal ' (JOHN xii. 25)." —
in it, and mourning over its opposite. W. R. INGE, Paddock Lectures, p. 89.
In the second way, an act proceeds from See CAUSAL-BODY, FOOD FOR SOUL,
Charity in the sense of being commanded
by it : and in this manner, — since
Charity has the full range of and ' com
mands all the virtues, as ordering them TION, WILL.
(each and all) to their ultimate end, —
an act can proceed from Charity whilst ALPHA AND OMEGA:—
nevertheless belonging to any other special A symbol of the Higher Self as
virtue.' " — F. VON HUQEL, Mystical Ele constituting the Soul -process in its
ment, Vol. II. p. 164. entirety.
"The Lord of created beings (Praga-
pati) has declared that alms freely offered
I am the Alpha and the Omega,
and brought by the giver himself may saith the Lord God, which is and which
be accepted even from a sinful man, was and which is to come, the Almighty."
— REV. i. 8.
provided the gift had not been asked for
or promised beforehand." — Lawt of Manu, The manifesting Spirit from the
Supreme, is the outgoing and the
In the Divine scheme of things it incoming of the Divine Life, the
is so arranged and established that present, the past, and the future in
when the lower self, out of love of the Eternal Now.
"Signifies, who is the self-subsisting " And Noah builded an altar unto the
and only subsisting from first principles Lord ; and took of every clean beast,
to ultiraates ; from whom proceed all and of every clean fowl, and offered
things." — SWEDENBORO, Apoc. Jin:, n. 29. burnt offerings on the altar." — GEN.
" What IB it that in the beginning viii. 20.
and the end of existence ? It is Christ. And the individuality is said to
Christ is that in God which has produced "
build an altar," that is, to raise a
man, and seeks full manifestation in
man." —R. J. CAMPBELL, Serm., Apoc. means of reciprocal action between
Vision. it and the Self of which it is the
"To the author of Revelation it is manifest embodiment. And every
not only God the Father, and not only desire and emotion become the means
our Lord Jesus Christ, but the eternal
in man himself that says : ' am Alpha of this offering of the lower self to
and Omega, the beginning and the end, the Higher Self.
the first and the last.' — R. J. CAMPBELL, See BEASTS, BURNT OFFERING, GOD
Serm., The Eternal Self.
" The eternal relates to the past as (smelling), NOAH, SACRIFICE, SAVIOUR.
much as to the future, and abolishes
both. In the eternal, past and future ALTAR OF SACRIFICE :—
are one. If your eternity lies in the
future, it lies also in the past ; you A symbol of a structure of the
belong to the one as much as to the religious consciousness In the highest
other. From the standpoint of eternity part of the lower nature, on which
there is no question of
I shall be ' or the lower desires and aims are
I have been,' but ' am.' " — R. J. offered up to the Supreme Goodness.
CAMPBELL, Serm., Reaping for Eternal " The altar is ' the table of the Lord ' :
See COSMOS (higher), FIRST, A O, whatever was put upon it was the food
of God.' The fire from heaven, emblem
of God's holiness, consumes the offering ;
ALTAR GROUND,— THE EARTH :— and it all ascends as sweet incense before
Him." — A. JUKES, The Law of the Offer-
A symbol of the lower nature
ingt, p. 49.
which serves as a means whereby " There is something sublime, some
the egos are enabled to build up from thing that is not wholly of this world,
It the structure (altar) of their higher in the deed that costs the doer his per
nature. sonal happiness, the surrender of his
" The sacrifice is a mystic union in own gratification in the interest of some
which the sacrificer generates from out thing higher. The world is always ready
of the Vedi (fern.) or altar ground, his to reverence that when it sees it, perhaps
future divine self." — J. EOOELINO, S. B. without quite knowing why ; but more
often than not the essence of the deed
of "E., Vol. XLIII. Intro.
By it (sacrifice) the gods obtained consists in the fact that the world does
this entire earth, . . . therefore the sacri not see it for what it is, but either ignores
ficial ground is called vedi (the altar). it or mistakes it for something else. It
For this reason they say, ' As great as is this principle which lies at the heart
the altar is, so great is the earth
; for
of all the sacrificial systems of all the
by the altar they obtained this entire religions that have ever existed. Human
earth." — Sola. Br&h., I. 2, 6, 7. nature is curiously constituted in this
Through the giving up of the lower respect. It is damnably selfish, and yet
never fails to respond in some degree to
qualities, the higher qualities (the the call for self-immolation. There is
gods) obtained rule over the entire something in us all which makes us want
lower nature : therefore the offered-up to lay ourselves on the altar when any
great crisis demands it, any super-
lower, forms the structure of the
personal ideal has to be served. We
higher. The higher nature is then may not yield to it, but the impulse is
reflected fully in the lower ; and into there ; it is in everybody." — R. J.
the divine Self the lower Self is CAMPBELL, Serm., Life's Great Antinomy.




A symbol of the setting up hi the
mind of a structure of spiritual A symbol of the buddhlc function
Idealism on which the lower qualities in accepting and transmuting the
may be sacrificed for the sake of the offerings of the lower nature.
higher. See BUDDHI, Isis, WISDOM.
ALTAR, FIRE :— latent Soul in which the five planes
A symbol of the Soul in its complete of manifestation are potential to the
and perfect, but latent, condition at new cycle, — these are on the matter
the commencement of the evolu side, — the physical, the astral, the
tionary cycle. It requires to be mental, the buddhic, and the atmic
evolved by the Spirit (Fire) from planes. On the side of Spirit there
within it. are five immortal modes of being,
" That Pragapati who namely, Atma, buddhi, higher manas,
became relaxed
is this very Fire-altar which here is the higher consciousness, and the
built. "-^Soto. Br&h., X. 1, 1, 3.
lower consciousness ; — these build up
The Archetypal Man having become
the immortal Soul within the cycle.
perfected through involution, ceases " And the Fire that is laid down on
to manifest, and becomes the potential the built altar, that is yonder Sun ; —
Soul of the next sub-cycle. that same Agni is indeed raised on the
" Once granted that altar, and that just because Agni has
the real purport
of all sacrificial performances is the restored him (Pragapati)." — Sola. Br&h.,
restoration of the dismembered Lord of VI. 1. 2, 20.
creatures, and the reconstruction of the And the Spirit dawns in the fully-
All, it cannot be denied that of all cere
formed Soul, and is the incarnate
monial observances, the building of the
great Fire-altar was the one most admir Self (sun) which is indeed raised up
ably adapted for this great symbolic in the Soul, for it is a restoration of
purpose." — J. EOOKLINU, 5. B. of E., the Self involved within.
Vol. XLIII. Intro. " In the fire the gods healed him
" Moreover, this
process of transmuta
tion, this rebuilding of the self on higher (Pragapati) by means of oblations ; and
levels will involve the establishment whatever oblation they offered that
became a baked brick and passed into
within the field of consciousness, the him. And because they were produced
making ' central for life,' of those sub
conscious spiritual perceptions which are
from what was offered (ishta), therefore
the primary material of mystical expe they are bricks (ishtaka). — Ibid., VI. 1,
2, 22.
rience. The end and object of this
inward alchemy ' will be the raising Through the purifying and trans
of the whole self to the condition in muting Spirit the higher qualities
which conscious and permanent union healed the Soul by means of the offer
with the Absolute takes place ; and man,
ing up of the desires ; and whatever
ascending to the summit of his manhood,
enters into that greater life for which the higher nature offered up, that
he was made." — E. UNDERBILL, Mysti was transmuted, and it became a
cism, p. 108. spiritual quality which passed into
" But thou, O Lord, shalt abide for
the evolving Soul. And because the
ever ; and thy memorial unto all genera
tions. Thou shalt arise, and have mercy spiritual qualities are transmuted
upon Zion : for it is time to have pity desires therefore they are desirable.
upon her, yea, the set time is come. " On which side is the head of the
For thy servants take pleasure in her brick ?— ' Where he touches it and says
stones, and have pity upon her dust. a prayer,' so say some. . . . Those
So the nations shall fear the name of bricks, doubtless, are Agni's limbs, his
the Lord, and all the kings of the earth joints. . . . But indeed, the fire which
thy glory : for the Lord hath built up is deposited on the pile, that is the head
Zion, he hath appeared in his glory." — of all those bricks."— Ibid., VI. 1, 2, 31.
Ps. cii. 12-16. The aspiration (prayer) of the lower
This refers to the building-up of nature is at the head of the qualities
the soul (Zion), or higher nature,
that are transmuted. Those spiritual
when the higher qualities (servants)
qualities are
" the body of Christ and
are stirring in the lower nature. "
" Now that Pragapati is no other than severally members thereof (1 COK.
the Fire-altar which is here built up, xii. 27). But indeed, the Spirit within
and what five mortal parts there were the Soul, — the indwelling God, — that
of him (viz. the hair on the mouth, the is the head of all the higher qualities.
akin, the flesh, the bone, and the marrow), " For the perfecting of the saints,
they are these layers of earth ; and those unto the work of ministering, unto the
which were immortal (viz. the mind, the building up of the body of Christ." —
voice, the vital air, the eye, and the ear) EPH. iv. 12.
they are these layers of bricks." — Sato. " Think of a spiritual altar on which
Br&h., X. 1, 3, 4-5. Christ is being offered unceasingly for
The Archetypal Man becomes the the life of the world, for the atonement,
or making-one of man and God. That AMA-TERASU, OR TENSHODAI-
one spiritual altar has a possible mani JIN, THE SUN-GODDESS :—
festation in every human soul. It is
there that Christ is being offered for the A symbol of Wisdom, the principle
doing away of sin and the uplifting of of buddhi. The same as the " Holy
our poor sunken race to its eternal Spirit " of the West.
home. No sharp line of division can be " The Sun-Goddess was bom from the
rightly drawn between the sacrifice of
Christ for man. and the sacrifice of washing of Izanagi's left eye, and the
Christ in man. It is indeed Christ who Moon-god from that of his right, while
a third deity, named Susa-no-wo, was
saves, but that is how he does it ; in
generated from the %vashing of his nose.
all outpouring of human love, human
lelf-devotion, human effort and struggle To the Sun-Goddess Izanagi gave charge
in the service of the true and the good,
of the ' Plain of High Heaven,' and to
the Moon-god was allotted the realm of
Christ is being offered on the spiritual
altar, and the day of his final triumph
night. Susa-no-wo was at first appointed
is coming ever nearer." — R. J
Serm., The Souls under the Altar.
CAMPBELL, to rule the sea." — W. G. ASTON, Shinto,
p. 95.
See AQNI, ABC. MAN, ASHADHA, The Divine Will purifies the Indi
ASHES, BRICKS, DHBUVA, DISMEMBER viduality (left eye) and makes mani
MENT, DUBVA, DVIYAOUS, GARHA- fest the Buddhic nature. He purifies
PATYA, GODDESS, GOLD MAN, LIMBS, the Personality (right eye — Moon-
god), and also the Desire-nature
MEMBERS, (Susa-no-wo). The Buddhic principle
PRAOAPATI (relaxed),
PRIEST (altar), RAVANA, SACRIFICE, operates on the buddhic plane (High
Heaven). The Personality organises
SEASONS (five), STONE (building),
the underworld (night). The Desire-
MUTATION, ZION. nature rules on the astral plane (the
" Ama-terasu being offended with Susa-
AMAKHIU :— no-wo went away and concealed herself
See APOSTLES (twelve). in the Cave of Ameno Tuaya, closing the
entrance with a large piece of rock.
AMALTHEA, THE GOAT WHO From this time the country was dark
SUCKLED ZEUS:— all over, and given up to the noise and
disturbances of all sorts of inferior
A symbol of the buddhlc nature gods." — Nihongi.
which brings up the nascent in Wisdom's influence on the lower
dwelling Self by means of the trans by Desire,
nature being frustrated
mutation of the desires, symbolised
she ceased from direct action in the
by their being raised to become
" stars of heaven,"— higher qualities. soul, and retired into the inner being
Desire (goat) is a means of growth. or Divine realm which is concealed
See BUDDHI, GOAT, STARS, TRANS from the lower nature by spiritual
" Fall " having
MUTATION, ZEUS. law. (That is, — the
taken place, the Desire -nature rules
AMARAVATI :— the soul, and the direct vibrations
A symbol of the planes of atma- from buddhi (Eden) cease.) After
buddhl. this event, the lower nature was bereft
" The city of Indra is called Amar&vati of the light of Truth, and immersed
or Rome of the Immortals." — GRIFFITH, in the darkness of ignorance. The
The Ramayan. Vol. I. p. 36. soul was given over to the turmoil
Devotion to the Highest (Indra) and conflict of instincts, desires,
establishes the spiritual qualities (Im opinions and feelings.
" Ama-terasu slightly opening the Cave
mortals) on the higher planes of
manifestation. door, asked, ' Why has Usumi danced,
" On the top of mount Meru lies the and why do the Gods laugh T
replied, I dance, and they laugh because '
city of Amaravati, wherein the gods
dwell ; and beneath Meru lies Irftvati, there is an honourable deity here
the city of the Asuras : between these (pointing to the'
mirror) 'who surpasses
two lies the earth." — SAYANA, S B. oj E., you in glory ; and as she said this,
Vol. XII. p. 110. the mirror was pushed forward, reflecting
AXBOBDJ, ARCHED, ASURAS, her own radiant loveliness, and her
surprise was greater even than before.
CITY or GOD, JERUSALEM, KAPLLA, As she peeped out of the door to look
OLYMPUS. around, the Strong God pulled the rock
door open and drew the bright Goddess The higher emotions which center
forth."— Ibid. against the desire-mental qualitie
This refers to the end of the cycle
arise upon the buddhic plane as
when the consciousness rises to the
result of aspiration from below, ar
buddhic plane. It was requisite that are contiguous to the " river of life
the emotions (Usume) should be raised
They are above the mental qualitu
and the ideals be attained (Gods and are co-ordinated by Wisdoi
laugh). Perfection of the lower nature
At one period of the cycle (yes
being at last realised, there was to
they become allied with the higli
be found in the causal-body (mirror) mental faculties, and this allian
a reflection of the Wisdom-nature
brings into activity many qualiti
more glorious in so far as it signifies
buddhic and mental.
Victory, — the end of strenuous effort.
The perfected lower nature disappears
in the Higher, for they are alike, and AMBAS (SCRIPTURES):—
joy ineffable fills the soul. As Wisdom A symbol of the teachings of 1
(peeping out) becomes manifest in Spirit of Truth from the budd
the evolved consciousness, the Divine plane ; that is, the Divinely implan
Will (Strong God) makes the spiritual inner meanings underlying the ou
expressions of all the world-scr
mind its fitting vehicle in the exalted
tures and sacred myths.
"The above episode is the kernel of
the mythical lore of Japan. Belonging KAY AN, REVELATION, SCRIPTURES.
to the class of light and darkness myths, AMBAYAS RIVERS :—
it professes to give the origin of some
of the principal ceremonies of the Shinto A symbol of the channels of wlsd
religion. . . . Modern Shinto explains In the soul, leading from the Fount
the darkness produced by the Sun- of Truth or the Supreme Realii;
Goddess's retirement as emblematic of See CHANNELS, EDEN RIVER, Rivi
the darkness of sin. The renewal of light
typifies repentance. Of course this was
far from the thoughts of the original AMBAYAV1S (UNDERSTAND-
myth-makers." — W. G. ASTON, Shinto,
pp. 101, 102. ING) :—
Nevertheless, modern Shinto is right A symbol of the spiritual vi
awakened in the soul, which re<
in this. A shallow Mythology destroys
nises the inner meanings of the sa<
religion and reduces the sacred writings scriptures ; for the meanings
to foolishness. already engraven on the secret ta
See BUDDHI, CAVE, DANCE, DARK of the heart.
NESS, EYES, HIDING PLACE, INSIGNIA, " In the same Kingdom of Cliri-
IZANAGI, LAUGHTER (gods), MAST, things are inward and spiritual ; am
METZTLI, MIRROR, MITEGURA, MOON, true religion of Christ is written ii
NIGHT, NINIGI, RETURN, SEA, SUSA- soul and spirit of man by the Spii
God ; and the believer is the only
NOWO, UKEMOCHI, UZUME, WOODEN in which God Himself writes His
PALACE. Testament" (William Dell). — R.
JONES, Mystical Religion, p. 493.
addition to reason man. 1
A symbol of a process of awaken- certain faculty by which he can v
ment. stand hidden mysteries. It is calli
Shams-i-Tabrizi the ' eye of the •
AMAZONS :— which is constant in its desire for
A symbol of the higher emotions, — and by Jelalu'd-din the inward f
This idea is not peculiar to Sufi
the buddhic, — which oppose the was held by other mystics." — VATJ
desires. Hours with the Mystics, Vol. I. p. If
"A mythical race of warlike females, See GOSPEL, INSPIRATION, KI
are said to have come from the Caucasus, PEN, REVELATION, SACRED
and to have settled in the country about
the river Thennoden. Their country UPANISHAD, VEDA, WORD.
was inhabited only by the Amazons,
who were governed by a queen : but in
order to propagate their race, they met
once a year the Gargarians in Mount A symbol of Truth, Wisdom
Caucasus." — Smith's Class. Diet. Love, which are the attributes
Immortal, and are the spiritual relation to the lower planes, and
nourishment of the higher qualities illusion and error shall no longer be
(gods) In the soul of man. expressed within it.
See BUTTEB, CHURNING, FOOD, " The half-mythical country in the
HONEY, SACRAMENTAL CAKES, /AHA- South was known to the Egyptians as
MAYA OH.. the land of the Gods.'" — Ibid., p. 134.
" Nubia," therefore, is a
AMEN, OR AMON (THE HIDDEN of the Buddhic, or Wisdom plane ;
ONE) :— Upper Egypt, of the higher mind
A symbol of the Higher Self In plane ; Lower Egypt of the lower
carnate on the lower planes of the mind plane. The " great sea " is the
" As Amen-Ra he astral plane. In evolution the " Son "
was worshipped as is than the
' necessarily greater
the supreme King of the Gods,' a creator " father "
and soul of the universe, inscrutable and ; so Son-of-mind is greater
eternal. He is usually figured in human than mind.
form, with two long upright plumes The " wicked " are the bad qualities
rising above his head, holding a sceptre which cannot be expressed (mouths)
and the symbol of life. The ram was
sacred to him, and in this animal he was in the higher nature.
believed to be incarnate." — Non-classical
" Look not abroad for the blessings
Mythology, p. 0. of Christ. His reign and chief blessings
The incarnate Self is symbolised are within you. The human soul is his
" Lamb kingdom. There he gains his victories,
by the ram of sacrifice, — the
there rears his temples, there lavishes his
of God." treasures. His noblest monument is a
See AjTT-RA1, CROWN (sekhet), DEITY mind redeemed from iniquity, brought
(bidden), MUT, PLUMES, SCEPTRE. back and devoted to God, forming itself
after the perfection of the Saviour." —
AMENI, THE SON OF MAN :— W. E. CHANNINO, Works, Vol. II. p. 204.
One like unto a Son of Man
A symbol of the Higher Self born i. 13). "I saw in the night visions,
In the Soul. and, behold, one like unto a son of man
" An Egyptian poet in the reign of came with the clouds of heaven, and
Thothmes III
had said : — A king shall came to the Ancient of days and they
brought him near before him. And there
come from the South, Ameni, the Truth-
declaring, by name. He shall be the was given him dominion, and glory, and
a kingdom, that all people, nations and
son of a Woman of Nubia, and will be
bom in [the south]. . . . He shall languages should serve him ; his do
assume the crown of Upper Egypt, and
minion is an everlasting dominion, which
lift up the red crown of the North. He shall not pass away, and his kingdom
shall unite the double crown. The people that | which shall not be destroyed." —
of the age of the Son-of-man shall rejoice
DAN. vii. 13, 14.
and establish his name for all eternity.
"There is very little doubt but that
the imagery of the book of Daniel has
He shall be removed far from evil, and
the wicked shall humble their mouths for inspired to a great extent that of the
fear of him." — Papyrus 1116, St. Peters author of Revelation. The governing
burg. idea is the same in both, namely, that
" The words ' son of man ' are a literal at the heart of the universe there is
translation of the original si-n-sa." — enthroned a being, a principle, a divine
SAYCE, Gifford Lectures, p. 248. intelligence and power, so closely akin
to ourselves that it (or rather he) might
The Christ shall appear from within, be said to wear the likeness of our
and shall declare the Truth and the humanity. It is remarkable how this
Right. He shall be born of Wisdom conception rose and grew both in later
on the higher mental plane. He shall Judaism and in Greek thought till it
reached its culmination in Christianity.
be ruler of the upper planes, and raise . . . This assertion of the cosmic signifi
up through love the lower self. He cance of Christ is of the greatest value
shall triumphantly unite the higher and importance to religion. It is nothing
and lower natures in the soul. The less than the revelation that that which
has produced the world of worlds, that
qualities (virtues) of the evolutionary which has both created and redeemed
period of the Divine Son-of-mind shall us, that which is our source and our
be transmuted, and his differentia goal, has a nature like our own — nay
tion, or upward rise of consciousness, more, is in a sense verily and undeniably
Man. This idea did not come into the
shall be established for ever. The world with Christianity, it was here
Soul shall then be exalted above all before it ; it has received its highest
development in Christianity, but one is The soul comes to the state which
glad to know that spiritually minded signifies a sense of infinite rest and
people had felt it to be a necessity of
religious belief." — R. J. CAMPBELL, Serm., serenity, — which is comparable to the
The Eternal Man. rhythm of the Great Breath which is
See ABC. MAN, BIRTH OF JESUS, perfectly harmonious and complete.
(Egyptian), EGYPT (higher and lower),
AND LOWER NATURES, JESUS (son A symbol of negation ; — that Into
of man), KINO (great), MAN (bad), which the lower illusion will finally
NAME, NUBIA, SEA, SON OF MAN, descend, and by which it 'will be
SOUL (middle), SOUTH, WICKEDNESS, swallowed.


A symbol of a state of consciousness A symbol of greed, or acquisitive
on the buddhlc plane which is the ness, as a ruler of the lower nature.
plane of the first division of the
Western Tuat, and of the corre
sponding division of the Eastern
Tuat ; that is, the first and the last AMSHASPANDS OR AMESHA-
portions of the cycle of life.
" Beginning of the opening of Amenti BENEFACTORS :—
(that is the Wept, and hence the Under A symbol of high Intelligences or
world) of the limit of the gathered Devas, which are modes of mani
darkness" (Book, Am-Titat). — WIEDK- festation of the Divine nature. They
MANN, /.'•'. of Egyptians, p. 85.
" The gods of this Court are the Ideals of Truth and Righteous
(first' division
of the Tuat) say unto R&, O great ness, which enlist the veneration of
Qod, . . . the portals of the secret the soul. They are the b ringers of
Aim-iit. are thrown open before thee, " glad tidings," and so- serve to
the doors of Nut the great are thrown evolve the Inner capacities which are
wide open, illumine thou the darkness of inherent within the soul. The six
night. — BUDGE, Egypt. Heaven and Hell,
Vol. I. p. 19.
Amshaspands are faintly described
" Life to thee, O governor of Amentet, as, — (1) Glorious Achievement, (2)
Osiris, who art over the beings of Amen Inspiration, (3) Wisdom, (4) Intellect,
tet." — Ibid., p. 276. (5) Emotion, and (6) Love.
" O Ra of the beautiful Ament." —
" God works from within outwards ;
Ibid., p. 86.
" Isis of Amentet." — /'-.•-/.. p. 86. for God's kingdom is within, being
interior, invisible, mystic, spiritual. And
See APES (nine), ARIES, BUDDHIC God's Spirits, the Spirits of the Invisible
PLANE, HEAVEN, MOUNTAIN, PISCES, Light, are Seven :— the spirit of wisdom,
SI-OSIRI, TAURUS, TUAT. the spirit of understanding, the spirit
of counsel, the spirit of power, the spirit
AMERDAD, KING OF VEGETA of knowledge, the spirit of righteousness,
TION :— and the spirit of divine awfulness. These
A symbol of the principle of growth are the Powers, or Elohim, of God. They
are co-equal and co-eternal. Each haa
of forms on the astral plane, and in itself the nature of the whole. Each
concerned with the development of is a perfect entity. Of them all is the
the instincts, feelings and desires. whole of God's substance pervaded. And
See ASTRAL PLANE, SHELTER, WOOD. in their individual manifestations they
are the Gods." — The Perfect Way, p. 64.
The seven Amshaspands, who are
SPLENDOUR) :— most assuredly our Archangels, designate
A symbol of contemplation of the also the personifications of the Divine
Supreme and repose upon the Infinite, Virtues." — BURNOUF, Comtn. on Yaahna,
when the consciousness is exalted to
the buddhic plane.
He (man) approaches the couch
Amitaugas : that is prana (breath, DEVAS, GODS, GUARDIANS, MESSEN
speech)." — Kaush. Upanithad, I. 2. GERS, VOHUMANO.
A symbol of the germs of the MELANTIAN NECKS.
Divine life evolving in the lower
qualities and resisting evil influences. ANAURUS RIVER:—
The higher nature of the soul. A symbol of the mentality which
Set PABTICULAR AMULETS. separates the lower nature from the
higher. It stands for limitation and
AMYCUS, KING OF BEBRYCIA :— definition in mental forms of In
A symbol of the illusion of self- tellection.
dependence and trust in the Higher See GJOLL BIVEB, JASON, SANDAL.
as if separate from the ego. ANCESTORS, OR PROGENI
" The Argo next touched at Bebrycio, TORS :—
where Amyous reigned. Every stranger
who arrived in this country was forced
A symbol of preceding states of the
by Amycus to engage him at the cestus. soul, from which the present state is
He therefore challenged the Argonauts, derived.
and Polydeukes engaged and killed him."
— A rgonnut ir. Expedition. •
The soul
arrived at a state of ANCEUS, THE PILOT :—
confidence, and here it is that trust A symbol of the buddhlc conscious
in the Higher and self-dependence are ness which becomes the director of
both enthroned. Having arrived at the evolution of the soul.
this state, all the qualities were forced See ABQO, LYCUS.
to test their power to rise higher.
The encounter resulted in the Son of
God overcoming the illusion of self in A symbol of the attachment of the
lower self to the Higher Self, through
the forms mentioned. (Argonauts).
the growth of the higher qualities.
" Your only freedom is in intercourse
with Christ. Bind your soul to His, and
AN AGAMIN :— it must rise with Him into His liberty."
— PHILLIPS BROOKS, Mystery of Iniquity,
A symbol of the third initiation of p. 183.
the personality, implying attainment
" The
promise (of salvation) is like a
by the soul of a resolve to go through mighty cable, that is fastened by one
to the bitter end of experience and end to a ship, and by the other to the
finish the course. In the Gospel anchor : the soul is the ship where
faith is, and to which the hither end
Drama it is the equivalent of the
(nearest end) of this cable is fastened ;
three years' ministry of Jesus which but hope is the anchor that is at the
ushers in the fourth initiation at the other end of this cable, and which en-
Crucifixion (the Arhat), when the tereth into that within- the veil."—
lower nature is discarded and libera J. BUNYAN, Israel's Hope.
tion is effected. See DELUGE, HIGHEB AND LOWER


ISLAND :— A symbol of the soul which under
A symbol of the soul suffused in goes many acts of self-discipline, and
Truth, implying its salvation. withdraws attention from the objects
Apollo taking his stand
on the rocks of sense.
called Melantiaii Necks, shot an arrow See ABHATS, ASCETICS, ASBAMAS,
into the sea : the arrow flashed a vivid BRAHMACABIN, HEBMIT, MONK,
light, and the Argonauts beheld an OBDEBS, SANNYASINS, SNATIKA,
island which they named Anaphe." —
Argonautic Expedition. STUDENT.
The Higher Self taking his stand ANDREW, THE DISCIPLE :—
on the sense of truth and duty, sends
A symbol of the subjective astral
forth a ray of Itself which illumines self which builds up and adapts the
the whole nature. And so the quali astral nature to ordinary require
ties behold a way of escaping danger. ments, and is the directive agency
This experience being illuminating, it which has charge of the senses in
may be called salvation. their ordinary practical capacity, and
is also controller of the sympathetic See ALBORDJ, FOUNTAIN, KHORDAD,
nervous system . As a symbol of one VOURUKASHA, WATER.
of the four elements or planes
"Andrew" signifies Water (astral). ANGELS :—
" One of the two that heard John
apeak, and followed him, was Andrew,
A symbol of spiritual influences
Simon Peter's brother." — -JOHN i. 40. able to minister to the aspirations of
The subjective astral self is influ the soul. They are messengers of
the inner light to arouse the higher
enced by the moral nature (John)
faculties. There are many intelli
and also by the spiritual (Jesus).
gences who point the way to Truth,
The astral self (Andrew) is allied with and are a means of aiding the soul's
the lower mind (Peter). evolution.
See ASTRAL, JOHN BAPTIST, " And of the angels he saith. Who
maketh his angels winds, and his ministers
VAISYA, VESTURES, WATER (lower). a flame of fire." — 11I.H. i. 8.
" Winds " and " fire " indicate that
CEPHEUS AND CASSIOPEA :— the angels higher mental
and buddhic planes.
A symbol of the emotion-nature "The ' Kether Malkhuth says of the
produced by the astral and buddhic angels : Some of them sheets of flames,
principles. and some of them breathing winds, some
" Andromeda, the Soul, the better of them composed of fire and water,
some Seraphim and some Cherubim." —
part of Man, is on the point of being
devoured outright by the baleful dragon I. Qabbalah, p. 192.
" And
there were shepherds in the
of Negation, the agent of the lower
nature, and the ravager of all the hopes same country abiding in the field, and
of mankind. Her name — identical with keeping watch by night over their flock.
the terms in which is described the first And an angel of the Lord stood by
Woman of Hebrew story — indicates her them, and the glory of the Lord shone
as the helpmeet and ruler of man ; her round about them : and they were sore
parentage denotes the origin of the Soul afraid." — LIKK ii. 8, 9.
from the astral Fire or ^-Ether, signified And there were in this pure and
by the land of ./Ethopis (the kingdom peaceful condition of the soul, simple
of Cepheus) ; the brazen fetters with
qualities attracted to virtue instinc
which she is bound to the rock typify
the present bondage of the Divine in tively, and co-ordinating in a sub
man to his material part ; and her jective state (night), the virtues and
redemption, espousal, and exaltation by living truths possessed by them.
the hero Perseus, prefigure the final and
And a messenger from the Spirit, — a
crowning achievement of the Son of
God, who is no other than the Spiritual sweet influence which put them in
Manhood, fortified and sustained by touch with the Highest, — vibrated
Wisdom (Athena) and Thought within them, and, as it were, startled
(Hermes)." — The Perfect Way, p. Ixv. them in their quietude.
See CUSH, EVE, GIHON, PANDORA, " As God is everywhere, so also the
PERSEPHONE, PERSEUS, WOMAN. angels are everywhere ; but each one
in its own principle, and in its own
ANDUISUR FOUNTAIN:— property, or (if you had rather) in it*
A symbol of Truth flowing from own place. The same Essence of God,
which is as a Place to Spirits, is confessed
the eternal Source of Life and Reality.
" Khordad was chief of the seasons, to be everywhere ; but the appropriation
or participation hereof is different to
years, months, and days, and also pro everyone, according as each hath at
tector of the Water which flowed from tracted it magically in the earnestness
the fountain Anduisur, on Albordj."— of Will. The same Divine Essence which
System of Zoroaster. CLARKE, Ten Bel. is with the Angels of God above is with
" Khordad " is a symbol of Time, us also below. And the same Divine
and under the aspect of a ruling Nature which is with us is likewise with
them ; but after different manners and
condition of manifestation, it becomes in different degrees communicated and
the elucidator of Truth in those participated." — J. BEHMBN, The Super-
terms which are reflected in cycles, sensual Life, pp. 94-5.
" By angel in the Word is everywhere
succession, duration and evolution.
The fount
" Anduisur " signifies understood the angelic heaven, and in a
supreme sense the Lord himself. . . .
eternal Truth from the summit of Sending by his angel, signifies the things
attainment (Albordj). which are revealed from the Lord through
heaven to those who are in the good of See AABON, CLEANSING, JEALOUS
life." — SWIDENBORG, Apor. Rev., n. 4. OOD, MOSES, SI-LF (lower), SLAUOHTEB,
" Eichorn in regard to the many
apparitions of angels, refers the super VULTURE, WRATH OF GOD.
natural to the figurative, in which, for
example, a happy accident is called a
protecting angel ; a joyous thought, the MAINYUSH :—
salutation of an angel ; and a peaceful A symbol of the evil power in the
state of mind, a comforting angel." — desire-mind, or the Illusory principle
D. F. STRAUSS, Life of Jesus, p. 18.
" God's Ideas, like God, are real of the lower mind, which creates
beings, Divine Personages, that is, Gods.
Put forth by, and in a sense divided "Thereupon came Angra-mainyu, he
from, God, in order to accomplish God's created the serpent in the river, and
purposes, these become messengers of winter the work of the daevas." — Ven-
God, that is, Angels." — ANNA KINOSFOBD, didad, I. 2. S.B. of S.
The Perfect Way, p. 213. This refers to the time when the
" No angels come to us ! No celestial
mind distinguishes between good and
voices speak to us ! Oh ! believe it not.
Every deep impression of the rightness evil. The " serpent " signifies the
of an action, every keen conviction of subtle nature of that which first
a truth, every inward cry for light and ensnares, but which ultimately proves
impulse onwards, are messengers, voices to be the means of enlightening the
of God."— -STOPFOBD A. BROOKE, Senn.,
Angelic Life, etc. Self. The power of evil, or the
See AMSHASPANDS, APSABAS, ABCH- illusory lower self, fashions " winter "
ANOELS, BlKD'8 KEST, BlRTH OF JESUS, or that which is the obverse of the
COLCHIANS, DAEMONS, DEVAS, GAND- fruitful principle above.
SEBPENT (mighty), SEBPENT (water),
Symbolic of a relative and false
conception which arises from the ANHAT AND TEHAR OR TANIS :—
fear and bate of the lower nature Symbolic of a condition of soul in
directed against the Higher which It possession of pure knowledge.
does not understand. It is the feeling
engendered in the lower self that the ANIMALS, TAMED AND WILD:—
Higher Self is an enemy. The Higher A symbol of the desires, passions
nature wears a forbidding aspect to and appetites, both disciplined and
the self-seeking personality. This is undisciplined. They are of the astral
reflected in the semblance of Divine plane, and pertain to animal-man of
wrath. the lunar-pitrl development.
I did neither eat bread nor
(Moses) " Thus in the living soul shall there
drink water, because of all your sin
which ye sinned, in doing that which be good beasts in gentleness of action,
. . . and good cattle, . . . and good
was evil in the sight of the Lord, to
provoke him to anger. I
For was afraid serpents, not destructive to do hurt, but
wise to take heed." — AUGUSTINE, Con
of the anger and hot displeasure, where
with the Lord was wroth against you to fessions, p. 377.
destroy you. But the Lord hearkened "The animal nature, the fighting
unto me that time also. And the Lord nature, even the ape and tiger qualities,
was very angry with Aaron to have have their use as the sheathing of the
destroyed him : and I prayed for Aaron divine humanity that is to be ; they
also the same time." — DEUT. ix. 18-20. have to be transcended, but never wholly
destroyed." — B. J. CAMPBELL, Senn.,
The rational and ethical nature has Coming to the True Self.
been unable, in this backward state " If the animal in us is not subject to
of soul, to partake of goodness and the mind, it is because the mind or man
truth, because the lower mind has is not subject to the Lord." — A. JUKES,
Types of Genesis, p. 125.
been so full of the activities of desire " In the Levitical Law, the inferior
and sensation. The conscience, never animals were made by God to be symbols
theless, has been stirred and there is to man of his own vicious propensities,
hope of progression. The spiritual and so became instruments of moral and
spiritual teaching to His people." —
mind (Aaron) was obscured, but the WOBDSWOBTH, Bible, Job, p. 96.
moral nature became a means for its " A twice-born man who, knowing the
revival. true meaning of the Veda, slays an
animal for (sacrifice), causes both himself ANNU (HELIOPOLIS) :—
and the animal to enter a most blessed
state." — Manu, V. 42.
A symbol of the higher planes,
atma, buddhi, and higher manas.
An individuality who realises the " The
truth of the Divine scheme, offers up great house of the Aged One
(R&) who dwelleth in Annu." — BUDGE,
his desire -nature, and by so doing Book of the Dead, p. 41.
attains a state of bliss, while the The "Temple of the Soul" (great
desire-nature itself is transmuted to house) is the inner sanctuary of the
the buddhic plane. Eternal Spirit whose abode is on the
See APE, BEASTS, CATTLE, CREA- higher planes of the soul.
DOMESTICATED :— A symbol of the endowment of the
Symbolic of the disciplining of the soul with Divine Love, arousing sym
lower emotions and qualities, in such pathy with all beings.
a way as to make them of use to the " Thou prepares! a table before me in
progress of the soul. the presence of mine enemies : Thou hast
" K 11h -ho anointed my head with oil ; my cup
recommended pastoral em
ployments and the rearing of domesti runneth over." — Ps. xxiii. 5.
cated animals." — KIDD, China, p. 103. The Self hath prepared for the ego
The Logos (Fuh-he) arranged that the " fruits of the Spirit " on the
the intelligence should be awakened higher planes, to be the food of the
through the activity of the desires, soul ; and the desires (enemies) have
and the need that would arise for been transmuted to this end. The
their restraint and regulation (animals Divine love has been bestowed upon
domesticated). This refers to the the aspiring mind, and Wisdom has
dawn of mind when related with the filled the understanding.
desires (pastoral life), and the com See CHRISTOS, CUP, HEAD, LAYING
mencement of the cultivation and ON OF HANDS, OIL, OINTMENT, TABLE.
utilising of the lower faculties to aid
development of the higher nature of
the soul.
" Want, instinct, curiosity, with all A symbol of the astro- physical
the mental activity excited and quick body with its mechanism of sensation
ened by them, the association of ideas, and action, which opens the pathway
reflection, deliberate volition, have of the soul's development, life after
gathered, carved, polished, embellished life.
the materials, adapting the occupant to " The god Anpu, who dwelleth in the
the dwelling and the dwelling to the
city of the embalmment, the governor
occupant." — A. LEFEVRE, Philosophy, of the divine house, placeth his two
p. 649.
hands upon the lord of life of Nebseni,
See AOBICULTUBE, CULTIVATING, . . . and he furnisheth him with the
FUH-HE, GEOBQE, MITHBA (bull), things which belong to him. ' Homage
PASTOBAL. to thee, O happy one, divine lord (Osiris
Nebseni) . . . i'tnh Seker hath bound
ANNA, THE PROPHETESS :— thee up, Anpu hath exalted thee, and Shu
hath caused thee to be lifted up, . . .
A symbol of asubjective mental
Thy brow is in the protection of Anpu."
condition, or type analogous to many — BUDOK, Book Dead, Ch. CLIu,
of the
souls patiently awaiting the coming p. 607.
of the Christ. The physical body equipped with
See SIMEON. its powers, is at the service of the
ANNAS, THE PRIEST :— personality whose need is purification
A symbol of a mental in the interest of the causal-body
state domi
nated by conventional ideas which (divine house). The physical activi
grow into sectarianism and profes ties, active and passive, ace to sub
sional systems of religious obser serve the Divine life within the soul,
vances. and be the means of bringing expe
See CAIAPHAS, HIGH PBIEST (lower), rience to the ego, which shall lead to
PRIESTS AND ELDERS. the acquirement of spiritual capacities.
The Spirit has been involved in the of earth. Those which are of a brownish-
lower nature by the will of the yellow colour are an image of the atmo
sphere."— iSoto. Brdh., 111. 2, 1, 3.
Supreme, and in the life of the The " black antelope " itself is the
physical human body, the evolution
potential (black) soul after involution
of the Spirit commences, for the
of all qualities : the skin is its surface
Divine Will draws it forth. The of evolution whereon it displays ita
truth -acquiring faculty is dependent
qualities (colours) of three orders, —
upon the physical lives.
higher (sky), lower (earth) and mental
(air), or buddhic, astral, and mental
qualities (three worlds).
SBKER, SHU. " The sacrificer spreads it on the
ground with the hairy side upwards, and
AN-RUT-F DISTRICT:— with its neck-part turned to the west,
A symbol of the higher nature with the text :— ' The skin of Aditi art
newly evolved in the soul. thou ! May Aditi acknowledge thee I ' —
" Thou great and mighty Prince (Osiris), For Aditi is this earth, and whatever
is on her, that serves as a skin to her. . . .
dweller in An-rut-f, lord of eternity and Thereby he establishes a mutual under
creator of everlastingness (Litany to standing between her and the black
Osiris)." — BUDOE, Book of the Dead, antelope skin." — Sola. Dr&h., I. 1, 4, 5.
Ch. XV. The Self commences to manifest in
The Higher Self (Osiris) abides in
the new cycle of evolution, and
the soul's higher nature.
" A truce for six days and six nights arranges that the purified emotions
then followed, and Horus had rest, while (neck) shall progress towards buddhi
Isis made use of her words of power to (west). The externalising of the quali
keep away Set from the district called ties in space (Aditi), or the evolution
' " — Legend
An-rut-f.' of the Winged Sun- of them from matter (earth), is the
disk. WnsDEMAN, Religion, etc.
And now there intervenes a period process whereby the soul is enabled
of relative inaction proceeding up to to grow. For which purpose there is
an anti-climax, while no longer the established in the mind a discrimina
centrifugal energy (Horus) is in the ting faculty which adjudicates between
ascendancy : for the centripetal force nature and the soul.
(Isis) is substituted, so that, instead
of being driven, the soul is /-:•' onwards, HAIR, NECK, PHINEUS, SKIN, SKY.
— the word of Wisdom being substi
tuted for the act of Power. The
" woman " corresponds to the ability Symbols of the Divine Mind and
the Soul or Buddhic function, in
of answering to the higher rates of relation to human development.
vibration from within, which gives the " The Valentinians maintain that the
feminine intuition. The " district " twelve apostles were a type of that
stands for the function of the so- group of twelve ./Eons which Anthropos
symbolised feminine principle of in in conjunction with Ecclesia produced."
— IHEN.SUS, Against Heresies, Bk. II.,
tuition in keeping ignorance and evil
Ch. 21.
(which are one and the same illusion) The relationship of the twelve
from the newly awakened higher
disciplined qualities with the twelve
stages of the cycle of life, is to be seen
when we recognise the close corre
spondence that obtains between the
ANTELOPE, SKIN OF BLACK :— greater cosmic cycle and the lesser
A symbol of the soul in its aspect individual cycle — between the macro-
of a manifesting surface for the cosmic and the microcosmic processes.
presentation of the higher and lower Each is typical of the other, or rather,
qualities. the lesser indicates the greater ; so
" If there be only one (black antelope that it will be seen that the individual
skin), then it is an image of these three epitomises, as it were, the entire
worlds. Those hairs which are white manifested life -experience of the Logos.
are an image of the sky ; those which
are black are an image of this earth ;—
In each aoul there are the twelve
" " more or less developed,
or conversely, black of sky, and white apostles
and these disciplined qualities are to endow with life all the atoms and
become more and more purified, and beings of the lower nature, which
are to teach the lower qualities and manifest first, — prior to spiritual
lead them upward to the Light. qualities. The first to manifest in
See JEoitB (twelve), APOSTLES the cycle of evolution is the lower
(twelve), FATE-SPHERE, CHURCH, nature (earth).
A symbol of the manifest God, —
A symbol of the adversary of the
an aspect of the One Life extending
Higher Self, which Is the lower through the universe, visible and
principle or the desire-mental nature. invisible.
" Hereby know ye the Spirit of God : " A mighty king is Anu, the first born
every spirit which confesseth that Jesus of the gods." —SAYCE, Rel. of Anc. Babyl.,
Christ is come in the flesh is of God :
p. 483.
and every spirit which confesseth not
Jesus is not of God : and this is the The Logos or Higher Self appears
spirit of the antichrist, whereof ye have first upon the highest plane, and
heard that it cometh ; and now it is in thence upon the buddhic plane.
the world already." — 1 JOHN iv. 2, 3. NECK, PERSONALITY, SKY,
Hereby know ye the Spirit of SOUTH WIND.
Love and Truth : every impulse
which is in harmony with Jesus ANUBIS, SON OF OSIRIS AND
Christ now born in our lower nature NEPTHYS :—
" of God " : and every A symbol of the physical body as
(flesh) is
impulse which annulleth Jesus in us, the most outward vehicle of the soul ;
is " not of God," and this is the anti
the product of Divine energy and
matter on the physical plane (Nep-
christ which is the impulse of the
desire-mind in opposition to the in " Isis found the child and bred it ;
dwelling Jesus. The antagonist of
so that in process of time it became her
righteousness and truth is in our constant guard and attendant, and from
mental condition (world), but greater hence obtained the name of Anubia,
is he (Jesus Christ) that is in you being thought to watch and guard the
" Gods, as dogs do mankind." — PLUTARCH,
than he that is in the world Isis and Osins, § 14.
(verse 4), for he that is of the lower Wisdom (buddhi) takes charge of
nature is Antichrist. the physical body and tends it, and
" St. John is not speculating on ulti
mate existences ; he is dealing with
assumes direction of its evolution
active powers ; and from this point of while it guards the Divine nature
view the power of evil has its place in within. In this way a perfect reci
his system. As Christ is the principle procity is established between the
of truth, so the devil is the principle of
error. He remains as the an ti -Christ, higher and lower planes, through the
though all his attendant demons have actions and re-actions of the physical
vanished in this Gospel. The devil is vehicle which thus becomes the con
'/• facto ruler of this world, which as his
stant attendant and nurturer of the
domain is contrary to God." — W. R.
INOE, Camb. Biblical Essays, p. 272. Ideals (gods), or higher activities
See ADVERSARY, AIIKIMAN, COUN within the soul.
" According to Egyptian belief Anubia
was a special patron of the dead, guarding
them and superintending their embalm
ANTS :— ment, he or Thoth being their guide into
A symbol of the monads of life the next world, and leading them by
and form. the hand into the Hall of Judgment.
" Ye divine ants— for it was they that — WIEDEMANN, Rel. of Anc. Egyptians,
p. 230.
produced this (ant-hill), — the first-born
" Anubis who is at the head of the
of the world,' — the first-born of the divine hall and who dwelleth upon his
world, doubtless, is this earth." — Sola.
mountain, the lord of Ta-tchesert, saith :—
Brdh., XIV. 1, 2, 10.
I have come to protect Osiris Mut-hetep,
The spiritual monada (atma- triumphant." — BUDOE, Book of the Dead,
buddhio) build up the forms and Ch. C'LlA, p. 604.
" Anubia hath bestowed upon thee APE AND TIGER NATURE :—
(Osiris Nebseni) thy winding-sheet, he
hath wrought for thee according to his Symbolic of the automatic mind in
will, he hath provided thee with the ancestral traits and habits, and in
ornaments of his bandages, for he is the unruled instincts and desires.
overseer of the great god." — Ibid., See ANIMALS, BEASTS (wild).
CLXXII. p. 686.
The physical body (Anubis) is a APEP, THE SERPENT :—
great factor in the mental expression A symbol of the desire-mental
of the personality (corpse), its activi nature.
ties, and its purification (embalm " The undulating length of the serpent
ment). The physical mechanism and Apep, of whom it is said, his voice goeth
the higher mind (Thoth) lead the round the Tuat.' " — BUDGE, Egypt. Heaven
and Hell, Vol. II. p. 268.
personality by its activities (hand) In the relativity of the lower mind
to the test of completeness of the
it may be said that the expression,
perfecting process when the conscious or utterance, of the desire impulse
ness should rise to the higher planes.
allied with mind in the lower nature
The physical body is in the forefront
of the human soul, extends through
of the means of developing the causal-
the whole cycle of manifested life
body (divine hall) which is exalted
(the Tuat).
above it ; and it serves the spiritual
The desire-mind (Apep) is the adver
ego (Osiris) within. It is also the sary against which all the higher
external means provided for the It is for
qualities (gods) contend.
education and enlargement of the
ever being cut to pieces, but comes to
life again all the same in other states
and conditions of the soul's develop
A symbol of the perfected Soul as ENTERETH THE TUAT":—
• vehicle of the Eternal Spirit.
" He These are symbolic of the myriad
(man) approaches the palace of egos who shall rise through Christ
Aparagita, and the splendour of Brahman to divine manhood. " Nine " is their
reaches him." — Kausk. Upanishad, I. 2.
symbolic number, in that man be
The Soul approaches the condition
comes more than man when the
of perfection, — the sense of the holy, " tenth " — signifying completion and
or the entire and complete Unity of accomplishment, — is reached.
the All, — when the ineffable grandeur " The Souls of the East
(i.e. the Souls
of the Living Whole appeals in its or Spirits who take the forms of apes
entirety to the exalted consciousness. immediately the Sun has risen) pay
This state of being is a sense of the homage to thee, and when they meet
thy Majesty they cry :— Come, come in
all-embracing, — that which includes '
(Hymn to the Setting Sun)." —
peace !
all manifestation yet is itself unmani- BCDOE, Book of the Dead, p. 80.
fest, — which embraces each, yet is
" Open to me
(Osiris) the doors with
itself the opposite of each ; — that your hands, O ye Apes, unfold to me
the portals of the Courts, O ye Apes,
which is above, through, in, and and welcome the* gods or goddesses who
without all. have come into being from my divine
See ABSOLUTE, BRAHMA, FACE Souls ; come ye into being for Khepera,
(Lord), GODHEAD, PATH (twofold), O ye who have your being at the head
of the Tuat." Ibid.
This statement refers to the first
division (Aries) of the cycle of life
APE, DOG-HEADED (LOWER (the Tuat). It is on the upper levels
ASPECT) :— of the buddhic plane that the Self
A symbol of the automatic mind, (Sun) commences to manifest in
or subjective mind. abacondito (night). The spiritual egos
See JUDGMENT PAT.?.. (apes) are represented as opening the
way of the Lord," because it is
through their volition in harmony MANSURI :—
(singing) with the Supreme (RA), that A symbol of the Higher Self, pro
manifestation takes place ; and they ceeding from the Supreme.
enter into being in order to undergo "
He was the first mortal to descend
the suffering and sorrow of the lives to earth. Associating with certain dwel
on earth. They come into being for lers of the dusk called Guachimines, he
Christ (Khepera) that they may tri seduced their sister, for which they slew
him. But his offspring by her, born
umph over ignorance and evil, and from two eggs, survived although their
rise with him to power and glory at mother was slain. These were the twin
the end of the cycle. brothers Apocatequil and Pigueras. The
"All protest against being coerced by former recalled his mother to life, slew
an almighty power outside ourselves the treacherous Guachimines, and under
ceases to have any point when we realise the guidance of the god Ataguchu, made
that the power outside ourselves is what an aperture in the earth with a golden
we ourselves essentially are. Indeed spade, through which the race of Peru
there would be no power outside our vians emerged and took possession of
selves, — we should never feel it or know the land." — Non-classical Mythology,
anything about it, — if there were no p. 12.
power within ourselves impelling us to The Self in involution became
enter into relations with it." — R. J. immersed in matter and
CAMPBELL, Serm., Who Compels f
obscured by the desires (Guachimines).
When perfected as the Archetypal
IANS, NET-BA, RA, SEBPENTS (emit Man he dies. But the Divine Life
ting sparks), SONS OF GOD, STRIDES
through the emotion-nature (sister)
(soul), SUN, TUAT, WILL.
brings forth in the new cycle (evolu
APHRODITE, FOAM-SPRUNG :— tion) the dual consciousnesses — the
A symbol of the love aspect, or Individuality and the Personality.
attractive quality, of the desire- The Divine Individuality restores the
nature, which promotes growth of emotion-nature and eventually the
the lower qualities in the forms. desires are overcome. The indwel
" In the Asiatic religions
Aphrodite ling God operating through buddhi
was the fructifying principle of nature."
— Smith's Class. Dtct., "Adonis."
(gold) penetrates the lower nature
See ADONIS, ATALANTA, ATTRAC (earth) and rises with his saints to


A symbol of the lower mental plane.
A symbol of the Second Logos
APIS, BULL OF THE WEST :— proceeding from the First. God
A symbol of the outgoing activity manifest, or the Higher Self.
of the Divine Will on the buddhic " Nino days through the army went
plane. the arrows of the God (Phoebus Apollo) ;
" but on the tenth, Achilles called the
In Memphis is kept the Apis, the
Image of the soul of Osiris,' where his people to an assembly ; for to his mind
body also is said to lie." — PLUTARCH, the white-armed Goddess Juno had sug
Isis and Osiris, § 20. gested it ; for she was anxious concerning
On the buddhic plane (Memphis) the Greeks, because she saw them perish
ing." — Iliad, Book I. trans. BUKKLEY.
there appears the matrix of all forms
For nine periods the life-giving
in prototype, directing the outgoing force of the Logos ensouled the egos,
energy of the Logos. or monads of form ; but at the tenth
" The identification of
Apis with Osiris
was easy enough, because one of the period, the personality (Achilles) is
commonest names of Osiris was ' Bull of evolved sufficiently to enable the
the West.' — BUDOE.
" lower mental qualities to assemble
In course of time the bull, like other to it as a centre. For at this period
animals, was regarded as a symbol, and
Apis is hence identified with Osiris or of soul-growth there was some glimmer
the Sun." — Smith's Class. Diet., "Apis." of such higher perception as is essential
See BULL, MEMPHIS, OSIRIS, to the further development of the
SKRAPIS. individuality. And the Wisdom
aspect is directly concerned with the APOSTLE OR DISCIPLE:—
evolution of the mental qualities A symbol of a developed and dis
which had begun to languish. ciplined quality of the soul, in har
" Dionynus '
proclaims : The Divine monious relation with the central
Goodness, this our great Sun, enlightens, Ideal, and which becomes a means
nourishes, perfects, renews.' Even the for teaching and raising the lower
pure can thus be made purer still. He,
the Good, is called spiritual light ; he
mental qualities.
cleanses the mental vision of the very
" The highest faculty in the soul is
angels : they taste, as it were, the light.' not, like each of the inferior faculties,
All this imagery goes back, in the first one faculty among others ; it is the
instance, to Proclus. For Proclus puts Soul itself in its totality ; as such it is
in parallel sun * and ' God,' and ' to called the
spark,' also Syntereria (cor
be enlightened and ' to be deified ' ; responding to the soul-centre of Plotinus).
makes all purifying forces to coalesce in This highest faculty is served by all the
the activity of the Sun-God, Apollo faculties of the soul, which assist it to
Katharsios, the Purifier, who ' every reach the Source of the soul, by raising
where unifies multiplicity . . . purifying the latter out of the sphere of inferior
the entire heaven and all living things things. The Spark aspires to the Abso
throughout the world ; and describes lute, to that unity outside of which
(Eckhart). —
how from above, from his super-heavenly there remains nothing
post, Apollo scatters the arrows of Zeus, — UEBEKWEG, Hist, of Philos., Vol. I.
his rays upon all the world " (In Par.
p. 472.
IV. 34). — F. VON HUGEL, Mystical Ele The "apostle
" is one of the
Vol. II. p. 93.
superior faculties grouped about the
Nothing can be more profound,
more entire, than the reverence of highest faculty (Jesus) —the Divine
Homer's mortals for Apollo and Athene." Spirit within.
— W. E. GLADSTONE, Juventut Mundi, " We are assimilated to divinity by
p. 177. virtue." — PI-OTINUS, On the Virtues, § 1.
LENCE, PRIEST OP APOLLO, WRATH A symbol of the twelve highest
or APOLLO. qualities or virtues in the soul. They
form a group nearest to the central
APOSTATES WITH TWO LEGS :— indwelling Christ. The " apostles "
are specialised conditions of the
A symbol of relative conditions " disciples " and all are qualities
which are always short of the truth, which follow the leading of the Higher
as may be seen in the pairs of opposite Self. The " apostles " are " dis
qualities. ciples " raised to a state of close
" And the vigour of Azi Dahak (raging companionship with each other,
elephant) increases, the fetters being whereby the Christ is brought Into
removed from his trunk, and his im near relationship with the lower
petuosity remains ; he swallows down nature now gradually being drawn
the apostate on the spot, and rushing towards him.
into the world to perpetuate sin, he " By the twelve apostles are signified
commits innumerable grievous sins." —
Bahman Yost, Ch. III. 57. S. B. of E. all things of doctrine concerning the
Lord, and concerning a life according
The lower principle, with its illu
to his commandments." —SWEDBNBORO,
sions, strengthens as the Divine law Apoc. Rev., n. 915.
gives it more liberty ; and relative Jacob begot the twelve apostles in
conditions promote activities which the Spirit, not in the flesh ; in word, not
evils in the in blood." — Pacudo-Chrysoatom.
produce innumerable " Abraham, Isaac, and Jacob are types
external life. of the divine life in man. . . . These
The apostate's mind is a furious children (of Jacob) by Leah and the
elephant which wandereth distracted in bondmaids, are the different forms of
the forest of worldly love. Impelled by life which are produced by the spirit of
Death it rusheth here and there, while service in us out of different principles,
the pious search and find God in their Leah and Rachel representing the higher
hearts (Ottru Nanak). — MACAWLIFFE, principles ; the bond-maids, other lower
The Sikh Religion, Vol. I. p. 315. principles." — A. JUKES, Types of Genesis,
SERPENT (Dahaka). In the book Am-Tuat, the twelve
amakhiu (apostles) of Ra, draw Afu- they say, have a certain substantial
Ra (the embodied Self, or Lamb of existence, and are attached to the
rational soul, owing to a certain turmoil
God) through the body of the Serpent and primitive confusion." — CLEMENT
(lower nature) and bring him out at ALEX., Ante Nic. Lib., p. 276.
its mouth, transfigured. The " appendages are merely modes
The amakhiu " enter the tail of the of activity of the qualities ; and the
serpent as loyal servants, but like their
passions have to obtrude themselves
master, are transformed during their
through its body, and they so long as the functionings occur and
emerge from its mouth as
rejuvenated are attached to the lower self until its
forms of Ra ' each day." — BUDGE, Egypt. limitations be outgrown.
Heaven and Hett, Vol. III. p. 193. " Isodorus, son of Basilides, advises
" Buddha, like Christ, had twelve '
' ' man to battle with the constraints of
great disciples.' Only in my religion,' the appendages ; (and says) our duty is
he said solemnly a little before he died, to show ourselves rulers over the inferior
can be found the twelve great disciples creation within us, gaining the mastery
who practise the highest virtues and by means of our rational principle.' —
excite the world to free itself from its Ibid.
torments ' (Bigandet, p. 301)." — A. The one alternative course to adopt
I, n, 1.11'., Httilil. in Christendom, p. 138.
The " apostles " are the qualities
is the suppression of the lower qualities
which " practise the highest virtues," by coercion from without : the other
is the conquering of the animal nature
and stimulate the mind to free itself
from within.
from the causes of bondage in matter
(suffering). In the one religion of
the Higher Self (Buddha or Christ)
those qualities which are more ad APPLES OF THE HESPERIDES :—
vanced help those behind them to rise.
" The Marriage Supper can be cele A symbol of the buddhic emotions
and faculties, the "fruit of the
brated in the kingdom of the Father Spirit."
only, when all the ' Twelve Apostles,' " The golden apples which Ge
or elements corresponding to the twelve (Earth)
degrees (of the Perfect Man), have been gave to Hera at her marriage with Zeus."
— Smith's Class. Diet.
brought into perfect harmony and at-
one-ment, and no defective element any The " marriage " is the union of
longer exists among them. In the central Wisdom (Hera) and Love (Zeus).
place at this divine feast is the Thirteenth Love struggles upward from below to
Personage, the Master or Adonai of the
meet Wisdom above ; and Matter
system, the founder and president of the
banquet. He it is who in later times (Ge) yields up the results of experience
found a representative in the pure and and effort, on to the Wisdom plane.
heaven-born Arthur, — Ar-Thor — the See GE, GOLD, GRAIL, HESFERXDES,
of the Round Table." —
' '
The Perfect Way, p. 247.
" In St. Clemente at Rome, in the APSARAS :—
apsis, is a cross in mosaic, on which are
A symbol of high Devas, — Intelli
represented twelve doves, signifying the
twelve apostles united to, or having their gences who are co-operating with
life in, Christ." — H. C. BABLOW, Essays evolution upon the highest planes of
on Symbolism, p. 74. the manifest universe.
(twelve), TWELVE,
WAYS " :—
(twelve), TRIBES
A symbol of the external body or
vehicle of the soul, which opens the
•way to manifestation in the lower
A symbol of modes of activity of worlds.
the lower qualities, which function- See AFU-RA, ANPU, ANUBIS.
ings are hung upon the personality
until it has risen above them. AQUARIUS, THE ZODIACAL
" The Basilideans are accustomed to
give the name of appendages (or accre A symbol of the eleventh period of
tions) to the passions. These essences, the cycle of life. It signifies the
bnddhlc vehicle of the Spirit, as the ARCHANGELS :—
container of Truth (water) from the
A symbol of primordial Divine
fountain of the Divine Reality. It
Powers on the highest planes of
refers to the rise of consciousness
manifestation. These have their part
through the lower buddhic plane, far
in the construction of the spiritual
advanced in the present period of
universe which underlies the per
evolution. ceptible and visible phenomenal uni
verse. " Archangels " also signify
AQUEDUCT :— messengers of the Logos on high
A symbol of a channel of truth planes ; and exalted Intelligences
established from the higher nature who Introduce the spiritual Life-
to the lower. element into the vehicles, or forms,
See CHANNELS, IRRIGATION, RIVER. fully prepared and awaiting its recep
A symbol of a high state of Truth SARAS, BAHMAN, BUILDERS, DEVAS,
and Bliss upon the buddhic plane. GABKIEL,
He (the departed) approaches the MICHAEL, VOHUMANO.
lake Ara, and crosses it by the mind,
while those who come to it without
knowing the truth are drowned in it." —
Katuh. Upanishad, I. 2. A symbol of mental qualities which
He, the liberated ego, who has open the way to knowledge.
advanced beyond the conditioned, " The
City of Kapila with its festive
now hath known and realised his true arbours, its arched gateways and pin
nature to be Bliss. This he has
nacles, it was radiant with jewels in
every dwelling ; and unable to find any
discovered by means of the higher other rival in the world, it could only
mind — buddhi. But those egos who, feel emulation with its own houses." —
having acquired some powers of the The Buddha- Karita, Bk. I.
mind, would pass beyond the con The abode of the Self on the higher
ditioned without having the Truth planes of atma, buddhi, manas, is
and without purifying the lower the perfection of all virtues, mental
nature, work destruction to them qualities, and aspirations. Within the
selves, as far as that state is con soul (potential) is all beauty and
cerned. excellence. At this stage of early
See BLACK MAGICIANS, BLISS, RAFT, involution, the Self is absolute unity,
VIQARA, YATTTS. there is no Second Self to manifest.
At this period no duality is apparent ;
there are no opposites, therefore no
A symbol of the emotion-nature
conflict takes place.
(Arabs) and the mental-nature (Iran) See AMARAVATI,
becoming united on the mental plane. ARBOURS, GATE
The emotions are, as it were, in WAYS, GOLDEN AGE, JEWELS, KAPILA,
vaders (by vibrations) from another PINNACLES, WORLD.
plane, of the mental realm which
they in a measure conquer for them ARCHETYPAL MAN :—
selves, though in doing so they come This important symbol, the signi
under the restraint and discipline of fication of which is a key to the
the mind (Iran). knowledge of the soul's evolution to
See COUNTRIES, GREEKS, TAZ, perfection, represents humanity per
TEOJANS. fected potentially on the higher planes
in a past cycle of involution, and now
ARARAT MOUNTAINS :— subsisting as the directive efficient
A symbol of the lofty aspirations cause of imperfect actual humanity
which point the soul to Wisdom. evolving on the lower planes in the
See CAUCASUS, FLOOD, MOUNTAINS. present cycle. When the evolution is
ARBOURS, FESTIVE :— complete, the potential is actualized,
and the souls are perfected.
Symbolic of virtues of the soul, "
which bring joy and satisfaction to The Spiritual Man is both the import
the ego. and the highest degree of creation, for
which reason he was formed on the
See ARCHED GATEWAYS. sixth day. As soon as the Man was
created, everything was complete, in Distinct from this is the world of crea
cluding the Upper and Lower Worlds, tures." — UEBEBWEO, Hist, of Philot.,
for everything is comprised in the Man. Vol. I. p. 475.
" These Ideas
He unites in HimBelf all the forms." — (i.e. the eternal arche
Zohar, III.
48A. types of things), which are the first
" Now the heavenly Man, as being causes of individual existences, are con
born in the image of God, has no par tained in the Divine Wisdom or the
ticipation in any corruptible or earth- divine Word, the only-begotten Son of
like essence." — PHILO, Works, Yonge, the Father. Under the influence of the
Vol. IV. p. 60. Holy Ghost (or the fostering divine love)
" The first world, or the Archetypal they unfold their effects, which are the
Man in whose image everything is formed, created objects, or the external world."
is occupied by no one else." — C. D. (J." Scottui Erigtna.)—Ibid., Vol. I. p. God,
GINSBURO, The Kabbalah, p. 111. Speaking about the Son of
" The soul carries her knowledge with Ruysbrock said — I believe that the Son

her to the earth, so that everything which is the Image of the Father, that in the
ahe learns here below she knew already, Son have dwelt from all eternity, fore
into this world
" known and contemplated by the Father,
before she entered
(Zohar, III. 61, u).— Ibid., p. 116. the prototypes of all mankind. We
" We have referred to the ancient existed in the Son before we were born.
Asiatic idea, that above the earth, in He is the creative ground of all creatures
the heavens, existed a true and perfect — the eternal cause and principle of their
ideation of everything created in the life. The highest essence of our being
universe, visible or invisible. That this rests therefore in God, — exists in his
perfect ideal, true, and real, paradigm, Image in the Son.' — VACGHAN, Hourt,
was in opposition to, yet in harmony etc.. Vol. I. p. 326.
" The Celestial Man is the ' seventh
with, its imperfect shadow, the change
day ; all combat then ceaseth and it
able, — by man considered real, — universe ;
but the really untrue and unreal. . . . is sanctified. Every regenerate person is
The Qabbalah holds fully to this idea. a sabbath,' when he becometh celestial ;
It also claims that the first account of because he is a likeness of theLord." —
the Creation in Genesis, referred exclu SWEDENBORO, Arc. Cel. to Gen. ii. 2.
sively to this ideal world and to an Ideal The Higher Self descends into
Man. In this first account there is not
matter during six stages of Involution
any Garden of Eden, nor any Eve, and
the Ideal Man is created as an Androgene, (six days). The seventh stage is the
but in the similitude of Elohim." — MYER, completed Archetypal Man in whom
Qabbalah, pp. 121-2. activity ceases for a time and he is
The process of involution of all said to die. Every soul is destined
qualities and forms into matter, even to become perfect on the higher
tuates in the creation of the Arche planes and be made the image of the
typal Man, the perfect prototype and Divine Archetype.
source of all the souls of humanity, " It is taught
(in the Upanishads) that
when the One becomes the many in the atman created the universe and then
the new cycle of evolution. entered into it as soul. Here for the
" These first time we meet with the 'word jtva
(Naassenes) honour as the &tman, which later denotes the indi
Logos of all universals Man, and Son of vidual soul
as contrasted with the
Man. This Man is male-female, and is supreme. But no such contrast yet
called by them Adamas." — HIPPOLYTUS, exists here. It is the atman himself
Philosophumena, Intro. who alone exists and creates the universe,
" Particular souls, by reason of what
who as jiva Atman enters into the universe
they have in common, can only be under that he has created. Neither from the
stood as derived from a General Soul
point of view of pure idealism, nor in
which is their cause, but is not identical its empirical varieties of pantheism and
with all or any of them, . . . containing cosmogonism, does any opposition exist
as identical with its own nature the between the supreme and individual
eternal ideas of all the forms, general souls. The contrast between them is
and particular, that become explicit in first seen at the moment in which the
the things of time and space (Plotinue). — atman who creates the universe and
T. WHITTAKER, Nr.o-Pkttoniats, p. 65.
then enters into his creation becomes a
"All things are from eternity in God, duality, the parts of which are set over
not indeed in gross material form, but against one another. We have described
as the work of art exists in the master. this further accommodation to the em
When God regarded himself, he saw the pirical consciousness as Theism, since
eternal images of all things prefigured in here the original unity of the atman is
himself, not, however, in multiplicity, divided into God and the Soul." —
but as one image. Eckhart follows DEUSSEN, Phil, of Upanishads, p. 258.
Thomas in proclaiming the doctrine that
there exists an eternal world of ideas. From the Absolute (Father) pro
ceeds the manifest God (Son), the The last enemy that shall be abolished
Higher Self (Christ) who descends as is death.' Only when all things have
been subjected unto Him, shall the Son
Spirit into Matter, imparting by the also Himself be subjected to Him that
process of involution all qualities and did subject all things unto Him, that
forms of growth which are subse God may be all in all ' (1 COR. xv. 24-28).
— W. R. INGE, Paddock Lectures, p. 40.
quently to be evolved in nature. " Christ is the ideal,
The Higher Self is the Agent of the representative
man, the archetype of the race, as
Supreme, He is all and in all, and Adam is the concrete, imperfect copy
operates in countless ways in the '
of the archetype. In Christ,' the pure
Divine scheme. At a certain stage archetype is imparted to man. As
in the involutionary cycle the Self Christ is the image of the invisible God,
so we are ' transformed into the same
starts forth to become the Archetypal image from glory to glory." By the
Man by being born on the mental resurrection the earthly flesh was over
plane in order to commence his evolu come, and the spirit of the heavenly
tion in the aspiring mind. As the man was set free as the animating
principle of a new humanity. This is
germ-soul in the causal-sheath, he the meaning of the
' "
new creation.' —
begins to evolve as the ideal life of W. R. INGE, Constructive Quarterly, June,
the Soul. This spiritual evolution 1913.
Underlying this ceaseless flux is
(or potential involution), then, having
something abiding, archetypal, spiritual,
proceeded upward when evolution is — something by which these ever-floating
begun, is capable of being reflected atoms are for the time compelled to
downwards to the lower planes. The take upon themselves the bodily form
Self makes, as it were, a trial trip, in which they are manifested to the
senses, — something which holds the same
and thereby becomes organised as the relation to the ordinary body as that
Archetypal Man. The greater Self which is held by the Platonic Idea to
undergoes beforehand on the higher the Platonic Eidolon, or by the body
celestial to the body terrestrial. Without
planes the ideal life experiences of the
such something the ordinary body is
lesser Self which transpire subse simply nothing. Ordinary body, in short,
quently. In human evolution these must hold its very existence in fee from
primal experiences of the Self are Spirit, and there is no escape from this
conclusion. Moreover, the traces of
distorted beyond recognition, owing to
archetypal unity which are everywhere
the fact that they do not appear on perceptible in the organic world may be
the lower planes in a sequential or looked upon as supplying evidence to
coherent form. the same effect ; for may not these
" The image and likeness of God . . . show that the bodies of different living
more probably points to the Divine creatures are not things apart, as they
pattern and archetype after which man's would seem to be at first sight, but
intelligent nature was fashioned ; reason, parts of a connected whole which has
understanding, imagination, volition, etc., its real foundation in the unity of the
Divine Being ? — C. B. RADCLIFFE, Man
being attributes of God ; and man alone
of the animals of the earth being possessed Trans-corporeal. Cont. Review, Dec.,
of a spiritual nature which resembled 1874, p. 128.
" Unless God had been first we — our
Hod's nature. Man in short was a spirit,
created to reflect God's righteousness and whole human race in general and each
truth and love, and capable of holding of us in particular — never would have
direct communion with Him." — STANLEY been at all. We are what we are because
LEATHKS, Smith't Diet, of Bible, art. He is what He is. Everything which
Adam, p. 44. we do God has first made it possible for
" In reference to the world, Christ is us to do. Every act of ours, as soon
the Agent in creation ; through Him as it is done, is grasped into a great
are all things' (1 COB. viii. 6), and we world of activity which comes from
through Him. He pre-existed in the Him ; and there the influence and effect
' Everything
form of God (PHIL. ii. 6) from the of our action is determined.
beginning. He is the first-born of all that we know, is true already before our
creation ; in Him and through Him and knowledge of it. Our knowing it is only
unto Him are all things. He is before the opening of our intelligence to receive
all things, and in Him all things hold what is and always has been a part of
together' (Cot. i. 15, 16). All things His being, who is the universal Truth.
are to be summed up in Him (EpH. i. 10). Every deed or temper or life is good or
'He is all and in all (Coi.. iii. 11). His bad as it is in harmony or out of harmony
reign is co-extensive with the world's with Him." — PHILLIPS BBOOKS, Light of
history. He must reign till He hath the World, p. 40.
" Christ is that perfect Humanity
put all His enemies under His feet.

Realm of Love
~ World of Potency

Z. Realm of Wisdom
W World of Fixed Prototypes

Higher Realm of Causes

Lower World of Man

I Realm of Desires
"o World of Similitudes

Realm of Effects
World of the Senses

The potential Evolutionary Scheme of Divine manifestation in the universe and man
is called the Archetypal Man for three reasons : (1) Because the human being is the
only example of life on this planet which is individually conscious on the mental
plane, and is mentally in touch with the emotions proceeding from the higher planes.
(2) Because this unique constitution of man makes him a measure of the universe,
for he subtends, latently and actively, the whole of the five planes of manifestation.
(3) Because as man is thus the Microcosm of the Macrocosm, his totality on the
higher planes is identical with the Archetypal Man, while on the lower planea he is
active as the natural man.
The Archetypal Man, or World-soul, is to be regarded as the Divine Life of the
solar universe, visible and invisible, and also of the human soul both as to formative
idea and phenomenal action. The Divine Life became organized for phenomenal
activity in time and space, by means of the process of spiritual Involution whereby
mental, astral and physical matter became endowed with all the qualities needed for
Evolution, qualities which we observe to-day in all natural conditions and growth
of forms. The Sacred Books teach us that the Archetypal Man became complete in
plenitude at the close of the cycle of Involution ; whereupon there was a period of
rest, or pralaya, before renewal of activity in the present cycle of Evolution.
The supreme intelligence of the Archetypal Man proceeds from the higher mental
plane and is manifest throughout all nature. On this plane are the directive cause*
of all phenomena, while on the physical plane are the directed forces producing the effects
which we perceive by means of our five senses. The laws of physics and chemistry
are expressed by science in mental terms, thus proving that the causation of the
phenomena investigated is mental and not physical. The causative intelligence from
within is very obvious in the building up of plant and animal organisms. In their
growth these are constructed molecule by molecule ; each molecule being directed
in purposeful accordance with a fixed scheme or plan of the growth and maturity of
each particular species of organism.

within us, from which we have been it has become when its process of develop
momentarily estranged by selfishness and ment is completed.' That is the other
the want of self-sacrifice, but which is side of the Platonic doctrine of ideas,
ever at hand to weld us again into Itself that behind and antecedent to things as
and restore us to God. . . . For Christ we see them are the ideas of them which
is not
a man
but ' MAN.' " — J. Q. are perfect and eternal. Every man
ADDEBLEY, Symbolism of the Mass. carries in him the plan .of a Perfect
"It is impossible to think of God which his own nature at once suggests
except as the infinite and perfect of and craves after." — J. Hun 1:1,1.v, The
ourselves. If it was a human conception, Eternal Religion, p. 227.
then it was a true human conception or See ADAM (higher), ADAHAS (higher),
intuition, of God, of ourselves, and of ADAPA, AFU-BA, ALTAR (fire), AMENI,
our relation to God, that in the beginning
laid the foundation of religion in the
fact that we are created or constituted ATZEEL, BALDER, BOLTS, BUDDHA,
in the image of God ; and that the CARAPACE, COSMOS, CREATION, CRU
beginning and principle of all spiritual CIFIXION (Christ, Purusha), DEATH
instinct and impulse is the natural
movement and effort of the spirit in us,
to fulfil itself in that image, to realise DHRUVA, DIONYSUS, DISMEMBER
iUelf as Son of God, to become perfect MENT, EVOLUTION, FATE-SPHERE,
as our Father in Heaven is perfect." — FRAVASHI, GLORY,
GATHA (days),
W. P. Du Boss, Constructive Quarterly,
March 1913, p. 11.
" ' Man may change, but thou art (natures), HUMAN BODY, IMAGE, IN
God, and Thy nature is perfection.' CARNATION, INVOLUTION, ISVARA,
When God begins the nobler creation in JESUS (son of God), KAGU-TSUCHI,
any heart, it cannot be that anything
short of the full completion and entire
working out of His purpose and His MACROCOSM, MAHAVIRA-POT, MEASURE,
plan, shall be the goal and end of His MEDIATOR, MEMBERS, NET (golden),
activity. If a Spirit, all-powerful and CANNES, OHONAMOCHI, OSIRIS, PHA-
infinite, is working in me, never can its
work be finished until its work is per
fected." — A. M.u i.AKi N, Sermons, \st RAOHA, SABBATH, SEAL, SEASONS
Series, p. 49. (five), SELF, SEPHIROTH, SHEPHERD
"For other foundation can no man (good), SIMILITUDES, SINA, SON OF
lay than that which is laid, which is
Jesus Christ." — 1 COB. iii. 11.
" SOUL (highest), TOMB, TORTOISE,
Christ recognised Himself as the Man
to whom all the past history of the race VIRGO, VISVAKAHMAN, YAO, YMIR,
had tended, the Man from whom all the ZAOREUS, ZODIAC, ZOROASTER.
future history of the race was to flow.
He declared Himself not only to be a ARDEBEHESCHT, KING OF
Man, but the archetypal Man." — STOP- FIRE :—
IXJBD A. BROOKE, Serm., The Baptism of
A symbol of the Atma-buddhic
"We are justified in holding that, principle.
whatever else He may be, God is essen See AMSHASPANDS. ASHA, DEVAS,
tially man, that is, He is the fount of FUDO.
humanity. There must be one side, so
to speak, of the infinitely complex being ARENA OF LIFE:—
of God in which humanity is eternally A symbol ol the lower quaternary,
contained, and which finds expression or the mental, astral and physical
in the finite universe. Humanity is not planes on which the Soul expresses
a vague term. We ought not to inter
pret it in terms of the primeval savage,
itself under the aspects of Will,
or even of average human nature to-day, Wisdom and Love.
but in terms of what we have come to See FIELD, KNOWER, QUATERNARY,
feel is its highest expression, and that is SETTLEMENTS, TUAT, VARA, WORLD,
Jesus. If we think, therefore, of the ZODIAC.
archetypal eternal Divine Man, the
source and sustenance of the universe, ARES (MARS):—
and yet transcending the universe, we
A symbol of the astral function
cannot do better than think of Him in
intensified through the action of
terms of Jesus ; Jesus is the fullest
expression of that eternal Divine Man manas.
on the field of human history." — R. J.
Ares is the personification of bold
CAMPBELL, The New Theology, p. 89. force and strength, and not so much
"Aristotle's dictum in the Politics, the god of war, as of its tumult, con
that the nature of a thing is that which fusion, and horrors." — Smith's Class. Diet.
" Ares " signifies the desire-mind soul shall attain to perfection (Circe)
not so much an adversary of the and possess the knowledge of all its
Self, as the natural impulse towards possibilities.
maintaining life in the forms. See ABSYRTUS, AGNIHOTRA, AMYOUS,
A symbol of the perfected emotion- ARGONAUTS :—
nature allied with the Divine will In A symbol of twelve, or fifty, higher
the soul. qualities and Divine attributes, cen
tred about the incarnate Self (Jason)
in the causal-body (Argo).
ARGIVES :— When the heroes were all assembled,
A symbol of the lower desires and they took auguries, and offered sacrifices
to Zeus, the Winds, and the Waves,
emotions active on the desire-mental the Night, and Paths of the Sea. The
plane. signs being favourable, they got on
" Apollo aimed against the Argives his board and put to sea." — Argonautic
deadly darts. So the people began to Expedition. KEIOHTLEY, Mythology.
perish in multitudes, and the God's And when the higher qualities were
shafts ranged everywhither throughout the assembled, they sanctified themselves,
wide host of the Achaians." — //.-.••/. Bk. I.
or consecrated their powers to the
The Higher Self opposed with the
service of the Infinite which they
Will (sword of the Spirit) the workings
beheld, as it were, by regarding the
of the lower self. Hence the lower
manifestations of God's wondrous
qualities gradually diminished in
might in the Universe. And all being
strength and numbers ; and the
now favourable, they embarked in
action of the Divine Will being
the vessel of the soul which should
carry them to the " promised land "
directed to the suppression of the
lower mental these are
whither they went. The " sea " sig
nifies the reflection upon the astral
plane, of what occurs from buddhi ;
the higher plane being the plane of
ARGO, THE SHIP OF JASON:— causation and prototypal perfection.
A symbol of the causal-body as a Nature is the realm of things, the
supernatural is the realm of powers.
vehicle of the Spirit and the higher
There the spinning worlds return into
qualities, in the evolutionary cycle. their circles and keep returning. Here
"The ship which the Greeks call the (within) the grand life-empire of mind,
Argo was the representation of the barque society, truth, liberty, and holy govern
of Osiris." — PLUTARCH, Isit and Osirit, ment, spreads itself in the view, un
§ 22. folding always in changes, vast, various,
" Argus with the aid of Athena, built and divinely beneficent. There we have
for Jason a galley, called from himself a Georgia, or hymn of the seasons ; here
Argo. In her prow Athena set a plank, an epic that sings a lost Paradise. There
cut from the speaking oak of Dodona." God made the wheels of His chariot and
— Argonautic Expedition. set them rolling. Here He rides forth
The Higher Self with the aid of in it, leading His host after Him ; vast
Wisdom, built a buddhic vehicle, — in counsel, wonderful in working ; pre
paring and marshalling all for a victory
the higher causal-body, — for his evo in good and blessing ; fashioning in
lution. In the forefront, Wisdom beauty, composing in spiritual order,
placed a mast of Truth (speaking and so gathering in the immense popu
lations of the worlds to be one realm —
oak). thrones,
" And as they were passing by the angels, archangels, seraphim,
dominions, principalities, powers and
Absyrtean Isles, the Argo spoke, and —
saints of mankind all to find, in His
said that the anger of Zeus would not be
works of guidance and new-creating
appeased until they went to Ausonia,
grace, a volume of wisdom, which it will
and were purified by Circe." — Ibid. be the riches of their eternity to study."
And as the consciousness is raised — H. BUSHNELL, Nature and the Super
to the condition of spiritual vision, natural, p. 189.
so it becomes aware of its own nature, See APOSTLES, ATALANTA, BULLS
and realises the Divine intention (brass), CHARIOT, CRETE, DISCIPLES,
(anger of Zeus), which is that the HEROES, SACRIFICE, SHAVING.
A.RGOS (PELASGIC) :— "First, the simple Arhat (who ia
perfect, freed from all pain, from all
A symbol of the domain of the the ten fetters and from all attachment
potential on the higher planes, or to existence). Second, far above the
the potential beginning of things. simple Arhat, the Pratyeka-Buddha or
See PKI.ASCI ASS. Solitary Saint, who has attained per
fection for himself and by himself alone.
ARGUS, SON OF PHRIXUS :— . . . Third, the supreme Buddha or
Buddha par excellence, who having by
A symbol of the Higher Self who his own self-enlightening insight attained
proceeds from the Supreme (Phrlxus) .
perfect knowledge, and having, by the
See ARQO. practice of the transcendent virtues and
through extinction of the passions and
ARHAT,— "HE WHO SEES NIR of all desire for life, become entitled to
VANA " :— that complete extinction of bodily exist
ence, in which the perfection of all
A symbol of the ego who has
Arhatship must end, has yet delayed
attained consciousness on the buddhi- this consummation that he may become
manasic levels, through the consum the Saviour of a suffering world by
mation of the physical life at the end teaching men how to save themselves."
of the present period, when the Self — MON. WILLIAMS, Buddhism, p. 134.
within the soul has arrived at every The first Arhat signifies the per
experience which It Is necessary that fected individuality in the causal-
he should undergo. This condition body freed from attachment to the
of consciousness Implies the having lower nature and without a person
passed an initiation equivalent to
ality. In this state the consciousness
that symbolised in the "crucifixion
is buddhi-manasic. The second grade
of Jesus."
is represented by the individual monad
or Divine Spark (Paccekabuddha) on
the plane of atma, who is perfect of
ARHAT WITHOUT A COUNTER himself and has no lower nature.
PART :— The third grade specifies the Higher
A symbol of the Absolute Being, Self (Buddha) who has descended into
the unmanlfest Supreme Self. the matter of the lower planes in the
" That Arhat is here saluted, who has cycle of involution, and, as the Arche
no counterpart, — who as bestowing the typal Man, has attained all knowledge,
supreme happiness, surpasses (Brahman) power, and virtue, with complete
the Creator, — who as driving away control over the lower nature of
darkness, vanquishes the sun, — and as
dispelling all burning heat, surpasses humanity in its desires, passions, and
the beautiful moon." — Buddha-Karita, appetites. He, the indwelling Self,
Bk. I. 1. being perfect and complete in the
The Supreme Self is hailed as One inner being of each striving human
without a Second, — as the Unmani- soul, remains in manifestation to be
fest, — That in which all things consist the Saviour of the suffering world of
and subsist, — That which is Bliss, — humankind. He saves all souls by
That which is above the Creator in teaching them how to discipline their
that it is both Creator and created, lives and thoughts so that they may
and beyond them both ; the Ineffable fit themselves for the redeeming grace
Unity who is all Light, and compre which he is ever ready to bestow.
hends all light, — who is all Truth, See ARC. MAN, ASRAMAS, BUDDHA,
and surpasses the moon in that the HOUSEHOLDER, MONAD OF LIFE, PAC-
One is not a reflection, but is True CEKA, SHORE (other), TRI-RATNA.
Being, — Divine Reality.
GODHEAD, KAPILA, TRINITY. A symbol of a condition empty of
active qualities.
Symbolic of three states of con ARIES, THE ZODIACAL SIGN:—
sciousness successively experienced A symbol of the first period of the
on the higher mental and buddhic cycle of life. The Ram or Lamb
planes, after the attainment of per (Varak) signifies the Divine Sacrifice
fection on the lower planes. at the outgoing of the Spirit on the
upper buddhic plane, In which the ARITS, SEVEN, — HALLS OR
Higher Self limits himself to condi GATEWAYS OF OSIRIS : —
tions of manifestation. The " Lamb " Symbolic of seven states of the
is slain In Involution, for the nourish Soul In the cycle of Life, through
ment of the souls and qualities in which the Divine ego of the indi
evolution. vidual passes.
" Christ's special symbol is Aries,
" The Osiris Ani,
which in India is a Horse. In a figure triumphant, shall
from the catacombs we see the horse say when he cometh to this (seventh)
emerging from the waters." — A. LIUJK,
Arit :— ' have come unto thee, O Osiris,
Budd. in Christendom, p. 8. who art cleansed of thine impurities.
" ' Once when thou Thou goest round about heaven, thou
(Buddha) wert the seest Ra, thou seest the beings who have
White Horse, in pity for the suffering
of man, thou didst fly across heaven to knowledge." — BUDOK, Book of the Dead,
the region of the evil demons to secure Ch. CXLVII. p. 478.
the happiness of mankind.' (From This signifies the triumph of the
Buddhist Gathas. ) Footnote. — Yearly the individual soul over the lower nature
sun-god as the zodiacal horse (Aries) was at the end of a cycle. The soul
supposed by the Vedic Aryans to die to
save all flesh. Hence the horse sacrifice." purified of the lower desires and
— A. 1,11,1,11:, Pop. Life of Buddha, p. 58. emotions, identifies itself with its
The " region of the evil demons " Higher Self, and becomes conscious
u the present existence wherein are of conditions on higher planes. It
the desires (demons). perceives intuitively the Divine love
" In Persia, the sign Aries, the ram, and wisdom.
was known as the lamb ; and in the "
You draw the life of the soul imme
Mithraic mysteries at the Christian era, diately from the immanent God, the
it was a lamb that was slain." — J. M. Christ who is the life of the world. The
ROBERTSON, Religious Systems, p. 202. Holy Spirit, the light divine, coming
In the second chapter of the straight from the Eternal Father, through
Bundahis, Varak (the Lamb) is given the Christ, is revealing that Christ within
your soul and fashioning you into his
as the first of the twelve signs or
spiritual likeness." — R. J. CAMPBELL,
constellations. It is as a .Ram-headed Serm., The Divine Trinity.
man that Afu-Ra, the incarnate See ANCESTORS, COME UNTO THEE,
God, enters the first compartment CONSUMMATION, HAST, PATHIABCHS,
of the twelve divisions of the Tuat- TUAT.
night of twelve hours. The Zodiac
with its twelve signs, the Year with ARIZURA, NECK OF :—
its twelve months, and the Tuat with A symbol of desire for the objects
its twelve hours, all signify the great of sense, or the lust of the eyes.
" The first
Cycle of Life in which the Self (sun) place (whereon is most
first becomes obscured in matter, sorrow) is the neck of Arizura wherein
hosts of friends rush forth from the
and second, rises from matter to burrow of the Drug." — Vendidad, III.
become fully manifest in the souls The "first place" in the lower
of humanity at the end of the cycle. nature producing suffering and sorrow,
The reason the sign is named " Lamb " is the lust of the eyes — desire. The
rather than
" Ram " is that the Self " fiends " are the sense objects which
is burn in the sign, and therefore is allure. The " burrow of the Drug "
young. signifies the same as the
" bottomless
Cosmically Aries represents the initial
pit of the Beast," that is, the sense
stage in evolution where spirit descends
into matter to bring into existence a nature, or desire nature, that is never
universe. It is the supreme act of Divine satisfied.
sacrifice, which is again reflected when See BOTTOMLESS PIT, DBUO, HAR
man is made
' "
a living soul.' — J. H.
Lecture on the Zodiac.
A symbol of the personality en
HORSE (white), INVOLUTION, JESUS souled by the spiritual ego or divine
(lamb), LAMB, MARRIAGE (lamb), spark. "Arjuna" Is therefore the
NET-HA, NIGHT, RAM, SACRIFICES, progeny of God (Indra) and nature
"Achilles has
qualities in common ARK OF BULRUSHES OF THE
with Arjuna." — MON. WILLIAMS, Indian BABE MOSES:—
Wisdom, p. 425.
A symbol of the mental condition
The symbols " Achilles " and " Ar-
" of simplicity and aspiration In which
junii have the same signification. the nascent moral nature is brought
At this time Krishna and Arjuna, up.
standing in a splendid chariot drawn by " And when she
white horses, also sounded their conches, (the could
which were of celestial form : the name no hide him, she took for him
of i!i" one which Krishna blew was an ark of bulrushes, and daubed it
Pinchajanya, and that of Arjuna was with slime and with pitch ; and she
called Ueva-dtUtu — '
the gift of the put the child therein, and laid it in the
" — Bhagavad-Gita, Ch. I. flags by the river's brink." — EXOD. ii. 3.
At thifl period of soul-growth, the
And when the growing moral nature
Higher Self and the lower Self (per (Moses) became distinguishable from
the emotion-nature (woman) that gave
sonality) were established from centres
it birth, the emotions separated it
in the causal-body (chariot) in the
off and by craft limited its scope,
higher mind (white horses), and com
menced to function, — the one above leaving it in simplicity and solitude
and the other below. The " conches to its aspirations (bulrushes, flags).
of celestial form
" The ethical beginnings (Moses) could
signify the spiritual
means of development. " Krishna's not have endured the complexities of
conch sounded," is a symbol of the the external warring conditions, or
Spirit operating from within as pro multifarious lower plane activities :
and must needs be nurtured in isola
ceeding from the incarnate archetypal
Self. "Arjuna's conch sounded," tion and truth (water), and reared by
the buddbic transmuta an affection, — the daughter of a ruler
of the lower nature.
tions of the lower qualities ; or
spiritual gifts. " Arjuna's crest was See JOHN BAPTIST, MANGER, MOSES,

Hanuman," signifies the personality's PITCH, RULEB.

possession of intellect (Hanuman). ARK OF SAFETY:—
" To get well into the mind Rothe's
A symbol of the causal-body In
conception of the universe, aa having which the Higher Self and its higher
for ita one end the development of
qualities traverse the changing lower
spiritual personality by the conflict in
all worlds, of free-will with circumstance, nature during the manvantara or
a view in which difficulties, sorrows, great cycle of life.
pains are regarded as factors in the
Christ is the Ark, ...
we must
process, and heaven and the angelic bear the Christ upon us, and have the
hierarchy as some of its achieved results, Temple of this Ark within us." — UOEHME,
U to sweep as with a keen north wind My st. Mag., p. 200.
the fogs out of our brain, and to set
" Christ is the Ark, taking the chosen
us cheerfully to work." — J. BRIERLEY, family (of faithfulness and piety) from
Studies of the Soul, p. 191. the world of judgment to the new
" We must make a distinction of the heavens and the new earth (after destruc
two great forms of being, and ask : tion has passed on the old)." — A. JUKES,
What is that which is and has no The Law of the Offerings, p. 21.
becoming, and what is that which "The elect are delivered, first mysti
U always becoming and never is ? " cally by baptism, that, passage through
—PLATO, Timatus. the waters, which figures death and
" The being which is always becoming resurrection ; and then actually, through
and never is, is our being in this world that dying to the world and nature,
of sense ; that which is and has no which is both the judgment of the old,
becoming is the being of God, eternal, and the way for God's children to the
unchangeable, all-complete. The former new creation." — A. JUKES, Type* of
ia never wholly satisfied, nor can be Genesis, p. 114.
until it is at one with the latter ; it is " The ship of Ea is Destiny." — SAYCB,
a state of lack and hindrance, a state ltd. of Anc. Babyl., p. 67.
of discord and trouble, a state of sin See AFU-BA, AIUIO, BOAT, BOAT
and woe." — R. J. CAMPBELL, Serm., '/'/(.•
(sektet), HOUSE m HEAVEN, SHIP
Eternal Satisfaction.
(Munu), TEMPLE.
K.ARN-A, KRISHNA, I'ANUAVAS, I'KK- A symbol of the causal-body as a
•ONALITY. means for the preservation of the
individuality and the qualities of the And the law of the moral nature
soul, while lower conditions of growth was the means of preparing the mind
are swept away.
" Make thee for the reception within its most
an ark of gopher wood j sacred shrine, i.e. the causal-body, of
rooms shall thou make in the ark, and
shalt pitch it within and without with the Divine law of Love and Wisdom
pitch. — GEN. vi. 14. to be to the soul its Ideal for reverence
The Divine command is given the and aspiration. The " mercy -seat "
individuality (Noah) to form a causal- indicates forgiveness, that is, the
body, and in this higher mental Divine ignoring of past failures, and
vehicle several compartments for the concession of the soul's privilege
different functions are to be made. of constant progression. And above
And it is to be limited in its nature this soul -state are the laws of the
within and without. " Pitch " is a higher intelligence (cherubim), and
symbol of limitation which provides the beautiful wings of aspiration.
" In the Ark of the
for the distinguishment of truth. Covenant there
" The ark, was but the Book of the Law, the Rod
by which Noah (the spiritual
mind) goes through the judgment, — of Aaron, and the Pot of Manna. Even
formed by cutting down and judging so that soul, which has no other aim
the pride and strength of that soil in than the perfect observance of the law
which the curse works, — figures the cross of God, and the carrying of the Cross
by which we are severed from the world, of Christ, will be a true Ark containing
by which it is crucified to us, and we the true Manna, which is God "
unto the world. As that ark was made (Catherine of Genoa). — F. VON HVOEL,
up of many beams, so is the cross which Mystical Element, Vol. II. p. 61.
delivers us from the world composed See CAUSAL-BODY, CHEBUBIM, FOOD
of many parts. . . . While in the old (God), KABSHIPTA, MANNA, MOSES,
world, or amid the waves, the cross,
like the ark, is our safety." — A. JUKES,
The Types of Genesis, pp. 109, 110. ARMAITI, THE HOLY SPIRIT:—
The " Ark " does in a measure
A symbol of the principle of buddhi
correspond with the " Cross," in that
they both indicate the junction be " Armaiti doubles
righteousness by her
tween the higher and lower natures.
" The stories of the actions." — Gatha Ushtavaiti.
Ark are the three The Wisdom principle transmutes
Principles. The seven persons point at the highest of the lower qualities on
the seven properties of the material life,
that God will have children out of all to its own plane, the buddhic.
the properties into his eternal Ark. The See BUDDHI, GOLD, HOLY GHOST,
eighth person was Noah — the Righteous Isis, WISDOM.
one." — J. BOEHME, Myat. Mag., p. 196.
The "lower, second, and third ARMS, WEAPONS :—
" are the
three higher sub- Symbolic of outgoing energies of
planes of the mental plane ; as the the soul on the mental plane, — the
causal-body is situate on the higher plane of conflict.
mind plane above the lower con See BLACKSMITHS, WEAPONS.
sciousness which perceives it not.
CAUSAL-BODY, CKOSS, DELUGE, FLOOD, Symbolic of action in relation to
FOOD (man), LIVING THING, NOAH, will on the mental plane. The use
WINDOW (ark). of the " left arm and the right "
signifies the energy of the will in
ARK OF THE TESTIMONY:— coming and outgoing. An " arm
bent of Thoth " signifies inability of
A symbol of the causal- body as the the mind to act with perfect unani
receptacle of evidence to bring con mity, for unaided it cannot show
viction to the lower consciousness of perfect truth. Human figures shown
the reality of the Indwelling Divine without arms signify inaction, latency
nature as an Ideal for reverence and of powers and qualities.
aspiration. " The prow and
stern of the fourth
"And he (Moses) took and put the boat terminate in heads of uraci, each of
testimony into the ark, and set the which is turned towards the deity who
staves on the ark, and put the mercy is kneeling in the middle of the boat.
seat above upon the ark." — EXOD. xl. 20. In the centre kneels a woman without
" signify the five
arras, and before and behind her stands The " five days
a man, who is likewise without arms." — planes of manifestation, upon the
B:T>:;-.:, Egypt. Heaven and Hell, p. 26.
second of which, — the buddhic, — the
The boat signifies the causal-body incarnate Self has his first birth.
as the vehicle of the Divine Husband APOLLO, BIRTH OF HORUS,
man (Osiris Neper) who cultivates DAYS, HORUS,
DAYS (five), GATHA
the lower nature (herbs and plants).
WORLDS (five).
But at this early stage the emotions
(woman) and mental faculties (men) ARREST OF THE SUN, MOON,
remain latent in regard to transmuta AND STARS IN THEIR
tion of qualities. COURSES BEFORE THE
Anns " wandering bereft of shoul BIRTH OF THE HOLY
ders," signify action destitute of CHILD :—
" White arms "
directive capacity. Symbolic of the Individuality, per
signify the pure and unsullied activi sonality, and several modes of their
ties of the higher nature. This symbol mental expression, being, as It were,
is attached to the Wisdom Goddesses formed through a special operation
of the Greek scriptures (see Iliad). which corresponds to a change In
the direction of their activities. Be
fore the Soul Is emanated, the various
departments of being are said to be
WHITE ARMED. arrested Inasmuch as the efforts of
the Logos which produce them,
OF THE LORD :— require that the forces concerned
with their emanation shall be con
A symbol of the disciplined mental ducted into new channels, prior to
qualities, ready to do battle with the which an arrest in their previous
desires and lower impulses, for the course appears to be made. This,
sake of ideals. refers to the period of involution
See HOSTS, SOLDIERS, WARRIORS. when the Soul is born into the lower
Symbolic of the organising and (waxing), SUN (catching), SUN
totalising of the mental qualities, so
as to bring the powers of the soul to
act from a common centre. ARROGANT, ONE OF THE THREE
QUALITIES. A symbol of the sense of separate-
ness,— the " prince of this world," —
which rules the three self-seeking
A symbol of the desire -mental passions, love of power, lust, and
qualities. avarice, each triple, because they
" The army with a wide front shouting act on the three lower planes.
and flying in the air." — Homa Yasht. " Pistis Sophia grieving because of the
This signifies the activity of the sufferings brought upon her by Arrogant
kama-manasic nature, wherein the one of the three Triple Powers."— Pifti*
desires and lower thought processes Sophia.
This signifies the solicitude of the
give rise to an unsettled state of the —
lower self. Higher Self for the sake of the lower :
it is a portrayal of the process of
suffering through which the con
AROUERIS, THE ELDER sciousness is lifted complete and
HORUS :— entire to the realisation of Bliss.
A symbol of the Second Logos, the "The Asuras came to naught even
wherefore let no
indwelling God born upon the buddhic through arrogance :
one be arrogant, for verily arrogance^ is
plane. —
the opening (or beginning) of rum.
"Upon the second (of the five new Sata. Brdh., V. 1, 1, 1-
days), Aroueris, whom some call Apollo,
— The desires (asuras) in being ener
others, the elder Horus, was born."
PICTABCH, Itit and Oririe, § 12. gised by the sense of separateness
bring about their own destruction as righteousness causes the lower quali
the ego rises to a wider consciousness. ties which are adverse to the Spirit,
See ASUBAS, BLISS, SEFABATION, to fall below the consciousness. The
SOPHIA. shaft of the Spirit directed against
the unruly desires and passions weakens
ARROW OF THE SPIRIT :— and subdues them.
A symbol of the higher will, liar- , See APOLLO, AROIVES, OM, PESTI
monlous with truth and aspiration :— LENCE, PONIAUD, SWOBD, UDOITHA,
a ray of the indwelling Self. UNION.
" Having taken the Upanishad as the
bow, as the great weapon, let him place ARROW, THE SELF-MOVING :—
on it the arrow, sharpened by devotion ! A symbol of the illusive will of
Then having drawn it with a thought the lower self, which ia moved to
directed to that which is, hit the mark, action by desire.
O Friend, namely, that which is Indes "
tructible ! Om is the bow, the Self is The man who fills himself with
the arrow, Brahman is called the aim. meat, is filled with the good spirit. It is
It is to be hit by a man who is not this man that can strive against the
thoughtless, and then as the arrow be onsets of Astovidhdtu : that can strive
comes one with the target, he will become against the self-moving arrow." — Vendi-
one with Brahman." — Mundaka Upani- dad, IV. S. B. of E.
thad, II. The mind that assimilates know
The soul is directed to rely upon ledge is filled with that which is
the Word of God, i.e. the expression necessary for its growth. The mind
of the Truth within ; and determine thus stored is able to withstand the
the will in accordance with the same. temptations which may assail the ego
Then, with the mind aspiring towards from the plane of the desires, and
the Highest, the soul is required to hold in check the lower personality,
rest upon the Divine Reality which or lower will.
underlies the illusions of thought and See ASHEMOGHA, ASTOVIDAD, MEAT,
sense. The expression of the in PEBSONAXJTY.
dwelling Spirit (Om) is the energy
outpoured in the soul ; the spiritual
Symbolic of spiritual force which
Ego is the will, and union with the
rises from within and dissipates
Higher Self is the aim. Union is to desire, and also causes transmuta
be achieved by the mind which is tion of lower qualities into higher on
above the lower mind (thoughtless), the buddhlc plane.
and then as the will becomes one The Adhvarya priest " then hands
with the aim, so the lower Self merges him (the Kshatriya king) three arrows.
into the Higher Self. That first one by which he pierces on
" For the arrows of God to go forth shooting, that is this earth, that one is
in light (II. AH. iii. 11), is for His words called ' driba.' And the one by which
" Job (the enemy Vritra) being pierced lies
to resound with manifest truth."
bears witness saying,
Because He hath either living or dead, that is the second,
opened His quiver and afflicted me.' that is this air, that is called ' ruga.'
For as arrows lie hid in the quiver, so And this one with which he misses (his
do sentences lie hid in the secret counsel aim), that is the third, that is yonder
of God : and an arrow is drawn, as it sky, that is called ' kshuma.' " — Sola.
•were, from the quiver, when God launches Br&h., V. 3, 5, 29.
forth an open sentence from His secret Through the individuality (priest),
counsel. The machination of the wicked the personality (king) receives the
is also designated by the word quiver,' means for conquering the desires and
as is said by the Prophet, They have
made ready their arrows in the quiver, rising victorious. The first means is
that they may shoot in darkness at the the lower nature (earth) by which
upright in heart.' " — GREGORY THB the soul rises stage by stage. The
GREAT, Morals on the Book oj Job, second is the mental nature (air) by
Vol. III. pp. 365, 472.
" Thine arrows are sharp in the heart which knowledge is gained and the
of the king's enemies ; whereby the desire nature (Vritra) is controlled or
people fall under thee." — Ps. xlv. 6. rendered ineffective. The third is
" But
God shall shoot at them (the the higher emotion nature (sky) which
wicked) with an arrow ; suddenly shall
they be wounded." — Ps. Ixiv. 7. is above the personality, and so is
The \\iil united with truth and uncontrolled by it.
The sun and moon stood still in their " Ea under the mask of Merodach, is
habitation ; at the light of thine arrows the creator of mankind as of all things
they went, and at the shining of thy else. In this act of creation the goddess
glittering spear." — If AH. iii. 11. Aruru is coupled with him." — A. H.
The individuality (sun) and the SAYCK, Rel. of Egypt, and Babyl, p. 382.
personality (moon) were sometime The First Logos (Ea) under the
latent in the causal-body ; then at aspect of the Second (Merodach) pro
duces all things. " Aruru " signifies
the outpouring of the Spirit within,
they went forth to manifest, having the feminine, receptive principle, for
in them the enlightenment of the duality is necessary to manifestation,
Divine Ray which dispels illusion. matter and spirit being essential
"I " Ea,
(Lakshmi) reside in an arrow." — thereunto. Merodach, and
In-!, of Vishnu, 99, 15. Aruru " constitute the Higher Triad
The buddhic principle is spiritual or Divine Trinity.
force symbolised by an arrow. See BUDDHI, EA, MAYA (higher),
" Let a man take the five arrows
five virtues), put them on the bow of his
brain and kill Death (Guru Nanak). — ARYANA-VAEJO, THE FIRST
MA< AV i.i FFK. The Sikh Religion, Vol. I.
p. 368.
Let the mind act in accord with
the highest ideals of virtue, and A symbol of the buddhic plane, the
immortality will be reached by the first to possess relative truth.
" Aryana-Vadjo was created a region
of delight by Ahura-Mazda. " — Vendidad, I.
The buddhic plane exists in the
innermost remembrance of the ego
as it descends in the period of invo
ARSH, THE "THRONE OF lution, to the lower planes.
A symbol of the plane of at ma, the DRAGON (red), EDEN, GATHA (ahuna).
highest of the five planes of existence. ARYAVARTA, THE LAND OF THE
THRONE. A symbol of the mental plane,
ARTEMIS, THE GODDESS :— the plane of the mental qualities
A symbol of the principle of See COUNTRIES, NAVEL.
buddhl under various aspects. As
a " huntress " it signifies the ASAR, /ESIR, OR ASES :—
quelling of desires (beasts) through A symbol of the three Divine
the " arrows " of the Spirit. Principles, or the Logos under the
See ARROWS (divine), BEASTS (wild), aspects of Will, Wisdom, and
DIANA. Activity.
" Then the three Ases of this band,
full of power and goodness, descended
A symbol of a channel in the soul towards the sea ; they found in the
of the Divine life (blood) which flows country some wretched beings, Ask and
from the " heart " or centre of being. Embla, needing destiny. They had no
soul, they had no understanding, neither
blood, nor language, nor good exterior ;
ARTIFICER, OR ARTISAN :— . Odin gave the soul, Hoenir gave under
standing, Lodur gave the blood and the
A symbol of the ego active on the good exterior." — Voluepa, 33-40.
physical plane, — the plane of work, Then the Logoi in might and love,
contrivance, and adaptation. The descended, as it were, to the astral
activity is manifested through the
plane (sea) to endow the forms, now
physical body (Artisans hip).
developed thereon, with human at
tributes. There they found in pre
ARURU, GODDESS :— human forms, Desire and Instinct,
A symbol of the feminine, or needing further powers of growth.
matter, aspect of Divine manifesta These creatures had no spiritual or
tion. mental natures, no truo life, no
intelligent expression, no proper human Christ. But the Divine Love was
forms. To these lower personalities not parted from the qualities which
the Divine Will (Odin) gave the were attached to him. The parting
Divine Spark, Wisdom (Hoenir) im was only apparent. They had to
parted the mind, and Activity (Lodur) continue their work on the lower
through slow evolution brought about planes, having been blessed by his
the inner life connections with the presence. He would return to them
higher nature, and the effective, erect as soon as they were able to receive
human form. him, for they were only shut off from
"Thereupon (Haider's death) the Asar him, insomuch as their limitations
(at Asgard) sent messengers over the were necessary for the fulfilling of
world, and besought that all
The " worsliip-
would weep Balder out of the power their special work.
of Hell." — Prose. Edda. ping
" signifies the devotion and
The Divine Triad establishes in the aspiration of those qualities which
lower nature the means by which the were awaiting union with the Highest.
indwelling Self (Balder) shall be re The " temple " typifies the veiled
leased through the suffering of the mysteries of inner being, before whose
lives in the forms. Thereupon the presence they bowed in adoration,
urgent necessity for the triumph of mindful of the glories which awaited
the Self becomes apparent, and within them.
" The Ascension, with which the Drama
the entire nature a desire for libera
tion is manifest. This craving must terminates, is that of the whole Man,
now regenerate, to his own celestial
needs be first of all thoroughly estab kingdom within himself, where —made
lished in the lower self ere the prayer one with the Spirit, — he takes his seat
for ever 'at the right hand of the Father.'
may penetrate to the sanctuary of the
— The Way, p. 215.
Higher One. Perfect
" '
I again,' said Jesus,
receive you unto myself that where I
or BALDER, EYE (third), HIBUKO, am there ye shall be also.' Interpret
HODEB, MAN (born), MAN (crawled), that promise as being for to-day ; inter
MIMEB, NET OF ASAB, ODIN, THOCK, pret it spiritually, and you have what
it was meant to impart. Our dear Lord
WEEPING, YQGDRASIL. is always coming in like manner as we
have seen him go. The cloud of new
ASCENSION OF JESUS :— and harsher conditions has veiled him
A symbol of the union of the Christ- from your sight for a time, but he has
soul with the Christ : that is, the not really gone ; he has but called you
Soul or lower Self (Jesus) having upward, bidden you aspire through those
been perfected on the lower planes very conditions to the place he has pre
pared for you in the everlasting kingdom.
and raised to the higher, becomes
And he will come back to you with a
merged in the Higher Self seated in greater fulness of life and power when
the causal-body on the higher mental you can receive him again with the heart
plane. of a little child." — R. J. CAMPBELL,
" And Jesus led them out until they Serm., Christ Going and Returning.
were over against Bethany : and he See Mov, (thirteen) BETHANY,
lifted up his hands, and blessed them. BLESSING, CHBIST, CHBIST'S SECOND
And it came to pass, while he blessed COMING, GLOBIFYING, JEBUSALEM,
them, he parted from them, and was
carried up into heaven. And they wor JESUS (gospels), JESUS (son of man),
shipped him, and returned to Jerusalem LIB K RATION, QUALITIES, REDEMP
with great joy : and were continually TION, REGENEBATION, RESURRECTION,
in the temple, blessing God." — LUKE TEMPLE, UNION.
xxiv. 60-53.
The Christ soul as the highest ideal
led, as it were, the disciplined qualities ASCENSION OF OSIRIS :—
to the level of the " abode of the A symbol of the rising of the lower
Lord," where their affection for the Self to become one with the Higher
highest enabled him to bless and Self.
" He who is in this picture in the
strengthen them. And as they aspired
they became aware of their short invisible
form of Horns in the thick
darkness,is the hidden image (of Osiris)
comings, and so lost sight of the which Shu lifteth up beneath the sky,
Christ -soul as he disappeared in the and Keb-ur cometh forth in the earth
in this image." — BUDOE, Egypt. Horn, and fixion (arms outstretched) the soul hag
Hen, VoL I. p. 278.
ceased to possess any lower nature.
The entity depicted as Horua is " Verily,
verily, I say unto thee (Peter),
the Osirified-soul perfected and ascend- When thou wast young, thou girdest
ing from the lower planes (darkness) thyself, and walkest whither thou
in the "night of the Tuat," as the wouldest : but when thou shalt be old,
thou shalt stretch forth thy hands, and
cycle (Tuat) closes. The Osirified- another shall gird thee, and carry thee
soul becomes lost in the Osiris, that whither thou wouldest not. Now this he
is, the perfected lower Self becomes spake, signifying by what manner of
death he should glorify God." — JOHN
one with the Higher Self in the
xxi. 18, 19.
causal-body. The Divine Will (Shu) As " Peter " means the lower mind
raises the personality (Keb-ur) which or lower personality, the symbolism
has developed from the lower nature
precisely corresponds with the swath
(earth). ing of the mummy of " Af-Rft."
(The picture) — "The end of the Tuat, " Peter's " arms are
girded to his
which is represented by a semi -circular
wall or border formed of earth. At the body, signifying inactivity of the
middle point of this border is the disk personality, through the withdrawal
of the sun which is about to rise, and of Spirit ("another"). But being
joined to it is the head of the ' image " glorifies
perfected he, by dying,
of Shu,' with his arms stretched out
along the rounded border of the Tuat. God."
Above his head is the beetle, symbol of Truly hereby is declared the fate
Kheper, who has emerged from the boat of the lower personality. When the
of the Sun-god ; and below is the ' image
of Af,' that is to say, the body of the
lower mind (Peter) is undeveloped
night Sun-god, which has been cast (young) it is a law to itself, and it
sway. — Ibid.
directs the outer activities of the
This symbolical picture exactly soul according to its will. But when
describes the ascension of " Horus it is perfected at the end of the
into Osiris
" or " Jesus into Christ." cycle, then (another) the indwelling
The future period indicated is the Self, — the spiritual ego, — becomes
end of the cycle, — the termination of supreme over it and reduces it to
" 12th hour of the Tuat." The impotence. The personality is per
" black sun-disk " mitted no longer any directive action,
represents the un-
apparent Higher Self (Osiris). It rises and so it yields up its life, being, as
from the cycle through " Shu " the it were, crucified in matter with
Divine Will. The " beetle Kheper " head (mind) downwards. The death
signifies the indwelling Self (Horus) of the lower mind signifies the per
ready now to rise from the lower fecting of the soul or the glorifying
nature (earth) and to become united of God.
with the Self (Osiris) in the causal- See AJTT-RA, ASMS (body), BOAT
body (image of Shu). Now the lower CAUSAL-BODY, CORPSE, CROSS, CRUCI
Self (Kheper-Horus) having become FIXION, EMBALMMENT, FEED, GLORI
perfected and resurrected, discards the FYING, HOHUS, KHEPER, MUMMY,
personality (image of Af ) it has worked OSIRIS, PERSONALITY, PETER, SCARA-
through for so long. The image BVEUS, SBH7. SUN-RISINO. TUAT.
therefore lies as a corpse at the end
of the cycle ; but it is depicted as MAN:—
embalmed, and has a large X cross
A symbol of an individuality who,
marked upon it. This means that
after liberation from all below the
the personality has been perfected at higher mind, " departs from his
the crucifixion and therefore dies to house," that is, rises above the
be re-born spiritually (as Horus) in causal-body, and continues his pro
the new life. The " image of Shu " gress upward through the buddhlc
has neither body nor lower limbs, plane.
" Having performed the Ishti, sacred
thus signifying thnt the individuality
in the causal-body no longer puts to the Lord of creatures (Pragapati),
where he gives all his property as the
forth personalities to occupy bodies sacrificial fee, having reposited the sacred
on the lower planes. After the cruci- fires in himself, a Brahmana may depart
from his house as an ascetic, . . . after egg out of which a new universe,
giving a promise of safety to all created outer and inner, proceeds into actu
beings. . . . Making over the merit of
his own good actions to his friends, and ality. Everything great is dependent
the guilt of his evil deeds to his enemies, on asceticism, because perfection at
he attains the eternal Brahman by the tained implies the subjugation and
practice of meditation." — Laws of Idanu, cessation of every activity of the
VI. 38, 39, 79.
lower nature in its widest sense.
Having renounced as lower all that " The souls on their entrance into
he has attained and is now possessed heaven are apostrophised :— Which in
of, and putting his trust in the vincible by tapaa, have won their way
supreme sacrificial Law, the liberated by tupos to the light, that have accom
ego turns his attention to the atma-
plished the severest tapaa, — to these
now enter in' (Rig-Veda, X. 164, 2)."—
buddhic energies within, and aspires Ibid., p. 66.
beyond the causal-self ; firm in his The spiritual egos or individual
resolve not to use his powers in souls on the higher mental plane
frustration of the Divine scheme. having become perfected through their
To higher and lower plane activities, efforts in a stage of their progress
in schemes of manifestation which upward to the truth, withdraw en
in him are to go forth, he bequeaths tirely from the lower life, and enter
his acquirements. Then, freed from into the consciousness of the buddhic
all relativity, he passes into the plane. (It is obvious that the asceti
Supreme. "
cism practised in India by Yogins,"
See AONIHOTKA, ANCHORITE, ASKA- has its origin in a literal and mistaken
MAS, ARHAT, HERMIT, HOUSEHOLDER, interpretation of the sacred writings.)
A symbol of the voluntary aban
donment of outgoing activities In ASEEYATIC WORLD— THE WORLD
preparation for a new form or course OF ACTION :—
of manifestation . It is an Inbreathing A symbol of the physical plane, the
of the ego or Self prior to an out- lowest plane of the quaternary.
breathing of renewed life. See ADAM (lower), COUNTENANCE
" As early as the creation myths we (greater), WORLDS (five).
saw how the Creator of the universe
prepared himself for his work by the ASEKA ADEPTSHIP :—
practice of tapaa (asceticism) ; in which A symbol of the state of conscious
word the ancient idea of the ' heat ' ness of the ego when raised to the
which serves to promote the incubation highest possible point It can attain In
of the egg of the universe blends with
the present cycle of twelve stages
the ideas of the exertion, fatigue, self-
renunciation, by means of which the through which growth Is accom
creator is transmuted (entirely or in plished. This would mean an atma-
part) into the universe which he proposes buddhlc level, whereas the Arhat
to create. According to this conception, consciousness Is buddhl-manaslc.
everything that is great in the universe The next globe period will be capable
is dependent on tapaa" — DEUSSEN, Phil, of carrying the advanced ego up to
of Upcmiihods, p. 66. the Aseka stage of being ; so It may
The perfection of the manifest Self be Imagined this stage will probably
is the absolutely necessary end of the be achieved In the future.
Soul-process, and is the condition See Ann ATM, ASCETIC, INITIATIONS,
that must be attained ere a life -cycle MASTER OF WISDOM, WALKS.
can close in the complete indrawal
of the Self. The toil and fervour of ASGARD :—
the Self to perfect its manifested A symbol of devachan, — a state of
Life, and its renunciation of all out rest on the higher mental plane
wherein the ego withdraws after
going energy, become the preparation
manifesting In an Incarnation.
for the next life cycle. The actual " Hermode then rode
home to Aagard
then disappears into the potential, and related everything which he had
which then is, as it were, a germ or both heard and seen." — Story of Balder.
And now the Soul passes inwards Let the truth of the Supreme
to devachan, and continues for awhile be the means of dispelling the mis
in a blissful and comparatively passive conceptions and illusions which have
state, wherein every experience is been formed by attachment to the
digested and so incorporated in the opinions and desires of the lower
substance of its being. mind or desire nature. May the
See ASAP., BALDER. DEATH OF Divine power (Sraosha) be the means
BALDER, DEVACILAN, MUSPELHEIM, of annihilating the unreal ! May
VALHALLA. Wisdom now come into her birth
right ! May Wisdom be the means
ASHADHA BRICK FOR ALTAR :— of securing the bliss which is to
A symbol of the lower quaternary flourish in the kingdom of Love, the
out of which the Immortal Self arises. dispenser of Righteousness I
" This earth then is one brick " Ashiah vanuhi makes the wisdom of
Aahadha), for Agni ia this earth, since all the prophets continue, and inspires
it ia thereof that the whole Agni is built them in their turn with the original
up. Now this earth is four-cornered ; wisdom." — M. HAUO, Essays on Rel. oj
for the quarters are her corners : hence Parsit, p. 215.
the bricks are four-cornered ; for all the See BUDHI, DAEVAS, HOMA, SBOSH,
bricks are after the manner of this earth." WISDOM.
—Sata. BrAh., VI. 1, 2, 29.
The lower nature (earth) is the one ASHEMOGHA, THE UNGODLY :—
nwana by which the Spirit (Agni)
A symbol of ignorance and pre
manifests in a multiplicity of forms, judice which retard mental growth,
for the Spirit is within the lower and obstruct knowledge.
nature in its operations, since it is " A man filled with the good spirit,
through the operations of the lower can strive against the wicked tyrant
nature that finally the whole Spirit and smite him on the head ; it is this
ia fully evolved. Now the lower man that can strive against the ungodly
Ashemogha who does not eat." — Vendi-
nature is of fourfold composition, dad, IV. S. B. of E.
for the four planes compose it ; hence The mind that assimilates know
the means (bricks) of development ledge and truth, is able to withstand
are fourfold, for all the means are the pretensions of illusion (tyrant),
organised conditions of the lower and overcome it in its most subtle
nature. forms, such as pride. The ego thus
See AONT, ALTAR (fire), BRICKS, equipped, can strive against ignorance
EARTH, QUARTERS, QUATERNABY, and prejudice which do not allow of
SPEECH. intellectual development. " Not eat
" signifies not incorporating know
THE ARCHANGEL :— ledge (meat).
See ARROW (self-moving), EATING,
A symbol of a high Intelligence on
the buddhlc plane ; a messenger of ILLUSION, MEAT, TYBANT.
the Logos to do bis will.
A symbol of the preparation for
ASHA-VANUHI, OR ASHISH the birth of the indwelling Self in
VANUHl, DAUGHTER OF the lower nature of the soul.
AHURA-MAZDA :— " While meditating, the gods saw
A symbol of Wisdom, the principle this, — ' Let us take the fire-pan down
of buddhl, an emanation of the to the water ; for the water is the founda
tion of this universe : having settled it
Supreme. thereon, we shall reproduce from out of
" Let the water drops fall here for the the water what there is of Agni'a nature
destruction of the daevaa and devis. in this heap of ashes.' — They then took
May the good Sraosha slay them t May it down and threw the ashes into the
Aaha-vanuhi take up her abode here ! water ; and in like manner does this
May Aaha-vanuhi grant happiness here, Sacrificcr now take it down to the water.
in this aacred abode of Homa, the trans O divine waters, receive ye these ashes,
mitter of righteousness. — Homa Yasht. and put them in a soft and fragrant
that being consumed, matter I
place ! me : stand up, and thou lookest at
has run its course. Bear it on the me." — JOB xxx. 19, 20.
waters, even as a mother bears her son.' The incarnate Self (Job) in unable
In the waters, O Agni, is thy womb,
to express himself in the natural
. . . being in the plants' womb thou
art born again. Thou art the child of man.
the herbs, the child of the trees, the See DUST, INCARNATION, JOB, MAN
child of all that is, O Agni, thou art
the child of the waters, — the child of
the universe.' "—Sola. Br&h., VI. 8, 2, ASHNYMPHS :—
The quiescent higher nature (the A symbol of the higher emotions
attached to the " Tree of Life."
gods) then perceived that the time
had arrived for God to manifest ASITA, THE SAGE :—
directly in the lower nature. The A symbol of the mental and emo
latent soul (fire-pan) is therefore to tional natures united primordlally in
be brought down, as it were, to the the Cycle of Involution. This condi
astral plane (water) ; for the Divine tion constitutes the higher state of
Reality operates through the astral the lower self on the mental plane, at
nature as a foundation for evolution. the period indicated.
The soul, or higher nature, being "Then having learned by signs and
firmly connected with the lower, through the power of his penances, this
birth of him (Buddha) who was to destroy
there will then be reproduced from
all birth, the great seer Asita in his
the astral nature what there is of thirst for the excellent Law came to the
spiritual quality in the latent matter palace of the Sakya king (Suddhodana)."
of the soul (the ashes). So the higher —Buddha-Karita, Bk. I. 54.
and the lower natures were united for Then having apprehended the mean
the expression of the Spirit. In like ing and significance of the coming
manner the individuality now eman of the Ego which is by suffering and
ates the ego into the lower vehicles travail to attain perfect Bliss, and to
at every incarnation. pass beyond the planes of manifesta
O probationary existence, receive tion (birth), the mental-nature united
ye these latent higher qualities and to the emotion-nature, draws nigh to
place them in a mental condition of the causal-self.
" Asita is called Kaladevala in the
gentleness and purity, that becoming
Pali version, both words having for root
raised from latency, there may be no the adjective
black.' " — A. Li 1,1,;: ,
further need for the life of matter lin'i' Christendom, p. 20.
on the lower planes ! Bear ye the The symbol " black " so applied
germ of Spirit in the purified lower indicates the unmanifest or subjective
nature, even as the virgin mother condition of the mental-emotional
bears her Divine Son. In the purified lower self at the beginning of invo
emotions (waters) is the matrix of the lution.
" A holy One, a Rishi, called Asita
Christ. In the transfigured emotion- '
nature (plants' womb) the Christ is or K AH, the ' Black One,' dwelling at
peace above the thirty-throe heavens,
re-born. Thou O Christ-soul ! art seeing celestial signs, and hearing the
the child of the affections and aspira celestial song,' descended to the grove,
tions, and of all nature. For, O 'where he usually dwelt on earth.' But
indwelling God ! thou art brought according to other accounts, he was a
Tapaso or ascetic, from the Himalaya,
forth from out of the waters of life called Kala devala, which name corre
and the phenomenal realm. sponds with that of Asita. He gets to
See AGNI, ALTAB (fire), CHILD, Kapilavastu, whore Mdya tries to make
HEIFER, PLANTS, the child bow its head in reverence
towards the feet of Asita. But the
(lower), WATER (higher). child, ' by its spiritual power, turned
himself round in his mother's arms, and
ASHES AS DUST :— presented his feet towards the Rishi,
A symbol of the lower mind or who begged to worship his feet." " —
transitory lower nature of the soul. E. DK BUNSEN, Angel Messiah, p. 36.
" He hath cast me The lower self (buddhi-manas) in
into the
mire, and
I am become 'like dust and ashes. I cry the involutionary cycle, recognises its
unto thee, and thou dost not answer coming development, and joy is aroused
within it. Itis illusion (Maya) that not disinter within half a year, he shall
pay penalties of 500 stripes with the
imagines the Self (Buddha) making Aspahi-astra and 500 with the Sraosho-
obeisance to the lower nature. The karana."— Vendidad, III. S. B. of E.
Higher Self must always be supreme If the lower personality (corpse)
over the lower self : hence the pre is not outgrown within a certain
sentation of the feet to Asita, who period, the ego continues to undergo
now aspires towards the higher nature. those trials and sufferings which must
See ASCETIC, ASCETICISM, BIRTH OF come to it so long as it identifies itself
BUDDHA, BLACK, BUDDHA, BUDDHA with its lower nature (earth), im
(marks), HEAVENLY VOICE, KAPILA, prisoned in the meshes of the matter
MAYA, NUBSE, PENANCE, SIMEON. of the lower planes (earth). The
" 500 stripes " signify the operations
ASKR (ASH TREE) AND EMBLA of the Cosmic Will. " Sraosho-
" means the Divine purpose
SEA- SHORE :— " corpse of dog " signifies the
Symbols of the desire-nature and
lower or desire will.
the instinct nature, fully developed
through the astral evolution.
" The most perfect objects of vegeta Doo, MAN, SBAOSHA, SUZTEBINQ.
tion are two trees Askr and Erabla, upon ASPIRATION :—
the sea-shore. The Goda change these
trees into man and woman by giving A symbol of the expression or
them the human soul and body reflection of the Divine life on the
( Volugpa, V. 33-40).
— IDA PFEIFFEK, Ice lower planes of the soul. It is the
land, p. 314. yearning within the lower nature for
This refers to the perfecting of the communion and union with the
desire and instinct natures in the higher . It implies dissatisfaction and
forms on the astro -physical plane discontent with present states and
(sea-shore), and the conferring by the conditions, and means the setting up
higher nature, of mind and spirit of ideals of what is better and
on the lower personalities. This de worthier. Aspiration must of neces
the union of mind sity by the Divine law meet with
velopment requires
in a response from above and the bestowal
(man) with emotion (woman) of higher qualities and faculties on
fitting human body. the mind which turns from the world
SAE, SHOBE, THEE, WOMAN, YMEB. " We are united to God, when, in the
ASO, QUEEN OF ETHIOPIA :— practice of the virtues, we deny and for
sake ourselves, loving and following God
A symbol of the receptive or above all creatures. We cannot compel
feminine aspect of the potential on God by our love to love us, but He
the higher planes. cannot sanctify us unless we freely con
" It is said that it was Queen Aso tribute our effort. There is a reciprocal
desire on our part and that of God. The
who secretly measured the body of Osiris,
free inspiration of God is the spring of
and made the chest in which it was
laid." — PLUTARCH, Isis and Osiris, f 13. all our spiritual life. Thence flows into
us knowledge — an inner revelation which
The actual becomes the interpreter our spirit open, and lifting
of the potential (Aso) and a vehicle us above all images and all disturb
of the measure of the Archetypal ance, brings us to an inward silence.
Man (Osiris) is builded of astro -mental God dwells in the heart pure and free
from every image" (Ruysbroek).— R. A.
matter for the Ego, by the forces VAUOHAN, Hours vrith Mystics, Vol. I.
which are controlled and guided from p. 328.
the potential.
" Our experiences in this world now
See ARC. MAN, CHEST, DEATH OF and then lay bare unexpected spiritual
sublimities, sweet and awful wonders of
OSIRIS. heart and soul, which forbid us to believe
ASPAHI-ASTRA WHIP :— that that from which we have come forth
is less than the highest the mind can
A symbol of the Cosmic Will in conceive. Doubtless it is infinitely higher.
the laws of nature for the disciplining My faith in God rests on the fact that
of the soul. the spirit that indwells all things makes
" If a man shall bury in the earth response to mine when it calls,
and that
the corpse of a man or of a dog, and that response is always forthcoming,
however, high we pitch the note of our time very significantly named Atramtu,
appeal. There ia something at the heart i.e. places of mortification.' The whole
of things that is more than equal to life should be passed in a series of
every venture of the soul." — R. J. gradually intensifying ascetic stages,
CAMPBELL, Serm., Man' a Cote against through which a man, more and more
God. purified from all earthly attachment
' '
See BLESSING, GOD BLESSING, GBACE, should become fitted for his home
(astam), as the other world is designated.
The entire history of mankind does not
ASRAMAS, FOUR LIFE-STAGES :— produce much that approaches in grandeur
to this thought." — Ibid., p. 367.
Symbolic of four successive states See ABHATS, ASCETICS, BRAHMA-
of consciousness of the ego as he CABIN, FOKEST, HEBMIT, HOUSE
progresses upward to final union
with the Supreme Self.
" The four da'ramas, or life-stages, (four), SANNYASINS, SNATIKA, STU
according to which every Indian Brahman
was under obligation to devote himself,
first as a brahmac'&rin to the study of
the Veda, then as grihastha to the duties A symbol of the lower nature,
of the sacrifice and other good works, stubborn, but capable of direction
next as v&naprastha to the practice of by a ruling power or quality of
asceticism in the jungle, and finally mind.
towards the end of life as parivr&jaka " The difference between that which
(bhikahu, sanny&rin) to a wandering
existence without possessions or home, was within and without is well illus
awaiting only his soul's release and its trated by a similitude (in the Zohar)
reception into the supreme atman." — which says that those who interpret
DEUSSEN, I'liil. of Upanishads, p. 60. Scripture according to the literal sense
The Brahman is the spiritual ego, set the Sacred King and his Bride upon
an ass, while those who understand it
which expresses itself first in the according to a mystic sense mount them
personality under the Divine law of nobly on a horse." — WAITE, Secret Doc
truth and right (veda) ; second, in trine in Israel, p. 15.
the individuality sacrificing the lower
for the higher and following the law
of the soul's growth ; third, in the
A symbol of the lower nature and
an affection thereof, which require to
super-individuality, a centralised con be ridden or kept under. If the
sciousness without a vehicle and " ass " is " tied," it signifies that
therefore having no outward expres the lower nature is attached to some
sion ; fourth, in the highest indi dead form of thought.
viduality which is a centre of con "Jesus sent two disciples, saying, Go
sciousness also without a vehicle, on into the village that is over against you,
the buddhic plane. and straightway ye shall find an ass
tied, and a colt with her : loose them,
The four orders or states of con
and bring them unto me." — MAT. xxi. 2.
sciousness in the soul's evolution The Christ sending two " disciples
must be conceived of as all existing to the " village," indicates the raising
together at the same time in the of two disciplined qualities to a higher
same human being. All the states state. The " village " signifies the
are incomplete and but partially to a centre of a few
evolved. The two lower states have qualities on the plane upon which
bodies in which to acquire experience they have hitherto been working,
and manifest on the mental plane ; from which they are to rise as soon
but the two higher states are without as the Christ and his attached quali
any vehicles or mechanism of mani ties come to the state of loving
" houseless " on
festation. They are The
aspiration (Mount of Olives).
their own planes, and entirely with "ass tied and a colt" signify respec
drawn from external existence. The tively an old doctrine and a new
highest state is unattached to a
truth to which it has given birth.
particular ego, but is common to all Upon these the Christ -soul progresses
egos in the present epoch. to the higher state (the heavenly
"These four life-stages of the Brah
man, — as student, householder, anchorite
Jerusalem), as he comes not to
and wandering beggar, — were at a later destroy but to fulfil, and presents
many an old fable as a new and of creation, — the perfectionment, per
enlightening fact. The " colt " repre petuation, and glorification of the indi
vidual human ego. The grave— that is
sents the new truth whereon no mind the astral and material consciousness —
M yet can sit as master. cannot retain the Mother of God. She
See DISCIPLES, JERUSALEM, 1' AH ABLE, rises into heaven ; she assumes its
Queenship, and is — to cite the Little
Office of the Blessed Virgin Mary —
ASSEMBLY OF PEOPLE :— taken up into the chamber where the
King of kings sits on his starry throne." "
A symbol of the gathering together — The Perfect Way, p. 143.
andco-ordinating of qualities on the See CONCEPTION (immaculate), Ds-
mental plane. VAKI, VIRGIN MARY.
A symbol of the raising by the
ASSEMBLY OF ADJUDICATING indwelling Self, of the purified emo
PRIESTS, ELDERS, AND tion nature.
SCRIBES :— " The Church speaks of the Ascension
A symbol of official theology, — of Christ, and of the Assumption of Mary.
the habit of mind which clings to Christ being deific in nature and of
heavenly origin, ascends by his own
authority and tradition, and is ready
power and will. But the soul is ' as
to kill out any new truth that presents sumed
or drawn up by the power and
Itself. will of her Son. Of herself she is nothing ;
"The chief priests mocking Jesus, he is to her all in all. Where he abides,
with the scribes and elders, said, He thither must she be uplifted, by force
laved others ; himself he cannot save. of the divine union which makes her
He is the King of Israel ; let him now one with him. Henceforth she abides in
come down from the cross, and we will the real, and has the illusions of sense
believe on him." — MAT. xxvii. 41, 42. for evermore under foot. It is not of
The " chief priests " signify a mental herself that Mary becomes Mother of
God in man. The narrative of the
condition full of prejudice and without Incarnation implies a conjunction of
spiritual insight, therefore without human, — though not physical, — and
recognition in the least of the position Divine potencies. Mary receives her
in which the Christ -soul is placed. infant by an act of celestial energy over
shadowing and vitalising her with the
It ia thought that by an appeal to Divine life." — The Perfect Way, p. 243.
the lower life, proof of the existence " In the
Babylonion system it was
of the Higher may be obtained, a taught that Bacchus went down to hell,
rescued his mother from the infernal
proceeding which is contrary to the
powers, and carried her with him in
truth and the divine life of the soul. triumph to heaven (Apollodorus, lib. iii.).
is only the adherents of the dead . . . Now, when the mother of the
letter which religion rejects, who have Pagan Messiah came to be celebrated
filledthe world with the clamour and as having been thus
Assumed,' then
uproar of religious controversies." — it was that, under the name of the
Dove,' she was worshipped as the
See CAIAPHAS, GABBATHA, PILATE, incarnation of the Spirit of God, with
PRIESTS AND ELDERS, TRADITION, whom she was identified. As such she
was regarded as the source of all holiness,
TRIAL. and the grand ' Purifier,' and, of course,
ASSUMPTION OF THE BLESSED was known herself as the Virgin *
mother, 'pure and undcfiled.' Under the
VIRGIN MARY :— name of Proserpine (with whom, though
A symbol of the completely purified the Babylonian goddess was originally
human soul rising in its perfection, distinct, she was identified), while cele
through the power of the Spirit, to brated, as the mother of the first Bacchus,
the higher planes at the end of the and known as Pluto's honoured wife,'
she ia also addressed in the Orphic
cycle. '
Hymnt, as All-ruling Virgin, bearing
" As the Immaculate Conception is i In- heavenly light.' To the fact that Pro
foundation of the Mysteries, BO the serpine was currently worshipped in
Assumption is their crown. For the Pagan Greece, though well known to be
entire object and end of kosraic evolution the wife of Pluto, the god of hell, under
is preciaely this triumph and apotheosis the name of the Holy Virgin,' we find
of the soul. In this Mystery >a beheld Pausanias, while describing the grove
the consummation of the whole scheme Carnasius, thus bearing testimony : This
grove contains a statue of Apollo and the mental plane. This plane is
Carneus, of Mercury carrying a ram, called in the Ottoman Sufi philosophy,
and of Proserpine, the daughter of Ceres, the " world of similitudes " ; in the
who is called " the Holy Virgin."
The Kabbalah the " world of formation."
purity of this Holy Virgin did not consist In Indian philosophy the plane bears
merely in freedom from actual sin, but
she was specially distinguished for her
the name of " kama," signifying
immaculate conception
; for Proclus desire. The astral plane is the field,
She is called Core, through the or medium, of the desires, sensa
purity of her essence, and her vndefiled tions, passions, and Instincts of the
transcendency in her generations.' " — lower nature.
A. HISLOP, The Two Baby Ions, pp. 125, "
Included in the subconscious region
of an average healthy man are all those
See BIRTH or JESUS, OF MAN-CHILD, automatic activities by which the life of
the body is carried on : all those un
DEMETER, DRAGON (great), HADES, civilised ' instincts and vices, those
HELL, INCARNATION, PERSEPHONE, remains of the ancestral savage which
education has forced out of the stream
VIRGIN MABY . of consciousness ; all those aspirations
ASSYRIA IN THE EAST :— for which the busy life of the world
leaves no place. Hence in normal men
A symbol of the dawn of the per the best and the worst, the most savage
sonality on the astral plane (Hlddekel and most spiritual parts of the character,
are bottled up
below the threshold.'
"The rational faculty of the Church." — E. UNDERBILL, Mysticism, p. 62.
— -SwEDENBORO, Apoc. Kev., n. 444. The astral plane is also the plane
See EAST, EDEN HIVER, HTDDEKEL, of formation of the physical organisms
PERSONALITY, PITRIS (lunar). which are built up, or grow up, in
the similitude of the patterns on the
astral and mental planes. These pat
A symbol of an abode of strength
terns are living patterns of growth
from above.
of which a clumsy analogy may be
ASTARTE, GODDESS OR found in the film pictures of the
QUEEN :— cinema show. Life on the physical
A symbol of wisdom on the buddhic plane is a mental directive agency
plane. from the astral plane which uses
" The king Melcarthus. The queen the forces of the physical plane to
Astarto, or Saoais, or Nemanoun, the
same as the Greek Athenais." — PLUTARCH, build up structure according to ita
I sis and Osiris, §15. pattern of growth. Death is the
The "king" is a symbol of the extrusion of this directive life of the
ego as governor of the astral activities. physical forms, which thereupon dis
The names of the queen signify aspects appears entirely, being non-physical.
of wisdom, i.e. Wisdom-love, Wisdom- The origin of the astral patterns is
power, and Wisdom-activity. not to be found on the astral plane
" The goddess Astarte, or Asthertet,
any more than on the physical. The
is in a chariot drawn by four horses which invention of the patterns is on the
trample on the foes of R<J." — BUDGE,
Book of the Dead, Vol. I. p. 478. buddhic and mental planes, for high
Wisdom is seated in the causal - intelligence is needed for the com
body (chariot), directing the lower plexities and efficiencies of pheno
quaternary (horses), which through menal existence.
the mind overcomes the desires. See AMERDAD, ELEMENTS, GREEN,


A symbol of the desire-mind, or This is the instrument of the
the function of kama-manas. incarnate ego on the astral plane.
See AESHM, ARROW (self-moving). It contains the mechanism appro
priate to the forces of the plane, and
ASTRAL PLANE :— the means by which the desires,
A mediaeval term for the plane of lower emotions, and sensations
nature between the physical plane function In the soul and are perceived
by the lower consciousness on the See ASTRAL PLANE, KAMA. MANAS,
mental plane. MENTAL PLANE.
"Arranged in numerical order, the ASURA, SURA, AHURA (HIGHER
•even principles may be described in
the following way :— ASPECT) :—
1. Physical Body. A symbol of the Divine energy
2. Etheric Double. expressed through the higher, or
3. Jiva. atma-buddhic, qualities of the soul.
4. The Astral Vehicle. " The name for gods in the Veda is
5. Manas.
6. Buddhi. not only deva, but likewise asura. This
7. A tin a. name, if derived from asu, breath, meant
"The Etheric Double is an Etheric originally the living, he who lives and
rather than an Astral counterpart of the moves in the great phenomena of nature,
physical body, and at the same time, or, as we should say, the living Ood.
the intermediate organism through which Certain Vedic gods, particularly Varuna,
the Jiva, or life force, influences the are in the Veda also called Asura in the
whole system. . . . Etheric matter is good sense of the word. But very soon
•till physical according to the most the Sanskrit asura took a bad sense,
accurate classification that can be for instance, in the last book of the
adopted." — A. P. SINNETT, Growth of the Rig-veda and in the Atharva-veda, and
Soul, pp. 156-7. particularly in the Brdhmanas. Here
we constantly find the Asuras fighting
The astral body may be taken to
against the Devas." — MAX MUIXEE,
be next in order to the physical body, Theoaophy, etc., p. 181.
including the etheric double, as the The " gods " signify the higher
life (jiva) is not a sheath but a qualities or ideals in the soul, and
directive agency from a higher plane. these
" asuras "
proceed from the
On the mental plane (manas) there outbreathing of the Divine Life on
are two sheaths, viz. the causal-body the buddhic plane. The astral plane
and the mental body. This makes contains the desires (asuras) which
four bodies in which humanity at are of the same Divine Life, but work
present manifesto. The life force of outwardly in the opposite direction
the lower planes works strictly accord to the spiritual life which tends
ing to the patterns on the higher inwardly.
planes, the results being modified See BREATH (divine), COLCHIS,
by obstructions on the lower. The DEVAS, GODS, VAHUNA, VEDA.
patterns are brought forward, as it
were, to the astral -plane where they ASURA (LOWER ASPECT) :—
guide the growth Of all animal and A symbol of the reflected Divine
vegetable organisms. energy on the lower planes, expressed
In the astral body are to be found in desire which is the opponent of
the higher energy.
the apparatus of sensory and motor " A new change appears in the later
conduction paths which convey vibra
Sanskrit literature. Here the Asuras,
tions from the brain and nerves to instead of fighting with the Devas, are
the mind, and from the mind to represented a? fighting against the Suras ;
the brain and nerves. It must never that is to say, by a mere mistake, the
be forgotten that consciousness is on
A ' of Asura has been taken as a nega
tive ' a,' whereas it is the radical ' a '
the mental plane, and not below it. of (j.vK, breath, and a new name haa
See ANDREW, CASTES, CAUSAL-BODY, been formed, Sura." — MAX MtfLLEB,
CHILDREN OF HORV.S, CLASSES, INCAR Theoaophy, etc., p. 187.
" By the breath of his mouth Pragapati
created the gods : the gods (deva) were
NEPHESH, NET, PRANAS, PROTOTYPES, created on entering the sky. . . . Hav
QUATERNARY, SENSE ORGANS, SHEATHS ing; created them, there was, as it were,
SKANDHAS, VESTURES, VITAL AIRS. daylight for him. . . . And by the
downward breathing he created the
asuras : they were created on entering
ASTRO-MENTAL AND ASTRO- this earth. Having created them there
PHYSICAL PLANES :— was, as it were, darkness for him." —
These terms express the combined Sato. BrAh., XI. 1, 6, 7-8.
activities of the astral and mental The Divine out-breath of the Life
planes, and of the astral and physical produced the higher qualities (the
planes. gods) on the buddhio plane (the sky).
and these served to express the nature cians of the gods, and it is by them
of the Self (daylight). The Divine that he heals this Sacrificer. . . . The
two Asvins, indeed, are the eyesight,
down-breath produced the lower fiery spirit. . . . He-goats are sacred
qualities, the desires (asuras) which to the Asvins."— iSota. Br&h., XII. 7, 2,
were reflected from the lower nature 3-7.
The twin consciousnesses of the
(earth) in opposition to the higher
qualities, hence the Self was obscured higher and lower minds, temporally
by evil and ignorance (darkness), separate, yet essentially connected,
and rendered unapparent to the lower are known as the immortal Indi
consciousness. viduality and the mortal Personality.
The double signification of " asura " They precede in evolution the rise
is only an instance of the double of the Sun of Righteousness, the
meanings of symbols, whereby the Higher Self, in the soul. Through
higher and the lower conditions of their functioning life after life, the
the same origin are indicated. It is soul is developed and healed of its
likely enough that a new symbol diseases, and finally made whole and
" sura " perfect. They are never untrue to
originated in the manner
stated, and was used to better dis themselves, that is, they work to
tinguish the higher from the lower gether in an indissoluble relationship
in the inspired communications of a under the laws of karma. They have
later date. Of course, no mistake has been emanated by the Self (sun)
been made. The Spirit of Truth and brought forth in the mind
knows everything, and cannot possibly (Sanjna-mare), in order that the
be in error about anything. The spiritual egos (gods) may be perfected
truth is set down in the scriptures if in their manifestation in the lower
the lower mind does not interfere and worlds. By them the soul, or sacri
insert its own opinions. ficing lower Self, is restored and
See BREATH (divine), DAEVAS, brought up to perfection. They are
DAEMONS, DAWN, DEMONS, DEVAS, the means of perception (eyesight)
DEVILS, GODS, HORSE SACRIFICE, and of purification (fiery spirit).
INSPIRATION, PRAGAPATI. Errors and desires (goats) are offered
up by them.
Symbols of centres of consciousness NI, MABE, NAKULA, SACHIFICEB,
on the mental plane for the Higher SPADE.
and Lower Selves, — the Individuality
and the Personality, the immortal and
the mortal lives. A symbol of the love of beauty,
" The harmony and perfection set before
godscalled Asvina were a great
enigma, . . .
Heaven and Earth,' say the lower nature.
some ;
Day and Night,' say others ;
" She required every suitor who wanted
Two kings, performers of holy acts,' to win her to contend with her first in
say the Aitihasikas." — MON. WILLIAMS, the foot-race. She conquered many
Indian Wisdom, p. 169. suitors, but was at length overcome by
" The Asvins were fabled as connected MTlanion with the assistance of Aphro
with Ushas, as ever young and hand dite. The goddess had given him three
some, travelling in a golden car, and golden apples, and during the race he
precursors of the dawn. They are some dropped them one after the other : their
times called Dasras, as divine physicians, beauty charmed Atalanta so much, that
' '
destroyers of diseases ; sometimes she could not abstain from gathering
Nasatyas, as ' never untrue." They them, and Mllanion thus gained the goal
appear to have been personifications of before her." — Smith's Clots. Diet.
two luminous points or rays imagined The love of beauty and perfection,
to precede the break of day." — Ibid.,
being at first unattached to the lower
p. 14.
" These ever-youthful twin sons of
nature, requires, in order to be utilised,
the Sun, by his wife Sanjna, transformed that means should be found to enlist
into a mare (asvini), resemble the classical it. Mental imagination (Mllanion)
Dioscuri both by their exploits and the having received from the astral love
aid they render to their worshippers." —
Ibid , p. 426. development (Aphrodite) love of form,
"The Asvins are the (Brahman) physi sound and colour (the apples), is able
to attract and draw down the higher
" Word," or expression of God, be
love of beauty to itself. And thus came manifest in putting an end to
on aspect of buddhic emotion becomes the unmanifest (silence). Then from
united with mind and originates the the interaction of matter (Tanaoa)
esthetic feelings in sculpture, music and Spirit (Atea), and of activity
and painting. (Ono) and inertness (Mutuhei), arose
Evolution is an unfolding of quali Wisdom (Atanua). Love (Atea) united
ties which are latent, and this un with Wisdom and the Divine Son was
folding is in response to stimuli from born. Afterwards the Divine Will
without. /Esthetic feeling (Atalanta), created the lower nature with its
being of the higher planes, is too desires, etc.
subtle to respond to ordinary mental See ADITI, DARKNESS, DAWN,
processes. But when imagination LIGHT, TANAOA.
(Milanion) is touched with love of ATHENA, PALLAS; DAUGHTER
form, sound and colour, this mental OF ZEUS :—
faculty arouses aesthetic feeling which, A symbol of Wisdom, the principle
from being at first potential and of buddhi, in various aspects, pro
inactive in the soul, is now made ceeding from the Supreme.
manifest. " Unto mon Athena gives
good things
Some day, I
doubt not, we shall — namely wisdom, understanding, and
arrive at an understanding of the evolu the creative arts ; and she dwells in
tion of the esthetic faculty ; but all their citadels, I suppose, as being the
the understanding in the world will founder of civil government through the
neither increase nor diminish the force communication of her own wisdom." —
of the intuition that this is beautiful KM r. JULIAN, The Sovereign Sun, p. 243.
and that is ugly." — T. H. HUXLEY, Unto the mental faculties buddhi
Evolution and Ethics, p. 80. brings intuition, dwelling in the mind-
"Beauty, Goodness, Splendour, Love,
all those words of glamour which ex centre (citadel) and founding moral
hilarate the soul, are but the man-made order.
names of aspects or qualities picked out
" Pallas Athene came to Achilles from
by human intuition as characteristic of heaven, sent forth of the white-armed
this intense and eternal Life in which is goddess Hera, whose heart loved both
the life of men." —E. UNDKBHHX, Mysti (Achilles and Agamemnon) alike and had
cism, p. 38. care for them." — Iliad, Book I.
"Afl things that
are, are the shadow The Wisdom from the Highest
and image of heavenly things. The descended forth from the potential
highest lesson they can teach is, to
remind UB of and to symbolise for us Wisdom (Hera) in the realm of pure
tile uncreated and everlasting Wisdom Love which included sympathy for
and Love and Beauty which lie beneath both the personality or
them, and ripple up through them." —
mental element, and the desire-mind
A. .\Un.A HEN, Sermon*, 1st Series, p. 16.
See APHBODITE, ARGONAUTS, SCENT. (Agamemnon) with its appetites ; and
was to become the means of recon
ATEA AND ATANUA, GOD OF ciling them.
Symbols of Divine Will and Divine
Wisdom, I.e. Atma-buddhl. ATHORNE ; ATHRAVA ; ATHAR-
"Light (Atea) having been evolved VAN ; PRIEST OF THE ALTAR
from darkness (Tanaoa), the god Ono OR FIRE :—
was evolved from Atea,
and A symbol of the spiritual mind or
he destroyed Mutuhei ' (silence). But deeper Intelligence which serves to
from the foregoing struggle between direct the will.
Tanaoa and Atea, Ono and Mutuhei, " The very name for ' priest ' in the
arose Atanua or the dawn. Atea then Zend-Avesta, dthrava, is to be recognised
took Atanua for a wife, and from them
in the atharvan of the Vedas, by which
sprang their first-born Tumea. After
term a priest of Fire and Soma is meant."
that Atea created the host of inferior — H An;, Essays on Bel. of Partis, p. 212.
deities, etc.," — A. FOKNANDEB, Polynesian
Race, Vol. I. p. 63. See AARON, ADVABYA, AONIDHBA,
The Divine Will having proceeded BARSOM, CHRYSE, FIBE PBIESTS, PON-
from the potential (darkness), the TOT, POPE, PRIEST.
ATHWYA, THE SECOND MAN :— " This ia my Self in my innermost
heart." — Sato. Brdh., X. 6, 3.
A symbol of the Second or manifest See ABC. MAN, BBAHMA, COSMOS,
"Athwya the second man who
me for the material MICROCOSM, MONAD, SELF.
prepared (Homa)
world " (Homa Yaaht). — H&uo, K,way it. ATOM, PERMANENT ASTRAL :—
This signifies the forth -pouring of
the Second Logos upon the higher An atom on the astral plane
attached to each causal-body, and
planes, which prepared the World -
forming a centre for personality in
soul (Homa) for its expression upon the whole series of incarnations.
the lower planes. " And the Lord said unto him, There
See ATMA, HOMA, SELF. fore whosoever slayeth Cain, vengeance
shall be taken on him sevenfold. And
ATHYR (HATHOR) MONTH :— the Lord appointed a sign for Cain, lest
A symbol of the period at the com any finding him should smite him." —
mencement of evolution, when there GEN. iv. 15.
Is liberation of the life from the form And the Divine Wisdom-love pro
— a rising from the dead. nounced a benediction upon that
See HATHOB, SCORPIO. Individuality within, which shall not
be slain, and decreed that " seven
ATLAS, THE HEAVEN-BEARER :— fold " shall be the suffering which
A symbol of the higher mind shall come about when the lower self
which separates the lower (earth) by the Higher Self is slain. And a
from the higher nature (heaven). "
" or permanant astral atom,
" According to Homer, Atlas bears the
is provided, which answers to the
long columns which keep asunder heaven
and earth." — Smith's Clots. Diet. personality throughout the cycle.
" Each man who is born into the
world is provided with an imperishable
ATMA PLANE :— bone in his present physical body, and
it is from or on this that his organisation
A designation for the highest plane will be built up anew at the time of the
of manifestation in the present cycle resurrection " (Zohar). — A. E. WAITS,
of life. It is the plane of the Second Secret Doctrine, p. 187.
Logos, or Higher Self, and expresses See ABEL, CAIN, FUGITIVE,
the power-love aspect of Deity. ONOOOROJIMA, PERSONALITY, SOUL
See ^ETHEB, ABSH, ATHWYA, ELE (lowest).
A symbol of the Supreme. The Buddhl, mental, astral, and physi
Logos or Self which enters upon cal, atoms attached to each Individ
manifestation and indwells in the uality as centres of life and form
universe and soul. on the several planes.
" Brahman = Atman, that is. Brah "
He approaches the couch Amitaugaa :
man, the power from which all worlds that is prana (breath, speech). The past
proceed, in which they subsist, and into and the future are its eastern feet.
which they finally return ; this eternal, Prosperity and earth its western feet."
omnipresent, omnipotent power is iden — Kau.ih. Upaniahad, I. 2.
tical with our atman, with that in each The soul comes to the state which
of us which we must consider as our signifies the sense of infinite rest and
true Self, the unchangeable
serenity, — which is comparable to the
essence of
our being, our Soul. This idea alone
secures to the Upanishads an importance rhythm of the Great Breath. The
reaching far beyond their land and time ; past and the future " symbolise the
for whatever means of unveiling the course which evolution has taken to
secrets of Nature a future time may
enable this state of consciousness to
discover, this idea will be true for ever,
from this mankind will never depart ; — be arrived at, and so the Eternal Now
if the mystery of Nature ia to be solved, is verily realised. " Prosperity and
the key of it can be found only there earth
" signify the sublimated lower
where alone Nature allows us an interior
or natural man, through which the
view of the world, that is, in ourselves."
— P. DEUSSEN, Outlines of Ind. Phil, Higher Ego has attained its final
pp. 22-3. liberation. Although the lower is
" " For if, when
unreality." it has been absorbed we were enemies, we
into the Self. The germ of this state were reconciled to God by the death
of his Son, much more, being reconciled,
exists and will persist through eter we shall be saved by his life. And not
nity ; for nothing is ever lost. The only so, but we also joy in God through
state is transformed, but still visible our Lord Jesus Christ, by whom we have
to the Self, though now seen to be now received the atonement." — KOM. v.
10, 11.
of It. There is a permanent atom or
centre on each plane, which, when For if, when we (the egos) were
communicated with, will respond to following only our natural desires, we
vibrations which answer to the varied were turned to God through the
aspects of the Self. previous death of the Divine Life
See AMTTAUOAS, GOLD -COLOURED within the lower nature, and the
SPOT, PLANES, PBANA, PROSPERITY. consequent birth of the Christ in our
souls ; much more, being turned
ATONEMENT BY THE BLOOD :— thereby to God, shall we be saved
A symbol of the reparatlve effect by his Life within us. And not only
of the Divine Life In the soul's so, but our souls in their innermost
growth. The forming and healing being now rejoice in the Ideal of
Life gradually making perfect the Wisdom, Truth, and Love, through
imperfect soul, in proportion as the
the growth of the indwelling Christ
soul aspires toward the ideal.
by whom we now receive a gradual
"For the life (or soul) of the flesh is perfectionment of being.
in the blood : and I
(the Lord) have " William Law says, — ' Christ
given it to you upon the altar to make
atonement for your souls : for it is the /or us, is neither more nor less than
Christ given into us. He is in no other
blood that maketh atonement by reason
sense our full, perfect, and sufficient
of the life (or soul)." — LBV. xvii. 11.
Atonement, than as His nature and
For the power of upward growth spirit are born and formed in us.' —
of the lower nature (flesh) of humanity, DB. INOE, Christian Mysticism, p. 281.
resides in the recuperative Divine "The Atonement of Christ is the
Life (blood) which the Higher Self reconcilement of humanity in all the
length and breadth of its complex duties
sheds upon the highest part of the and experiences. Hence he summons
lower nature (the altar) in order that every man to a fellowship with His own
the souls shall have the means of life, — not only to follow Him, but to
become one with Him." — T. T. MUNOER,
development : for it is the Divine
The Atonement, etc., p. 367.
Life that maketh perfect by reason "If Christ be the Eternal Son of
of the perfect Archetype within. God, that side of the Divine nature
" which has gone forth in creation ; if
Among the ancient Hindus an atone
ment was asserted to be through the He contains humanity, and is present
sacrifice of Purusha the Great Hindu in every act and article of human expe
Universal Ideal Man." — MON. WILJJAMB, rience, then, indeed, we have a light
Indian Wisdom, p. 24. upon the fact of redemption. For Jesui
See ALTAR, ARC. MAN, BLOOD, is thus seen to be associated with the
HOMA-JUICE, SCAPEOOAT, existence of the primordial evil which
has its origin in God. . . . Evil is an
So MA-JUICE. experience for the sake of the far-off
holiness it makes possible. The eternal
ATONEMENT OF CHRIST :— Son, the going forth of God, must there
A symbol of the unfinished, con fore be asociated with responsibility for
tinuous and progressive work of the bias without which neither guilt nor
sainthood could have come into being.
human perfectlonment, by the sub He, and He only, therefore, can sever
stitution of the merits or perfection the entail between man and his respon
of the Redeemer for the imperfections sibility for personal sin." — R. J. CAMP
of the redeemed. The indwelling BELL, Ibid., p. 25.
Christ having laid down his life in The Atonement that is a vital human
Involution, takes it again In Evolu need is no making up of a previous
tion as he rises in the souls of strife, but the fulfilment of the Divine
humanity. In this process of idea of man. It is effected through
self-development and self - realisation.
spiritualisation he makes atonement Man comes to God as he comes to him
for the sins of the world and unites self ; and to oome to himself he must
man to God, — the made-perfect to come to God. Atonement is, further,
the Perfect. the reconciliation of the whole man,
and his whole life and world, to God." — his being, to attain final liberation,
DR. J. HUNTER, Ibid., p. 312. and freedom from the thraldom o!
See ADOPTION, ARC. MAN, BLOOD, desire and attachment to the thing!
BLOOD OF THE LAMB, HOMA-JUICE, of the lower nature.
LIBEBATION, PASSOVER, RANSOM, " Existence is caused by attachmen'
REDEMPTION, REGENERATION, REMIS (upadana). Attachment is a kind o
SION, RESURRECTION, SALVATION, falling off which makes a being com
SOMA-JUICE, TAUROBOLIDM, WASHED. under the fatal law of transmigration
It is itself only an effect, which has fo
ATREUS, AND HIS TWO SONS,— cause desire (triahna, thirst). Desire i
LEADERS OF THE PEOPLE :— caused by sensation (vedana)." — J. E
SAINT-HILAIRE, The Buddha, p. 138.
Symbols of the illusion of separate- " Only that form of religion whof
ness, and Its products, love of power inception of God is that of an Ida
and love of possession, rulers of the which satisfies the religious needs, an
lower qualities. which calls forth and fixes upon Itse
" And Chryses the choices of the human soul, can full
supplicated all the develop the potentiality of freedom whi<
Greeks, but chiefly the two sons of lies hidden in the soul's depths. The
Atreus, the leaders of the people." — is profound moral philosophy in U
Iliad, Book I. promise of Jesus to those who are 1
The spiritual mind, through illu disciples indeed : Ye shall know t!
sion, captivates the lower minds and truth, and the truth shall make yi
free' (JOHN viii. 31)." — G. T. LAD
principally through love of power and
PhU. oj Religion. Vol. I. p. 339.
possession. " The various functions
assigned 1
See AGAMEMNON, CHRYSES, GREEKS, Pli ili > to the Logos may be thus sumro
MENELAUS, TROY, TYRANT. up. He is the agency by which G
reveals Himself. The theophanies of 1
ATRI AND HIS WISE SON :— Old Testament are appearances of 1
Logos, who also inspired the patrian
A symbol of the Soul centred in and prophets. Every man, in virtue
the astro-mental nature, together the highest faculty residing in his s<
with its Divine deliverer and healer is akin to the divine Logos, and n
born within it. For the Soul must become an image or fragment of
through its own evolution be its own divine nature. The majority of mank
saviour, by reason of its inherent are entangled in illusions, and the drv
image in them is obscured by ignore
Divine nature.
and sensuality. But a man may n
See REDEEMER, SELF, SOUL, VAL- himself out of this sad condition, ;
MDEL advance to the contemplation of
Logos, which enables him to judge
ATROPOS :— things in the light of divine truth.
See MOIHAE. this way the Logos is the instrun
of deliverance and salvation. Tl
ATTACHMENT TO THE WORLD who have real knowledge of the
OR THE OBJECTS OF Creator and Father of all things
SENSE :— rightly called sons of God. And
if we are not yet worthy to be ci
A symbol of the captivity of the sons of God, we may deserve to be ci
ego to desire and sensation. children of His eternal image, the i
" The man stands in the middle
between holy Logos' (Con/. Ling., 28)." —"W
the two worlds of light and darkness, INGE, Comb. Biblical Essay.", p. 276.
" The tumultuous senses
left to hia own free-will" (Zoroastrian and or
System). — J. F. CLARKE, Ten Religions. huny away by force the heart eve
Seated in the causal-body upon the the wise man who striveth after jx
tion. Let a man, restraining all t
higher mind plane, and midway be remain in devotion at rest in me
tween the physical and the atmic true Self ; for he who hath his B
planes, the Soul starts its career as a and organs in control possesses spii
responsible entity, and is thenceforth knowledge. He who attendeth to
inclinations of the senses, in them
accountable to itaelf for its coriduct, a concern. . . . But he who, free
thoughts and experiences. These men attachment or repulsion for oto
tal experiences are ultimately collected, experienceth them through the e
re- viewed, and co-ordinated in the and organs, with his heart obedie
hia will, attains to tranquillit
causal-sheath, and thus it is that
man is able eventually through identi
thought." — Bhayavad-Gita, Ch. II.
fying himself with the true Self of CAUSAL-BODY, DABKNKSS,
KJJCES, FALL, HIGHER AND LOWER, ment is much more properly called a
INCARNATION OF system than the natural, because it is
closer to God, higher in its consequence,
SOULS, LIBERATION, LIGHT, LOGOS, and contains in itself the ends or final
MAK, MEMBERS, METEMPSYCHOSIS, causes for which the other exists, and to
NIRVANA, PERSONALITY, SEPARATE- which the other is made to be subser
vient. There is, however, a constant
action and reaction between the two,
WALKS (six), WORLD. and, strictly speaking, they are both
together, taken as one, the true system
ATTRACTION WHICH BUILDS of God ; for a system, in the most proper
UP THE STRUCTURE OF and philosophic sense of the word, is a
THE SOUL :— complete and absolute whole, which
cannot be taken as a part or fraction
This is the love-element on the of anything." — H. BUSHNELL, Nature
different planes, which draws forces, and the Supernatural, p. 19.
•toms, or qualities, towards centres. " The
spiritual is the world of causes,
" For unto every one that hath shall the material that of effects." — R. J.
CAMPBELL, Serm., Hunk of Destiny.
be given,and he shall have abundance :
but from him that hath not, even that See ADAM (higher), ARC. MAN,
which he hath shall be taken away." — BREATIC, IMAGE, MACROCOSM, SEAL
HAT. xxv. 29. (great).
This indicates that the strength of
attraction is in proportion to the
number of grouped forces or faculties
attracting to a common centre. Where A symbol of the primordial buddhlc
a force is unattached to a group, nature which at first potential, be
comes actual.
there is no balance about a centre,
therefore it flies off to join a group, Then came the cow Audumbla,
formed of the melting ice-drops. She
or it is dissipated. The teaching is, nourished Ymer with four streams of
that higher qualities must not be her milk, and herself licked the sea salt-
isolated, but must be brought into stones covered with the rime-frost, whence
harmonious relation with kindred sprung Bur whose son was Borr, who
married a giant's daughter, and was the
qualities, so that all may work father of Odin, Vili, and Ve, the ruling
" Where two or
together for good. powers of heaven and earth." — The
three are gathered together, there am Voluspa.
I in the midst of them." This refers to the period of involu
See APHRODITE, ASSEMBLY, CITY, tion of the qualities. Then there
LOVB (uniter), PILGRIMS (shrine), arose from latency (ice) the nascent
STBITE. buddhic life (cow) which vitalised on
the four planes the Archetypal Man
ATZEEL-ATIC WORLD OF (Ymer). The buddhic activities were
EMANATION :— applied to the astro -physical nature
A symbol of the higher planes (the sea salt -stones) and from the
(atma-buddhlc) of manifestation. latent (frost) condition there sprung
See ADAM (higher), HIGHER, PROTO- the desire-nature (Bur) whose issue
TYPBS. was the mind (Borr) who became
allied with the perfected emotions
ATZEEL-OOTHIC WORLD :— and then produced Divine Will, Wis
A symbol of the three higher dom, and Action, the ruling principles
planes, — at ma, buddhl, manas, — as of a new stage in the development of
containing the pattern of that which the higher and lower natures.
appears on the three lower planes. See ARC. MAN, BUR, Cow, FROST,
" God has, in fact, ICE, ODIN, TRIAD, YMIU.
erected (primor-
dially) another and higher system, that
of spiritual being and government for
which nature exists ; a system not under AURVA'S BIRTH FROM THE
the law of cause and effect, but ruled THIGH :—
and marshalled under other kinds of
laws, and able continually to act upon
A symbol of the birth of the desire-
or vary the action of the processes of nature which took place upon the
nature. If, accordingly, we speak of astral plane.
•yatem, this spiritual realm or depart See THIGH.
AURVAITO-DIH, THE TUR :— life, activities, and development of
A symbol of the soul on the buddblc the Self, — the Son of the Logos, —
plane. commencing from the buddhic plane
" At whereon the Self (sun) culminates
the age of twenty, abandoning
worldly desires and laying hold of above the lower evolution. The con
righteousness, Zoroaster departs from the
sequent ultimate perishing of the
house of his father and mother and
wanders forth, openly enquiring :— ' Who lower quaternary with its desire-
is most desirous of righteousness, and mental nature (the fiend) : the pro
most wishful to nourish the poor T And duction of the higher triad of truth,
they said, — '
He who is the youngest love, and wisdom, or the higher
son of Aurvaito-dih the Tur.' Zoroaster
goes to
that place,' and co-operates in emotion nature nourishing the soul :
serving the poor with food" (Zat- the dispensing with the lower vehicles
tparam). — JACKSON, Zoroaster, p. 33. which are afterwards superfluous : the
When the cycle of the lower life complete union of the lower Self with
is completed, — the lower self with its the Higher Self : the arrival of the
affections and lusts having been aban Soul at Wisdom which relates all
doned, — then the mind or manasic experiences, even adverse and evil
principle is said to be detached, experiences, with the evolution of
because the mind no longer cleaves the Self.
to the desires. Liberation, therefore, See ANIMALS, FOOD, PISCES, QUA
having been obtained, the Soul, in TERNARY, S0N MOTIONLESS, UNION,
stead of being anxious to seek its own ZENITH.
well-being, identifies itself with the
Will of the Supreme, and enquires to AUSONIA :—
what purpose it may be used. It
A symbol of the state of the soul
requests that it may be the means on the buddhic plane which ushers
of furthering the interests of the in perfection (Circe).
other souls that are struggling to See ABSYBTEAN-ISLES, CIBCE.
reach enlightenment. It learns that
the soul most ready for aid from the AUSTERITIES, PRACTISING :—
higher, is the soul which is learning
Limiting or restraining the out
to discipline itself through the adop
going activities in prescribed direc
tion of principles by means of which tions according to the Divine Law of
ultimate attainment of liberation is the growth of the Soul.
possible. The Soul now reaches the " All the bliss of
Gods and men is
stage of freedom from all the lower declared by the sages to whom the Veda
limitations, and is said to go to the was revealed, to have austerity for its
place of Bliss on the buddhic plane, root, austerity for its middle, and aus
terity for its end. The pursuit of sacred
from whence it may inspire souls knowledge is the austerity of a Brah-
which are ready. mana, protecting the people is the
See BIRDS (heaven), DUGHDHOVA, austerity of a Kshatriya, the pursuit of
FOOD, his daily business is the austerity of a
POOB PEOPLE, POVEBTY, Vaisya, and service the austerity of a
POUBUSHASPA, ZOROASTER. Sudra."— Laws of Manu, XI. 236-6.
The blissful, exalted life of Spirit
and higher mind, is declared to have
A symbol of the Higher Self, Son restraint or limitation for its source,
of God.
" The its means, and ita end. The Indi
marvellousness of Aushedar as viduality, or spiritual mind, seeks
to birth, glory of person, sayings and
actions ; the standing of the sun ten truth from within by restraining the
days amid the sky ; the perishing of the lower nature. The Personality, or
fiend of the four-legged race, the produc lower mind, nurtures the qualities
tion of a three-spring cloudless influence by restraining the
for vegetation ; the weakening of super
desires. The
fluity and destitution ; Desire-nature co-ordinates the desires
the extreme
strengthening of alliance ; the gratifica by restraining physical energies. The
tion due to the good friendship of Physical -nature is subordinated to the
foreigners."— Dinkard, Bk. VII. Ch. 9, 2. requirements of the desires, the mind,
This declares the glory of the birth, and the higher nature.
" I
See ABSTINENCE, ASCETICISM. (Ra) have come to avenge myself
CASTES, FASTING, PENANCE, RAJAS, the blood of my members which have


risen up against me, and I
will bring to
destruction that which hath been made
AVALOKITESVARA :— for it. Iwill make perfect." — BtTDOE,
Egypt. Heaven and Hell, Vol. I. p. 19.
A symbol of the Higher Self or The Self within is ready to vindicate
Incarnate Self under the aspect of the Divine life (blood) which flows
Love. in the desires which act in opposition
"The Buddha Amitabha, 'He of to the higher motives, and will bring
Infinite Light.' His chief minister is
Avalokitesvara, a Bodhisatva who has to dissolution the lower nature which
taken a vow not to enter Nirvana until has been the means of its evolution.
be has led thither all living creatures, The indwelling Self will make perfect
and who for this supreme grace is wor the soul.
shipped throughout the North with a "Avenge not yourselves, beloved, but
corresponding fervour of devotion." — give place unto wrath : for it is written,
L. D. BARNETT, The Path of Light, p. 26.
In the duty of watching over and*
Vengeance belongeth unto me ; I will
recompense, saith the Lord." — ROM,
protecting the whole Buddhist world, xii. 19.
Avalokitesvara ( ={Padma-pani), that is,
' Vindicate not yourselves in anger
the Lord who looks down with pity
on all men,' certainly takes the lead, and passion, but in love make ex
and his name was in keeping with the planation. For the Divine Life of the
reputation for answering prayer which soul will establish truth and righteous
he soon achieved. . . . People, there ness, and bring all to perfection.
fore, pray to him more frequently than
to any other Bodhi-sattva, and not only See BLOOD, DEATH or OSIRIS,
for release from the misery of future DISCIPLES, HORUS, MEMBERS, TATTC
re-births, but in all cases of present
bodily danger and domestic affliction. AVIDYA :—
Hence he has numerous other names or
' '
epithets, such as God of mercy,' Ocean See IGNORANCE.
of pity,' ' Deliverer from fear,' ' Lord AWALIM-I-KHAMSA— THE FIVE
of the world,' 'World-protector,' "Pro WORLDS ; OFTEN SPOKEN OF
tector of the Aryas.' " — MON. WILLIAMS,
Buddhism, p. 198.
The higher Love -nature within the
soul always attracts, never repels. A symbol of the five planes of
manifestation which proceed from
Hence aspiring lower self is
the Absolute (World of Godhead) of
attracted to the Higher, and there is
which nothing can be predicated.
development of the buddhic emotions
See WORLDS (five).
which purify and eventually save the
soul. AXE:—
See BODHISATVA, BTODHA, CHRIST, A symbol of Divine Truth uttered
ISVARA, PRAYEB. on the higher mental plane. Or the
AVENGING THE DIVINE critical faculty.
FICE :— And now also the axe is laid unto
the root of the trees : therefore every
Symbolical of vindicating the tree which bringeth not forth good
Divine intentions by producing the fruit is hewn down, and cast into the
result intended, namely perfection. fire." — MAT. iii. 10.
Horns now gathered his followers " Trees " here signify mental quali
around him, and prepared himself to ties. The "axe" is the Word of
avenge his father's death (that of Osiris)."
God which is to try men's
" hearts "
— PLUTARCH, Isit and Otiris, § 19.
So soon as the Christ (Horus) had
and to search to the roots and founda
tion of their being. If the qualities
evolved above in the soul, he pro
are un progressed and rotten to the
ceeded to choose those qualities (dis
core then they will be cast forth as
ciples) wherewith he should accom
rubbish ; that is they will be dis
plish his work upon the lower planes ;
and so he prepared himself to establish
solved and so be resolved into their
the kingdom of His Father in the primary constituents.
" MAT. iii. 10. — This is as much as to
souls of humanity, even as it exists
say to them : Since you have come to
above in the Heavens (buddhic plane). baptism without having done fruits meet
for repentance, you are a tree that does body " signifies the purified person
not bring forth good fruit, and which ality which the spirit vitalises in its
has to be out down by the most sharp
inner being, though its astro-mental
and piercing axe of the Word which
is living and powerful and sharper form is left inactive and dead. The
than every two-edged sword."- —OHIOEN, Ram-headed i!orm of Osiria is some
Comm. on John, Bk. VI. § 13. times called Bo,
"There is much in the Bible which See EMBALMENT, HAWK, MONAD OF
is neither true nor edifying." — CANON
H. HENSON, Christ and the Nation, p. 266. LIFE, MUMMY, SON or GOD, SPARK.
" We must always remember that a
thing may be literally false and ideally
true. A legend may be doubtful ; the A symbol of a mental centre estab
faith and devotion which it excites in lished in the soul, at an early period
religious but uncritical minds are very of human evolution, when the entire
real." — W. 8. LILLY, Ancient Religion, lower nature of the soul was In a
p. 285.
" What now is the condition of men's homogeneous condition.
" From the very commencement of
minds in respect to the historical element
of the existing religion T None but man's evolution, which was always meant
those who through lack of education to be spiritual only, he was a Temple
stand necessarily upon the old ways, (house of the Divine). At first his fife
have any reliance upon it. Critical was simple. It was onefold, so to speak,
analysis — that function of the mind in order to express how simple it was.
which, in its nature destructive, is But even then the Divine Presence was
nevertheless, really harmful only to that within it potentially. It was not simple
which, in being untrue, has not in itself in its structure, but only in its powers
the element of perpetuity — has laid an of functioning. It was always a con
unsparing axe to the forest of ancient scious being upon the spiritual planes,
tradition. The science of Biblical exe though its consciousness was what we
gesis has made it obvious to every per might express by the term onefold : that
cipient mind that sacred books, so far word expresses its limitations, just like
from being infallible records of actual a child-consciousness. And then, as it
events, abound with inaccuracies, con performed its evolution upon the spiritual
tradictions, and interpolations ; that planes, it gradually unfolded more and
sacred persons, if they existed at all, more in its consciousness." — J. TODD
had histories differing widely from those FERRIER, New Reformer, Nov. 1911.
narrated of them ; that sacred events See CONFUSION, LANGUAGE, SPEECH.
oould not have occurred in the manner
stated ; and that sacred doctrines are, BABEL TOWER :—
for the most part, either intrinsically A symbol of the false conception
absurd, or common to systems yet more that the highest truth may be reached
ancient, whose claims to sanctity are through the exercise of the lower
denied." — The Perfect Way, p. 26. mental faculties.
" For this sharp-edged axe hath led
thee forward unto great bliss." — Sata. See SHTNAR, SPEECH.
Br&h., III. 6, 4, 14.
SCRIPTURES, TREE. A symbol of the lower nature of
desire and sensation, which holds the
BA, THE SOUL :— soul in captivity.
" The old temple has been thrown
A symbol of the spiritual ego, or down and despoiled, and the ' children
Divine spark, within each Individual of Israel ' have been carried away cap
soul. tive to ' Babylon,' — the mystic name of
" In many texts the Ba is made to the stronghold of Materialism. As it
is written : ' The vessels of the House of
live with Ra or Osiris in heaven. ...
the Papyrus of Nebquet it is seen in the
the Lord — that is, the doctrines of the

Church — ' great and small, and the

form of a human-headed hawk flying treasures of the Temple and of the
down the funeral pit, bearing air and King and of the princes, were carried
food to the mummified body to which it away to Babylon. And the enemies set
belongs." — BUDGE, Book of the .Dead, fire to the House of God, and broke
Vol. I. p. Ix. down the wall of Jerusalem," that is,
As the spiritual ego is atma-buddhio the Soul — and burnt all her towers, and

it is the same with " Osiris (atma) in whatsoever was precious they destroyed.'
heaven (buddhi)." The "human- (2 CHH. xxxvi. 19)."— The Perfect Way,
Pref. to 1st ed., KINGSFORD & MAITLAND.
headed hawk " signifies the spiritual " All the vessels of gold and silver
aspect of man. The " mummified were five thousand four hundred. All
thesedid Sheshbazzar bring up, when achievement manifests, and the won
they of the captivity were brought up drous power of the Self is declared,
from Babylon unto Jerusalem." — EZRA
i. 11. in that " this mortal shall have put
The higherqualities (gold and on immortality ; then shall come to
silver) preserved in the soul
were pass the saying that is written, death
above its lower experiences. is swallowed up in victory."
MAN (righteous), VICTORY, VOHUMAN.
Symbols of the buddhic, mental, BAKHDHI THE BEAUTIFUL: —

astral, and physical^ bodies of a A symbol of the higher mind, or

human being. devachanic plane.
See CHILDREN OF HORUS, PILLARS " The fourth land was the beautiful
or SHU. Bakhdhi with high lifted banners." — Ven-
didad I. S. B. of E.
BACCHUS :— The fourth region is the devachanic
A symbol of the Higher Self In plane, above which are the activities
carnate in the lower nature. of atma-buddbi.
" To the ordinary reader the name of See BANNERS, DEVACHAN, MANAS,
Bacchus suggests nothing more than NISAYA.
revelry and drunkenness, but it is now
well known, that amid all the abomina BALANCE OF SPIRITS:—
tions that attended his orgies, their
grand design was professedly
the purifica A symbol of the comparative valua
tion of souls,' and that from the guilt tion of the forces (spirits) for good
and defilement of sin." — A. HISLOP, The and evil in the soul, between in
Turn Baby lone, p. 22. carnations.
See DIONYSUS, INTOXICATION. " The weighing of Kashnu the just,
with the balance of spirits which renders
BACK PARTS OF THE DEITY:— no favour on any side, neither for the
Symbolic of the passive aspect of righteous, nor yet for the wicked." —
the higher nature,which is negative The Minok-hired, HAUO, Essays.
to the lower. The " weighing " is the point where
(ExoD. xxxiii 23). the balance in favour of the Higher
Self may be estimated. The righte
ous and the wicked are symbolic of
A symbol of aspiration, or of the
the individuality and the personality.
Divine ray, — the Sushumna Solar
(kinvat), GILGOOLEM,
Ray, — the " backbone of Osiris," — or

the " Tree " of the Divine Life in the HORSE (black), MITRO, RASHNTT.
A symbol of the summing up of
BAH MAN (VOHU-MANO) :— the soul's experience of relative
existence, at the end of the life cycle.
A symbol of a messenger of the " All that was
Supreme, signifying victory over the required of the deceased
was that his heart should balance exactly
lower nature.
" When the kin vat bridge has been the symbol of the law." — BUDOE, Egyp
tian Ideas, etc., p. 136.
crossed, the archangel Bahman rises When the personality (feather
from a golden throne : ' Now hast thou
come hither to us, O righteous one ! symbol) exactly corresponded with
from the perishable life to the imperish the individuality in the causal-body
able life." — Minnk hired, HACO, Etsayt. (heart), then the lower consciousness
" bridge " of mind
When the could rise and become one with the
between higher and lower has been higher.
passed, and a high mental state has " They whose balances shall be heavy
been arrived at by the perfected soul, with good works shall be happy, but
—the condition of the consciousness they whose balances shall be light are
those who shall lose their souls, and
now being centred in the causal-body, shall remain in hell for ever." — Koran,
—the " archangel," or type of glorious Surah, 23, 104.
" If the dead was found to be righteous loud in his praise. So fair and dazzling
he received back his heart, the rest of is he in form and features, that raya of
the immortal parts of his soul were light seem to issue from him ; and thou
re-united in him, and he was again built mayest have some idea of the beauty of
up into the man who had walked the his hair, when I tell thee that the whitest
earth, but who now entered upon new of all plants is called Haider's brow.'
and eternal life." — WIEDKMANN, Rel. oj Balder is the mildest, the wisest, and the
Anc. Egyptians, p. 249. most eloquent of all the AZeir, yet such
If the personality (dead) was per is his nature that the judgment he hag
fected, then he became one with the pronounced can never be altered." —
Prose Edda, MALLET, p. 418.
individuality in the causal-body.
The Higher Self is the Ideal and
centre of the mental qualities (man
HELL, JUDGMENT HALL, PRAQAPATI kind) which extol and venerate it.
The light of Truth shines from it, and
(relaxed), SAU.
through faith there may be perceived
BALARAMA (RAMA THE something of its purity and perfec
STRONG) :— tion (" His head and his hair •were
A symbol of the Individuality, Ego, white as white wool, white as suow."
Divine Spark, or Monad, in the soul. REV. i. U). The "whitest of all
" Balarama who is plants
" is the " tree of life " which
reputed to be an
avatara of Sesha or Ananta, the serpent is the spiritual ray of Truth and
without end, which serves as a bed to Life (Balder's brow) which vitalises
Vishnu, appears to be an ancient agricul every soul. The Higher Self who is
tural deity, that presided over the tillage
love and wisdom (atma-buddhi) is
of the soil and the harvest. He is armed " For
with a ploughshare, whence his surname the Word of God (eloquent).
Halabhrit, the plough-bearer." — BARTH, the word of God is living and active,
Religions of India, p. 173. and sharper than any two-edged
The Individuality, which is a sword, and piercing even to the divid
resultant of the forces of the soul in ing of soul and spirit
(HEB. iv. 12).
the process of the cycle of manifesta " After that, Hermod rode forward to
tion (Ananta) of the Higher Self the palace (in the underworld), alighted,
(Vishnu), presides over the cultivation, went in, and there he saw Balder, his
and transmutation of brother, sitting in the highest place :
and there Hermod remained overnight.
the lower nature. The Individuality The next morning he entreated from Hel
fashions the lower bodies — mental, that Balder might ride home with him,
astral, and physical, — and produces representing to her the sorrow which
the conditions (ploughing) necessary prevailed among the Asar." — Prose Edda.
for the growth of the soul. And following that, the Christ-soul,
The two brothers Balarama and or progressing soul, reaches the stage
Krishna were brought up together by where the Christ within is enthroned
the herdsman Nanda ; signifying that as a supreme Ideal. Then there en
the Individuality and the incarnate sues a devachanic condition wherein
Self are closely associated in the the soul passes an intervening period
purified mind (Nanda). of relative inaction or subjectivity.
See BIRTH OF KRISHNA, BROTHER That state concluded, and when the
or JESUS, INDIVIDUALITY, INTOXICA soul was to go forth again, the petition
TION, KRISHNA, PLOUGHING, RAMA, is made that the Divine Vision within
SERPENT (ananta), SILENUS, VISHNU. may accompany it. The excuse given
for this request is the need which
BALDER THE GOOD :— exists for further co-operation upon
A symbol of the Higher Self who the planes whereon the forces of
sacrifices himself for the sake of nature are working.
humanity, and descends as Spirit " Hel replied, that it should now be
into Matter to become the Archetypal tried whether Balder was so universally
Man — dying in involution, to rise beloved as they said ; if, therefore,
again in the evolution of the myriad everything in the world, the living as well
as the dead, wept for him, then should
human souls. he return to the Asar ; but that he
" It may truly be said of Balder that should remain in Hel if any single thing
he is the best, and that all mankind are excused itself or would not weep." — Ibi.:'.
Now the promise is made that the (king), before the Self (Mordecai) is
from within shall come forth
Christ established in the soul to rule over it.
and manifest in the soul, and that The buddhic principle (Esther) directs
the choice shall be given to the the evolution and transmutes the
activities and intelligences operative results of experience (prepares the
on the lower soul levels, to be made banquet). The " petition " on the
one in Him, — the soul being composite plane of wisdom (wine) signifies the
and full of all potencies. If then, perception on the buddhie plane that a
every emotion or quality earnestly new order is to supplant the natural
yearns for the Christ, — that which is order, and the Self is to preside in
actively as well as passively engaged the soul.
co-operatively, — then He would come See BUDDHIC FUNCTION, Cow OF
to them and raise them. But where PLENTY, ESTHER, FEAST, HEBOD,
there should be no ardent desire for HIGHER AND LOWER, Music, TRANS
Him, no sense of incompleteness, no MUTATION.
sense of spiritual need, then the
Christ should remain in the realm of BAPTISM OF WATER :—
the potential and unmanifest. A symbol of purification of the
" In most of the religions soul-qualities by Truth (water),
of the ancient
world, the relation between the soul and effected through development of the
God has been represented as a return of moral nature.
the soul to God. A yearning for God, a " Go ye therefore and make disciples
kind of divine home-sickness, finds
of all the nations, baptising them into the
expression in moat religions." — MAX
name of the Father, and of the Son, and
MCIXXB, Thtosophy, etc., p. 92.
of the Holy Ghost."— MAT. xxviii. 19.
"The One is not far away from any
one, and yet is liable to be far away from A command which is full of the
one and all, since, present though It be, spirit of Christ. The disciplined
It is efficaciously present only to such qualities must extend their influence to
aa are capable of receiving It." — PLOTINTJS
the more backward qualities of all
Enneads. VI, ii. 4.
" Perfect Love pertains to Charity kinds, and bring about their purifica
which clings to God for His own sake." tion through the attuning of the
— AQUINAS. nature upon the three lower planes
See ASAR, ASGARD, DEATH, DEATH whereby the evolution of the soul is
or BALDER, FORMS, FROST, GANULKK, to be accomplished.
HEBMOD, HUNGER, THOCK, I'RNA. " The Lord washes or purifies man by
the divine truth and the divine good ;
BANNERS, HIGH LIFTED :— and John represented this by his bap
A symbol of the rays of the Self, tism : for the Holy Spirit is divine
truth, fire is divine good, and water ia
or the Divine effluence of truth, the representative of both ; for water
streaming down on the higher mental signifies the truth of the Word which
plane. becomes good by a life according to it."
See BAKHDHI. — SWEDENBORO, Apoc. Rev., n. 378.
" He bathes. For impure indeedia
foul within, in that
BANQUET OR FEAST :— man : he is
speaks untruth ;—and water is pure." —
A symbol of the assimilation of Sato. Brdh., III.
1, 2, 10.
Wisdom and Love by the soul, and The mind acquires truth ; for the
of the enjoyment of what it has earned mind at first is ignorant and full of
through its efforts. A banquet may illusions and evil while desire rules
also stand for a completed period, or
the soul ; and it is truth (water) that
stage of soul -growth, when the results
of experience are gathered. purifies.
" ' We are all of us under the dominion
" So the king and Human came to the
of evil and sin because we are children of
banquet that Esther had prepared. And the water,' says the ancient Mexican
the king said unto Esther at the banquet formula of baptism, and Citatli and Atli,
of wine. What is thy petition t " — '
moon ' and ' water
are constantly
ESTHER v. 0. confounded in Aztec mythology." — Non-
This represents a stage when soul- clasnical Mythology, p. 117.
" water
growth ia due to the natural order In this statement the
" is meant, namely, the astra
under the lower principle- (Haman) below
the prime minister of the Supreme plane on which the desires are
developed in the unar cycle. The closed up, but that REVELATION is a
" moon " ia a common symbol of the reality of now and for ever. (Set
" water."
astral plane, as also is ACTS ii.)
The personality is developed on the "The Fire entereth into the Boul
astral plane, hence we are
" children secretly." — Pistit Sophia.
" The Fire "
of the water," at first under the rule (buddhi) cometh not to
of the desires.
the ego with observation, for it is not
" High principle, which is, in other in the scope of the lower conscious
words, the baptism of John, is the very ness to perceive it.
basis on which is most naturally raised
" The fiery baptism will burn up the
the superstructure of religious faith." — chuff of error with the fervent heat of
F. W. ROBERTSON, Sermont, lit Series, Truth and Love, melting and purifying
p. 184. even the gold of human character." —
"John's disciples come up out of Mrs. EDDY, Science and Health, p. 565.
" The Holy Spirit it
Jordan, at the best but superficially fire. Now, what
cleansed, and needing that the process ever may be the meaning of the emblem
begun in them should be perfected by in the preceding and subsequent clauses
mightier powers than any which his (of MAT. iii. 11), it can have but one
message wields. They need more than meaning in our text itself— and that is,
that outward washing, — they need an the purifying influence of the Spirit of
inward cleansing ; they need more than God. Baptism with the Holy Ghost is
the preaching of repentance and morality, not one thing and baptism with fin
— they need a gift of life ; they need a another, but the former is the reality of
new power poured into their souls, the which the latter is the symbol. Itmay
fiery stream of which, as it rolls along, be worth while to dwell briefly on the
shall seize and burn every growth of evil force of the emblem. Fire, then, all
in their natures. They need not water, over the world has been taken to repre
but Spirit ; not water, but Fire. They sent the Divine energy. Scripture haa
need what shall be life to their truest life, from the beginning used it. . . . Thus,
and death to all the death within, that then, there ie a continuous chain of
separates them from the life of God." — symbolism, according to which some
A. MACLAREN, Sermont, 2nd Series, p. 236. aspect of the Divine nature, and especi
" Baptism is the declaration that this ally of the Spirit of God, is set forth for
new-born life, which seems only a new us by fire. The question, then, comes to
born animal, has in it, bound up with it, be — What is that aspect t In answer, I
a divine nature. Baptism is the claiming would remind you that the attribute*
of that nature. It is the assertion of the and offices of the Spirit of God are never
regeneration, the deeper and higher in Scripture represented as being destruc
birth, the birth from heaven which is tive, and are only punitive, in so for aa
coincident with the birth from earth, the convictions of sin, which He works in
and which is to use the physical basis the heart, may be regarded as being
for its servant, and its power of develop punishments. The fire of God's Spirit,
ment." — PHILLIPS BROOKS, Mystery oj at all events, is not a wrathful energy,
Iniquity, p. 244. working pain and death, but a merciful
See DISCIPLES, HOMA-TREE, I AM omnipotence, bringing light and joy and
BULL, JOHANNA, JOHN BAPTIST, peace." — A. MACLAREN, Sermont, 2nd
Series, pp. 229-31.
WASHED, WATER, WOMAN (adultery),
A symbol of purification by means ROBBER : -
of the buddhic function, of the souls This symbol stands for a type of
of those egos who have attained the lower instincts which kill out the
Christ hood. Spirit, but it has no direct, or at
" He shall best a very slight and obscure, mean-
baptise you with the Holy
Ghost and with fire." — MAT. iii. 11. Ing within the Gospel Drama.
This signifies the descent of the
Spirit upon the faithful souls, which
takes place when they are gathered A symbol of the life currents
passing between the buddhic and
together in one accord, looking within
astral planes, relating to the desires
for the selfsame Light of Wisdom ;
and their transmutations.
when they know that religion is pro " At the beginning of the
sacrifice th»
gressive, and when they realise that Advarya makes of a load of Darbha, or
the floodgate* of Truth are never sacred grass, which has been brought to
the sacrificial compound, seven bunches, BARLEY MEAL EATEN:—
each of which is tied together with a
stalk of grass, just as the Baresma A symbol of experiences gathered
and transmuted ; or fruits of action
(Barsom) of the Parsis." (Footnote.) —
J. EOQBLTNO, S. B. of E., Vol. XLIV. as higher qualities laid up on the
p. 84. buddhic plane.
" As
large as the altar is, so large is See TREASURE IN HEAVEN.
the earth ; and the plants are repre
sented by the barhis ; so that he thereby BARLEY-CORNS :—
furnishes the earth with plants ; and
those plants are firmly established in Symbolic of Wisdom and Love, —
this earth ; for this reason he spreads the food of the soul.
the barhis." — Sofa, firth., 1. 3, 3, 9. " You are clarified butter and honey,
The soul (altar) that has to be O ye barley-corns ; you are water and
evolved from latency is commensurate ambrosia. May . you efface whatever
with the qualities of the lower nature sinful iicta I
have committed. Sinn
committed by words, by acts, and by
(earth), for the desires (plants) are the evil thoughts." — Institutes Vishnu,
outgrowths of the buddhic life forces Ch. 48, 18.
iharhis) which furnish the lower Signifying ; may Love and Wisdom
nature with its qualities (plants), and and celestial Truth, purify my soul
these qualities when transmuted raise in expression, in deed, and in thought !
" He throws the barley-corns in with,
the lower nature. Hence the spiritual '
Thou art barley (yava), keep thou
mind extends the scope of the buddhic
(yavaya) from us the haters, keep from
' "—
energies. us the enemies ! Sola. IS-dh., Ill,
(SECOND), BUCKLE, GIRDLE, KUSTI, The spiritual mind receives and
PLANTS, TAMA-OUSHI, WOOD (HOLY), transmits the vibrations of wisdom
YAONA-PAVITA. and love which are to rescue the soul
from captivity to the desires (enemies).
Symbols of monads of form which
become the centres of consciousness BARSOM, —a ceremonial implement
for the personalities. They are the used in the Parsl ritual. It
"pitris of the demons," that is, the consists of a bundle of twigs or
astral centres of the desires, passions, metal rods, which when not in
appetites, and instincts of the lower use Is placed across two crescent-
nature. They have been developed In shaped supports. The barsom
animal-man on the moon in the Is ceremonially sprinkled with
lunar cycle. milk:—
See LI-MAR CYCLE, MONAD or The bundle of twigs symbolises
FOBM, MOON (waxing), PITRIS the currents or vibrations passing to
(lunar). and fro between the buddhic and
astral planes. The currents repre
BARLEY AND WHEAT OR RICE :— sent the buddhic responses to the
Symbols of high emotions on the astral aspirations, and also the con
buddhic plane, being the harvest of sequent growth of higher emotions
the ego's experience and efforts. as the indwelling Self Is awakened
Red barley is a symbol of love ; and through sensation and feeling. The
white wheat or rice, that of wisdom. two crescents at either end stand
" The sacrificial essence entered into this for the moon, which is a symbol of
earth. The gods searched for it by the astral nature, and through that
digging. They found it i:i the shape of of the buddhic. The Wisdom God
those two substances, — the rice and desses are superlunar and often
barley."— Sola. Brdh., I. 2, 3, 7. shown standing on the crescent
The Divine Life entered into the moon. The " milk " signifies wis
lower nature of the soul. The spiritual dom and love to nourish the soul.
egos sought for it by disciplining the " For our welfare the fire-priest
lower qualities. They found it in the (athrava) Spitama Zarathushtra was born,
he offered sacrifice for us and arranged
spiritual qualities of wisdom and love.
the holy twigs (barsom). Thua comes
See CORN, EABTH, HABVEST, WHEAT forth from the waters (i.e. from its source)
AND BARLEY. the good religion of the Mazdayasniana
spreading over all the seven regions of tion which God holds to all struggle after
the earth." — Fravardin Yasht, HAUO, goodness, all effort of noble and devoted
Essays on the Bel. of the Partis. life everywhere and always." — PHUJI.FS
For the salvation of our souls, the BROOKS, Serm., The Sword Bathed in
great High Priest, the Higher Self,
was born into the lower nature as the
World-soul (Zoroaster) in the cycle of
involution, becoming thereby a sacri
fice for us, that through His limitation
of himself we might attain to His BDELLIUM AND THE ONYX
perfection. For this end He provides STONE :—
the means, namely, the astro-buddhic Symbols of wisdom and power on
process (barsom), for the growth of the the buddhlc plane.
higher nature in our souls. Thus comes See HAVTLAH.
forth from the eternal Truth (waters)
the spiritual life of the Divine Monads,
which outflows through all beings that A symbol of a false philosophy.
exist in the seven globes of the plane
" Miserable men, wholly miserable,
tary chain. restrain your hands from (plucking)
ATHORNE, BARHIS, beans." — Empedocles, verte 441, FAIK-
BIRTH (second) BLASPHEMY BUD- Those souls which are plunged in
despair are to abstain from false con
ceptions of life, the product of emotion.
signify the fruit of the
TAMA-QUSHI, WOOD (holy), YAGNA- emotion -nature which is aptly symbo
PAVITA, ZOROASTER. lised by the quickly running and
BATTLE : — irregular growth of the bean plant.
A symbol of the conflict between BEARS:—
mind and emotion, or the spiritually Symbolic of passions or illusions
energised mental qualities and the which bug the mind and stifle effort.
desires, passions, and instincts of " And there came forth two
the lower nature. she bean
" Every struggle of the people of God out of the wood, and tare forty and two
children of them." — 2 KINGS ii. 24.
against evil in this world must be fired The young undeveloped mind (chil
with eternal principles, must be instinct
with thoroughness and with justice. . . . dren) is unable to appreciate a higher
All the true battles of the earth really mental state, and is also lacking in
are God's battles, and are to be fought faith and hope, hence it is condemned
only in God's spirit and God's way. The to be buffeted by the passions and
old history of Israel and Edom sinks back
All that history was a illusions of the lower life of desire
into a parable.
crude aiid elementary utterance of the and sensation.
great truth that there must ever be, so "Bears signify fallacies, — the literal
long as the world remains imperfect and sense of the Word, read indeed, but not
is struggling towards perfection, two understood." — SWEDENBOBO, Apoc. Rev
parts of the world, one of which is God's n. 573.
and one which is hot. What that chosen See ANIMALS, APE AND TIGER.
people represented is perpetual. There BEASTS (wild).
always is in the world some part of the
world consecrated to the struggle to BEAST OF THE BOTTOMLESS
make the world divine. It is that part PIT:—
of the general humanity, that part of
any race, nay, that part of any man — A symbol of the desire-mind •which
for even the individual life may be divided is the adversary of the Spirit. It is
between God and the enemy of God — energised by the desire-nature never
it is that part of human nature which is satisfied, i.e. " bottomless."
consecrated to God, and trying to do " Here is
His will. That is the everlasting Israel. wisdom. He that hath
In more spiritual ways therefore, with less understanding, let him count the number
formality, more flexibly and freely, of the beast ; for it is the number of a
all that is said of God's relation to the man : and his number is Six hundred
Judaism of the Old Testament, must be and sixty and six." — REV. xiii. 18.
the picture and the parable of the rela He that hath knowledge of the
higher and lower planes in the struc See ALTAB, ARK (Noah), CATTLE,
ture of the soul, knows what constitutes FLOOD, FBUCT (spirit), GOSHITKUN,
man in his lower nature ; and this OPPOSITES, SEVEN, Two.
lower nature is the animal-man, or
beast " in man.
Six " is a BEASTS, UNCLEAN :—
number of completion, and 666 indi Symbolic of the inferior emotions
cates completion of nature on the which appertain to the " natural
lower planes, i.e. the lower man."
three " Of clean beasts, and of beasts that
mental, astral, and physical planes, are not clean, and of fowls, and of every
which three completely organised thing that creepeth upon tho ground,
states make up the desire -mind there went in two and two unto Noah
embodied, or " beast." It must be into the ark, male and female, as God
commanded Noah."— GEN. vii. 8, 9.
remembered that the human conscious
These injunctions refer to the way
ness is on the mental plane only.
in which the higher and lower emotions,
aspirations, and instincts, are said to
SERPENT (hissing), WITNESSES (two).
go in by two and two, since each is to
BEASTS, ANIMALS:— be perceived by its opposite. They
" went in unto Noah into the ark,"
Symbolic of desires, passions and
of the lower nature.
that is, the emotions entered a certain
" state of the soul (ark) and were attached
And as many pretend that the soul
of Typhon himself is divided amongst to the individuality (Noah).
these unimala, the fable may be thought See ANIMALS, FLOOD, NOAH, GOSHCJ-
to express enigmatically that every BUN.
irrational and bestial nature belongs to
the share of the Evil Spirit." — PLUTARCH, BEASTS OF THE EARTH:—
liitand Otririt, § 73.
See ANIMALS, BCTBN-B OFFERING, Symbolic of the desires of the
lower nature, with the animal In
stincts and appetites (serpents).
BEASTS, CLEAN " And the fear of you and the dread of
you shall be upon every beast of the
-Symbolic of the superior emotions earth, and upon every fowl of the air ;
of the lower nature, that is, emotions with all wherewith the ground teemeth,
in the astral course of production and all the fishes of the sea, into your
which are ready for transmutation. hand are they delivered." — GEN. ix. 2.
" And the lower nature of the soul is
Thus in the living soul shall there be
good beasts, in gentleness of action, . . . first to be subdued and disciplined
And good cattle, which neither if they by the fear and dread of consequences,
eat, shall they over-abound, nor if they
which are to bring it eventually into
do not eat, have they any want ; and
good serpents, not destructive to do subjection. Into the power of the
hart, but ' wise ' to take heed. (Foot indwelling Self are all things of the
note. In his De Gen. con. Manich. i. lower nature to be delivered.
20, Augustine interprets the dominion " ' The fear and dread of you, etc.'
given to man over the beasts, of hia Animal faculties now are not only
keeping in subjection the passions of restrained by the ark or cross, but reduced
the soul, so as to attain true happiness.)
to submission : the man or reason governs
— AUOUSTHTE, Conjetrions, p. 377. them. The ox strong to labour, the
Of every clean beast thou shalt take strength in us formed to serve, is not
to thee seven and seven, the male and henceforth to spend its energies without
hi* female ; and of the beasts that are direction. The lion and the bear, fierce
not clean, two, the male and his female."
—Our. vii. 2.
thoughts, must be still. ... I know
indeed that even after this, after man has
The seven and seven clean beasts " passed the flood and is regenerate, lions
signify the higher emotions and aspira may be loosed in judgment by the
tions which are to be established in Lord : the man in us may be slain, and
the beast may be seen standing by the
the souL These numbers 7 and 7 carcase ; or, as in another case, the man
indicate perfection and completion, may be blind, and the beast, which
" should be guided by the man, may see
and correspond to the fruit of the
Spirit" (GAL. v. 22). The "unclean more than that inward man which was
formed to govern it. All this may be
beasts " signify the pairs of opposites through sin. Yet our calling as regenerate
which are of the lower planes. is to rule the beasts, not to be ruled by
them." — A. JUKES, The Types of the hie, — to the One, in return for
Genesis, p. 125.
" And the Lord God said His own sacrifice.
unto the " These wild
serpent, Because thou hast done this, (fierce beasts) are terres
trial demons, to whom the Chaldean
cursed art thou above all cattle, and
above every beast of the field ; upon
oracle alludes, which says, ' the wild
beasts of the earth shall inhabit thy
thy belly shalt thou go, and dust shalt
vessel,' i.e. as Fsellus explains it, the
thou eat all the days of thy life." —
GEN iii. 14. composite temperature of the soul." —
IAMBLICHUS, The Mysteries, etc., trans
And the Divine nature decides that Th. Taylor, p. 98.
the desire -mind is indeed lower and " Man
begins his inward career, to use
grosser than the sub-human desires a sentence of Amiel, ' as a tamer of wild
and instincts beasts, and these wild beasts are his
which preceded its
passions. To cut their claws, to muzzle
evolution. It is doomed to remain on them, to tame them, to make of them
the lower planes, and it shall feed domestic animals and servants, foaming
upon the sensations and forces which at times, but submissive, that ia personal
proceed from the lower nature as education.' " — J. BRIEBLEY, Studies oj
the Soul, p. 108.
long as it exists.
" Here the craft and subtlety of the See ANIMALS, APE AND TIGER,
Serpent was manifest, and the precious CREATURES, FISH, FUH-HE, NETS,
Image (of God) was corrupted, and PEOPLE, SACRIFICE, VESSEL.
became a Beast of all beasts ; where
upon there are now so many and various BEASTS OF THE MOUNTAINS :—
properties in man ; as one a Fox, Wolf,
Bear, Lion, Dog, Bull, Cat, Horse, Cock, Symbolic of ambitions, or elevated
Toad, Serpent, and in brief as many desires of a selfish nature.
kinds of creatures as are upon the earth, "
Separated by evil strife, the human
so many and various properties likewise members wander each in different direc
there are in the earthly man." — J. tions along the breakers of the sea of
BEHMEN, Mysterium Magnum, p. 92. life. Just so it is with plants and with
See ANIMALS, CATTLE, DUST, fishes dwelling in watery halls, and
FALL, FISH, MAN (natural), SACRI beasts whose lair is in the mountains,
FICE, SERPENT (subtil). and birds borne on wings." — EmpedoeUi,
BEASTS, WILD :— . When evolution commenced, and
Symbolic of the unruled baser the struggle for separate existence
passions of the lower nature. began, the functions of the Oversold
" Fuh-he invented nets for fishes, and are said to be scattered, inasmuch as
snares for wild beasts, in the use of through desire and opinion a continual
which he instructed the people, for the surging and unrest serve to stir the
twofold purpose of supplying their wants latent emotions by means of which
and procuring victims to offer in sacri
fice." — KIDD, China, p. 103. growth is accomplished. So it is -with
And now it is that in the scheme of the dawn of the emotions (plants), the
the Logos an astral mechanism comes astro -mental nature, the ambitions
to be developed in the soul, which is (beasts), the ideals and aspirations
to be used by the Ego in gathering (birds).
the facts (fish) which it is necessary See ARC. MAN, BIRDS, DISMEM
that he shall collect through sensa BERMENT, EVOLUTION, FISH, MEM
tion for his experience. The " wild BERS, MOUNTAIN (lower), PLAJSTTS,
beasts " symbolise the baser passions, SEA, SEPARATION, STRIFE, WINDS.
which are to be checked and so trans
muted through the gradual growth
of the Self within. The "people"
Symbolic of the first three root-
are the undeveloped instincts and
races, being of an astral nature.
activities which are to be disciplined "
and used ; as means to the end of Ahura Mazda and Yima called
meetings of Gods and mortals, as bad
Self-realisation. The " supplying " of times were coming, and the three aorta
the " wants " is realising that the of beasts would perish." — Vendidad, II.
powers within are to be utilised only The Supreme through the Tnghw
for the highest purpose ; and this is Self, calls a gathering together of the
the attitude that becomes the offering higher aspirations and practical forces,
up of the Self, — or consecration of as a reckoning tune was shortly to be
arrived at : that ie, the period
the carrying on of involution on Symbolic of attractiveness and
another globe takes place. The period repulslveness.
described is the period preceding
evolution. The first three root races
in evolution would in turn perish. A symbol of a state of confidence
See ASTRAL PLANE, GODS, MAN In the Higher.
A symbol of a phase of thought or
BEASTS, BIRDS, AND FISHES :— opinion, on which the ego reposes.
" That a bed signifies doctrine, is from
Symbolic of desires, aspirations,
correspondence, for as the body rests in
and facts or feelings.
its bed, so does the mind rest in He
"The affections and consequent per doctrine." — SWEDENBOBO, Apoc. Rev.,
ceptions and thoughts of spirits and n. 137.
angels in the spiritual world appear at
a distance in the forms of animals or BED, OR COUCH OF ZEUS :—
creatures upon the earth, which are A symbol of the quiescent or un-
called beasts, of creatures in the air manlfest condition of the Self, at the
which are called birds, and of creatures
in the sea which are called fishes." —
beginning or end of a cycle.


FICED :— Symbolic of Intuitional perception,
Symbolic of the lower nature offered or understanding of wisdom (lotus).
up for the sake of the higher. See BEES, LOTUS.
SACRIFICE. A symbol of evil, unreal and nega
tive, which is to be overcome by
BEATIFIC VISION:— troth and goodness the real and
The soul realising Its Identity with positive.
the Infinite. See EVIL, ILLUSION.

"The firststage of progression from BEES :—

the hiddenness (of the unrevealed God
head) is made through the
Great Intelli- A symbol of the higher emotions,
gencies' which are nearest to God. These or of the spiritual egos.
beings have first-hand illuminations, they " The Ancients, moreover, used to call
participate in the One Himself, and have the priestesses of Mother Earth (DSmSter)
the feast of the beatific vision, which Bees, in that they were initiates of the
makea divine all who strain aloft to Terrene Goddess, and the Maid (Kort)
behold it ; and the Divine energy which herself Bee -like. They also called the
' '
bubbles forth from the Godhead is Moon the Bee, as Lady of Generation ;
passed on by them to the next rank, and and especially because [with the Magians]
so on down, until ' every existing thing the Moon in exaltation is the Bull,
participates in the Beautiful,' i.e. in the and Bees are Ox-born — that is, souls
Godhead (From Dionyeiua). — R. M. coming into birth are Ox-born' — and the
JOURS, Mystical Religion, p. 106. '
God who steals the Bull [Mithra]
" (Porphyry).
"To be completely filled with God, and occultly signifies generation
perfected in the eternal movement of —Q. R. S. MEAD, Myatr.riea of Mithra,
God ; in a word, to be conscious of God
p. 63.
and dwell in the Divine impulse or " Bees appear to have been considered
inspiration — that is the perfect state." by the Greeks as emblems of purity,
— H. HrsiiNui.r., Nature, etc., p. 365.
and as the symbols of nymphs, who are
See AMSHASPANDS, ARCHANGELS, sometimes called Mellissae, as were also
BLISS, GODHEAD, SERMON, UNITY. priestesses in general." — ISAAC MYEB,
Qabbalah, p. 229.
BEATRICE OF DANTE :— " The gods Indra, Krishna, and Vishnu,
A symbol of wisdom, — the buddhlc on account of their name Madhavaa
principle, the fount of all virtue and (that is, born of Madhus, belonging to
or in connection with it) were compared
Intuition. in India to bees ; the bee as making and
See HELEN, SERPENTS (sparks). carrying honey (madukaras) is especially
the moon ; as sucking it, it is especially buddhi to the Higher Self. The
the sun."-— GUBEBNATIS, Zool. Mythology, " libations from bees "
signify the
Vol. II. p. 216.
" Demeter "
free-will offerings or fruits of industry
The priestesses of
buddhi, that (bees), which are exacted of the
signify the emotions of
is, the higher emotions of the soul. lower self.
"We are working for a God just as a
The moon in its higher (exaltation) bee, without knowing it, is making
aspect is a symbol of buddhi which is honey for man." — RENAN, Dial. Philoi.
allied with the Self (the Bull). The See HONEY, KYPRIS, LIBATIONS.
higher emotions (bees) are from buddhi
(ox-born), as also are the spiritual
egos (ill 11HI -buddhi) descending into
The Self " steals " the
Symbolic of mind and emotion
creating, or giving rise to, states of
Archetypal Man (Bull-Mithra) when
reason and affection.
he becomes the myriad solves of " And
Seth lived a hundred and five
humanity. The Higher Self in his years, and begat Enosh : and Seth lived
active aspects (Indra, etc.) is com after he begat Enosh eight hundred and
parable to the higher emotions (bees) seven years, and begat sons and daugh
which produce wisdom and love ters." — GEN. v. 6, 7.
(honey) as food for the soul. The
And hope or mental desire (Seth)
existed its appropriate time (105 = 6)
higher emotion nature (bee) producing
the soul's nourishment, is of buddhi and therefrom proceeded faith in the
(moon), while the soul's assimilation
Divine (Enosh). And hope still
of wisdom and love, raises the lower existed and produced phases, or states,
Self to the Higher Self (sun). of joy and peace (807 - 16).
VISHNU. A symbol of the cutting oft of the
lower mind, or a phase of opinion,
BEES, LIBATIONS FROM :— at the end of a period or cycle.
A symbol of the voluntary relin See HEAD (living), HEAD or SET.
quishing of the results of efforts, in
favour of an ideal, by the lower self. BEHEMOTH, THE GREAT BULL :—
" Kypris they worshipped with A symbol of the astro-physical
hallowed offerings, with painted figures, matrix of all living things in the
and perfumes of skilfully made odour, lower nature. It proceeds from its
and sacrifices of unmixed myrrh and prototype upon the buddhic plane,
fragrant frankincense, casting on the and is fertilised by the mental seed-
ground libations from tawny bees." — germs of all forms.
Empedocles, verse 405, FAIRBANKS.
" Kypris " signifies the "The word behemoth literally means
Queen beasts, from the singular noun behemah,
buddhic ruler of the forthcoming from the word baham, to be dumb."
evolution, for buddhi is the commence "
By Behemoth and Leviathan are
ment of evolution ; the appeal being symbolised the two great hindrances of
human salvation, viz. the Flesh and the
first of all made to the desire nature
which is inverted buddhi. "Hal
Devil. ...To speak more precisely, it
seems probable that Behemoth repre
lowed offerings with painted figures " sents the Evil One acting in the animal
are symbolic of those blissful condi and carnal elements of man's own
constitution, and that Leviathan symbo
tions and transmuted desires which
lises the Evil One energising as his
are appropriate to this early stage of external enemy. Behemoth is the Enemy
soul-growth on the astral plane. within us, Leviathan is the Enemy
Perfumes " signify the inbreathing
" without us." — WOBDSWORTH, Bible, Job,
effects upon the higher planes, which p. 95.
become the causes, in turn, of mental
Behold now behemoth, which I
made with thee ; he eateth grass as an
" Sacrifices of myrrh and ox, etc." — JOB xl. 15-24.
frankincense " symbolise the Truth The astro -physical nature is said
and Wisdom which are transmuted to be made in alliance with the mental
from the lower experiences through nature, and to have its life awakened
by the faint aspirations or desires (saying) : Who then hath escaped with
(grass) on the lower planes. Its his life T No man shall live after the
destruction." — Babylonian Flood Story.
manifestation (strength) is in the
Now as the lower mind reached the
lower nature (loins, belly, etc.). It is
zenith of its power, and was mightily
the means whereby the Divine scheme
increased in pride of the intellect so
of soul -probation is to be carried out
" sword that the ideals (gods) were obscured,
(chief of the ways of God), the
the quality of mental exclusiveness was
of the spirit," or Divine will, being
developed, and it came to imagine
exercised upon it.
"Hail, holy Bull, beneficent, who that nothing it could not account for
makest increase. Who dost bestow thy had any existence in the soul, or
gifts upon the faithful. Hail to thee could survive death.
whom Ahriman kills." — Vendidad, See NECKLACE, HERPEST, HIPPO
XXI. 1.
The prototype of the lower quater
nary being on the buddhic plane, it BELIEF :—
is said to die on its descent to rela Union of the mind with a percept
tivity (Ahriman) on the lower planes. or concept presented to It. The
As it contains the promise and poten mind unites with any idea if there is
cies of perfection, it bestows the no opposing idea already accepted.
" Truth utters itself
higher qualities upon the faithful in in outward symbols.
proportion to their efforts. Belief and resolution declare themselves
" In the names Behemut and
in forms. It is the natural law of expres
sion, and so long as the form remains
sometimes given respectively to this
soft and pliant, full of the spirit of the
Bull and Fish (of the Ottoman Sufi
we seem
belief or resolution it expresses, all is
cosmogony) to recognise the
Behemoth and Leviathan of the book right. Form and belief are like body
and soul to one another. But when
of Job." — GIBB, Hist, of Ottoman Poetry,
Vol. I. p. 39. form hardens into formalism, when the
real substance of belief, instead of
See AHRIMAN, Urn,, GRASS, JOB, remaining soft and pliant, grows stiff,
LEVIATHAN, Ox (sarsaok), VISCERA, and will not let belief grow and enlarge,
VITAL AIRS, WOMB (cosmic). will not let the food of belief which is
new truth come pouring in, then you have
BEHftDET, GOD OF :— got the most crusted and impenetrable
armour that can be imagined. Forms
A symbol of the Higher Self seated ought to be the medium through which
upon the buddhic plane. truth comes to the inner nature." —
" Thoth spake to Horbehudti : ' Thou PHILLIPS BROOKS, Mystery of Iniquity,
art a great protector.' From that day p. 157.
" Belief is ofthe very substance of the
the sacred bark of Horns is called Great
of Protection." (God of Behudet is the life. As he thinketh in his heart, so
same as Horus, or Horbehudti.) — Legend is he.' It is that through active service,
of fringed Sun-disk. through the will to do God's will, belief
The higher mind (Thoth) uttered is ever struggling to become true, and
itself to the Self :
" Thou art indeed feeling is ever struggling to grow healthy."
— PHILLIPS BROOKS, Light of the World,
a great protector of myself." And p. 267.
from that period of development the " ' Believe on the Lord Jesus Christ
causal-body (bark) is known to be a and thou shall be saved.' It means that
the one invincible force in your life is
haven of protection for the qualities ;
the Christ out of whom your soul has
for through its functionings the soul arisen ; not the evil that seems to bear
is brought to a state of stability, it down. Believe that, and it will set
centralised on the higher mind piano. you free, but believe it in the way that
a man has to believe anything that lifts
him to power. Your fetters are only
(palace), HORBEHUDTI, HORUS, THOTH. made to be broken ; evil is only there to
be transmuted to good." — R. J.
BEL OF NIPUR, OR MUL-LILLA, BELL, Serm. The Freedom of the Son
A symbol of the lower mind, - BENNU BIRD:—
astro-mental. A symbol of the spiritual ego
"Now when Bel drew nigh, he saw the
which aspires and rises upward from
ship, and wna very wroth ; he was filled the lower nature of the soul.
with anger against the gods, the Igigi, "I go in like the Hawk and I come
forth like the Bennu bird, the morning outgrown the tribulations of the flesh
star of Rfi." and have cast off its fetters.
" And
grant that I may sail down to See CROSS, POOL, PORCHES.
TnUu like a living soul, and up to Abtu
(Abydos) like a Bennu bird." — BUDOK,
Book oj the Dead, pp. 20, 61.
The hawk descending on its prey, A symbol of the condition of purity
symbolises the spiritual ego falling and of mind, wherein the
into matter from which it afterwards Christ-soul can be born as the Son
of mind (man), and be protected at
ascends to the buddhic plane. The
" living soul " descends to the lower first from the strife of the lower
emotions and desires.
planes (Tattu) to rise again to the " Wherefore
" every soul which receives
higher planes (Abtu). The morning
that bread which comes down from
star," or ascending soul, heralds the heaven is the house of bread, that ie,
coming of its Lord the Sun of righteous the Bread of Christ, being nourished
ness (Ru) and supported, and having its heart
strengthened by that heavenly bread
which dwells within it. Hence Paul also
For we being many are one bread.'
SONS OF GOD, STRIDES, TATTU. Every faithful soul is Bethlehem, as
Jerusalem also is said to be, which has
BERSERKS, OR WARRIORS :— the peace and tranquillity of that Jeru
Symbolic of active and combative salem which is above in heaven. That
qualities of the lower mind. is the true Bread, which, when broken
" The giantess Hyrrocken came riding into pieces, fed all men."— ST. AMBROSE,
Letters,p. 416.
on a Wolf, and had vipers for her reins.
When she alighted from her steed, Odin See BIRTH OF JESUS, BREAD, VIRGIN
ordered four berserks to mind him ; MARY.
but they could not hold him in one
place except by throwing him to the BETRAYAL OF JESUS :—
ground." — Story of Balder, Edda,
On the lowest sub-plane of the
A symbol of the voluntary falling
away from the Christ- soul of the
mind the activities take the form of lower element at the last, thus
Terror (Hyrrocken), fear (wolf), and Initiating the crossing over.
cunning (vipers). And when the " And straightway Judas came to
lower mind is given the rein, to guide Jesus, and said, Hail, Rabbi ; and kissed
the soul at this early stage, nothing him. And Jesus said unto him, Friend,
good can be done with it through do that for which thou art come." —
fear. By the will of the Supreme, the MAT. xxvi. 49, SO.
" berserks " courage, strength, avarice, " Judas " stands for the lowest,
least raised, quality in the not yet
and self-interest, partly neutralise its
perfected Christ-soul, consequently
stultifying influence, but it must
needs be kept in check altogether, by
that is the quality which requires the
Soul to go through the anguish at
overthrowing fear completely.
the final crossing over from the lower
ROMAN SOLDIERS, SOLDIERS, WOLF. to the higher state. The exercise of
choice of action is the means whereby
BERYLS AND GOLD :— evolution is accomplished. Choice has
Symbols of love and wisdom. previously been offered to the quality
See GEMS, JEWELS. " Judas," when,
having fallen away,
BBS, GOD :— he approaches to do that for which
See PILLOWS he has come. " Judas " by getting
his selfish gratification (money) forfeits
BETHANY :— his claim to the Christ whom he
A symbol of the " abode of the betrays with a kiss ; that is, he retains
Lord," — a subjective state of con the semblance of affection without the
sciousness on the higher mental
plane In which the Higher Self dwells . " The great problem of existence
is our
See ASCENSION OF JESUS, LAZARUS. perfection ; the perfection, that is, of
BETHESD A :— our liberty, the schooling of our choice
or consent as powers, so that we may be
A symbol of a state of biles | being fully established in harmony with God's
• haven of rest for those who have will and character ; unified with Him
in His will, glorified with Him in the See ALMSGIVING, MENDICANT, MONK,
glory of His character, and so perfected
with Him in His eternal beatitude.
Persons or powers are creatures who BHIMA, SON OF VAYU AND
act, not by causality, but by consent ;
they must therefore be set in conditions
that invite consent." — H. BUSHNELL, A symbol of the intellect, the pro
Nature, etc., p. 62. duct of the higher mind and nature.
" In the lower
stages of man's religious " Bhima's great strength had to be
life we find this competition between
different kinds of the good :— between maintained by plentiful supplies of food ;
the sensuous valuables to which the as his name Vrikodara, wolf -stomached,'
will is compelled by appetite, passion, indicated a voracious appetite." — MON.
and desire, and the spiritual values which
WILLIAMS, Indian Witdom, p. 382.
religion, in its higher stages of the The intellect, which has such great
activity of intellect and imagination, power hi the soul, requires to be sup
presents as rivals to the sensuous And plied with knowledge (meat) of in
the man is called to choose between the
numerable facts of nature and of life.
two. This choice it is which seems to
religion as a choice between the flesh and The intellect is voracious for learn
the spirit, or between the world and ing, and assimilates all it can for the
God, or between human favour and the
support of its ((pinions, and for the
Divine Approval ; or, finally, between a " Wolf-
formation of its theories.
widening moral separation from the
Source of all spiritual Life and its volun stomached " indicates the appetite of
tary acceptance as the indwelling and the intellect for the facts of the
welcome Source of the soul's true and lower nature.
highest life." — O. T. LAUD, Phil, of See FOOD, MEAT, PANDAVAS, PRITHA,
Religion, p. 338.
A symbol of the power for evolution
A symbol of the moral nature active in the natural organism and
which rules the soul in the absence environment during the early struggle
of the greater spiritual nature which for life and reproduction.
is to follow. " The two brothers, Dhrita-rashtra and
" Bharata
consents to take charge of Pandu, were brought up by their uncle
the kingdom as a deposit. He bears Bhlsma, who, until they were of age,
away Rama's shoes on his head in token conducted the government of Hastina-
of this. . . . Until the return of the pur." — MON. WILLIAMS, Indian Wisdom,
rightful king, never transacting any p. 378.
business without laying it before the The instinct -nature and the dawn
shoes." — MON. WILLIAMS, Indian Wisdom,
p. 354. ing mental nature were evolved in
The moral nature rules for the soul's the undisturbed order of natural
welfare until the spiritual nature is growth to which the soul was subject
sufficiently evolved to take charge ; until the tune arrived for the mind
when love of the ideal supersedes to assert itself through the personality.
" The first great single-combat was
duty. The moral nature venerates
between Bhisma and Arjuna. It ended
the spiritual and puts it in the highest in Arjuna transfixing Bhlsma with
place in the mind (head). It recog innumerable arrows, so that there was
nises that in the spiritual is the power not a space of two fingers' breadth on
of progress (shoes), and it therefore, in his whole body unpierced. . . . Bhlsma
had received from his father the power
all its operations, defers to the Higher of fixing the time of his own death, and
Self— the Love nature which sooner or now declared that he intended retaining
later will enter upon the kingdom life till the sun entered the summer
which the moral nature is preparing solstice." — Ibid., p. 403.
for it.
The personality (Arjuna), as a centre
of Divine life, commenced a new
order by fighting nature (Bhisma)
through mind. It followed that the
BHIKSHU :— intelligent use of nature for personal
A symbol of a quality motived by ends took the place of subservience
love. to nature. In the life of the soul,
" For Divine Matter receiving that
nature becomes transfixed by will
which defines and bounds it, possesses a
power (arrows) in every part and definite and intellectual life." — PLOTINUS,
detail through the ingenuity of mind, On Matter, § 5.
and lives on. The natural order is " From the bosom of thia Unity
said to receive from the Supreme the (Kether), two parallel principles proceed
in apparent opposition, but which in
power of fixing its own term of life.
reality are inseparable ; one is female,
It is a means to an end, and that passive, negative, called Binah, Under
end is the completion of the soul's standing ; the other male, active, positive,
growth : when nature has finished its called Hokhmah, i.e. Wisdom." — ISAAC
MYEH, Qabbalah, p. 193.
work in the soul's evolution, " the ''
The universal spiritual passive
sun enters the summer solstice," matter of Ibn Geberol is paralleled by
that is, the Self (sun) culminates in Binah. In the Qabbalah matter always
the soul, and the karmic natural order corresponds with the female passive
then exists for it no longer. principle, to be influenced by the active,
or male, the forming." — Ibid., p. 261.
At the manifestation of a solar
universe, the Absolute outbreathes
KAKMA, PANDAVAS, PANDU, SUN- the Relative, which is dual as Spirit
MOTIONLESS, ZENITH. and Matter. The first is the active
BIFROST, THE HEAVENLY informing agent, and the second the
BRIDGE :— passive, receptive condition.
A symbol of the higher mind. See HEAVEN AND EARTH, HOKH-
"Which is the path leading from
earth to heaven T ' That is a senseless MATTER, MAYA, OCEAN (feminine),
question,' replied Har, with a smile of PRAKRITI, SEPHIBOTH, SHEKXNAH.
derision. ' Hast thou not been told that
the gods made a bridge from earth to BINDING AND LOOSING ON
heaven, and called it Bifrost T You EARTH AND IN HEAVEN :—
must surely have seen it ; but perhaps
thou callest it the rainbow. It is of Symbolic of the determinations of
three hues, and is constructed with more the law of karma. Cause and effect
art than any other work. But strong exemplified in higher and lower
though it be, it will be broken to pieces conditions.
when the sons of Muspell, after having " What things soever ye (the disciples)
traversed great rivers, shall ride over shall bind on earth shall be bound in
it." — MALLET, North. Antiq., Prose Edda, heaven : and what things soever ye
pp. 408-9. shall loose on earth shall be loosed in
This refers to the period before the heaven." — MAT. xviii. 18.
spiritual egos (sons of Muspell) had The binding or loosing by the
descended to incarnate in the lower disciplined qualities (disciples) in the
nature. After traversing the buddhic lower nature (earth), signifies the use
states (rivers) they passed by means made of the powers of the soul in
of the higher mind (bridge) to be their outgoing to bind or loose the
attached to the personalities of the desires. The binding or loosing in the
lower mind. Then, as it were, the higher nature (heaven) is the corre
bridge is broken down, for the lower sponding result arrived at by such
consciousness is unable to rise to activities within the soul in their
higher levels. The
" three hues " are incoming. That is, if the lower quali
the three sub -planes of the higher ties are under control on earth, the
mind. higher qualities are under control in
See Bow, BRIDGE, CLOUDS, FALL, heaven ; or if the lower qualities are
GANOLEB, GODS, HEIMDALL, MUSPELL, unrestrained on earth, the higher
RAINBOW. qualities remain unclaimed in heaven.
STANDING :— BIRD, GREAT,—" the God-like Bird
A symbol of the principle of matter •which sits upon the Tree of
to which Spirit (Hokhmah-wisdom) Life," — under the names, Hlran-
becomes Involved. The Understand yagarbba, Karshipta, Simorg,
ing is receptive of Wisdom. Sinamru :—
A symbol of the Higher Self or of the Supreme working upon the
theIndividuality, seated, as It were, buddhlc plane. These Egos not
upon the Divine Ray direct from the having any lower nature, are unlikely
Absolute. ever to use vehicles of matter below
" There are times when we all get- the higher mental plane, though they
glimpses of that greater Self, that Self
could, of course, do so If they chose,
beneath the self, that Life within our because they necessarily have com
life, that struggles for expression like a mand of all lower conditions. But
bird behind the bars of a cage ; that they act under the Divine law never
Soul within the soul which ns a fourteen th- to assist the lower until the lower is
century mystic puts it, hath never ready and prepared to receive help
consented to sin, nor ever shall.' That
from them and profit by It.
is the real you, the real me, the real
Man in every man." — K. J.
Serm., Our Solidarity in God. NEST, TREE OF LITE.
" In the Rig- Veda
(x. 149, 3) the sun
is called the bird of Savitri." — A. EARTH,
Religions of India, p. 20. TREE :—
The " sun " is the symbol of the Symbols of the Higher Self seated
Higher Self. above, and the indwelling Self evolv
See ATMAN, BIRDS (two), FiG-raurr, ing below in the human soul. Both
are allied with the
" tree of Life,"
SHITTA, PHANQ, SED, SIMOKO, SWAN. the Divine Ray from the Absolute.
" Two birds (the Paramatman and
BIRDS ; FOWLS OF THE AIR :— Jivatman, or supreme and individual
aspiring souls) always united, of the same name,
Symbolic of aspirations ;
occupy the same tree. Ono of them (the
tendencies in the qualities of the Jivatman) enjoys the sweet fruit of the
soul ; thoughts which soar heaven fig (or fruit of acts), the other looks on
ward In the mind (air). as a witness. Dwelling on the same tree
" Birds signify such things as relate to (with the supremo Soul), the deluded
the understanding, and thonce to thought (individual) soul, immersed (in worldly
relations), is grieved by the want of
and deliberation." — SWEDENBORO, Apoc.
Rev., n. 757. power ; but when it perceives the Ruler,
" To every man there come noble (separate from worldly relations) and his
glory, then its grief ceases. When the
thoughts that pass across his heart like
beholder sees the golden-coloured maker
great white birds." — MAETEBLINCK. Soul, the
"All the powers of God are winged, (of the world), the Lord, the
source of Brahma, then having become
being always eager and striving for the
wise, shaking off virtue and vice, without
higher path which leads to the Father."
— PHILO, Works, Vol. IV. p. 252. taint of any kind, he obtains the highest
" And God said, Let the waters bring identity." — Afundaka Upaniihad, III. 1,
forth abundantly the moving creature
that hath life, and let fowl fly above the The Supreme Self (Paramatman)
earth in the open firmament of heaven." and the Incarnate Self (Jivatman) are
— GEX. i. 20. one in essence and are both on the
And the Supreme now directs that primal Ray from the Absolute (the
" water,"
the desire-nature (lower Tree of Life). The Incarnate Self
astral) shall be the means of gradually evolving in the souls of humanity,
giving rise to the lower emotions that struggles upward to enjoy in the
have evolving life, and these are buddhic consciousness the fruit of
gradually to take wings and be the experience and aspiration, while the
mftftng of raising the lower impulses
Supreme Self is a witness and inactive.
through aspiration, to the mental and The Incarnate Self is immersed in
higher planes. illusion and ignorance, suffering and
See CBEATUBES, FIRMAMENT, PATH sorrow, but when having conquered
(birds), WATER (lower), WINGS. the lower nature and risen above it,
BIRDS OF THE HEAVEN :— it perceives the Supreme Self, then its
sorrow ceases ; ignorance and illusion
A symbol of the Elder Brethren of
are dispelled, and the Truth ia made
humanity : those Egos who have
" gone before," and who, — having manifest. The pairs of opposites are
discarded, and perfection having been
aspired to the things which are
above, and conquered the things attained, the two Selves become one
below, — are now free and able agents Self in complete identity.
All that is in the Godhead is on*. •ense, and sometimes in a good sense.
Therefore we can say nothing. He is Since by the birds of the air occasionally
above all names, above all nature. the powers of the air are denoted, being
God work* ; so doth not the Godhead. hostile to the settled purposes of good
Therein they are distinguished — in work men. Whence it is said by the mouth
ing and not working. The end of all of Truth, ' And when he sowed, some
things is the hidden Darkness of the seeds fell by the wayside, and the fowls
eternal Godhead, unknown and never of the air came and devoured it ; in
to be known (Eckhart)." — R. M. JONES, this way, because evil spirits besetting the
Mystical Religion, p. 225. minds of men, whilst they bring in bad
" We discover in our inner self that thoughts, pluck the word of life out of
we are not masters even in our own the memory. Hence, again, it is said to
house. The inward economy of thinking a certain rich man full of proud thoughts,
and feeling which we call ourselves is, The foxes have holes, etc.* (MAT. xiii.
we find, to a large extent strange to us 4). For foxes are very cunning animals,
and independent of us. What power that hide themselves in ditches and caves ;
have we over our own sensations ? and when they face the light, they never
We cannot create sensation. We can run in straight courses, but always by
only experience it. That a given set crooked doublings. But the birds, as
of circumstances should produce a given we know, with lofty flight lift themselves
result of pleasure or pain is an arrange into the air. So then, by the name of
ment entirely outside our own will. foxes,' the crafty and cunning demons,
We accept it, we perhaps wonder at it. and by the title of the ' birds of the air
What we cannot do is either to explain these same proud demons are denoted.
it or alter it. It gives one an eerie, As if he said, ' the deceitful and uplifted
haunted feeling to realise that within demons' find their habitation in your
us, yet not of us, there is this unseen heart ; i.e. in the imagination of pride,
agent who arranges for us all the phases but the Son of Man hath not where to
of our consciousness, leaving the task lay His head,' i.e. ' My humility findeth
of them simply for our part in the busi not rest in your proud mind.' " —
ness. This strange registering apparatus, GREGORY THE GREAT, Morals on the
which we did not create and do not Book of Job, Vol. II. pp. 394-5.
regulate, is ready for every conceivable " Demons," " powers of the air,"
event that may happen to us. If it and
" evil spirita" are symbols of the
were announced to us that to-morrow
we were to be married or to bo hanged, lower emotions and desires, which are
to be made a millionaire or a pauper, a hostile to the higher nature.
certain pre-ordained sensation would be " By a foul spirit and an unclean bird
the result. But what precisely it would are signified all the evils which pertain
be, either in its flavour, its intensity, or to the will and consequent actions.
its duration, is beyond both our will and and all the falses which pertain to the
our power of prediction. We are, indeed, thought and consequent deliberations." —
the spectator of the greater part of our SWEDENBOHO, Apoc. Rev., n. 757.
inner life rather than its agent or pro " For
every kind of beasts and birds,
ducer." — J. BRIERLEY, Studies of the of creeping things and things in the sea,
Soul, p. 82. is tamed, and hath been tamed by
The subjective mind of the involun mankind." — JAMES iii. 7.
tary vital system creates and main The desires, ambitions, lower pro'
tains the body for the use of the Densities and passions are subjected
voluntary cerebral system of the to the mind.
objective mind or personality. See DEMONS, DEVTLS, HOUSES FOI
HEAD, GOLD, HIOHER AND i.mvrii A symbol of the buddhic plan
JESUS (son of God), JOB, PERSON (birds) lodge, and in whicb ai
ALITY, SELF (supreme), SELF (lower), their progeny — the highe
SOUL (spirit), TREE or LIFE, YELLOW. emotions.
" Bird is a Hebrew term for
BIRDS (LOWER ASPECT) :•— the Bird's Nest is heaven. . . . In
Symbolic of emotions of ambition, Zohar the Bosom of God is called ' tl
pride, vanity, and exaltation of the Bird's Nest.' When the Messiah sh<
be made perfect, through the instrume
personality. These affections mul
tality of the righteous, he will enter t
tiply themselves and bind the soul Garden of Eden, into that place which
to the lower life. called the Bird's Nest' (Zohar, 2 8b
" In Holy Scripture ' birds ' are gome- — ISAAC MYER, Qabbalah, p. 217.
times given to be understood in a bad The " Messiah " signifies the Cliri.
•oul, or indwelling Self, not yet was born, without pain and without
perfect in expression but to be made illness. Like the sun bursting from a
cloud in the morning, — so he, too, when
so through the instrumentality of he was born from his mother's womb,
the evolving higher
qualities (the made the world bright like gold, bursting
righteous). When perfection
on the forth with his rays which dispelled the
lower planes is attained then the darkness." — Buddha- Karita I. 25, 26.
The " side of the queen " is an
Christ consciousness rises to the bud-
" bosom allusion to the outgoing spiritual
dhic plane (Eden), or the
— force which regulates the manifesta
of God" the "nest" of the great
Sun-Bird, the eternal Self of all ; the tion of the World-soul. The " purifi
" nest of Brahman " over which he cation by the vow " signifies the con
secration or dedication of the matter
" Birds of the heaven come and lodge of the lower planes to the expression
in the branches thereof." — MAT. xiii. 32. of the Self within. The Son is born
See ANOELS, BIRD (great), BIRDS and comes forth on the astromental
(heaven), EDEN, TIME, TREE OF LIFE. plane, since he is the centre of the
solar universe, and becomes the means
BIRTH AND DEATH OF FORMS :— of uniting all principles, powers, and
Human birth is the entrance of forces into one focus, and of co-ordi
the ego with its qualities into a new nating all the fragments of the Divine
body, or vehicle of consciousness,
nature in their harmonious expression
while death is the exit of the ego from
in the cosmos. "Pain and illness" are
a body of any age. The first implies
the out- breathing of the spirit and
absent from the birth of the Soul,
personality into material forms on inasmuch as the spiritual effort which
the mental, astral, and physical is made is the deepest realisation of
planes, while the latter implies the bliss in the nature of the Self.
inbreathing of the same from out of Then as the sun shines forth from
the forms which then die and decay. the dazzling rim of the morning
The life manifest in forms is not cloud, so the inner Self, emerging from
an element existing on the plane of the prison-house of Matter wherein it
the forms, but is an influence coming had lain potential, brought out of
down from the plane next above the chaos its vehicle the cosmos, and
form-plane. Life apparent on the revealed the truth involved within
physical plane evidences a directive himself. Forth from the inmost
mental agency operating on the astral recesses of his being, proceeded the
plane. The living human body derives rays of his effulgence, — the Divine
its nourishment from the physical modes of functioning which turn
plane, but its life relates to the apparent nothingness into the begin
patterns and order of growth on the nings of the manifested all.
astral and higher planes ; these " The infant Buddha came forth, and
agencies direct the bioplasts in the the great kings of the four cardinal points
received him in a cloth or net." — LIIXIE,
building of the organisms. in Christendom, p. 18.
Hi ii !<!.
Death implies cessation of direc
The Soul is received by the four
tion from higher planes of the lower
principles of the quaternary in an
forces in forms.
astral mechanism of desire and sensa
tion, that is, the four lower planes are
(builders), KOKMS, MAN BORN, MEN of
organised for the manifestation
the incarnate Self.
SliHLlTUD ES . "The resemblances between the Chris
tian and Buddhist legends are so close
that we can scarcely imagine it to be a
Symbolic of the entrance of the mere coincidence. Jesus and Buddha are
Self, or World-soul, into the lower both said to have been born of a pure
nature of the Life cycle during the virgin,' honoured by heavenly spirits at
period of Involution, when the Soul their birth, prayed to by kings, and
loaded with presents. Happy is the
Is one, not many.
whole world,' sing the Gods under the
From the side of the Queen Maya, form of young Brahmins, at the birth of
who was purified by her vow, her son the child, — as we are told in the Lalita
Vistara, the legendary biography of When the manvantara, or great
Buddha, dating from before Christ, ' for
cycle of existence, commenced, God
he is indeed born who brings salvation,
and will establish the world in blessed the Father potential, the First Logos,
ness. He is born who will darken sun sent forth his Only begotten Son, God
and moon by the splendour of his merits actual, the Second Logos, as the
and will put all darkness to flight. The Divine sacrifice to be involved in
blind see, the deaf hear, the demented
are restored
to reason.' — A. DHEWS, matter, the Word becoming flesh and
The Christ Myth, p. 104. dwelling among us. He, the Lord of
Professor Kellogg points out that in all, and the life and the light of men,
the Chinese books Buddha is said over
begotten of the Father — the Absolute,
and over again to have been incarnate of
Holy Spirit.' " — A. LILLIE, Budd. submitted to limitation under the
in Christendom, p. 16. Divine law, and descended into matter
An Buddha, Christ, and Zoroaster (woman) to become united with it
are all symbols of the Higher Self and conditioned by it. (Matter is
incarnate in the lower nature, some feminine — passive, adapted to receive
similarities in the allegories concerning and take impressions, and so is
them are to be expected. The " pure moulded and fashioned into forms
virgin " signifies the purified part of for the life activities.)
the lower nature, in which the Holy The object of the Divine sacrifice
Spirit can implant the Divine germ of being the redemption of the souls ;
Righteousness and Truth. The higher then afterwards in the period of
qualities, intellectual faculties, and evolution, there arise inner vibrations
ideals (gods) rejoice at the birth of from the Spirit within the mind, which,
the Self who will bring salvation to once established, play upon the soul
the soul. The advent of the Divine and so raise it. The soul therefore is
Ruler and Saviour imparts fresh gradually freed from the law of desire,
energy to all the impulses towards the and rising upward it unites itself with
higher life. He is born whose light the Christ who gives salvation from
of knowledge will by comparison make the transitory life, and lordship over
the learning of the lower mind seem the lower planes. And so is fulfilled
ignorance (darkness), and he will set the liberty of the children of God.
Truth in the place of ignorance. The " The Holy Spirit having entered into
spiritually blind shall be made to see Matter, the world thus received its form
the truth. The qualities deaf to the and motion. The Holy Spirit is present
Divine voice shall be enabled to hear also in those who fell to earth, as the
the words of Love and peace. Those power which shall raise them up again
to Heaven" (Synesiut of Cyrene). —
egos whose qualities are distorted and UEBERWBO, Hist, of Philoa., Vol. I,
unbalanced shall be restored to p. 349.
spiritual equilibrium. The work of Christ in the soul is
one with the work of Christ in the world
of worlds, a cosmic sacrifice, and a new
HISATV \. BUDDHA, DARKNESS, spiritual creation. If he had failed in the
DESTROYING EVILS, GARDEN (lum- greater he could not accomplish the less."
bini), HEAVENLY VOICE, INVOLUTION, — R. J. CAMPBELL, Serm., Christ Arisen.
" For Eckhart, the forthcoming of God
EL*, LION-GAIT, MATTER, MAYA is in this wise. The Godhead, ' the
(higher), NET (golden), VIRGIN, unnatured Nature,' in an '
WATER (heaven), WOMB. Now,' beholds Himself, i.e. becomes an
object of consciousness to Himself, and
BIRTH OF CHRIST:— thus He becomes revealed to Himself.
Symbolic of the entrance Into mani This is the beginning of the process of
festation of the Word which was revelation. This is called ' the begetting
God, and was In the beginning with of the Son,' the uttering of the Divine
Word.' When God becomes conscious
God unmanlfest, namely, the Higher of Himself, there is differentiation into
Self. subject and object, or, as Eckhart says,
" into Father and Son. But we must not
But when the fullness of the time was
come, God sent forth his Son made of suppose that it happened at a temporal
a woman, made under the law, to redeem moment, before which the Son was
them that were under the law, that we unborn and God was not yet God. That
might receive the adoption of sons." — view is too crude. Eckhart insists that
GAL. iv. 4, 6. the Son is eternally begotten ; He
beholds himself in an Eternal Now : Meanwhile the Christ was now born
God is ever working in one Eternal on the buddhic plane (Isis), in rela
Now, and his working is a giving birth
to His Son. He bears Him at every tion to the lower nature, and was
instant.' " — R. M. JONES, Mystical nourished and sustained unknown to
Religion, p. 227. the lower self, in the " marsh " which
See ABSOLUTE, ARC. MAN, AT- signifies the purified nidus, wherein
MAN, BODHISATVA, COSMOS, EVOLU water (truth) is abundant, and which
TION, FIRST-BORN SON, GOD, GOD is soft to higher impressions, and is
HEAD, HlRANYAOARBHA, HulTZILO- out of reach of the desire-nature (Set).
rocHTLi, IMAGE, INCARNATION, " Therefore Isis perceiving that she is
INVOLUTION, JESUS (son of God), pregnant, ties an amulet round her neck
on the 6th of the first quarter of the
month Paophi, and that Harpocrates is
(higher), MONAD, MOTHER, REDEMP born about the winter solstice, unfinished
TION, SACRIFICER, SEED, SELF, Sou (or, whose lower limbs were dwarfed and
OF GOD, TIME, TRINITY, WOMAN stunted)." — PLUTAECH, Isis and Osiris,
(goddess), WOMAN (matter), WOMB §65.
This is the same symbolism as that
of the Christ. The "tying of the
BIRTH OF CONFUCIUS :— amulet " signifies that perfect junction
A symbol of the entrance of the formed between the higher and lower
Higher Self into the mentality of the principles, which is necessary in order
lower nature during the cycle of that their union shall give birth to the
Involution. Son of God. The "first quarter" is
" The birth of Confucius is surrounded a symbol of the first root-race (astral).
with many prodigious occurrences. . . . In the fourth root -race (physical)
As her time drew near, the mother,
Christ is born on the buddhic plane in
Ching-tsae, asked her husband if there " winter solstice "
was any place near called ' The hollow the soul. The
mulberry tree.' He told her there was a (Christmas) signifies the deep immer
dry cave in the south hill of that name. sion of the soul in matter. The lack
She said, ' I will go there.' On the night of finish in the lower limbs means
when the child was born, two dragons
came and kept watch, etc." — J. LEGQE, that the higher or potential is always
Life and Teachings of Confucius, p. 58. relatively unmanifest ; and that the
When the emotion-nature (Ching- lower or actual is never able to express
tsae) was sufficiently advanced, and the potential.
it aspired upward, there was a presenti The earlier birth of Horus (Aroueris)
ment of spiritual influx, and in due is that corresponding to the form, the
time the Self was born in the purified latter is that which refers to the
soul (dry cave). The ' hollow mul life.
' " Furthermore, Isis is said to have
berry tree refers to the Divine Ray
to which all souls are attached, and united with Osiris after his death, and
in consequence to have brought forth
which proceeds from the higher planes Harpocrates (Horus)." — Ibid.
(south hill). The ' two dragons ' This signifies the process of gesta
symbolise wisdom and love which tion which takes place when the soul
protect the infant Self by keeping it or personality is evolving upon the
close within. astral plane, and is therefore the
See CAVK, CONFUCIUS, DRAOON, point when the Son of mind enters.
FILIAL PIETY, SOUTH, TREE OF LIFE. This is the birth of the Christ in the
soul on the buddhic plane.
BIRTH OF HORUS THE CHILD, " And as the Egyptians believe the
OR HARPOCRATES :— Nile the issue of Osiris, so do they regard
A symbol of the emergence of the the earth as the body of Isis : not,
Incarnate Self In human souls during indeed, the whole earth, but just as
the present process and period of much as the Nile inundates, fecundating
and mingling with it ; for from the
union they beget Horus. Horus is that
Meanwhile Horus the younger had which preserves and nourishes all things,
been born to Isis, and brought up secretly namely the seasons and the circumam
at Hut... in the marshes of the Delta, bient air ; and they tell that he was
out of reach of Set." — PLUTARCH, Itit nursed by Leto in the marshes round
and Osiris. Buto, because the watery and thoroughly
soaked earth nursei the exhalations that natural — [now this is the Sonship which
the dryness of the air." — Ibid., left there the soul, not that it might be
?uench mortal, but that it might abide here
The Divine Life (Nile) fertilises the according to nature, just as the first
buddhic nature Sonship left above in its proper locality
productive (Isis) the Holy Spirit, that is, the spirit which
expressed upon the astral and physical is conterminous] — this, I say, is he who
planes, and brings about the gestation has been conceived as the inner spiritual
of the Self (Horus) in the lower nature. man, and has then been arrayed in his
own peculiar soul." — HirPOi/rrtrs,
The Self is the preserver and sustainer
Refutation, etc., Bk. VII. 15.
of the higher qualities in the periods For the Christ -soul (Jesus) was
of emanation on the mental plane in the higher
potentially present
(air). The nascent Self is developed mind, at the time of the forthgoing
by the buddhic emotion nature (Leto) of the spiritual egos (stars), and of the
in the purified lower nature susceptive completion of the process of involu
of the truth (water) and productive tion (conglomeration of germs), when
of aspirations which spiritualise the the cycles (seasons) having, as it were,
mind (air). returned to latency, were ready to
See ABC. MAN, ABOUKRIS, Euro, start anew in the process of evolution.
The Christ-soul has been conceived in
the mind as the inner spiritual Self
within the natural man, that is, as the
Son of mind (man) to bring immortality
to the soul while abiding in it accord
ing to its natural development.
BIRTH OF JESUS :— Similarly Christ (first Sonship) was
Symbolic of the bringing forth of born Son of Buddhi (Holy Spirit) on
the Christ In the souls of humanity the buddhic plane which is common
during the present cycle, — that of in the soul to all human beings, and
evolution . not differentiated to the particular
" And she (Mary) brought forth egos. This Christ-soul, then, is he
her firstborn son and wrapped him in who indwells mentally as the inner
swaddling clothes, and laid him in a Spiritual Self, — the central Ideal
manger ; because there was no room for
them in the inn." — LUKE ii. 7. arrayed in all the higher qualities
" Mary the virgin " signifies the and faculties of the evolving soul.
" It is well known that whereas in the
purified lower nature of the soul, which
Gospels Jesus is said to have been born
has become fit to give birth to the in an inn stable, early Christian writers,
incarnate Christ. The "enwrapping as Justin Martyr and Origen, explicitly
clothes " typify the virtues which say he was born in a cave. Now, in the
surround and shield the new-born Mithra myth, Mithra is both rock-bora
and born in a cave, and the monuments
manger " is
Christ -soul ; while the show the new-born babe adored by
a symbol of simplicity of heart in shepherds who offer first-fruits." —J. M.
which the spirit of Christ is received. ROBERTSON, Pagan Christe, p. 338.
" Mithra " is here a symbol of the
It is in the lowly " stable " of humility, " Jesus."
and not in the " inn " of pride and Incarnate Self, the same as
luxury, that the higher emotions Christ cannot be conceived save of a
soul immaculate and virgin as to matter,
surrounding the Christ -soul are and meet to become the spouse of the
developed. Divine Spirit. Therefore, as the soul as
"The Spiritual Life is the gift of the Eve gives consent to the annunciation
Living Spirit. The spiritual man is no of the Serpent, so, as Mary, become
mere development of the natural man. virgin, she gives consent to the annuncia
He is a New Creation born from Above." tion of the Angel, and understands the
— H. DRUMMOND, Natural Law, etc., p. 65. mystery of the Motherhood of the Man
" For Jesus himself was regenerate. She has no acts of her own,
says) mentally preconceived at the time all the acts of her Son are hers also. She
of the generation of the stars, and of the participates in his nativity, in his manifes
complete return to their starting-point tation, in his passion, in his resurrection,
of the seasons in the vast conglomeration in his ascension, in his penticostal gift.
of all germs. This is, according to these He himself is her gift to the world. But it
(Basilidians), he who has been conceived is always he who operates ; she who
as the inner spiritual man in what is asks, acquiesces, consents, responds.
Through her he outflows into the mind him and pray, but a voice from heaven
and external man, and so into life and admonishes them to convey him from the
conduct. As Augustine says, ' all graces machinations of the tyrant to Gokala,
pass to us through the hands of Mary.' the land of the cow, and to exchange
For the purified soul is the mediatrix, as him for the daughter of the herdsman
she is the genetrix, of the Divine presence." Namla. Immediately the chains fall
— The Perject Way, p. 242. from the father's hands, the dungeon
"It — the Very Truth of Heaven — doors are opened, and he passes out.
comes to be wrapped in swaddling- Another Christopher, he bears the child
clothes and laid in a manger, and to upon his shoulders through the river
thoughtful minds its seeming humiliation Yamuna, the waters of which recede in
will be the very sign of its Divinity." — reverence before the son of God, and he
H. P. LIDDON, University Scrmont, p. 207. exchanges Krishna for the new-born
" Macarius, following Methodius, daughter of Nanda. He then returns to
teaches that the very idea of the Incar the dungeon, where the chains again
nation includes the union of the Logos immediately fasten of their own accord
with pious souls, in whom He is well- upon his limbs. Kansa now makes his
pleased. In each of them a Christ ia way into the dungeon. In vain Dewaki
born. Thus besides the ideas of Ransom entreats her brother to leave her the
and Sacrifice of Christ for us, these child. He is on the point of tearing it
theologians placed the ideas of sanctifica- forcibly from her hands when it dis
tion and inner transformation of Christ appears before his eyes, and Kansa gives
in us, and they considered the latter as the order that all newly born children in
real and as integral a part of our redemp his country under the age of two years
tion as the former. But the doctrine of shall bo killed." — A. DREWS, The Christ
Divine immanence in the human heart Myth, pp. 105-6.
never became quite the central truth of
The meaning of this is similar to
theology till the time of the mediaeval
mystics. It is Eckhart who says : that of the birth story of Jesus.
' The
Father speaks the Word into the soul, lower principle (Kansa) perceives sub
and when the Son is born, every soul jectively the coming of that power
becomes Mary.'
" — W. R. INGE, Paddock
which will eventually exterminate it.
p. 66.
SeeAMENI, ANGELS, ASSUMPTION, It therefore in self-protection sets
BETHLEHEM, BIRTH OF HORUS AND limits to the spiritual activities from
KRISHNA, CAVE, CONCEPTION, DE- within, and strives to control the
MH KI;K. DIONYSUS, GOLD (frank.), purified lower nature (Dewaki) and
JOB, KINO the Holy Spirit (Vasudewa). Then
JESUS (sou of man),
(great), MAGI, MANGER, MITHRAS from latency (darkness) there comes
ROCK, VEIL OF isis, VIRGIN, VIRGINITY, forth the incarnate Self, the Christ -
VIRGIN MABY. soul, bringing with him the light of
Truth which illumines the purified
BIRTH OF KRISHNA AN INCAR nature (Dewaki), while joy and energy
NATION OF VISHNU :— suffuse the soul. The higher qualities
Symbolic of the bringing forth of (gods) arise from latency, and in
the Self (Krishna), Son of God harmony and gladness they surround
(Vishnu), in the human soul during the new-born Self. The period of the
the present period of evolution. manifestation of the Self in the soul
Like Astyages and Herod, in order is a turning point (midnight) in evolu
to ward off the danger arising from his tion, and the beginning of a new
sister's son, of which he had been warned
by an oracle, King Kansa caused his process of moral and spiritual develop
sister and her husband Vasudewa to be ment. The purified emotion -nature
cast into prison. Here, in the darkness allied with the Spirit (the parents)
of a dungeon, Krishna comes into the reverence the Love -nature which has
world as Jesus did in the stable at
Bethlehem. The nearer the hour of appeared, but at the call of Wisdom
birth approaches, the more beautiful the from above they prepare to convey
mother becomes. Soon the whole dun the Holy Babe to an exalted condition
geon is filled with light. Rejoicing choirs safe from the power of the lower
sound in the air, the waters of the rivers
brooks make sweet music. The principle. Then the liberated Spirit
Gods come down from heaven, and caught up the child unto God and
blessed spirits dance and sing for joy. unto his throne, passing inwards and
At midnight his mother Dewaki (i.e. the upwards through the higher mind
divine) brings the child into the world,
at the commencement of a new epoch. (river) to the buddhic plane (Gokala),
i he parent* themselves fall down before leaving the reflection, as it were, of
the Divine presence (Nanda's daugh by the unbelieving in the world. And
ahe brought forth a man-child, who is to
ter) on the planes below. But the '
rule all the nations ; by which is meant
Spirit is still in touch with the purified that the Church, always bringing forth
lower nature (Dewaki), which is Christ, the perfect man-child of God, who
threatened by the lower principle, now is declared to be God and man, becomes
the instructor of all the nations. And the
powerless to expel the Divine reflec
words, ' her child was caught up unto
tion from within the soul. Thwarted God, and to His throne,' signify that he
by the higher nature, the lower who is always born of her is a heavenly
principle ia stirred to take action king, and not an earthly." — HIPPOLYTUS,
against all newly evolved higher Christ and Antichrist, § 61.
" evil one " seeks " Church "
is a symbol of the
qualities, for the
to destroy all germs of the virtues religious consciousness which, when
which would eventually abolish his purified sufficiently, must bring forth
the Christ in the human soul, the
See ABJTJNA, BALAKAMA, CAVE expression (Word) of the Truth
" There is to be mentioned the mystic
(divine), GOLOKA, GOPIS, HEBDOMAD, of the declaration that
HEROD, KRISHNA, OX-LEADER, RIVERS. the Christ born in any human heart is
immediately caught up to the throne of
BIRTH OF THE MAN-CHILD :— God. . . . Once let a human soul attain
A symbol of the emergence of the to Christ-consciousness — that ia, once
Higher Self or Soul on the buddhlc rise from the merely natural to the
plane at an early period during the spiritual plane — once look out upon life
cycle of involution of all qualities
from that standpoint, and I do not
believe it is ever really possible to lose
and forms. the glad possession and be as though it
" And she was delivered of a son, a
had never been. For what comes, then,
man child, who ia to rule all nations with in this new birth, as it is rightly called,
a rod of iron : and her child was caught is an inrush of the eternal, of the invin
up unto God, and unto his throne. And cible reality which is enthroned far above
the woman fled into the wilderness." — all the vicissitudes of time and sense.
REV. xii. 5, 6. . . . Caught up to the throne of God,
The Wisdom principle at its highest far above the reach of evil, does not mean
level brought forth the Self into taken away from the human heart.
manifest existence in which the dual Spatial dimensions have nothing to do
with the matter. The throne of God ia
aspects spirit and matter, or good in the soul itself ; the eternal dwells in
and evil, are evidenced. The incar the midst of time ; there is no lenp to
nate Self is destined to rule all the take, no gulf to cross, to reach the Christ
of glory ; here he ia." — R. J. CAMPBELL,
various qualities of the soul through Serm., The Assumption of the New-born
the mind (iron) ; and the Self being Chritit.
involved it is retained in a state of See BIRTH OF HORUS, CHURCH,
subjectivity in the causal-body CROWN OP TWELVE STABS, DRAGON
(throne) above the conflicts of the (red), HORNS (ten), NATIONS, ROD OF
opposites, whilo the Wisdom principle COBRECTION, THBONB (heart), YAO.
also becomes subjective and inopera
tive for a season. The Christ is here BIRTH OF OSIRIS, OR RA :—
represented as born upon the buddhic Symbolic of the emanation of the
plane in relation to the purified First Logos, God manifest, the
part of the lower nature below. Higher Self, on the plane of atma.
" By the ' woman clothed with the " On the first of theae (five) new-made
sun,' John meant most manifestly the daya Osiris was bom, and a Voice from
Church, endued with the Father's word, heaven proclaimed,
The Lord of all
And ' "—
whose brightness is above the sun. things hath appeared ! PLUTARCH,
by ' the moon under her feet he referred Isis and Osiris, § 12.
to her being adorned, like the moon, with " "
' The five days signify the five
heavenly glory. And the words, upon manifestation, and the first
her head a crown of twelve stars,' refer planes of
to the twelve apostles by whom the of these is atma, the highest plane,
Church was founded. And those, ' she on which the First Logos forthpours.
being with child, cries, travailing in The
" Voice " refers to the " Word,"
birth, and pained to be delivered," mean
that the Church will not cease to bear or expression, of the Divine Will in
from her heart the Word that ia persecuted manifesting.
O Osiris, son of Nut, I have given Son, —as it came forth. For bliss and
onto thee the sovereignty of thy father
power are of the true nature of the
Seb, and the goddess Mut, thy mother,
who gave birth to the gods, brought thee Self who is to redeem the world which
forth as the firstborn of five gods, and lies in ignorance and evil, indicative
created thy beauties and fashioned thy of negation and inertia. All the
members." — BUDGE, Book of the Dead, forces and elemental conditions of
p. 627.
the lower planes contribute towards
The Supreme grants to the Higher
the formation and development of the
Self the primal conditions of time
World-soul. As science shows, the
(Seb) and space (Nut or Mut) which
have brought forth from the potential physical body comprises all the ma
terials and properties which are
the actual. For the Manifesting Self
" the image of the invisible God, the appropriate to serve through nature
the end in view. So, correspondingly,
firstborn of all creation ; for in him
the Soul of humanity comprises the
were all things created, in the heavens
sum total of all the conscious life in
and upon the earth."
"Homage to thee (Ra), O thou who the Logos which contributes under
riseth in Nu, and who at thy manifesta every phase of its manifestation to
tion dost make the world bright with the upbuilding of the Soul. The
light ; the whole company of gods sing " trees and rivers "
signify channels
hymns of praise unto thee after thou
hast come forth." — Ibid., p. 10. of truth and love which are the very
The Higher Self comes forth in warp and woof of the World-soul.
" Christ when he comes finds the soul
possession of the Divine powers of
or the world really existent, really having
the universe (Nu), and illumines the within itself its holiest capabilities,
higher planes with the light of truth. really moving, though dimly and darkly,
The whole assembly of higher attributes in spite of all its hindrances in its true
and ideals vibrate in harmony with direction ; and what He does for it is to
quicken it through and through, to
the Love and Wisdom which have sound the bugle of its true life in its
appeared, and are centralised in the ears, to make it feel the nobleness of
Manifesting Self. movements which have seemed to it
See ABC. MAN, CURSE, DAYS (five), ignoble, the hopefulness of impulses
which have seemed hopeless, to bid it
DEATH OF osnus, ELEMENTS (five), be itself. . . . The worthless becomes full
GATKA DAYS, HYMN, KINO (great), of worth, the insignificant becomes full
MOT, Nu, NUT, OSIRIS, PAMYLES, of meaning at the touch (of noble charac
KIIEA, SEB, WORLDS (five). ters). They faintly catch the feeble
reflection of His life who is the true
Light of the World, the real illumination
and inspiration of humanity. . . . The
Symbolic of the emergence of the truth is that every higher life to which
Soul or Self from the womb of matter man comes, and especially the highest
in the cycle of Involution. For this life in Christ, is in the true line of man's
consummation stupendous prepara humanity. There is the quickening and
fulfilling of what man by the very essence
tions had been made on the lower of his nature is. The more man becomes
planes . irradiated with Divinity, the more, not
divine light shone around the the less, truly he is man." — PHTT.LTPS
house, and a shout of joy arose when BROOKS, Light of the World, p. 5.
life triumphed, and loud laughter burst See ABC. MAN, ABBEST, BIBTH OF
from the Child aa he came into the world. BUDDHA, CHANNELS, DUOHDHOVA,
All nature rejoiced at Zoroaster's birth, DUBASBOBO FOBMS, GLOBY (divine),
the very trees and rivers shared in the
universal thrill of gladness that shoots INVOLUTION, MACROCOSM, POUBUS-
through the world." — Dinkard, VII. HASFA, RIVERS, SON OF GOD, SOUL,
The Divine illumination of the TRIAD, WOMB OF MAYA, ZOROASTEB.
Higher Triad of wisdom, love, and BIRTH, SECOND, OF AN
truth shone within the lower quater
nary, while a glad thrill passed through
A symbol of the bringing forth into
the lower planes as the higher rates
manifestation of the spiritual egos
of vibration were transmitted to already on the mental plane (the
them and raised their responsiveness. Aryans). These are born into the
A sense of joy and energy filled the lower nature when mind begins to
awakening Self, — the only-begotten function in the human soul.
According to the injunction of the course towards liberation from the
revealed texts the first birth of an Aryan lower nature.
is from his natural mother, the second " The monarch also, being
happens on the tying of the girdle of well-pleased
muiiga grass, and the third on the at the birth of a son, having thrown oft
initiation to the performance of a Srauta all those bonds called worldly objects,
sacrifice. Among those three the birth caused his son to go through the usual
which is symbolised by the investiture birth-ceremonies in a manner worthy of
with the girdle of munga grass, is his the family." — Bwldha-Karita, Bk. I. 87.
birth for the sake of the Veda.' — Law* The Self, whose nature is bliss, is
oj Manu. II. 170. said to rejoice in its forth-going
The " first birth " from the
(masculine). It is Itself unconditioned,
"natural mother," that is, from the yet requires its phenomenal Repre
natural order, or lower evolution ; this sentative to pass through those stages
is the birth of the personality. The which will enable it to arrive at true
" second birth " occurs when the
spiritual-mental ego descends into the See DEVAYANA, INVOLUTION,
human form as mind awakens ; this LIBERATION, SELF (lower), SON OF
is the birth of the individuality. In GOD, STRIDES (soul), SUDDHODANA.
this second birth, the ego is tied, as it
were, to the upward current of the BIRTH-CHAMBER OF THE DIVINE
Divine Life (girdle), " for the sake of CITY;—
the Veda," that is, for the purpose of A symbol of the buddhic nature
spiritual evolution according to the ensouling the causal -body in which
Divine law of true life on the higher the Self can be horn.
planes. It is through the development "
He is begotten in the birth -chamber
of the three human bodies, causal, of the Divine City, and his rest shall
mental, and astral, now interrelated come in the consuming of the Divine
City. He it is that fashions Her likeness
in connection with the Divine Life, and unites Her to all that belongs to the
that the ego progresses in its upward chamber of birth in the City of God."
course. The three bodies (Brahmana, — M. W. BLACKDEN, Book of the Dead,
Kshatrya, and Vaisya) partake of the Ch. CX.
The indwelling Self is begotten in
second birth, for they are directly
buddhi, which ensouls the causal-
united with the higher evolution ;
but the physical body (Sudra) is a body. The Self " rests " and is with
product of the natural order (first
drawn from manifestation in the
lower worlds, when the causal-vehicle
birth) only, and does not develop
is dissolved at the end of the manvan-
from incarnation to incarnation. It
ia for the temporary use of the soul, and
tara. The Self, as Atma, fashions
the buddhic soul (negative, receptive),
has to serve the other bodies and their
life principles. Hence the Sudra is and through her (buddhi) is united
called "once born." with all things, and apprehends the
The " third birth " occurs at the whole universal plan which lives,
moves, and has its being in God.
end of the cycle, when the soul attains
liberation, and the lower Self and the See BIRTH OF HORUS, BUDDHI,
higher Self become one on the higher
mental plane. The
" Srauta sacri
fice signifies the final abandonment
A symbol of a spiritual principle,
of the lower nature : this is equivalent
or spiritualised mental quality, ruling
to the crucifixion and resurrection
over and directing the disciplined
of Jesus. qualities of the soul (church). In its
See AKVAYA UTA. BAKHIS, BARSOM, highest aspect, Bishop signifies the
BUCKLE, CASTES, DEVAYANA, GIRDLE individuality (overseer), or the Higher
HOPE, IMHOTEP, KUSTI, SUDRA, Self " Shepherd and Bishop of souls ."
" The bishop therefore must be
BIRTH CEREMONIES OF THE reproach, the husband of one wife, tem
perate, soberminded, orderly, given to
BUDDHA :— hospitality, apt to teach." — Tut I 2. iii.
Symbolic of stages in the Soul's This means that the spiritualised.
quality must be free from the con and wherever the matter of the lower
tamination ofthe lower self-seeking planes is acted upon. The results of
desires. Must be " the husband of such efforts as are made are disastrous
one wife," that is, must be allied and productive of evil.
indissolubly with the higher emotion See ANORA-MAINYU, ABA, MAGIC
nature, and not with the lower. PRACTICES, YATUS.
Must be so far developed as to bo
practised in all the virtues ; ready to METAL :—
help and teach all lower qualities,
Symbolic of mental qualities dis
seeking after truth and righteousness.
ciplined by the Spirit, and directed
The meaning of the whole statement is
and energised from build hi.
that the higher nature of the soul " Then came hither Horbehudti ; hia
should co-ordinate and rule over the
servants were in hia following as workers
lower nature, in order that the soul with weapons of metal ; each had an
should progress. iron lance and a chain in his hand ;
then they smote the crocodiles and the
hippopotami." — Legend of the Winged
WIFE. Then came forth the Son of God, —
BITTER :— the Second Logos ; and the advanced
qualities which attended upon His
A symbol of suffering undergone in
advent, and which are typical as
the process of the purification of the
soul-qualities . workers of metal, in that metal is
See Cow's URINE, GALL. comparable to that mentality which
will endure and consolidate. And
BLACK :— each of these workers is said to have
Indicates either the unmanifest and a " lance and a chain," which signify
potential, or Ignorance and evil. that which strikes and that which
This explains the black figures of
withstands, — positive and negative, —
the higher gods and goddesses and
the Madonna, and of the lower gods
that which goes forth and that which
and demons. withholds itself. And in this way they
See DARKNESS, HEIGHT or OSIRIS, smote or suppressed the lower desire
HORSE elementals.
These are partial and incomplete WORKERS.
expressions of egos which have as
yet only partly realised their possi BLACK STONE OF THE KAABA :—
bilities. They are unbalanced egos See KAABA.
which have set in motion powers and BLANDISHMENT OF WOMEN TO
forces in their own natures which WARDS THE BUDDHA :—
they cannot control. They have not
first purified their lower nature ; Symbolic of the higher emotions In
and having acquired some powers of their perfect attractiveness within
the mind, they work destruction to the soul on the buddhlc plane.
" There the women delighted the
" Buddha with their soft voices, their
Thereupon came Angra Mainyus and beautiful pearl garlands, their playful
created the evil witchcraft of the Yatus.
intoxication, their sweet laughter, and
And this is how the Yatua nature shows
itself, — by the look, and then whenever
their stolen glances concealed by their
the wizard howls forth his spells,
brows." — Buddha-Karita, Bk. I. 31.
deadly works of witchcraft go forth." — At this high level in involution the
Vendidad, I. higher emotions are able to appeal to
The path of holiness, or the White the soul successfully. The " soft
Magic, having been established, the voices," " pearl garlands,'1
" playful
Evil power or illusory self brought intoxication," " sweet laughter," and
about the Black Magic, or art of the " stolen glances," are symbolic of the
Black Magicians, which leads to attractive aspects of Wisdom, —
death. And the nature of the Black responded to from above in the soul.
Magician exhibits itself by the form, The higher emotions which delight
the incarnate Self are the buddhi- Higher Self to the aspiring and
manasic impulses from within, such struggling lower self, in exact pro
as love of righteousness and truth, of
portion to its endeavours and to the
sacrifices it makes.
justice, mercy, wisdom, gentleness, " Spiritual blessings can only be given
peace, harmony, perfection, humanity,
to those who are in a certain spiritual
etc. These are symbolised by the condition. Always and necessarily the
attractive pleasantries of women capacity or organ of reception precedes
(emotions). and determines the bestowment of
See BUDDHA, GOPIS, HOURIES, blessings."— A. MACLABEN, Sermons, Itt
Series, p. 69.
INTOXICATION, MOON-LIKE, WOMAN. " In an hour of heaviness not so very
BLASPHEMY AGAINST THE HOLY long ago there was whispered into my
GHOST :— mind with a new force and meaning, and
with an intensity which I cannot convey
A symbol of the turning away to you by speech, the verse : ' Faint not,
from the means of salvation. nor fear, His arms are near ; He changetb
" Whosoever shall the not, and thou art dear ; Only believe,
speak against
Holy Spirit, it shall not forgiven him,
be and thou shalt see, That Christ is
neither in this world nor in that which in all to thee.' That word was given to
is to come."— MAT. xii. 32. me just when Ineeded it, and divinely
This is the attempt which must given, I am fully convinced." — R. 3.
CAMPBELL, Serm., The Saviourhood oj
always be unsuccessful (hence there
can be really no blasphemy) to sub See PROMISES, TITHES, TRANSMUTA
stitute for the living Spirit the dead TION.
letter of convention and authority.
This attempt is made, not only by BLIND MAN:—
theologian and ecclesiastical formalists, A symbol of mentality immersed
but by all men who do not live in in the concerns of the lower life, and
accordance with the Divine guidance devoid of spiritual perception.
within them, who do not take up " Bartimeeus, a blind was
what is committed to them to spiritu sitting by the wayside. And when he
heard that it was Jesus of Nazareth, he
ally profit by, and who fail to accept
began to cry out and say, Jesus thou
the Holy Spirit as it comes to them son of David have mercy on me." —
to become the sustaining power in MARK x. 46, 47.
their daily lives. There is much of This " blind man " is he who is
this incipient blasphemy, for which not spiritually awakened, but who
there can be no forgiveness and no reveres the form of religion, and who
remitting, since there can be no addresses his God according to hearsay,
substitute for the Holy Spirit which not recognising the Divine, — the Son
is the means of the soul's evolution. of God. He has to learn the truth
Until the atma-buddhic vibrations are and aspire, ere his eyes can be
allowed to permeate the lower nature, opened.
" New spiritual sight does not create,
and so raise it, there can be no salva
but reveals, the reality. And in all such
tion for the soul.
openings, whether gradual or sudden, the
See BARSOM, BUDDHI, Cow's Lord cometh, and his coming is more
TJBINE, ESCAPE, HOLY GHOST, PARA often than not connected with some pain
CLETE, QUALITIES, SACKED TEXT, of the new birth, fires and purgings that
accompany the operations for cataract
performed by the Great Physician on the
BLESSING OF GOD :— spiritual eye. He to whose intuitions
the Lord has thus come is positively a
The Divine Will operating through new man ; I mean, all limitations are
the human consciousness. When the removed from his Godward thought." —
mind has once found Its ideal, and BASIL WILBERFORCE, Serm., The Message
determined to serve it, God's blessing of "Advent.
Is secured. The blind (spiritually blind) man hath
See GOD BLESSING, PBAYER, SALVA forgotten the Name ; the perverse ii
stone-blind. His transmigration shall
TION, TITHES. cease not ; he shall be ruined by death
and birth." — Hymn of Gura Nanak."
GREATER :— 263.
The unfailing response of the 1
Blind and naked signifies that they
ue without the understanding of truth, But of the lower desires (flesh-life)
and without the will of good." — SWEDEN- with their instinctive rebellion against
BOBO, Apoc. Rev., n. 153.
See DAVID, GARMENTS, HEALING, the higher nature, nothing, to nourish
(blind), the soul, is to be derived.
MAN MIRACLES (healing), " Blood everywhere signifies in a
SKETNG, SIOET. spiritual sense the divine truth of the
Lord, which also is the divine truth of
BLISS :— the Word ; and in an opposite sense, the
The abode of Perfection ; the state divine truth of the Word falsified or
of true Being ; the condition of Love. profaned." — SWEDENBORO, Apoc. Rev.,
The nature of the Higher Self Is bliss. n. 379.
"Furing the senses with the inward
sense,may Savitri produce in us senses INCARNATION, MAHAVIRA-POT, SACRA
by which there shall be bliss, and which MENT, SCARLET, SOMA-JUICE, WASHED
shall reveal the divine being, the great (blood).
light, by spiritual intuition." — GOUOH,
Svetat Upcmishad, p. 218. BLOOD AND WATER :—
Quieting the desires and enticements Symbolic of the Divine Life and
of sense by reliance upon wisdom and Truth.
love, may the Higher Self arouse the " But one
(soldier) pierced his side, and
qualities which lead to perfection, forthwith came out blood and water."
truth, and love, that there may be — JOHN xix. 34.
union of the soul with God. But an aggressive quality stirred
" The view that the
gods, in contrast into activity the purified nature of
to the suffering world of men, enjoy an the soul which thereupon yielded life
untroubled felicity, is probably common
to all peoples. But in the Upanishads and truth.
" Blood and water are divine truth,
bliss appears not aa an attribute or a
Btate of Brahman, but as his peculiar spiritual and natural ; and to pierce the
essence. Brahman is not anandin, Lord's side is to destroy both by falses."
— SWEDENBORO, Apoc. Rev., n. 26.
possessing bliss, but dnanda, bliss itself."
DEKSSEN, Phil, of Upanishads, p. 141. See CRUCIFIXION OF JESUS.
" This state
(in which all contrasts
have disappeared) is then further described BLOOD OF THE LAMB :—
as one of pure knowledge, of existence as A symbol of the Divine Life pri-
subject without object, and it is then mordially Involved in the World-soul.
added, This is his supreme goal, this is " These are they which come out of
iug supreme happiness, this is his supreme
world, this is his supreme bliss ; by a the great tribulation, and they washed
small portion only of this bliss all other their robes, and made them white in the
creatures live
" (Brihad, Upanithad, IV. blood of the Lamb." — REV. vii. 14.
3, 33).— Ibid., p. 143'. These are the souls or the qualities
" I like to dwell upon this
precious which arise purified out of the suffer
thought that the day will come for the
ing and discipline of the lower life.
redeemed of God when no man will have
to struggle to do right or fear to do wrong, Their mental vestures of opinion, etc.
when there will be no question of such a are made consistent with truth and
thing, but we shall simply live as the right, and they are now spotless and
flowers bloom and shed their fragrance
in the summer air ; and by so living,
pure through the indwelling Divine
spontaneously, gladly, inevitably, fill our Life which has restored and perfected
appointed place in God's universal plan them.
and contribute our full share to the " The blood of the Lamb is the divine
blessedness of his whole creation." — truth proceeding from the Lord." —
R. J. CAMPBELL, Serm., From Subjection SWEDENBORO, Apoc. Rev., n. 656.
to Sovereignty. " ' The blood of Jesus Christ cleanseth
See ABA, Music, SOBROW, SUFFER us from all sin.' But what is the
ING, TASTE, UNEN, VIBKU. blood t It is life outpoured — outpoured
in love, outpoured in sacrifice. . . . There
is a cleansing flood flowing from Im-
BLOOD :— manuel's veins that saves, heals, renews
A symbol of the Divine Life mani poor guilty souls. Immanuel — God with
fested on the lower planes, either in us — God with us all the time." — R. J.
CAMPBELL, Serm., The Sense of Sin.
a higher or a lower sense. " Faith in Christ is that power by
" But flesh with the life thereof, which
which the vitality of Christ, through our
ia the blood thereof, shall ye not eat." love and obedience to Him, becomes our
— Q«N. ix. 3. vitality. The triumph of the believing
soul is this, that he does not live by BLOOD OF BULLS:—
himself ; that into him is ever flowing,
by a law which is both natural and super A symbol of the Life In the lower
natural, the vitality of the Christ whom nature operating through desire only.
His whole nature " And her
he loves and obeys. (Queen Kypris) altar was not
beats with the inflow of that divine life. moistened with pure blood of bulls, but
He lives, but Christ lives in him. And it was the greatest defilement among
then add one thing more. Christ is the men to deprive animals of life and to
perfect man, the divine man. Add this, eat their goodly bodies." — Empedoclcg,
and then we know that his vitality FAIRBANKS, 405.
filling us is the perfection of human life In an early state of the soul, the
filling humanity." — PHILLIPS BROOKS,
Serm., The Safety and Helpfulness o/
static condition of the functioning of
Faith. Wisdom, was not defiled by the
" By this mystical blood we are saved ;
struggle which was later on begotten
— this blood, . . . whereby man is trans
of the divorce between desire (bulls)
muted from the material to the spiritual
plane, the secret of inward purification and reason, or between understanding
by means of Love. For this " blood,' and intuition. At this stage the
which throughout the sacred writings is sundering of the life and the form, —
spoken of as the essential principle of which was incidental to subsequent
the Life,' is the spiritual Blood of the
Life, — Life evolution, i.e. through the functioning
spiritual in its highest,
intensest, and most excellent sense, — of the lower mind, — was unknown.
not the mere physical life understood by See HECATOMBS, KYPRIS, TAUROBO-
materialists, — but the very substantial LIUM.
Being, the inward Deity in man. And
it is by means of this Blood of Christ BLOODY SWEAT OF JESUS :—
only — that is by means of Divine Love
only — that wo can come to the Father,'
' A symbol of the effort of the Divine
and inherit the kingdom of heaven. life to effect union of the higher
For when it is said that ' the blood of nature and the lower.
Christ cleanseth from all sin,' it is signi " The spiritual life follows certain
fied that sin is impossible to him who
well-defined laws of development, and
is perfect in Love." — The Perfect Way,
these laws do not admit of the experience
p. 109.
'' of joy at every stage of the upward road ;
The Blood of Christ ' cleanses our
on the contrary, they necessitate at
consciences from dead works to serve a various points an acquaintance with
' '
living Qod (HEB. ix. 14), because the
darkness and the shadow of death, with
Blood of Christ is the symbol, not of pain and loss and loneliness of heart, with
Hit death, but of His Eternal Life. The the agony and bloody sweat and the
Blood, we read, as far back as GEN. ix.
' " — F. W. FARRER, The crucifixion of the soul." — R. J. CAMPBELL,
4, is the Life.'
Serm., The Glorified Life.
Atonement, etc., p. 45.
grace and truth ; that
is the Life of Christ, and, therefore, the
Life of God. The Life of grace —of BLUE :—
graciousness, love, pity, generosity, use The symbolic colour of the higher
fulness, self-sacrifice ; the Life of truth mental plane ; also a symbol of the
—of faithfulness, fairness, justice, the philosophic mind and intellect, as
desire to impart knowledge, and to guide
The Life, in one the higher mind (air).
men into all truth.
word, of charity, which is both grace and " By blue is signified intelligence." —
truth, both love and justice in one SWEDENBORO, Apoc. Rev., n. 450.
Eternal Essence. That is the one Eternal See COLOURS, SKY.
Life, which must be also the Life of
God. For, as there is but one Eternal, BLUE HEAVEN :—
even God, so there is but one Eternal
Life, which is the life of God and of His A symbol of the celestial region of
Christ." — CH. KINGSLEY, Water of Life, bliss on the buddhic plane.
p. 8.
" For ' I am ' is that God, even the
Bull, the Lord of gods, when he setteth
forth in the Blue Heaven." — M. W.
LAMB or GOD, LITANY, MAHAVTRA- The true and one Self is symbolised
" Bull,"— the Lord of the
PATI (relaxed), ROBE, SACRAMENT, Divine attributes which are set forth
SACRIFICER, SOMA- JUICE, TAUROBO- in the Kingdom of heaven on the
(blood), WINE, WORD. " And they saw the God of Israel ;
ind there was under his feet as it were which imprisons the Self, but which
» paved work of sapphire sto&e ; and
is the means, through Self-conquest,
u it were the very heaven for clearness."
—EXOD. xxiv. 10. of the attainment of bliss and the
The Divine activities (feet) are results of experience.
directed from the buddhic and higher See ADONIS, ARES, MABS.
mental planes to the planes below.
A symbol of the quaternary com
prising the four planes below atma.
BOAR:— In this signification, the Self (Vishnu)
manifests In order to destroy the
A symbol of the lower quaternary,
Demon of desire and raise the lower
or of the astro -mental nature.
" nature (earth).
Frey drove in a chariot drawn by a " This universe was formerly water.
"called Qyllenborste, or Slidrug-
— Prote Edda. Prajapate, as a boar, plunged beneath.
He found the earth below." — Tail.
And now the Self animates the Upanishad, I. 1, 3, 5.
causal-body, only after, however, the " All was water only in which the
evolution has been furthered upon earth was formed. Thence arose Brahma.
the planes below, i.e. the quaternary. He becoming a boar, raised up the
" In the poetical tales of the ancient earth." — Ramayana, II. 110.
" Varaha, the boar. In this incarna
Scandinavians, Frey, the deity of the
Sun, wag fabled to have been killed by
tion Vishnu descended to deliver the
• boar ; which was therefore annually world from the power of a demon called
offered to him at the great feast of Yule, Hiranyaksha, who had seized the earth
celebrated during the winter solstice."
and carried it down into the lowest
depths of the sea. Vishnu, as a boar,
The Self (Frey) being completely dived into the abyss, and after a contest
involved in the matter of the lower of 1,000 years, slew the monster and
planes is, as it were, killed by the raised the earth. In the earlier legends
lower quaternary. the universe is represented as a mass of
" It is said that Adonis was slain by a water, and the earth being submerged,
was upheaved by the tusks of the divine
boar. Now Adonis is supposed to be
the same with Bacchus ; and many rites
boar. According to some, the object of
in the worship of each confirm this this incarnation was to recover the lost
Vedas." — MON. WILLIAMS, Indian Wis
opinion." — PLUTARCH, Symposiacs, 4, 5.
" Adonis " dom, p. 330.
being the Self, the same
The Higher Self descends by involu
explanation applies.
tion into the four lower planes (boar,
The Buddha died through eating
" boar's flesh " : that is, the Soul four-limbed), and at the end of the
cycle succeeds in exterminating the
having attained perfection through
desire nature (the demon). The work
the consumption of the lower quater
is accomplished by the Divine expres
nary (boar), it dies out of the lower sion of Truth (tusks). The lower
nature to be born into the higher.
nature (earth) of the soul requires to
be raised by upward thrust of the
God within, from the lower water of
BOAR OF ARES (MARS):— error and illusion The object of all
this effort is to restore to the egos the
A symbol of the lower quaternary
buddhic consciousness and Divine
as energised by kama-manas.
" Ares in the form of a boar sets all life (Vedas) which they had lost in
" fall " to the lower planes.
evils in commotion." — PLUTARCH, Of '
"Ares in the form of a boar with PATI, VEDA, VISHNU, WATER (higher).
Ravage teeth, bringing death, came to
weave the web of fate about Adonis." BOAR, WILD :—
— NONNTJS, Dionysiacs.
A symbol of the quaternary of
It is through the activity of kama- planes below atma.
manas, the desire-mind or " devil," " Here
that evolution at first takes placa, (at the Mariandyni) died Idmon
the seer, wounded by the tusks of a wild
and that all the evils in the world boar." — Argonautic Expedition.
exist. The
" web of
" entangling The soul having arrived at the state
the Higher Self is the desire -mentality of right discrimination in the domain
of the higher intellect (King Lycus) vehicle of the spiritual ego in the life
the quality of faith (Idmon) is extin on the lower planes (river of life).
" During his journey in the underworld
guished. The " wounding by the tusks
of a wild boar " is symbolic of Divine the deceased came to a huge river
which he was obliged to cross, to enable
Truth, through the attainment of the him to embark in the mystical boat,
buddhic (fourth plane) consciousness, every portion of which possessed a name
penetrating the corresponding vehicle which he was bound to know and be
faith, thus rendering the latter needless. able to repeat, he provided himself with
Chapters 98 and 99. But this boat only
served to take him across the river,
DYNI, TEETH, TUSK. and he longed to be able to embark in
the Boat of Ra, and be with the god for
BOAT :— ever." — BUDOE, Book of the Dead, Vol. I.
A symbol of the causal-body, the p. xcii.
seat of the Higher Self. The soul In his progressive life on the lower
floating on the river of life. planes, the ego, or lower consciousness,
" The True Guru is a boat ; few there has before and above him the higher
are who consider this, and those who do mind, as it were a great river which
he mercifully saveth " (Asa ki tear). — the consciousness must cross over ere
MACAUI.IFFE, The Sikh Religion, Vol. I. it can be united with the higher
p. 236.
consciousness in the causal-body
(mystical boat). This union of the
higher and lower Selves requires that
BOAT OF THE EARTH :— the lower Self hi all its qualities shall
A symbol of the sub-cycle of the become perfect and identical with the
re-incarnations of the Self In the higher Self in the causal-body (Boat
lower bodies below the causal-body, of Ra).
In the cycle of involution. See AFU-RA, ARQO, ARK, BRIDGE or
" Immediately in the fair way of the HEAVEN, CHARON'S FERRY, HIKOBOSHI,
course of Afu-Ra (in the third division HOLD, KEEL, OARS, PADDLES, PLANKS,
of the Tuat) is a group of eight gods who ROCK-BOAT, ROPE, RUDDER, SAIL,
bear on their shoulders a long pole-like
object, each end of which terminates in
a bull's head. This object is intended to BOAT SEKTET, AND BOAT ATET ;
represent the long tunnel in the earth,
each end of which was guarded
by a
bull, through which, according to one ING BOATS OF RA :—
tradition, the night Sun passed on his Symbols of the buddhic causal-
journey from the place of sunset to the body, or World-soul ; first, in the
place of sunrise. . . . There is no doubt cycle of involution (morning), and
that it originally represented a kind of second, in that of evolution (evening).
Tuat which was complete in itself, as
the bull's heads, one at each end of it, The first is said to mean " becoming
prove." — BUDGE, Egypt. Heaven and Hell, weak," and the second " becoming
Vol. III. p. 126. strong," which signifies that the
The third division of the cycle of Spirit becomes weak in descent Into
life is on the mental plane. The matter, and strong in ascent there
bull's head is a symbol of the lower from.
quaternary, and the eight figures "Thy right eye is like the Sektet
(evening) boat ; thy left eye is like the
supporting the pole indicate, probably, Atet boat (or Matet, morning boat)." —
duality on the four lower planes. The BUDOE, Book of the Dead, p. 603.
passage through the "tunnel in the The individuality is formed and
earth " signifies the incarnation of the perfected in the period of evolution ;
Self (Afu-Ra) in the lower nature the personality in that of involution.
" May the soul of Ani come forth with
See AFU-BA, BULL, CIRCLE AND thee into heaven, may he go forth in the
Matet boat. May he come into port in
the Sektet boat, and may he cleave his
NATION, QUATERNARY, REENCARNA- path among the never-resting stars in
tnoN, SUN, TUAT, WHEELS (holy). the heavens." — BUDOE, Egyptian deaf,I
etc., p. 33.
BOAT ON THE RIVER :— May the perfected soul come forth
A symbol of the causal-body, the and unite with the Self on the buddhic
plane ; may he first go forth as the which throws up sickness as its foam,
personality inthe period of involution. tossing with the waves of old age, and
rushing with the dreadful onflow of
May he when perfected come into the death." — Buddha-Karita, Bk. I. 75.
haven of attainment and peace, as The Self will be the means of
the individuality ; and may he rise delivering the qualities from the plane
triumphant among the Divine monads, of the lower emotions by Wisdom, so
—the spiritual egos who scintillate that they may be transmuted to the
knowledge on the atmic plane. buddhic plane and no more assailed
See ARK (safety), ARREST, CAKE, by the conflicting feelings which
CROCODILE. DKCANS, KEEL, KHEPER, trouble the lower self. The " sickness "
MOON (wax), NET-RA, NUT, SUN- signifies the nausea which afflicts the
>.::•: iN>., UPLTFTTNO, UlCHATS. ego so long as it is unsatisfied by the
true knowledge and perception of the
nature of the Higher. The " tossing "
is a symbol of unrest which engenders
A symbol of the causal-body during a sense of perpetual insecurity hi the
the involution of the desire-mental "
qualities .
lower self. The rushing, etc.," signi
fies a sense of dread of the unknown,
In the fourth division (kama- and lack of faith in the real ; it is a
manas) of the Tuat (Life-cycle) accord symbol which corresponds to the
ing to the Book Am-Tuat, Afu-Ra " bottomless pit," — " death " standing
(Higher Self) has to leave his Boat in for the not-self, the unreal.
order to pass through waterless deserts See BOTTOMLESS PIT, BUDDHI,
(illusion and error). He and his CAUSAL-BODY, PAPYRUS BOAT, PIT,
company therefore proceed on
the back of a
two-headed serpent
(desire-mind). The " hidden gods " BODHISATVA, THE GREAT :—
(experiences to develop the soul), who A symbol of the germ of the One-
march in front of the boat to help it Soul in the cycle of Involution. The
incarnate Higher Self.
along, are all under the control of " Then falling from the host of beings
Anubia (physical body of sensation in the Tushita heaven, and illumining
and action). —See BUDGE, Egypt. the three worlds, the most excellent
Beav. and FTell, Vol. HI. p. 133. of Bodhisatvas suddenly entered as a
See ATU-TRA., ANUBIS, DESERTS, thought into her womb (that of Queen
SEKEB, SERPENT, TUAT. Maya), like the Naga-king entering the
cave of Nanda." — Buddha-Karita, Bk. I.
Then descending from the buddhic
A symbol of the causal-body on plane by way of the mental planes,
the higher mental plane. This is the — by means of the Devas, — and
vehicle of wisdom (buddhi) through
enlightening the mental, astral, and
which the qualities are delivered by
Truth from tbe attachment to desire physical planes, the germ-Soul, — whose
and sensation. nature is pre-arranged harmony, —
passed unperceived into the
" womb
" Even if thou wert the greatest of all
of Maya " — the embodiment of pure
sinners, thou shalt be able to cross over
all sins in the boat of wisdom." — Truth, — the opposite of illusion ; the
Bhagavad-Oita, Ch. IV. conception taking place on the fourth
However strongly the soul may be sub-plane of the astral plane. The
bound down by desire, yet the time " Serpent-king " is a symbol of
arrives when liberation is brought wisdom and enlightenment, and the
about by the soul's own efforts and " cave of Nanda " a symbol of the
the buddhic transmutations. personality.
" There is no purifier in this world to
be compared to wisdom ; and he who is
perfected in devotion findeth wisdom BUDDHA, BUDDHA, CAVE OF NANDA,
springing up spontaneously in himself in CONCEPTION, CRANBERRY. ELEPHANT
the progress of time." — Ibid. (sacred), FIRST-BORN SON, HIRANYA-
" Buddha will deliver by the boat of
knowledge the distressed world, borne
helplessly along, from the ocean of misery SEED, TUSHITA, WOMB OF MAYA.
BODHISATVAS :— vehicle, or body of desire, in which
A symbol of the monads of form the Self is encased.
In the natural order of things below See DEATH OF OSIRIS, JASON,

the mental level. These originate as MUMMY OF OSIRIS, OSIBIS.
prototypes on the buddhlc plane, and
become reflected through the mental
on to the astral plane where they
mould the forms of all the varied Symbolic of the second and third
structures In the phenomenal world. I.oftoi which proceed forth as manl-
" Hundreds of thousands of myriads of festations of the Divine Life on the

Bodhisatvas who equal in number the lower planes.
" At night Adapa drew the bolte of the
atoms contained in a thousand worlds,
have risen from clefts in the earth gates of Eridu, and at dawn he sailed forth
created by a ray of light projected from in his bark to fish in the sea" (Baby-
the centre of (Urna) Bhagavat's eyebrows. Ionian Legend). — SAYOE, Religiont, etc.
— Lotuf of the Good Law, Ch. XX. In the period when the lower nature
The countless numbers of monads appeared to be cut off from the ..,
of form, which are the prototypes of higher, the Archetypal Man (Adapa) *•
all things that appear and develop initiated a new Divine forthpouring "

in the mineral, vegetal, and animal of life opening, as were, the door

kingdoms of creation, become operative between heaven (Eridu) and earth
in the lower nature (earth) when (the lower planes). And at this time
physical conditions are prepared to of forthgoing, he goes in search of that
receive them. They are the out which will provide him with susten
pourings of spiritual truth (urna) ance. The " bark " the manasic

into matter in the course of Divine vehicle which sails on the astral sea.
manifestation. The " fish " are those appearances
" A Bodhisatva is a being who
which come to him as sensations,
through all his bodily existences is
destined in some final existence to become feelings, and emotions, impinging upon
a Buddha, or self-enlightened man. the soul at the dawn of consciousness.
" Thou
Until his final birth, however, a Bodhi- (Horus) hast opened the two
sattva is a being in whom true knowledge doors of Heaven, thou hast drawn back
is rather latent and undeveloped than the great bolts, thou hast removed the
perfected." — MON. WILLIAMS, Buddhism, seal of the great door." — BUDOE, Book
the Dead, p. cxxiii.

p. 180.
" The celestial Adam Qadmon is called
The monad, or spiritual ego, is a
the Bolt or that which unites Heaven and
being seeking expression through a
Earth, the Invisible and Visible." —
series of living forms or bodily exist MYER, Qabbalah, p. 115.
ences. He is destined gradually to " Adam Kadmon," the Adam of
express his nature and to become the first chapter of Genesis, — the
ultimately a self-enlightened soul perfect image of God, — signifies the
(Buddha) in union with the Highest. Archetypal Man, the same as
Until his final advent on the higher " Adapa." Here, the Archetypal Man
mental plane, Truth is incomplete in called the " Bolt," since through


him, and as a power it is latent. Not him, — as the incarnate God, — that
until perfection is reached can Truth the way or path of the souls opened

be fully expressed, and the expression between the lower and higher planes.
is then on the higher plane to which See ADAM (higher), ADAPA, A»c.
the consciousness attains. MAN, ERIDU, FISH, GATE (tchesert),

INCARNATION, SONS OF GOD, SPARKS, A symbol of captivity to desire and

" Even so we, when we wore children,
BODY OF OSIRIS, OR OF JASON:— were in bondage under the elements of
A symbol of the astro-mental the world." — GAL. iv. 3.
This refers to the infancy of the ixxiv. 20). His flesh shall waste away,
and his bones which were covered shall
spiritual egos, and the early stages of '
be laid bare (Joa xxxiii. 21). For when
evolution, during which the laws of every outward pleasure is worn away by
nature, or pressure from without, in the pressure of the rod, the bones of
the organism and its environment, inward firmness are laid bare. For what
is meant in this place by the word flesh
alone stimulate the egos into activity. but fleshly pleasure itself ? Or what by
" When a man becomes regenerate he
bones but the virtues of the soul ? The
then first enters upon a state of freedom ; flesh therefore wastes away, and the
before he waa in a state of bondage. bones are laid bare, because while carnal
It is bondage when lusts and falsities pleasure is brought to nought by the
have dominion ; it is freedom when reproof of scourges, those steady virtues
affections of good and truth hold sway." are laid open, which had long been con-
— SWEDENBORO, Arc. Ctl., n. 892.
" Human infirmity in moderating and cealed, as it were, beneath the flesh." —
GREGORY THE GREAT, Moral* on the
checking the emotions, I name bondage : Book of Job, Vol. III. pp. 40, 46.
for when a man is a prey to his emotions,
he is not his own master, but lies at the
mercy of fortune : so much so, that he BONES, WHITE :—
is often compelled, while seeing that
which is better for him, to follow that Symbolic of the spiritual foundation
which is worse." — SPINOZA, Ethics, Vol. II. of the structure of the vehicles of
p. 187. consciousness of the ego.
" 'And if they shall be in chains, and " And the kindly earth in its broad
bound with the cords of poverty, He will
show them their works, and their wicked ' hollows received two out of the eight
nesses, because they have been violent parts of bright Nestis, and four of
(Jos xxxvi. 8, 9). The ' chains of Hephaistos, and they became white bones,
are the very detention of their fitted together marvellously by the glues
present pilgrimage. Paul had seen that of harmony." — Empedoclet, FAIRBANKS,
he waa bound by these chains when he 199.
was saying, I'
have a desire to be dis And the lower self through the
solved, and to be with Christ' (Pnu,. i. physical vehicle (Nestis) which was
23). He perceived that he was bound now being organised and adapted for
with the cords of poverty, when, beholding
them also the functioning of the ego, became the
the true riches, he entreated
for his disciples." — ST. GREGORY, Moral* seat of two senses, — taste and touch,
on the Book of Job, Vol. III. p. 176. the other inner senses are at this
" ' By grace ye are saved.' ' To save,
period unmamfested. The " four of
to redeem, to deliver,' are in the general " are sight, hearing, smell,
terms equivalent, and they do all of them
suppose us to be in a state of thraldom and the intuitive faculty. The
and misery ; therefore this word saved,' " white bones " are comparable to
in the sense that the apostle here doth the firm foundation to which the
use it, is a word of great worth, forasmuch
as the miseries from which we are saved
consciousness is now attached, and
" fitted
is the misery of all most dreadful." — the being together, etc."
JOHN BTTNYAN, Saved by Grace. signifies the perfect adjustment of
See BABYLON, CAPTTVTTY, DISPENSA each condition to each.
TION, REGENERATION, REMISSION, A symbol of the Life Process of
RESURRECTION, SALVATION, SEPARA the cycle of manifestation on the
TION, SERVANT OF GOD, SUFFERING, lower planes, which is to lead to the
SUN-SETTING, TARTARUS. soul's enlightenment.
" And I saw in the right hand of him
BONES OR SKELETON :— that sat on the throne a book written
within find on the back, close sealed
A symbol of the spiritual nature to with seven seals." — REV. v. 1.
which the higher and lower qualities In the keeping of the Absolute and
of the soul are attached. ready to come forth into actuality
" By bones in holy Scripture we
(right hand), is the Divine scheme
understand virtues ; as it is written, whereby the souls shall gain experi
The Lord keepeth all his bones ' ; not
one of them shall be broken (Pa. ence and learn the Truth. It com
prises the inner and the outer manifes raised from the lower mind to the
tation in potentiality complete (seven). higher, which Is the second birth.
" And he " Except a man be born of water and
(the Lamb that had been
slain) came, and he taketh it out of the the Spirit, he cannot enter into the
right hand of him that sat on the throne." kingdom of God." — JOHN iii. 6.
—REV. v. 7. Except an ego be raised morally
Only the Higher Self who had laid and purified by truth (water) and the
down his life in Self-limitation could buddhic function (fire) he cannot enter V
carry out the Divine scheme, and into the buddhic consciousness.
ultimately rise in the souls of humanity The first birth is the entrance of the
to wisdom and riches, and glory, and
ego into the underworld or cycle of
the dominion over the lower nature. the lower life. When the ego dies to
the lower life, he is reborn into the
Symbolic of following the letter of
the sacred scriptures blindly, but SPIRIT, WATER.
reverentially. BORN OUT OF DUE TIME:—
" Homa grants fame and learning to
Symbolic of the raising of the
all those who are engaged in the study
of books." — Homa Yasht. consciousness in the process of the
The Spirit allows in due time the soul's evolution. The state wherein
personality is transcended, and all
interior perception of Truth to be
imperfections and limitations have
opened in those who have earnestly been outgrown.
studied the scriptures according to xhe
letter. For the reverential carr ng
"And last of all, as unto one born
out of due time, he appeared to me also."
out of injunctions entrusted to the — 1 COR. xv. 8.
soul, even blindly and unintelligf itly, This is the utterance of the soul
is the means of arriving at the state when it has attained direct vision of
when the interior perception of truths the Supreme seated in the causal-
shall at length be awakened, and the body. It refers to that state of
intuition of Wisdom within shall consciousness which supervenes when
revive from latency. the lower nature has fallen away, and
See HOMA, PAPYRUS BOAT, READING, the soul finds expression in due course
SCBIPTUBES, UR-HEKAtr, WITNESSES on the higher mental plane.
" Then I am born as the twelfth or
thirteenth additional month, through the
BOOTHS :— twelve or thirteenfold father." — Katuh.
Upanishad, I. 2.
Symbolic of mental forms, or
Then the ego shall be as one born
thought forms.
" Ye shall dwell in booths seven days ; on the higher plane out of due time
in the Divine order of things, — the
all that are Israelites bom shall dwell in " thirteenth additional month " signi
booths." — LEV. xxiii. 42.
The mental qualities (Israelites) fying the period answering to the
shall be contained in limited concepts conclusion of a certain number of
or forms of thought, for a complete periods through the cycle which shall
period of evolution. enable the soul to become perfect
See ISRAELITES, SEVEN, TABER through intellect fully matured
See ABORTION, ^EON (thirteenth).
A symbol of the higher mind pro
duced by reason and Intuition. BOTTOMLESS PIT:—
See CLEOPATRA, PHINEUS, ZETES. A symbol of the desire and sensa
tion nature which is never satisfied .
BORN AGAIN, OR FROM The " beast " within It is the desire -
ABOVE :— mind, the adversary of the Spirit.
Symbolic of the consciousness "What docs he call 'the bottomless
pit' but the hearts of men, which are at He who is at the head of his nomes,'
moe by the Fall all floating, and by the is your name." — Ibid., p. 300.
mistiness of double-dealing full of dark- The "
signify the most
" —ST.GREGORY, Morals on the
aese !
advanced qualities in the departments
Boat of Job, Vol. II. p. 368.
" Self -disease, the
satiety which con of life.
sumes, the dreadful loneliness which See ACACIA, BOAT, SYCAMORE.
corrupts the soul, that passionate lust
for more which is itself the unsatisfied
worm which eats away the heart." — PLUM WOOD, FOR BURN
STOPFOKD A. BROOKE, Serm., Individu ING :—
ality. Symbols of will and energy active
See AESHM, ARIZUHA, BEAST, BOAT on the astral plane.
or WISDOM, PIT, SERPENT (hissing), See FIRE (lower), WOOD.
BOUGH TO LEAN UPON :— A symbol of a primitive mind, or
A symbol of the support nature young mind. Mind hi an early stage
of development.
tires the soul, through the tree of
life external. See DWAKF, YOUNO MAN.
Symbolic of uninstructed qualities
BOW OF SILVER. AND ARROW, OF of the lower mind, which need to be
APOLLO :— transmuted and raised.
Symbolic of the higher- mental " A boy, a worker of iniquity, ran
stimulus to evolution, destructive to and came against the shoulder of Jesus,
thelower mental qualities. wishing to make sport of Him, or to
See ARROWS, CLANG, hurt Him, if he could." — Oospel of
A fault of the lower nature pressed
BOW IN THE CLOUD :— sore upon the Christ-soul, and brought
A symbol of the higher mind as grievous trouble with it, so that it
thebridge between the higher nature became necessary for the Lord to
and the lower, forbid the liability of future temptation
" I to arise.
do set my bow in the cloud, and it
shall be for a token of a covenant between See JOSEPH (Mary), MAN (bad),
me and the earth." —GEN. ix. 13. SPAKKOWS.
Between the Divine nature and the
soul there is to be a channel, or
for purposes of conscious A symbol of the Supreme Spirit, —
the One Absolute Doing ; or, it may
intercommunication, which is to ex
be, the manifest God, — the Higher
tend from the cloud (truth, wisdom) Self of all.
downwards ; and this is to constitute " In thebeginning Brahman was all
the connection between the personality TU'tH. He was one and infinite ; . . .
(earth) and Me,
— the Individuality, or infinite above and below and everywhere
the lower nature and the Higher. infinite. . . . The Highest Self is not to
be fixed, he is unlimited, unborn, not to
be reasoned about, not to be conceived.
NANT, KAUTM, RAINBOW. He is like the ether (everywhere), and at
the destruction of the universe, he alone is
BOWL OF PURE WATER :— awake." — Mail. Upanishad, VI. 20.
A symbol of the causal-body where Prior to the commencement of the
in the Eternal Truth manifests Itself. cycle of life, the Infinite Self was
See CUP, HYLAS, WATER. unmanifest in time and space. Abso
lute being had not outbreathed the
BOWS OF BOAT:— Divine Life. The Highest Self had
A symbol of the foremost qualities not limited himself and taken birth
of Truth and Right. in a universe— a solar system. He is
"The Osiris N'n maketh right and inconceivable and at the root of all ;
truth to go round about the bows in the and when the manifested Life is
Great Boat." — BUDGE, Book of the Dead,
p. 394.
indrawn and the cycle ends, He alono
" '
Tell us our names,' say the Bows ; persists.
" One of the greatest favours of God, ethical and spiritual aspect or rela
bestowed transiently upon the soul in tionship, for the soul's evolution.
thia life, is its ability to see so distinctly, " The
and to feel so profoundly, that
cannot comprehend Him at all. These
it young Brahman is to reside with
his preceptor(guru) until he has gained
souls are herein, in some degree, like to a thorough knowledge of the three
the souls in heaven, where they who Vedas." — WILLIAMS, Indian Wisdom,
know Him most perfectly perceive most p. 245.
clearly that He is infinitely incompre The young ego or personality is to
hensible ; for those that have the less revere his spiritual mind (guru) and
clear vision, do not perceive so distinctly learn the Divine law of the soul's
as the others how greatly He transcends
their vision." — ST. JOHN OF THE CROSS, evolution on the three lower planes,
A Spiritual Canticle. as expressed in the Word of God, or
" The question whether, on
mystical sacred scriptures.
principles, we can know God, must be See GURU, SANNYASIN, STUDKNT,
answered by drawing, with Eckhart, a
distinction between the Godhead VEDA.
God. Our knowledge must be of God, BRAHMA- WEAPON OF DRONA : —
not of the Godhead, and the God of
religion is not the Absolute, but the A symbol of trust In outward
highest form under which the Absolute authority In religion.
can manifest Himself to finite creatures See DRONA.
in various stages of imperfection. The
God of religion is not the Father of BRAHMANA :—
lights with whom is no variableness, for A symbol of the individuality
life without change is a state of which seated in the causal-body on the
we have no experience, but the Father higher mental plane.
revealed by the Son. No man hath seen " The regular
God at any time. The only-begotten means of subsistence for
Son, who is in the bosom of the Father, a Brdhmana are assisting to sacrifice,
He hath declared Him.' "— W. R. INGE, teaching the Vedas, and receiving gifts."
— COLEBBOOKE, Essays, p. 276.
Paddock Lectures, p. 11.
" have had
I The individuality, or causal self,
glimpses of an all-per
vading Intelligence and Power, a curiously raises the soul by imparting truth and
intense apprehension of a life, a mind, receiving love offerings.
a will higher than anything that we
ordinarily know under these terms, and
the fulfilment of them all, absolutely SACRIFICE, VAGAPEYA, VEDAS.
all-inclusive, subject to no vicissitudes,
far above all flux and change, and yet BRAHMAN PRIESTS :—
comprehending all change within its own A symbol of the mental forms, or
majestic stillness and completeness."— Ideals, through which the spiritual
R. J. CAMPBELL, Serm., Being and nature is apprehended.
Becoming. ''
" It is said : ' And the king gave to the brahmans
within this body for his son's (Buddha's) welfare, cows
(Brahme-pura) Brahme's abode, is a little full of milk, with no traces of infirmity,
lotus, a dwelling within which is a
golden-horned, and with strong, healthy
(dahara) small vacuity occupied by calves to the full number of one hundred
ether (dcasd). What that is within (the
thousand." — Buddha-Karita, Bk. I. 89.
heart's ventricle) is to be inquired, and
should be known." A question is here The " gift of cows " signifies the
raised, whether that ' ether ' within the provision of the intuitive perception
ventricle of the heart be the etherial of spiritual things which is to enable
element, or the individual sensitive soul, the soul to rise. The " brahmans "
or the Supreme One ; and it is pronounced
from the context, that the Supreme are the forms through which spirit is
Being is here meant." — H. T. COLE- perceived. The "no traces of infir
BROOKE, Essays, p. 221. mity " is an allusion to the perfect
See ABSOLUTE, AKASA, APABAQITA, conception of the truth, implanted by
ABHAT, ATMAN, FATHER, GODHEAD, involution within the Soul. The
" golden
HEART, LOTUS, OODOAD, PATH (two horns " are symbols of zeal
fold), SARABVATI, SEASONS, SLEEPING, and love of the true. The myriad
are the progeny of Buddhi
VIHAJ. (cow), and are the inexhaustible
treasures of the Spirit, i.e. the higher
BRAHMA-CARIN, STUDENT OF emotions and faculties.
THE VEDA :— See BUDDHA, CALVES, Cow (milch),
A symbol of the personality in its EPHOD, GOLDEN, HOBNS.
BRAHMARANDHRAM :— stance of goodness, which is the staff
the Divine of the higher life.
A symbol of the ray of " For the bread of God
Life which enters Into the highest that which

cometh down out of heaven, and giveth
range of the mind (head).
" The brahmarandhram is an imaginary life unto the world." — JOHN vi. 33.
For the Truth of the essence of

orifice of the skull on the top of the
the Self, and that which cometh

bead, through which, according to Ait. I.
12, Brahman entered into the body forth from the higher planes to nourish

and by which the soul, or according to the soul and dispel the illusions of the
the more usual view only the souls of lower nature.
the emancipated, having ascended by "Teta (the Osirified) liveth upon the
the hundred and first vein (subsequently daily bread which cometh in its season.
named nuhumnd) attains to union with He liveth upon that which Shu liveth.
Brahman." — DBUSSEN, Phil, Upani-
. . . He eateth and drinketh what the
gods eat and drink." — BUDGE, Book
thadf, p. 283.

The "orifice of the skull" the
the Dead, p. cxxii.
aperture of the mind towards the The perfected soul (Teta) Bubsista
Divine influence from above indica upon the Truth which comes to it in

tive of a receptive attitude to Truth. the course of its further development,

" sushumna vein from the heart " and its activities are in accordance with
a symbol of aspiration from the love the Divine will (Shu). It taketh part

nature of the soul. It by means of in the life of the higher qualities


aspiration and receptivity that the (gods).

soul mounts upward to union with By bread meant all that is spiritual

and celestial, which the food of angels,

the Divine.
the bread which came down from

See BACKBONE, DOOB (vara), SUN " — SWBDENBOHO, Arc. Cel. to

(as door), SUTHATMA, TET, WINDOW. Gen. Hi. 18.
"The spiritual meaning of anything

BRAINS :— its real meaning. Physical things are
A symbol of the buddhlc nature, — but shadows or symbols of spiritual
wisdom and love. realities. When Jesus spoke of physical
bread it was really spiritual bread he
meant. It is impossible for a deeply
BRANCHES OF TREES PALMS spiritual being, such as He is represented

to be, to speak of physical things without


USED PROCESSIONALLY :— having in his mind their spiritual

Symbolic of attainment of glimpses equivalents." — R. J. CAMPBELL, Serm.,
of higher things. The Spiritual Meaning Childhood.

" Hence there follows, And ye shall


know the truth.' The truth is unchange
BRASS, BRONZE, METAL able. The truth bread, which refreshes

our minds and fails not changes the

Symbolic of mentality, the mental eater, and not itself changed into the

plane comparable to that which is eater. The Truth itself is the Word

firm and endures. of God." — ATTOUSTINE, Gospel John,


" Brass signifies natural good iron, Vol. II. p. 30.


natural truth." — SWEDENBORO, Arc. Cel.

FEEDING (five thousand), FLOUB,
to Gen. iv. 22.
A symbol of the lower mind which STONES AND BREAD, TRANSUBSTANTIA-
functions through the stimulus of TION, UNLEAVENED.
the sense nature.
BRAVERA LAND :— A symbol of the emotions consti
tuting the receptive function which
A symbol of the astro -etheric
enables evolution to be initiated in
plane, — a plane of illusions and
the soul.
A Bymbol of the spiritual food of A symbol of the higher emotions
the soul, namely, truth— the sub- which give rise to ideas sight being

comparable to the establishment of in the activity of the manifest. The
mental perception. unmanifest out-pours the mani f<-st .
A symbol of the affection nature. MANVANTABA, MOBNINO, PKALA.YA,
" The charity.1
breast uignifieth PBANA, RAMA, REMISSION, SABBA.TH,
SWEDENBORO, Arc. Cel. to Gen. ii. 21.
See GIBDLE (gold), RIB, WOMAN.
A symbol of the spiritual essence, —
This symbol signifies an assem the Divine Spark, atma-buddhi, which
blage of twelve disciplined qualities, is immortal.
or aspects of the Divine life in the " And
evolution of mental qualities, in close (God) breathed into his nostrils
the breath of life ; and man became a
affectional relation with the spiritual living soul." — GEN. ii. 7.
mind (Aaron), and connected with And into this lower mind, or astro-
the buddhic and astral centres of mental body, was projected the Divine
activity (shoulderpleces). These
spark, and thence the man (manasic
qualities are illumined by the Divine
Ray (the girdle). The breastplate being) became a creature capable of
was " foursquare," that is, the field responsible, independent existence.
of the qualities is in the quaternary, — See ADAM (lower), FLESH, MAN,
the four planes below atma. The NOSE, PERSONALITY, SPABK.
double thickness relates to active and
passive conditions of qualities. — See
EXOD. xxxix. A symbol of the mental plane.
DISCIPLES, " From Atzeeloothio World,
EPHOD, GEMS, GIBDLE, JEWELS, through the conjunction of the King and
Queen, proceeds the World of Creation,
called the Breeatic, or Olam Breeah, also
SHEWBBEAD, TBIBES, TWELVE, UBIM Qursaiyah, i.e. the Throne. In this
AND THUMMIN. condition, creation, as we understand the
word, begun." — I. MYEH, Qabbalah, p. 328.
BREATH :— From the atma-buddhic plane, by
A symbol of the mental interpre means of the alliance of the Self
tation of Spirit, or the expression of (king) and Wisdom (queen), there pro
the Divine on the mental plane. ceeds the establishment of the mental
See MABUTS, MOBTAR, WIND. plane as the plane of ideas to take
forms on the astral and physical
planes. Also on the higher mental
plane there is the causal -body (throne).
Symbolic of spiritual action from See ATZEELOOTHIO, COUNTENANCK,
the Supreme in the rhythmic forth-
pouring and withdrawing of the
Divine Life of the Invisible and visible
universe in successive spiratlons. BRIAREUS, OR AEGAEON :—
" Invoke thou the strong wind created A symbol of the critical intellect, —
by Mazda Sapandar, the pure daughter
of Ormazd." — Vendidad, XIX. synthetic and analytic, — which des
Entreat the Divine Breath, the troys errors and illusions.
Holy Spirit of Wisdom, which is the Then didst thou, O goddess (Thetis),
enter in and loose him (Agamemnon)
functioning of the Absolute upon the from his bonds, having with speed sum
Buddhic plane. moned to high Olympus him of the
" The Sun is the outer Self, the inner hundred arms whom gods call Briareus,
Self is Breath. Hence the motion of the but all men call Aegaeon ; for he is
inner Self is inferred from the motion of mightier even than his father — so he Bat
the outer Self." — Mail. Upanishad, him by Kronion'a side rejoicing in his
VI." 1. triumph, and the blessed gods feared
Breath is the life of all beings." — him withal and bound not Zeus." —
Tail. Upanishad, II. 3. Iliad, Bk. I.
The manifest (outer) Self, and the At this period the Child of Time,
unmanifest (inner) Self. The poten Illusion, or the Desire-mind, is
tiality of the unmanifest is implied loosed from its limitations by the
buddhic nature which raises to the (Footnote). — JULIUS EGOELINO, Ibid., VI.
higher mental level the Critical intel 1, 2, 31. S.B.E.
lect with its wide -reaching scope. By
the Higher Self this faculty is appre
hended as the Synthetic function, but GOLD MAN.
by the lower mind as the Analytic, BRIDGE OF HEAVEN :—
which respectively discern similari A world-wide symbol of the higher
ties and differences. The Critical mental plane which lies between the
intellect is more effective than the lower mental plane and the buddhic
Astro-mental faculty : hence the plane or heaven- world, and therefore
Critical intellect takes its place beside is, as it were, a " bridge " from the
Tune, since it is seen to be itself a lower nature to the higher nature.
creator of illusion. And the higher "I also wish thee to look
(the Father)
mental qualities now attended upon at the Bridge of my only-begotten Son,
the Self who is no longer imprisoned and see the greatness thereof, for it
reaches from Heaven to earth ; that is,
in low conditions as heretofore. that the earth of your humanity is joined
Set AEGAEON, COITUS, FIRST, to the greatness of the Deity thereby. I
HEDGEHOG, INTELLECT, JOB, MEN say, then, that this Bridge reaches from
(oentimani), TALUS. Heaven to earth, and constitutes the
union which I have made with man.
BRICK FOR STONE:— . . . And observe that it is not enough,
in order that you should have life, that
Symbolic of superstition which is my Son should have mado you this
put in place of spiritual knowledge Bridge, unless you walk thereon." — ST.
(•time). CATHERINE OF SIENA, Revelations, etc.,
" And they had brick for stone, and LIX.
" In Him, the heaven, the earth, and
slime had they for mortar." — GEN. xi. 3.
the sky are woven, the mind also with
Further experiences are to be
all the senses. Know Him alone as the
gathered through superstition and Self, and leave off other names. He is
craft (slime) before higher qualities the bridge of the Immortal, i.e. the
are evolved. bridge by which we reach our own
immortality." — Mundaka Upanishad, II.
2, 5.

BRICKS FOR ALTAR, NATURALLY The Higher Self as the Individuality

PERFORATED :— is seated in the causal -body on the
Symbolic of the lower planes, higher mental plane, and thus he can
which are the means of the soul's be spoken of as the " bridge to
" way, the truth,
development by reason of the passage immortality," the
through them of spiritual vibrations, and the life." The indwelling Self is
while the ego can rise through them the soul's Saviour by whom our
to the higher. deficiencies are made good, our
" The naturally perforated bricks are imperfect nature built upwards to
these worlds. . . . How is it that that perfection.
gold man is not held down by the
See BALANCE (heart), BIFROST, Bow,
naturally perforated brick T Well, the
naturally perforated brick is food and HlKOBOSHI, KlNVAT, RAINBOW,
breath ; and man ia not held down RECOLLECTION, REINOA.
either by food or by his breath." —
Sola. Brdh., VII. 4. 2, 8-9. BRIDGE OF GJALL:—
The lower planes are permeable to A symbol of the higher mind
Spirit. The atma-buddhic monad is leading to spiritual illumination of
not made nugatory by the lower the consciousness.
nature. The lower activities cause " Hermod rode nine nights and days
truth and virtue to nourish the soul, through dark and deep valleys, and saw
and so the ego is not restrained by no light until he came to Gjall, and rode
over the bridge of Gjall, which is overlaid
these, but enabled to rise to the with glittering gold " (Story of Balder,
higher planes. in Edda). — HOWITT, Literature, etc.
"The naturally perforated bricks are At this stage the Christ-soul is
meant to represent the three worlds, the
described as taking a lengthy ride, —
holes being intended to afford to the
Sacrificer (represented by the gold man) that is, the Self acts through the
to the highest " intellect (horse) alone, which function
a passage regions
ing corresponds with riding through centres are astral centres, and the
dark and deep valleys of the lower three lowermost centres are etheric.
mind, — the avenue of approach to See FBAVAK, GATES (nine), SETTLE
" Gjall," that is, to those faculties MENTS, STREETS (nine), VARA.
which at length lead up to the illumina
tion which proceeds from intuition BRIGHT AND DARK :—
(gold). The " bridge " is the point of Symbols of knowledge and Ignor
junction with the Higher Self, from ance.
which inspiration, — the expression of See DARKNESS, LIGHT.
the Holy Spirit, the source of all
Truth to humanity, — emanatea.
Signifying the rule of the soul by
Divine love.
" He approaches the throne Vikat-
BRIDGE, KINVAT, OR CHINVAT:— shana. The Saman (conciliation) verses,
A symbol of the higher mind, Brihat and Rathantera, are its eastern
feet." — Kauih. Upanishad, I. 2.
above the lower mind (kama-manas)
The soul attains complete mastery
and lower consciousness.
" Between Heaven and Hell is Chinvat over self, through Truth and Goodness,
Peretu, ' the bridge of the gatherer,' or he knows that government is possible
the bridge of the judge
(Chinvat can through Love. The Sun of righteous
havo both meanings), which the soul of ness arises in the east.
the pious alone can pass, while the
wicked fall from it down into Hell." —
HAUG, Essays, p. 311.
This " bridge " of the higher mind
between the lower and higher natures A symbol of the Intuition of love
is pre-eminently that of the gatherer expressed in the lower nature, but
proceeding from the higher.
and of the judge, for in the higher
" I (Agamemnon) will go to thy
mind are gathered the results of the
experiences of the ego in the lower (Achilles) hut and take Briseis of the fair
cheeks, even that thy meed of honour,
life, and between each incarnation the that thou mayest well know how far
soul is judged unerringly regarding its greater I am than thou, and so shall
past progress, and the conditions another hereafter abhor to match his
words with mine and rival me to my
needed to aid its future growth. The face." — Iliad, Book I.
soul cannot pass over the
The Desire-mind will, it supposes,
until it is perfected. As long as it is approach the mental vehicle of the
attached to desire and sensation and Personality, and by so doing take
needs purification, so long it falls captive the Love nature (lower) on
back into the underworld life after the plane of instinct, through which
life. the experience of the Personality is
See BALANCE, DOG-STAB, DUSAKH, acquired ; in order that the Personality
ELIJAH (res.), GABODMAN, HEAVEN, may be impressed with the irresistible
HELL, HIGHER AND LOWER, KARMA, power of seductiveness of the Desire -
MAIDEN, RE-INCARNATION, SIRIUS. mind, and so make it impossible for
BRIDGES, NINE, SIX, AND THREE, any other power to gain the ascen
IN THE SETTLEMENT :— dency over the influence of the
These are eighteen centres of Desire-nature (as it is imagined).
organisation in the soul, on various See ACHILLES, AGAMEMNON, CHBY-
planes. SEIS, INTUITION, SERPENT (subtil).
" In the uppermost part of the settle
ment make nine bridges, in the middle
six, and in the lowermost three." — SELF :—
Vendidad, II. 8. B. of E. A symbol of the causal-self, or the
The nine " bridges " are the nine Individuality.
centres on the higher planes, whose " An elder full brother the image of
correspondences find representation oneself." — Laws of Manu, II. 226.
on the lower planes. The six middle See BALARAMA, POLLUX.
BROTHER OF JESUS:— to the neck of the deceased, where the
rubric ordered it to be placed, it had
A symbol of the Individuality, to be dipped in water in which ankham
with which the perfected Personality
flowers had been steeped.... It enabled
the deceased to have ' one hand towards
"Thy brother embraced Thee (Jesus) heaven, and one hand towards earth.' "
ind kissed Thee, and Thou didst also
— BUDOE, Egyptian Magic, pp. 43, 44.
kin Him, ye became one and the same The meaning of Ch. CLVI is, that
Being." — Mary's story of the Infancy, in the Divine Life from the buddhic
the Pistit Sophia. plane manifests in the higher emotions
The lower limitations are tran which are mighty to protect the
scended, the soul-consciousness below
indwelling God as he evolves, at
rises to the consciousness above in first weak and helpless, in the soul,
the causal-body, the salute of Love and to guard this Great One from
is given, and the Higher Self and the
being overpowered by the lower
Lower Self are made One and indistin
emotions and desires. The baptismal
guishable on the plane of the higher
ceremony signifies that through truth
(water) and the virtues (flowers) the
soul is enabled by means of the
higher vibrations to aspire towards
BROTHERS, FIVE, OF DIVES :— the higher nature, and do its duty in
Symbolic of the five senses on the the activities (hands) of the lower
j-'.ro- mental plane. nature (earth).
Symbolic of the five senses which TAMAGUSHI, YAONOPAVITA.
stir the mental faculties.
BUCKLE OF ISIS:— A symbol of the Self or Soul (atma-
A symbol of the life currents buddhi) which descends to the lower
between the buddhic and astral planes, hi order first (as Gautama)
planes, whereby the lower qualities to become by involution the Arche
are transmuted into the higher. typal Man, and second (as Maitreya)
" to rise by evolution hi the souls of
The buckle(amulet) was placed on
the neck of the mummy, which it was humanity to the higher planes again.
" Born, then, at last as the child
supposed to protect ; the red material of
which it was made represented the blood Gautama, son of Suddhodana, and
of Isis." — BUDOK, The Mummy, p. 256. purified by a long observance of the six
The astro -buddhic vibrations are transcendent virtues, Buddha ultimately
attained to perfect knowledge and
necessary for the evolution and
Arhatship under the Bodhi-tree, and in
establishment of the purified emotions so attaining passed from the condition of
(neck). They represent the Divine a Bodhi-sattva to that of the highest of
Life (blood) proceeding from the all Arhats — a supreme Buddha." — MON.
WILLIAMS, Buddhivm, p. 181.
buddhic plane (Isis).
"This amulet represents the buckle of The Germ-Soul produced of the
the girdle of Isis, and is usually made of Supreme Self (king) emerged upon the
carnelian, red jasper, red glass, and of lower planes and began its develop
other substances of a red colour ; it is ment through the gradual involution
sometimes made of gold, and of sub-
itanceg covered with gold. It is always of the higher qualities (virtues). The
associated with the CLVIth Chapter of Soul ultimately attained to perfection
the Boot; of the Dead, which is frequently and supremacy (umbrella) under the
inscribed upon it, and which reads :—
' ' completion of one part of the Divine
The blood of Isis, and the strength
of Isis, and the words of power of Isis scheme of the manifesting Life
•hall be mighty to act as powers to (Bodhi-tree). It thereby passed from
protect this great and divine being, and the partly enlightened condition to
to guard him from him that would do
the fully enlightened, and so it then
unto him anything that he holdeth in
rose in potentiality to the higher
"But before the buckle was attached planes as the Archetypal Man — the
Ideal pattern of the forthcoming (highest), SUDDHODANA, TONOTJB,
" At the moment of his attaining BUDDHA, MARKS OF THE : —
Buddhahood he had transferred the
Bodhi-sattvaship to Maitreya, the loving Symbolic of powers inherent in tfae
and compassionate one,' who became the Soul through involution.
Buddha-elect, dwelling and presiding as " Thus the great seer Asita beheld the
his predecessor had done in the heaven king's son (Buddha) with wonder, his
of contented beings (Tushita). There he feet marked with a wheel, his fingers and
watches over and promotes the interests toes webbed, with a circle of hair between
of the Buddhist faith, while awaiting his eyebrows, and signs of vigour like
the time when he is to appear on earth an elephant." — Buddha-Karita, Bk. I. 65.
as Maitreyn, or the fifth Buddha of the So it is the primordial lower self
present age. . . . No wonder, then, that
this Maitreya, whose very name implies (Asita) beholds the offspring of the
love and tenderness towards mankind, Highest with wonder, that is, with
and who waa destined to become, like instinctive rather than rational
Gautama, a Saviour of the world by
appreciation of Truth. The " feet "
teaching its inhabitants how to save
themselves — became a favourite object ore symbols of obedience, which tread
of personal worship after Gautama the cycle of life as the path to peace.
Buddha's death." — Ibid. The "fingers and toes webbed "
With the completion of the involu signify the, as yet, fettered organs of
tion of spirit into matter, there action. The " urna," or " circle of
hair " is a symbol of spiritual truth.
followed the transference of the
" Signs of
" symbolise the
Divine germ (Bodhisatva) to the new
order of evolution. This implied a powers which are to yield the results
fresh outpouring of the Self, who of effort which accrue on the buddhic
presides potentially on the higher plane.
planes, while actually engaged in the See ASITA, BODHISATVAS, <'nu I.F:
evolution of himself (Maitreya) on (hair), FEET, FOOTPRINTS OF BUDDHA,
the lower planes. The Self promotes MARKS OF JESUS, URNA.
the growth of the Divine germ of BUDDHI, OR THE WISDOM PRIN
Wisdom, Truth and Love (the Bud CIPLE :—
dhist faith), which requires to be
A symbol of the fount of spiritual
developed in the souls of humanity life on the buddhic plane, which
until they are perfected, and the transcends the highest intellect. It
germ of the Self has become the is the source of all the higher emotions
complete Self rising glorified with and ideal qualities appertaining to
his saints from the bondage of the Truth, Love, and Wisdom. It is
lower nature (earth). The incarnate described as outpouring these quali
Self (Maitreya) is born in the evolving ties in response to the aspirations
soul as the Spirit of Love and Truth and sacrifices of the lower con
destined to become the soul's Saviour sciousness.
" Buddhi,
by teaching it how to rise above the commonly translated by
perception, but really a kind of percep
things of the world and free itself
tion that involves something like what
from the passions and desires of the we should call intellect. . . . As a cosmic
lower nature. As the incarnate Self force, Buddhi is that which gives light
draws all minds upwards by his as the essential condition of all know
ledge. Budh means literally to awake,
infinite love and tenderness, he is and as a sleeping person is dull and inert
adored by all who perceive him in to the world, but begins to perceive as
the innermost sanctuary of their souls. soon as he is awake." — MAX Mi-'i i I-.K.
See AAT, ABC. MAN, ABHATS, ASITA, Six System* of Indian Philosophy, pp. 370,
" The life there (of the celestial region)
BODHISATVA, BRAHMAN FBIESTS, is wisdom, a wisdom not obtained by
CHRIST, CHRIST'S SECOND COMING, a reasoning process, because the whole
DESTROYING EVILS, DWELLING, of it always was, and is not, in any respect
HORSE (white), INVOLUTION, KA, deficient, so as to be in want of investiga
tion. But it is the first wisdom, and is
KALKI, LION-GAIT, NURSE, PRAYERS, not derived from another." — PLOTINUB,
The feminine Holy Spirit — Sophia — wherein to evolve ; for the separated
and most of the great Goddesses of monad is a microcosm which is a
polytheism are symbols of Buddhi copy of the Macrocosm.
under various aspects. " Spiritual things, as
She is the Plotinus says,
Divine Mother who gives birth to the are separated from each other not by
local division, but only by discordance
Son of God on the buddhic plane, that of nature. The organ by which we
Love and Truth may rule the soul in apprehend divine truth is no special
righteousness and peace when evolu faculty, but the higher reason, which we
tion is complete. distinguish from the understanding
" For Isis is the Female because we mean it to include the will
principle in and feelings, disciplined under the
Nature, and that which is capable of guidance of the intellect. The higher
receiving all generation, in virtue of reason is that unification of our person
which she is styled by Plato ' Nurse ' ality which is the goal of our striving
and All -receiving,' but by the gener and the postulate of all our rational
ality, the one of numberless names,' life. God is the last object to be clearly
because she is converted by the Logos known, precisely because He is at once
{Reason) into, and receives, all appear the pre -supposition and foundation and
ances and forms. But she has, implanted consummation of all our knowledge." —
in her nature, the love for the First and W. R. INOE, Paddock Lectures, p. 4.
Supreme, which is identical with the
Good, and this she longs after and con
tinually pursues : whereas the part that HAITI, ARURU, ASHA-VANUHI,
belongs to the Bad One she flees from ATHENA, BABSOM, BEES, Bumi-
and repels, though she is the field and CHAMBEB, BLASPHEMY, BOAT OP
material for them both ; of herself CLOUDS, Cow, DHABMA,
always inclining towards the Better One,
and permitting It to generate . . . and EARTH (great), ESTHER, FIRE, FRIQO
fill her with births, — for birth is an GODDESS, GOLD, GOLDEN FLEECE,
image of existence in Matter, and that HATHOR, HEIFER, HELEN, HERA,
which is born is a copy of that which is."
—PI.UTABCH, Isit and Osiris, § 53. HOLY GHOST, INTUITION, Isis, ISTAB,
For Buddhi (Isis) is the receptive KHUTH, METZTLI, MOTHER, PROTO
principle in Spiritual Nature. From TYPES, PYLONS, SARASVATI, SITA, SKY,
the plane above, Atma, there is SOPHIA, TRANSMUTATION, VEIL OF
poured forth the primal Ideas and isis, VIHAJ, WISDOM.
potencies of existence, and these
generate on the next plane, the BUDDHIC-BODY :—
buddhic, where they are received and This is the vehicle of the soul on
" nursed," as it were, or prepared for the buddhic plane, potential and
their reflection downward on to the latent as yet, but destined to become
manifest and active when the con
lower planes. From Buddhi all
sciousness of the perfected ego rises
diversity (numberless names) proceeds, to its level and claims Us Inheritance —
through the action of the Logos who the " treasure in the heavens that
fills the Spiritual Wisdom with the falleth not. . . . For where your
ideal prototypes of all appearances treasure Is, there will your heart be
and forms, subsequently to be ex also." — LUKE xxi. 33, 34.
pressed on the mental, astral, and
And Istretched forth and received
physical planes. my bright embroidered robe. With the
beauty of its colours I adorned myself"
Buddhi is in direct and harmo
(" Hymn of the Soul "). — Acts of Judo*-
nious relation with the Supreme, Thomas.
and wholly guided from above, And I made a great effort to receive
whereas her reflection downward on my buddhio vesture, and did at
the astral plane is full of the strife length achieve my purpose. With its
of the evolving monads she has brought brilliant qualities, lovely to regard,
forth, for she is the field and mould did I adorn myself.
for both the perfect and the imperfect. The buddhic-body ia described as
She repels the lower desires (the Bad full of intelligence, wisdom, truth, and
One), being united only with the love, to a degree impossible for the
Higher Self who produces in her lower mind to have any conception of.
the Divine Monads who take birth, The putting on by the saint of this
or become embodied in the forms " robe of glory " will introduce the
soul to a state of bliss in which higher but a ruling of forces, as when a man
faculties and activities will be exer calls his horse to drag the cart.
cised without a trace of selfishness Forces on a lower plane respond to
entering in. a "word" on a higher. This in
See CHILDREN' or HORUS, COLOURS, dicates the meaning of the Divine
HEABT, Word which rules all forces on all
The spiritual carrying-out of the YAGNA.
means of transmuting the lower
emotions into higher emotions, so BUDDHIC PLANE :—
that the indwelling Self shall evolve
Itself, and the lower nature of the soul A symbol of the plane of manifesta
fall away. It is Buddhi who directs tion next above the higher mental
the evolution of the true Self in the plane. It is the highest of the four
human being. When the lower nature planes which constitute the arena
aspires, she sends down strong of life in the present cycle of spiritual
vibrations which assist in uplifting evolution. It is not outwardly mani
the mind. At first the nature of the fest in the soul as are the three lower
upward aspiration is the vague, planes, and is only indirectly known
almost unconscious, unrest and dis through the higher emotions which
satisfaction at present conditions. are the " fruit of the Spirit." It
The mind is allied with the desires is the plane on which are the proto
and lower emotions, and what is types or patterns of things below In
required is that the mind should the phenomenal realm, things, that
relinquish these Inferior motives, is, that are the result of any kind of
and accept the Ideals and higher growth, mineral, vegetal, animal.
emotions in place of the lower attach The buddhlc Is the first plane to
ments. The highest part of the which the Higher Self descends in
subjective lower mind is on the fourth manifestation. It contains the higher
sub-plane of the mental plane. The causal-body which is the seat of the
vibrations from Buddhi enter the mind Self and of the higher qualities. On
at this level, and there is then an this plane is situated the heaven of
impulse awakened in the lower self the perfected human souls. It con
from this sub-plane, which causes tains the state of consciousness from
a speedy upward movement and so which the souls have descended, and
accelerates the mind's progress to the state to which they ascend in glory
a better condition of being. The at the last.
lower nature has correspondences See AMENT, ARYANA, BIKTH-
with the higher, and a perfect recipro CHAMBER, CAUSAL-BODY, EDEN, FRUIT,
city is set up and established between GARODMAN, HEAVEN, KDJEDOM OF
the two natures . The transmutations HEAVEN, MUSPELHEIM, NlRVANA,
are the apparent changes in the soul SEKHIT-HETEP, WORLDS (five).
from lower qualities to higher which
are brought about by a spiritual BUILDERS OF THE UNIVERSE :—
process under immutable law. The
ideals and higher emotions (buddhi Those Devas or Arch-angels who
become the first-born children of
manas) are the most powerful rulers the manifesting God, i.e. who come
of the mind when the will is In accord
with them. It is these which lead forth first upon the highest planes
the martyrs of all faiths to brave the in order to commence the structure
external forces which are arrayed of the innermost invisible universe
against their activities. It must be of the solar system.
" Towhom then will ye liken me, that
remembered that while forces are
always restricted to their particular I should be equal to him ? saith the
planes under the law of conservation Holy One. Lift up your eyes on high,
of energy, guidance of the forces and see who hath created these, that
bringeth out their host by number : he
connected with life comes from higher calleth them all by name ; by the great
planes. The guidance is not a force, ness of his might, and for that he ia
strong in power, not one is lacking." — to make this world like the fairest and
Is. xl. 25, 26. most perfect of intelligible beings, framed
In the emanation of spiritual intelli one visible Animal comprehending all
the monads of life (stars) are other animals of a kindred nature. . . .
There is one heaven, for that which
produced in their differentiations includes all other intelligible creatures
(names) and in the order of their cannot have a second or companion.
greatness. . . . There is and ever will be one only-
Nature, according to the Zohar, is the begotten and created heaven." — PLATO,
garment of God ; it is that in which TimoBUf, JOWETT, Vol. III. p. 614.
He appears and wherein He is veiled, "The Mnevis Bull is called the
to that we can look upon Him in His 'renewing of the life of Ra.'" — BUDOE,
aspect ; but it is not the body The Mummy, p. 283.
vestured " Leather
of God — -which is more properly Shekinah, straps were made from the
it least in one of her aspects — and it is hide of the Mnevis Bull, which was
still less God manifest. It is that which burnt by Suti." — BUDGE, Egyptian
He took upon Himself for the purpose Magic, p. 168.
" There is no other thing besides like
of appearing. (Footnote.) In the transcen
dence God and Elohim are inseparable, unto him ; he is the Bull that beareth
being male and female, and the first heaven and earth ; of his own power he
movement towards the production of a maketh his skin a source of light, when
manifested universe was to send forth the bay horses carry him as the Sun." —
their living images below. That which Rig- Veda, X. 31, 8.
was of the nature of God became of the In the Ottoman Sufi cosmogony a
nature of the Cosmos." — A. E. WAITE, great Bull is one of the supporters of
Secret Doctrine in Israel, p. 59.
" Holy One " and " Shekinah " heaven and earth. The symbol
"Bull " indicates the positive aspect
are symbols of Buddhi ; " Elohim " of activity on the buddhic plane
of Atma-buddhi, Love-Wisdom,
" (Cow), and as this is the highest plane
male and female." of the quaternary, it therefore bears,
as it were, the higher and lower
A.VGELS, COMPANY OF GODS, CY natures which are formed in it. The
CLOPES, DEVAS, FTRE ALTAR, GXJAB- " renewing of the life of Ra " signifies
the Divine Life out-poured on the
PBAGAPATI (relaxed), VALKYBIOB. buddhic plane (sign Taurus) at the
BULL, PRIMEVAL :— opening of the manvantara. The
A symbol of the Divine matrix "skin" or "hide" of the "Bull"
of forms and qualities on the buddhlc is a symbol of the ordinances of the
plane and reflected below on the astro- universe, which are external to the
etheric plane. Self on the mental plane
In the second age Ormazd had also ; and the " leather straps "
produced the great primaeval Bull, in
are the Divine laws binding on nature.
which the seeds of all living creatures
were deposited." — Zoroaetrian System. The " burning of the Bull by Suti
" has the same meaning as the
During the second period of cosmic (Set)
" killing of the Bull by Ahriman,"
activity, the Divine Will had created
on the buddhic plane the womb of all with also a reference to purification of
living things upon the astral and the soul by fire (buddhi).
etheric planes, and therein the mental See APIS, BEES, BEHEMOTH, GEUSH-
seed-germ of the lower activities and TASHA, GOSHUBUN, I AM, MiTHJIA,
forms is placed. MITHRAS, Ox, PHOTOTYPES, SEED,
May he who is the strong Bull of
the Vedas, assuming all forms, . . . WOMB.
may that Indra strengthen me with
wisdom." — Tail. Upanithad, 4. BULL, MAN-HEADED :—
May the Divine life which germinates A symbol of the archetypal union
within all forms, bring the soul, of the higher and lower natures in
through its devotion to truth and the Soul, — the Triad above the
right, the strength of wisdom which Quaternary.
is its heritage in heaven above. " Gopaito-shah is in Airan-vaego, within
"The original of the universe contains the region of Khvaniras. From foot to
in itself all intelligible beings, just as mid-body he is an ox, and from mid-
this world comprehends us and all other body to the top he is a man. And at
visible creatures. For the Deity intending all times he sits on the seashore, and
always performs the ceremonial of the merge into one for indrawing and
sacred beings, and pours holy water into outpouring.
the sea (for the destruction of noxious
See SUN.
creatures)." — The Mainog-i Khirad,
Ch. LXII. 31-34. S. B. of E. BURNING OF CORPSES :—
The soul comprises all potencies
from the buddhic plane to the physical
A symbol of the destroying principle
which, through the destruction of
plane on the present earth globe. effete forms of thought, may be the
The " four-limbed ox or bull " signifies means of transmutation of qualities .
the lower quaternary, and the superior See CORPSE, CREMATION.
human part, the higher triad, — atma-
buddhi-manas. The Soul is seated BURNT- OFFERING TO THE
on the astro-mental plane (sea-shore), LORD :—
and inaugurates the process of purifica A symbol of the offering up of the
tion of the mental qualities which best of the lower desires (beasts) to
have in them the sacred germ of the higher ideal, in order that they
Divine life, and outpours truth upon shall be purified by buddhi (fire), and
so be transmuted.
the astral plane (sea) for the destruction
" And Noah took of every clean beast,
of the desires.
and of every clean fowl, and offered
See ABYANA-VAEJO, GRIFFIN, KAR- burnt-offerings on the altar." — C!I-;N.
And every lower emotion and desire
given up for the sake of an ideal,
Symbolic of desire and reason on
becomes the means of this offering
the lower mental plane.
" The King ^Eetes assented to of the lower self to the will of the
give up
the Golden Fleece, provided Jason could Higher Self in reciprocal action
yoke the brass-footed bulls. These were between the two.
the gifts of Hephaestus to jEetes, in " The name given in Scripture to this
number two, and breathing flame from species of sacrifice is olah, an ascension,
their throats." — Argonautic Expedition. so called from the whole being consumed
The Supreme consents to endow the and going up in a flame to the Lord.
soul with Wisdom, providing that the It also received the name kalil, the
whole, with reference also to the entire
soul is able to completely control the consumption."— P. FAIKBURN, Typology
dual aspects of the lower self, which of "Scripture, Vol. II. p. 344.
are the desire principle and the So far as it contained the blood of
atonement, ever in the course of being
reason. These were the gifts to the
presented for the covenant people, it
Supreme of experience, by Him shadowed forth Christ as the one and
(Hephaestus) who had overcome the all for His people, in regard to deliver
lower planes, and they breathed forth ance from the guilt of sin — the fountain
" flame " or burning desire, — to which they must daily and hourly
repair, to be washed of their uncleanness."
not yet been quelled or mastered. —Ibid., p. 346.
See ARGONAUTS, BBASS, CADMUS, " In the burnt -offering we have seen
GOLDEN FLEECE, HEPHAISTOS, JASON. Jesus as our representative. His offering
was offered for us ; therefore ' as He


is, so are we in this world ; the measure
A symbol of the Desire nature of His acceptance is the measure of our
which gives rise to the Mind (Borr), acceptance." — A. JUKES, The Law of the
Offerings, p. 66.
which unites with the emotion nature, " And when the burnt-offering is
and afterwards awakens the spiritual placed upon it he shall burn the fat of
nature within the soul . (See Edda.) the peace offering' (LEV. vi. 12). For
See AUDTJMBLA, CHILDREN OF whoever kindles within himself this fire
HORUS, YMIB. of love, places himself upon it as a
burnt offering, because he burns out
BURNING OF DRY GRASS AS every fault, which wickedly lived within
FUEL :— him. For when he examines the secrets
of his own thoughts, and sacrifices his
A symbol of the production of the wicked life, by the sword of conversion,
sexual instinct or lust. he has placed himself on the altar of
his own heart, and kindled himself with
BURNING FOCUS :— the fire of love. And the fat of the peace
A symbol of the Self as a centre offerings smells sweetly from this victim ;
wherein all the rays of the Divine Life because the inward fatness of new love,
making peace between ourselves and the confinement or involution of
God, emits from us the sweetest odour. Spirit in Matter, and stands for the
But since this selfsame love continues Incarnation of Ha (Afu meaning
inextinguishable in the heart of the
Elect, it is there fitly subjoined, ' This
flesh), or the sacrifice of the "Lamb
is that perpetualfire, which will never of God " symbolised by the ram-
' headed Ra, the Divine Ram sacrificed
fa out on the altar (LEV. vi. 13). This
fire in truth will never go out on the in matter, for the redemption of
tltar, because the glow of love increases mankind .
in their minds even after this life." — See ADYTUM, AFU-BA, CANOPY,
Boot of Job. Vol. III. pp. 105-6.
A symbol of experience or wisdom,
the offspring of the Divine Mind.
A symbol of the ridding the soul When intuition (the cow that Cadmus
of effete forms of thought and habits.
followed) ceases to function and guide
See OINTMENT. (the cow laid down), then experience
establishes Itself, and finally is trans
muted to wisdom (Thebes).
A 8710501 of attachment by associa " When Jason had yoked the two brass-
tion with what Is lower in grade. footed bulls, he was to plough with them
See LILYBCEUM, SIBENS. a piece of land, and sow the serpents' teeth
which ^Ewtes possessed, to whom Athena
BUTO IN LOWER EGYPT :— had given one half of those which Cadmus
had sowed at Thebes." — Argonautic Ex-
A symbol of a purified state ofthe
pedition, KEIOHTLEY, Mythology.
lower emotions on the astro-mental
And when the desire-force and the
reason had been yoked together, it was
HOBUS, necessary for the Self (Jason) to apply
EGYPT (lower), LION-GOD,
those powers which had been acquired,
to the development of the lower
BUTTER :— nature, and to adapt to useful purpose
A symbol of Divine love and wisdom , those faculties which the Supreme
the produce of buddhi (cow). bestowed upon him, and which
" The sacrificer takes butter with the amounted to one half, i.e. the lower
dipping spoon (breath), with the text, aspect, of those which were yielded
Verily thou art the favourite resort
(or dainty) of the gods ! " ...
an unassail
to the Supreme by Wisdom (Athena),
through experience (Cadmus).
able means of worship.' — Sata. Br&h.,
I. 3, 2, 17. See ^EF.TES, ATHENA, BULLS, Eroo-
The spiritual ego assimilates the THEA, GOLDEN FLEECE, JASON, THEBES.
nourishment of wisdom and love by CADUCEUS, OR HERMES' ROD :—
means of the spiritual nature (atma)
A symbol of aspiration (rod) through
within him. For this divine food the higher mind (Hermes), resulting
(ambrosia) is the support of the from the activities of Wisdom and
ideals (gods) through which the lower Desire (the two opposing serpents).
aspires towards the higher. See HERMES, ROD, SEBPENT.
A symbol of formal and sterile
BYBLOS IN LOWER EGYPT :— notions of religion, which have to be
A symbol of the astro-mental stage broken up before the Christ-spirit
In which lower knowledge Is arrived can burst forth in its fullness in the
" The chief priests therefore and the
Pharisees gathered a council, and said,
CABIN OF AFU-RA :— What do we f for this man doeth many
signs. If we let him thus alone, all men
A symbol of the innermost shrine will believe on him : and the Romans will
of the causal-body, or World-soul, come and take away both our place and
on i he buddbic plane. It signifies our nation." —JOHN xi. 47, 48.
The priests and Pharisees represent "Cain was a tiller of the ground." —
a mental state in which the outer GEN. iv. 2.
The sense of self and separateness
expression of the scriptures is regarded
as authoritative in the unquestioning supervises the growth of the lower
mind. This state of formalism and desires which spring from the lower
dogmatism is aghast at the incoming " That is not first which is spiritual,
of a new spirit which threatens to but that which is natural ; and afterwards
upset the old traditional notions and that which is spiritual (1 Con. xv. 46).
substitute fresh ideas. Literalism is What is first developed out of man is
carnal, — that '
carnal mind which is
afraid also of the aggressive champions
enmity against God ; which is not subject
of rationalism (the Romans) who to the law of God, neither indeed can be."
would destroy cherished practices and (ROM. viii. 7). This is Cain. But there is
a fixed mental state (nation). a second birth ; another life is born,
" But a certain one of them, which by grace springs out of the same
being high priest that year, said unto old Adam ; and this second birth, this
spiritual mind,' is Abel." — A. JUKES,
them, Ye know nothing at all, nor do ye
take account that it is expedient for you Types of Genesis, p. 88.
" By ' Cain ' is signified faith separate
that one man should die for the people,
and that the whole nation perish not." — from love." "A ' tiller of the ground * is
JOHN xi. 49, 50. one who is without charity, whatever
Caiaphas signifies a long-headed pretensions he may make to faith which
when separated from love is no faith."
representative of the orthodox spirit, SWEDENBOHG, Arc. Cel. to Gen. iv.
who foresees the natural result of the " Cain, who
refers everything to him
literalist tendency, and who seeks to self, is the self -loving opinion. Abel, who
control those he deems below him, in refers everything to God, is the God-loving
opinion." — PHILO JUD^EUS, Yonge's trans.
such a manner as is opposed to the Works, Vol. IV. p. 249.
Christ. He believes only in systems " Cain,
whereby is understood in the
and creeds, and not in the triumph of language of nature, a source out of the
those qualities which make the soul centre of the fiery desire, a self -f u i will of
the fiery might of the soul." — J. I'-m M i: N,
truly great. But his commanding Mysterium Magnum, p. 166.
intellect suffices to show him that See ABEL, AHANKARA, ATOM (perm.),
there must be some change of mind CITY, COUNTENANCE, FACE (ground).
to meet new conditions and that the FRUIT (ground), FUGITIVE, MONAD
old mental state (one man) must die OF LIFE, NOD (land), SETH, WAN
out, in order that the whole traditional DERERS.
view should not perish.
"There is nothing to prevent a sincere CAKE, SACRIFICIAL :—
Catholic from going to any length with
modern criticism, which the evidence really A symbol of the higher qualities
warrants, in dealing with the letter of our on the buddhlc plane, the result by
Sacred Books. The divine element in transmutation of the experiences
those books no criticism can touch. The below.
details over which it has power are as "I
the small dust in the balance in comparison (Nu Osirified) am the lord of cakes
in Annu, and my bread is in heaven with
of the idea, over which it is powerless. l!fi, and my cakes are on the earth with
. . . Surely Mr. Carlyle is right when
' the god Seb, for the Sektet boat and the
he says : The Bible has, in all changes of
Atet boat have brought them to me from
theory about it this, as its highest dis
tinction, that it is the truest of books.' " the house of the great god who is in Annu."
— BUDOE, Book of the Dead, p. 196.
— W. S. LILLY, The Great Enigma, p. 109.
See ANNAS, ASSEMBLY (PRIESTS), The perfected soul has become
HIGH PRIEST (LOWER), INSPIRATION, possessed of the higher qualities in
PHARISEES, PILATE, PRIESTS buddhi, and the truth (bread) which
ELDERS, REVELATION, RITES, ROHAN, is its sustenance, w from God (Ra).
SCRIPTURES, TRADITION. The higher qualities are transmutations
of the lower nature through process of
CAIN :— time (Seb) ; for the growth of the
A symbol of the centre of the causal-body in its incoming and out
personality — the I am I feeling In the going life, has brought wisdom and
lower mind, which causes the illusion love to the soul from the Divine nature
of separateness, and represents the on the higher planes.
lower self. "
To the gods belongs what sacrificial
ia, to wit, King Soma and the "
food there By the beasts of the earth are signified
ucrificial cake." — Sola. Br&h. the various natural affections, for such
To the ideals (gods) belongs the indeed they are ; and by a calf is signified
cr-lestial nourishment which is to the affection of knowing things true and
good." — SWEDENBORO, Apoc. Rev., n. 242.
strengthen them, namely, the Divine
Life (Soma), and the higher qualities
laid up in heaven. CALF, THE FATTED, EATEN WITH
CORN, FOOD, FRUIT (spirit), MANNA, Symbolising the Celestial feast,
SACRAMENTAL CAKE, SHEWBREAD, I.e. the consciousness raised to the
TREASURK IN HEAVEN. buddhic plane, and the soul partaking
of the " fruits of the Spirit "—Wisdom
CALAIS, SON OF BOREAS :— and Love Divine.
A symbol of the will proceeding See DANCES, FAT, FATTED, FEAST,
from the higher mind, and controlling HUSKS, PRODIGAL.
the sense-nature and the desires.
ZETES A symbol of the opposite of wisdom,
CALAMITIES :— namely, superstition, or the following
Symbolic of the breaking up of of the dead letter of the scriptures,
forms and releasing the contained together with forms and ceremonies,
life for wider action in fresh forms . apart from moral and spiritual
"And ye shall hear of wars and rumours
" They made a calf in Horeb, and
of wars : see that ye be not troubled :
for these things must needs come to pass ; worshipped the molten image. Thus they
but the end ia not yet. For nation shall changed their glory into the similitude of
rue against nation, and kingdom against an ox that eateth grass." — Ps. cvi. 18, 19.
kingdom : and there shall be famines and The spiritual mind (Aaron) at an
earthquakes in divers places. But all early stage hod to prepare the soul for
these things are the beginning of travail."
higher guidance. At first there must
—MAT. zziv. 6, 7.
be reliance upon external authority
Christ emphasises the truth that such
evils as ware and natural calamities,
(earrings) and outside show and observ
with the sufferings entailed, are means ances (the molten image). The glory
to an end, and are not to distress the of the moral and spiritual must be
faithful, for they do not affect the hidden under symbolism and cere
Self behind, and are passing phases in
monies which satisfy primitive desires
no way final for the soul. We are to (grass) and emotions.
" The people sat down to eat and drink
recognise in these troubles certain and rose up to play." — EXOD. xxxii. 0.
processes whereby the evolution of That is, the lower mental qualities
good ia ultimately accomplished. (people) sought only to satisfy desire
God brings forth from all pain a and sensation at this early stage.
spiritual somewhat for the sake of which
the pain is sent. There is no waste, no See AARON, EAR, EATING, loot,,
wanton sacrifice, in the experience of MOSES, PRIESTS AND ELDERS.
men ; all human sorrow is the substance
from which God is fashioning holy joy. CALL OF GOD :—
• • . All pain, whether deserved or un A symbol of the admonition of the
deserved, is God's accumulating blessing
in His Divine purpose, and it has its
spiritual equivalent in the deeper life that See CONSCIENCE, VOICE.
ia one with His own. No man can suffer
except God be with him. Pain is no mark
of the displeasure of heaven, but just the Symbolic of the higher emotions —
contrary. It is the summons to come up the progeny of huddhl (the " celestial
higher." — R. J.CAMPBELL, Song of Ages,
cow "), the Inexhaustible treasures
pp. 04, 70.
of the Spirit.
A symbol of the Intuition which Symbolic of the mind's obedience
proceeds from buddhl (cow). to higher guidance, and willingness
to endure for the sake of right and which souls descend, but Capricorn that
truth. through which they ascend (and exchange
See JOHN BAPTIST, GIRDLE (leather), a material for a divine condition of
ENDURING, being)." — MAX MDLLEB, Theosophy, etc.,
p. 145.
A symbol of freer means for ZODIAC.
expansion of the mental qualities CANDLES, LIGHTED :—
In the upward growth of the soul.
Symbolic of the light of Truth in the
human mind or soul (church). Held
CANA MARRIAGE :— in the hands of acolytes , lighted candles
A symbol of the union of Truth and signify the truth illuminating the
Love. The " six waterpots " signify soul-qualities which are disciplined
the six vehicles of consciousness, by the higher qualities (priests) above
to be made full use of . The " turning them. The beeswax of which the
of the water into wine " symbolises ceremonial candles are made is a
the substitution of the love element product of bees which are a symbol
for the duty, or moral, element. It of higher emotions, thus signifying,
means a transmutation (miracle) in in burning, the purifying fire of the
fact. This " beginning of miracles " Holy Spirit on the buddhic plane.
" ' The spirit of
records the dawning of the supremacy man is the candle of
of Christ (Love) whose triumph the Lord.' (Pnov. xxii. 27). God is the
(glory) is begun by the perfect adjust fire of this world, its vital principle, a
ment of all the vehicles and functions warm pervading presence everywhere.
. . . And now of this fire the spirit of
upon the several planes of conscious man is the candle. What does that mean T
ness. If, because man is of a nature which
" The story of the to the nature of God, and
marriage-feast and corresponds
the miracle of turning water into wine just so far as man is obedient to God,
has reference to the final initiation of the life of God, which is spread throughout
Jesus. The water was the symbol for the the universe, gathers itself into utterance ;
soul, the wine for the spirit. ' The begin and men, aye, and all other beings, if
ning of miracles ' for the man regenerate such beings there are, capable of watching
is the spiritualisation of his own soul, our humanity, see what God is, in gazing
which is therefore mystically called the at the man whom He has kindled, — then
changing of water into wine." — ANNA
KINQSFORD, Life, by Maitland, Vol. II. p. 3.
is not the figure plain ? ... In certain
lands, for certain holy ceremonies, they
" Fhilo speaks of the ' wine of the divine prepare the candles with most anxious
love of God.' This fact (of the water care. The very bees which distil the wax
becoming wine), the context, the structure are sacred. They range in gardens planted
of the Gospel, and the traditions of Philo, with sweet flowers lor their use alone.
combine to indicate that the whole of the The wax is gathered by consecrated hands;
narrative is spiritual and emblematic. — and then the shaping of the candles is a
E.A.A. Gospels, (54), Enc. Biblica. holy task, performed in holy places, to
See GRAPES, INITIATIONS, MARRIAGE, the sound of hymns, and in the atmosphere
WATER (wine), WATERPOTS, WINE. of prayers. All this is done because the
candles are to burn in the most lofty
CANAAN, SON OF HAM :— ceremonies on most sacred days. With
what care must the man be made, whose
A symbol of works or service, spirit is to be the candle of the Lord !
proceeding from action (Ham). It is his spirit which God is to kindle with
See HAM, NOAH'S SONS. Himself. Therefore the spirit must be the
precious part of him."— PHIL. BROOKS,
CANCER, THE ZODIACAL SIGN :— Serm., Candle of the Lord.
A symbol of the fourth period of See ALTAR, BEES, CANOPY, CERE
the cycle of life. It signifles the lower MONIES, CHURCH, FIRE, FLOWERS,
mind energised from the astral plane. LAMP, LIGHT, PRIEST, PROCESSION.
The " crab " or the " tortoise "
(Indian sign of Cancer), is a symbol
of the lower nature into which the A symbol of the wisdom- and love-
soul descends in involution. nature as bearing the light of Truth
" Porphyrius says, . . . Theologians ad in the soul.
mitted therefore two gates, Cancer and " These are the
(two witnesses) two
Capricorn, and Plato also meant these by olive trees and the two candlesticks,
what he calls the two mouths. Of these standing before the Lord of the earth."
they affirm that Cancer is the gate through — REV. xi. 4.
The two principles which testify to CAPRICORN, THE ZODIACAL
the greatnessof God within the soul, SIGN :—
are Love and Wisdom, and these stand A symbol of the tenth period of the
for the Lord who rules the lower nature cycle of life. It signifiesthe higher
mind (white He-goat) which is
" By olive-tree is signified love and attained by the ego climbing the
charity ; and by candlesticks is signified mount of aspiration, through the
illustration in truths, and thence intelli- transmutation of the lower mind,
gnnce and faith." —SWEDENBOHO, Apoc. in the cycle of evolution.
Rev., n. 493.
"The- Indian Capricorn is an elephant
"A derived and transient light is all emerging from a makara, or leviathan. It
that any man can be. In ourselves we is called in the ' Lalita Vistara,' Airdvana
are darkness, and only as we hold fellow
(born of the waters)." — A. Ln.ur, Budd.
ship with Him do we become capable of in Christendom, p. 7.
giving forth any rays of light. The The liigher mental nature (elephant)
condition of all our brightness is that
Christ shall give us light. He is the source, arising from lower nature (sea-
we are but reservoirs. He the fountain, monster). The
higher mind born
we only cisterns. He must walk amidst of the astro-mental nature (lower
the candlesticks, or they will never shine.
"waters"). When the lower nature is
He must hold the stars in His hand, or
they will drop from their places and perfected, then the higher nature is
dwindle into darkness. Therefore our born, as it were, into the consciousness.
power for service lies in reception ; and See CANCER, ELEPHANT, GOAT
if we are to live for Christ, we must live
in Christ. But there is still another
requisite for the shining of the light. The CAPTIVE WOMAN :—
prophet Zechariah once saw in vision the
great Temple lamp, and by its side two A symbol of the higher emotion-
olive-trees from which golden oil flowed nature held latent through the activity
through golden pipes to the central light. of the desires.
And when he expressed his ignorance of See ANDROMEDA, PERSEUS, WOMAN.
the meaning of the vision, this was the
interpretation by the angel who talked CAPTIVITY OF THE ISRAEL
with him : ' Not by might, nor by power, ITES :—
but by My Spirit, saith the Lord of Hosts.'
A symbol of the enslavement of the
The lamp that burns must be kept fed
with oil. Throughout the Old Testament mental qualities (Israelites) by the
the soft, gracious influences of God's Spirit
desires, sensations, and lower emo
are symbolised by oil." — A. MACLAKEN, tions, — the " Egyptians " or " Baby
Sermons, 2nd Series, p. 162. lonians," as related in the Hebrew
"Oil " is a symbol for love ; " lamp" scriptures.
" For I delight in the law of God after
for the causal -body ; "stars" for the
mental faculties ; "gold" for wisdom. the inward man : but I see a different law
in my members, warring against the law
Christ is the "sun" of the soul giving of my mind, and bringing me into captivity
out the light of truth to the personality under the law of sin which is in my
(moon) which shines only by derived members." — ROM. vii. 23.
" By leading into captivity is signified
being seduced and so drawn away from
See CHUBCHES (Asia), CRUCIFIXION truths and goods into falses and evils." —
(Rev. xi. 8), LAMP, OIL, OLIVE, SWEDENBORO, Apoc. Rev., n. 591.
" We must care for justice ; justice is
one of the concerns of the soul. The soul
(two). that is indifferent to justice is not in
possession of itself. . . Excessive poverty
CANOPY OVER EUCHARIST :— and excessive riches are fetters upon
A symbol of the higher planes to human souls, prisons to human spirits.
Indicate the under-world of the lower That is why they should be abolished,
and that is my main reason for being a
planes (four rods supporting the social reformer." — T. RHONDDA WIL
canopy) in which the Self (Christ)
LIAMS, Serm., The Promise, dkc.
Incarnates, as symbolised in the
Roman mass.
UMBRELLA. A symbol of Matter as the encase-
ment of Spirit, resulting from the nature, with the desires subordinated
process of involution. to the will of the driver — the ego on
"The Lord and Maker of all things. the mental plane.
. . . when He perceived that the Essential See Ox, OXEN.
Man could not be lover of all things,
unless He clothed him in a cosmic cara CARRIAGES AND OXEN DECKED
pace, He shut him in within a house of WITH RICH GARMENTS :—
body." — " The Perfect Sermon," G. R. S.
MEAD, T. O. Hermet, Vol II. p. 321. A symbol of the desires and emotions
It is necessary that the Essential or subordinated to the requirements
of the higher will, together with the
Archetypal Man should be fully in
high results arrived at through
volved in the soul or cosmos through Individual effort.
love — the Divine Sacrifice, —in order See GARMENTS.
that afterwards it shall be evolved in
the many souls of humanity. CARRIAGES OF GOLD :—
See ARC. MAN, INCARNATION, Symbolic of high mental qualities
MATTER, SACRIFICE allied with wisdom.
A symbol of that which shuts off
the lower nature from the higher
nature. A symbol of limitation, or Symbolic of active and passive
of the mental plane. aspects of the higher emotions. Pas
See TORTOISE. sive — " silver " (moon). Active —
"gold" (sun).
Symbolic of the four soul-vehicles
and their activities on the four lower
A symbol of wisdom or Intuition. planes. The life principles of the
" Carnelian to strengthen his steps," — four bodies of the incarnating ego.
Book of the Dead. BUDOE, Egyptian " In order to protect this universe He,
Magic, p. 187.
the most resplendent One, assigned
Carnelian, being red, was sacred to
separate duties and occupations to those
lais (Wisdom). who sprang from his mouth, arms, thighs
See GEMS, Isis, JEWELS. and feet.
To Brahmanas he assigned teaching and
CARPENTER :— studying the Veda, sacrificing for their
own benefit and for others, giving and
A symbol of the Divine Artificer. accepting of alms.
That aspect of the One Life which The Kshatriya he commanded to pro
constructs and puts together. tect the people, to bestow gifts, to offer
" Tvashtar is the clever-handed carpen sacrifices, to study the Veda, and to
ter-god, who, in particular, manufactured
abstain from attaching himself to sensual
with his hatchet the thunderbolt of Indra, pleasures.
but also, in general, ' adorned heaven and The Vaisya to tend cattle, to bestow
earth — the parents, and all things with gifts, to offer sacrifices, to study the Veda,
their forms,' whence heaven and earth to trade, to lend money, and to cultivate
are called
the artificer's pair.' 'Tvashtar land.
thee (Brihaspati) from all One occupation only the Lord pre
existing things, from hymn after hymn, scribed to the Sudra, to serve meekly
the skilled artificer.' "— H. W. WALLIS, even these other three castes." — Laws of
Cosmology of the Rig-Veda, p. 23.
Manu, I. 87-91.
Spirit (heaven) and matter (earth) In order to utilise the scheme of
are " the Artificer's pair," because things in behalf of the soul, the Higher
from them all things are produced, Self established centres of conscious
and from all qualities aspiration for ness and energy for the soul's function-

growth arises. ings, on the four lower planes of

See CREATION, GATHA-AHUNA, nature. The " mouth " signifies ex
" arms,"
HYMN SINGING. pression of intelligence ; the
" thighs,"
activities in conflict ; the
means of progress ; the feet," founda
A symbol of the vehicle of the astral tion of advancing movement.
To the higher mind centre, or causal CATTLE, CLASSES, CULTIVATION, FEET,
body (Brahmana), is assigned the HOUSE (clan), JOB, KSHATRIYA, MAR
reception of Truth (Veda) and the RIAGE (castes), MOUTH, PURUSHA,
transmission of knowledge to the lower QUATERNARY, RAGANYA, RULERS
mind as it is able to receive it ; also (world), SACRIFICES, SKANDHAS, SU
the giving up of the lower for that DRA, THIGHS, VAISYA, VEDA, VES
which is higher, in order to promote TURES.
the growth of the qualities ; and the
bestowal and reception of spiritual
A symbol of those emotions of the
lower nature, which are under control
The lower mind centre, or mental -
of the higher nature ; or of the higher
body (Kshatriya), was enjoined to desires among the astral qualities,
organise the qualities (people), to wherein buddhl is reflected through
make good use of the faculties ; to the desire -nature.
give up lower forms of thought for
"And God said, Let the earth bring
higher ; to purify itself by Truth ; forth the living creature after its kind,
and to maintain supremacy over the cattle and the creeping thing, and beast
desires and sensations. of the earth after its kind : and it was BO."
—GEN. i. 24.
The desire centre, or astral-body
And again the Divine nature directs
(Vaisya), was to nurture the emotions
that the lower nature of the soul shall
(cattle) ; to raise the lower desires ;
bring forth that which is first in order,
to give up the lower for the higher ;
namely, the natural qualities. The
to purify its nature ; to exchange the " cattle " symbolise obedience and
worse for the better ; and to make
docility to higher rule : the " creeping
fruitful for good the lower nature.
thing," cunning and subtlety : and
The physical centre, or physical-
the " beast of the earth," animal
body (Sudra), is for the senses and
instinct: and so involution proceeds
activities only, in complete subordina
without struggle or strife in perfect
tion to the desires, the emotions, and
order and entirety.
the mind.
It is declared that a Sudra woman
alone can be the wife of a Sudra, she
arid one of his own caste the wives of a AGE, Ox.
Vaisya, those two and one of his own
fasto the wives of a Kshatriya, those CATTLE, COWS, OR KINE :—
three and one of his own caste the wives
A symbol of the buddhic emotions
of a Brahmana."— Ibid., III. 13.
active in the mind.
It is explained that the "waves" or
"Agni (born from the womb of earth or
permanent atoms of the four bodies sky) is favorable to cattle. . . . Agni is
on their respective planes are inter yonder sun." — Sola. Br&h., VI. 4, 1, 6-10.
" Cattle is food," Ibid., V 2, 1, 16.
related, and that the lower are sub
ordinate to the higher. Thus, the The Self (Agni) brought forth of the
causal-self (Brahmana) possesses all purified lower nature, or of buddhi
the four atomic centres (wives), and (sky), is in harmony with the buddhic
these are co-ordinated in the complete emotions. "Agni " is a symbol of the
human being who aspires, thinks, Higher Self. The love of goodness,
desires, and acts in the world, thereby truth, right, justice, etc. is the soul's
producing results (children). nourishment.
"Castes are as ladders whereby to See ABODE, BEASTS (clean), FOOD,
ascend from the lower to the higher. KABSHVARES, SUN, YIMA.
They are properly spiritual grades, and.
have no relation to the outward condition CATTLE FREE FROM DEATH :—
of life. Like all other doctrines, that of
Caste has been materialised. The Castes A symbol of those high emotions
are four in number, and correspond to that persist through time, having In
the fourfold nature of man." — ANNA them the Divine life of atma-buddhi.
KraosroBD, /•'/''• Vol. II. p. 6. See DEATH, YIMA.
CHARIOT, CHILDREN OF HORUS, Symbolic of useful transient
emotions, within more permanent shape in the spiritual world as the form
forms. of life we have been leading." — J. BRIERLY
See JABAL. The Eternal Religion, pp. 93, 94.
" The soul in its highest
sense ia a vast
CATTLE OF TRAILING GAIT :— capacity for God. is like a curious

chamber added on to being, and somehow
A symbol of high emotions produced
involving being, a chamber with elastic
through the slow progress of evolu and contractile walls, which can be
tion. expanded, with God as its guest, inimit
CAUCASUS MOUNTAINS ably, but which without God shrinks and
shrivels until every vestige of the Divine
A symbol of the heights of aspira is gone, and God's image left without

tion, or of successful endeavour. God's Spirit." — H. DBUMMOND, Natural
See AMAZONS, ARARAT, MOUNTAIN, Law, etc., p. 110.
" The spiritual faculties are
OLYMPUS. organised in
the spiritual protoplasm of the soul, just
CAUSAL-BODY, OR KARANA- as other faculties are organised in the
SARIRA :— protoplasm of the body." — !•'',!., p. 233.

The causal -body at first potential

This term denotes the vehicle of
only. It becomes actual by a process
the spiritual ego in the higher mind
of each Individual. It is usually of building up, life after life, so that
called the immortal soul, for it when perfected at the close of the
persists throughout the cycle. To it cycle, forms the resurrection body

are attached the vehicles of the of the glorified spirit.
" We are content then to fall back on
personality or personal ego, on the
lower planes. Scripture words, and to believe in the
" The Vedanta affirms the existence of resurrection of the dead simply because
a third body, called Karana-Sarira, or it is, as we believe, told us from God.
causal body, described as a kind of inner For all who accept the message, this hope
rudiment or latent embryo of the body shines clear, — of a building of God im
existing with the soul." — MON. WILLIAMS, perishable and solid, when contrasted with
the at in which we dwell here—of a
Indian Wisdom, p. 64.
' ti

body raised in corruption,' clothed with

This is the "cognitional vesture" of
immortality,' and so, as in many another
the Upanishads which is at first phrase, declared to be exempt from decay,
rudimentary, but is gradually perfected and therefore vigorous with unchanging
through the efforts of the personalities. youth. Whether because that body of
" Tauler said : ' The ground or centre of glory has no proclivity to mutation and
the soul is so high and glorious a thing, decay, or whether the perpetual voli
that it cannot properly be named, even tion and power of God counteract such
as no adequate name can be found for tendency, matters not at all. The truth
the Infinite and Almighty God. In thia of the promise remains, though we have
ground lies the image of the Holy Trinity. no means of knowing more than the fact,
Its kindred and likeness with God is such that we shall receive a body, fashioned
as no tongue can utter. Could a man like His who dieth no more. . . And


perceive and realise how God dwelleth in

all this be true, that glorious and un-
this ground, such knowledge would be decaying body shall then be the equal
straightway the blessedness of salvation. — and fit instrument of the perfected
Arnstein." — VAUOHAN, Hours with the spirit, not, as it is now, the inadequate
Mystics, Vol. I. p. 246. instrument only of the natural life." —
The causal-body is the seat of the A. MACLARBN, Sermons, 2nd Series, p. 204.
higher Triad, — atma-buddhi-manas.
" The inner habitat which the soul DEFUNCT, DWELLING, GLORY, HEART,
provides for itself, and which goes every HEBEN, HERMES, KA, KARANA, KHA-
where with it. The grandest fruit of our BIT, LAZARUS, LINGAM, MAHAVIRA-
earlier moral victories is that their results POT, MANASI, MIRROR, NESHAMAH,
are woven into this structure and help to
make it and us invulnerable. . . . In a
free and growing soul this structure, TION, SAHU, SHINTAI, SAMKHARA,
woven out of our past and present, and SOUL (middle), STHXTLA, TABERNACLE,
open sheer to the heavens, becomes grow- TEMPLE, TENT, TZELEM, VESTURES.
ingly real in our consciousness. It regulates
for us the temperature of the outside world, CAUSAL- SELF t—
and amid the disorders of the external, This is the higher mental Self
creates an inner calm when the spiritual
can have full play. It is, as it were, the
which arises from the duality of
condensed exhalation of our personality, mind and emotion when union of
which, when death has loosed the bond the two takes place. The causal-
between us and the physical, may take self, or causal consciousness, com
numicates itself as Inner memory or sight of pure being, that soul falls to
reminiscence, through the personality this lower world and lives here among
the shadows. But it never altogether
to the lower planes, and by attracting
forgets the realities it has seen in the
and enlisting the receptive and in eternal home. Deep in its memory it
quiring mental qualities, implants holds those realities it has known and,
ideals in the mind, which in the form when it sees the shadow-image of the
of mental images at once serve as real thing, it remembers the
Idea '
symbols to typify the eternities of which it know in the other sphere, so
Wisdom, Love, and Truth and show that all true knowledge is reminiscence.
the correspondency between things . . . This means that the soul has within
itself, whether by reminiscence or other
above and things below. wise, the power of rising above the
"And Achilles, fleet of foot, made answer transitory to that which is permanent,
to Kalchas and spake to him : Yea, be of and that there is something in the soul
good courage, speak whatever soothsaying kindred to the Reality which it contem
thou knowest ; for by Apollo dear to plates." — R. M. JONES, Mystical Religion,
Zeus, him by whose worship thou, O pp. 61, 63.
Kalchas, declares! thy soothsaying to the The " shadow-image " may be taken
Daaaans, no man while I live and behold to mean a symbol of the real thing
light on earth shall lay violent hands
upon thee amid the hollow ships ; no
man of all the Danaans, not even if thou AGAMEMNON, APOLLO,
mean Agamemnon, that now avoweth him CONSCIOUSNESS, DANAANS, GREECE,
to be the greatest far of the Achaians." GREEKS, HOLLOW SHIPS, INCARNATION
—Iliad, Book I. PERSONALITY,
The Personality or lower self, —
swift in its processes, — is the means
whereby intercommunication between
the inner memory consciousness (Kal CAVE, OR CAVERN :—
chas), or causal-self, and the outer A symbol of the lower quaternary
nature is eventually established. The or lower nature of the soul — dark
mental attitude becomes receptive, and and gloomy, because devoid of the
through wonder and curiosity, a light of Truth.
" Far back in the inner chamber of the
questioning spirit becomes aroused and
active. The soul is thus perceived to Cavern of Night sits Light (Fhanes), and
in the midst Night, who delivers prophetic
be not only existing as a state of judgment to the gods, and at the mouth
consciousness, but persisting as the is Adrastia." — HEBMIAS, Phoedr., p. 148.
spark of the Eternal Fire of God. The Divine illumination is only in
Through the establishment of memory the adytum, holy of holies, or higher
is the lower mind awakened. The nature of the soul. In the midst is
lower mind, so long as the Personality buddhi, under the guise of folly and
exists, shall not succeed in extinguish ignorance, who yields up the trans
ing the ray of the Eternal which muted results of effort and aspiration,
passes through the reflection from under the law of karma (Adrastia).