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Full_Circle

General_Principles_of_Kabbalah

Heart_of_Matter

Holy_Bible__King_James_Version

Holy_Bible__New_International_Version

Hundred_Thousand_Songs_of_Milarepa

Hymn_of_the_Universe

Infinite_Library

Initiates_of_Flame

Letters_On_Yoga

Letters_On_Yoga_IV

Liber_157_-_The_Tao_Teh_King

Liber_ABA

Life_without_Death

Magick_Without_Tears

New_World_Translation_of_the_Holy_Scriptures

old_bookshelf

Plotinus_-_Complete_Works_Vol_01

The_Act_of_Creation

The_Anatomy_of_Melancholy

The_Archetypes_and_the_Collective_Unconscious

The_Bible

The_Blue_Cliff_Records

the_Book

the_Book_of_Wisdom2

The_Divine_Comedy

The_Divine_Companion

The_Divine_Milieu

The_Essential_Songs_of_Milarepa

The_Heros_Journey

The_Holy_Teaching_of_Vimalakirti__A_Mahayana_Scripture

The_Imitation_of_Christ

The_Ladder_of_Divine_Ascent

The_Most_Holy_Book

The_Practice_of_Magical_Evocation

The_Republic

The_Secret_Doctrine

The_Use_and_Abuse_of_History

The_Way_of_Perfection

The_Wit_and_Wisdom_of_Alfred_North_Whitehead

The_Yoga_Sutras

Three_Books_on_Occult_Philosophy

Thus_Spoke_Zarathustra

Toward_the_Future

Twilight_of_the_Idols

IN CHAPTERS TITLE

06.30_-_Sweet_Holy_Tears

1.01_-_The_Highest_Meaning_of_the_Holy_Truths

1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.

1.27_-_On_holy_solitude_of_body_and_soul.

1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.

1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.

1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual

1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)

1.fs_-_Melancholy_--_To_Laura

1.hs_-_The_Way_of_the_Holy_Ones

1.jk_-_Ode_On_Melancholy

1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)

1.rb_-_Holy-Cross_Day

1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit

1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit

1.tr_-_The_Way_Of_The_Holy_Fool

2.05_-_The_Holy_Oil

3.07_-_The_Formula_of_the_Holy_Grail

35.06_-_Who_Seeks_Holy_Places?

4.14_-_THE_SONG_OF_MELANCHOLY

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

0.00a_-_Introduction

0.00_-_INTRODUCTION

0.00_-_The_Book_of_Lies_Text

0.00_-_THE_GOSPEL_PREFACE

0.06_-_Letters_to_a_Young_Sadhak

01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems

01.08_-_Walter_Hilton:_The_Scale_of_Perfection

0.10_-_Letters_to_a_Young_Captain

01.14_-_Nicholas_Roerich

0_1961-12-20

0_1962-01-12_-_supramental_ship

0_1963-05-25

0_1967-03-22

0_1967-10-04

0_1968-10-19

0_1968-11-02

0_1968-11-20

0_1969-03-08

0_1969-03-26

0_1969-04-05

0_1969-08-20

0_1971-06-30

0_1972-03-11

02.03_-_The_Shakespearean_Word

02.07_-_George_Seftris

02.07_-_The_Descent_into_Night

02.08_-_The_World_of_Falsehood,_the_Mother_of_Evil_and_the_Sons_of_Darkness

02.13_-_On_Social_Reconstruction

04.07_-_Readings_in_Savitri

05.01_-_Man_and_the_Gods

05.02_-_Gods_Labour

05.12_-_The_Revealer_and_the_Revelation

06.29_-_Towards_Redemption

06.30_-_Sweet_Holy_Tears

06.31_-_Identification_of_Consciousness

07.03_-_The_Entry_into_the_Inner_Countries

07.04_-_The_Triple_Soul-Forces

07.05_-_The_Finding_of_the_Soul

07.07_-_The_Discovery_of_the_Cosmic_Spirit_and_the_Cosmic_Consciousness

08.27_-_Value_of_Religious_Exercises

08.29_-_Meditation_and_Wakefulness

10.02_-_The_Gospel_of_Death_and_Vanity_of_the_Ideal

1.002_-_The_Heifer

1.005_-_The_Table

1.00a_-_Introduction

1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES

1.00_-_Introduction_to_Alchemy_of_Happiness

1.00_-_Main

1.00_-_Preface

1.00_-_PRELUDE_AT_THE_THEATRE

1.016_-_The_Bee

1.01_-_Archetypes_of_the_Collective_Unconscious

1.01_-_BOOK_THE_FIRST

1.01_-_Description_of_the_Castle

1.01_-_Economy

1.01_-_Historical_Survey

1.01_-_How_is_Knowledge_Of_The_Higher_Worlds_Attained?

1.01_-_Maitreya_inquires_of_his_teacher_(Parashara)

1.01_-_MASTER_AND_DISCIPLE

1.01_-_MAXIMS_AND_MISSILES

1.01_-_NIGHT

1.01_-_On_knowledge_of_the_soul,_and_how_knowledge_of_the_soul_is_the_key_to_the_knowledge_of_God.

1.01_-_On_renunciation_of_the_world

1.01_-_Proem

1.01_-_SAMADHI_PADA

1.01_-_Soul_and_God

1.01_-_the_Call_to_Adventure

1.01_-_The_First_Steps

1.01_-_The_Highest_Meaning_of_the_Holy_Truths

1.01_-_The_King_of_the_Wood

1.01_-_The_Lord_of_hosts

1.01_-_The_Three_Metamorphoses

10.24_-_Savitri

1.02_-_BEFORE_THE_CITY-GATE

1.02_-_BOOK_THE_SECOND

1.02_-_IN_THE_COMPANY_OF_DEVOTEES

1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS

1.02_-_Of_certain_spiritual_imperfections_which_beginners_have_with_respect_to_the_habit_of_pride.

1.02_-_On_detachment

1.02_-_On_the_Knowledge_of_God.

1.02_-_On_the_Service_of_the_Soul

1.02_-_Prayer_of_Parashara_to_Vishnu

1.02_-_SADHANA_PADA

1.02_-_The_7_Habits__An_Overview

1.02_-_The_Concept_of_the_Collective_Unconscious

1.02_-_The_Descent._Dante's_Protest_and_Virgil's_Appeal._The_Intercession_of_the_Three_Ladies_Benedight.

1.02_-_The_Eternal_Law

1.02_-_THE_NATURE_OF_THE_GROUND

1.02_-_The_Pit

1.02_-_THE_PROBLEM_OF_SOCRATES

1.02_-_THE_QUATERNIO_AND_THE_MEDIATING_ROLE_OF_MERCURIUS

1.02_-_Where_I_Lived,_and_What_I_Lived_For

1.031_-_Intense_Aspiration

10.35_-_The_Moral_and_the_Spiritual

1.035_-_The_Recitation_of_Mantra

10.36_-_Cling_to_Truth

1.038_-_Impediments_in_Concentration_and_Meditation

1.03_-_A_CAUCUS-RACE_AND_A_LONG_TALE

1.03_-_Concerning_the_Archetypes,_with_Special_Reference_to_the_Anima_Concept

1.03_-_Hieroglypics__Life_and_Language_Necessarily_Symbolic

1.03_-_Measure_of_time,_Moments_of_Kashthas,_etc.

1.03_-_On_exile_or_pilgrimage

1.03_-_On_Knowledge_of_the_World.

1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION

1.03_-_Questions_and_Answers

1.03_-_Supernatural_Aid

1.03_-_Sympathetic_Magic

1.03_-_The_Gate_of_Hell._The_Inefficient_or_Indifferent._Pope_Celestine_V._The_Shores_of_Acheron._Charon._The

1.03_-_THE_ORPHAN,_THE_WIDOW,_AND_THE_MOON

1.03_-_The_Sephiros

1.03_-_THE_STUDY_(The_Exorcism)

1.03_-_The_Tale_of_the_Alchemist_Who_Sold_His_Soul

1.03_-_VISIT_TO_VIDYASAGAR

1.04_-_ADVICE_TO_HOUSEHOLDERS

1.04_-_A_Leader

1.04_-_Body,_Soul_and_Spirit

1.04_-_BOOK_THE_FOURTH

1.04_-_Communion

1.04_-_Descent_into_Future_Hell

1.04_-_GOD_IN_THE_WORLD

1.04_-_Magic_and_Religion

1.04_-_Narayana_appearance,_in_the_beginning_of_the_Kalpa,_as_the_Varaha_(boar)

1.04_-_Of_other_imperfections_which_these_beginners_are_apt_to_have_with_respect_to_the_third_sin,_which_is_luxury.

1.04_-_On_blessed_and_ever-memorable_obedience

1.04_-_On_Knowledge_of_the_Future_World.

1.04_-_Pratyahara

1.04_-_Sounds

1.04_-_The_33_seven_double_letters

1.04_-_THE_APPEARANCE_OF_ANOMALY_-_CHALLENGE_TO_THE_SHARED_MAP

1.04_-_The_Need_of_Guru

1.04_-_The_Paths

1.04_-_The_Silent_Mind

1.04_-_THE_STUDY_(The_Compact)

1.04_-_Wherefore_of_World?

1.05_-_2010_and_1956_-_Doomsday?

1.053_-_A_Very_Important_Sadhana

1.059_-_The_Mobilization

1.05_-_Adam_Kadmon

1.05_-_AUERBACHS_CELLAR

1.05_-_Bhakti_Yoga

1.05_-_Buddhism_and_Women

1.05_-_CHARITY

1.05_-_Christ,_A_Symbol_of_the_Self

1.05_-_ON_ENJOYING_AND_SUFFERING_THE_PASSIONS

1.05_-_On_painstaking_and_true_repentance_which_constitute_the_life_of_the_holy_convicts;_and_about_the_prison.

1.05_-_Qualifications_of_the_Aspirant_and_the_Teacher

1.05_-_Solitude

1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN

1.05_-_The_Magical_Control_of_the_Weather

1.05_-_THE_MASTER_AND_KESHAB

1.05_-_The_Universe__The_0_=_2_Equation

1.062_-_Friday

1.06_-_Being_Human_and_the_Copernican_Principle

1.06_-_BOOK_THE_SIXTH

1.06_-_Confutation_Of_Other_Philosophers

1.06_-_Incarnate_Teachers_and_Incarnation

1.06_-_Magicians_as_Kings

1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD

1.06_-_Of_imperfections_with_respect_to_spiritual_gluttony.

1.06_-_On_remembrance_of_death.

1.06_-_The_Literal_Qabalah

1.06_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES

1.06_-_The_Sign_of_the_Fishes

1.06_-_The_Three_Mothers_or_the_First_Elements

1.06_-_Yun_Men's_Every_Day_is_a_Good_Day

1.070_-_The_Seven_Stages_of_Perfection

1.075_-_Self-Control,_Study_and_Devotion_to_God

1.07_-_BOOK_THE_SEVENTH

1.07_-_Incarnate_Human_Gods

1.07_-_Medicine_and_Psycho_therapy

1.07_-_Of_imperfections_with_respect_to_spiritual_envy_and_sloth.

1.07_-_On_mourning_which_causes_joy.

1.07_-_Production_of_the_mind-born_sons_of_Brahma

1.07_-_Raja-Yoga_in_Brief

1.07_-_Samadhi

1.07_-_THE_.IMPROVERS._OF_MANKIND

1.07_-_The_Infinity_Of_The_Universe

1.07_-_The_Literal_Qabalah_(continued)

1.07_-_The_Mantra_-_OM_-_Word_and_Wisdom

1.07_-_THE_MASTER_AND_VIJAY_GOSWAMI

1.07_-_The_Three_Schools_of_Magick_2

1.07_-_TRUTH

1.080_-_Pratyahara_-_The_Return_of_Energy

1.08a_-_The_Ladder

1.08_-_BOOK_THE_EIGHTH

1.08_-_EVENING_A_SMALL,_NEATLY_KEPT_CHAMBER

1.08_-_Information,_Language,_and_Society

1.08_-_On_freedom_from_anger_and_on_meekness.

1.08_-_ON_THE_TREE_ON_THE_MOUNTAINSIDE

1.08_-_Origin_of_Rudra:_his_becoming_eight_Rudras

1.08_-_RELIGION_AND_TEMPERAMENT

1.08_-_Summary

1.08_-_The_Depths_of_the_Divine

1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda

1.08_-_The_Historical_Significance_of_the_Fish

1.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR

1.09_-_ADVICE_TO_THE_BRAHMOS

1.09_-_BOOK_THE_NINTH

1.09_-_Concentration_-_Its_Spiritual_Uses

1.09_-_Legend_of_Lakshmi

1.09_-_Of_the_signs_by_which_it_will_be_known_that_the_spiritual_person_is_walking_along_the_way_of_this_night_and_purgation_of_sense.

1.09_-_On_remembrance_of_wrongs.

1.09_-_ON_THE_PREACHERS_OF_DEATH

1.09_-_PROMENADE

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE

1.09_-_Sri_Aurobindo_and_the_Big_Bang

1.09_-_The_Crown,_Cap,_Magus-Band

1.09_-_The_Furies_and_Medusa._The_Angel._The_City_of_Dis._The_Sixth_Circle__Heresiarchs.

1.09_-_The_Worship_of_Trees

1.1.01_-_The_Divine_and_Its_Aspects

1.1.05_-_The_Siddhis

11.08_-_Body-Energy

1.10_-_BOOK_THE_TENTH

1.10_-_Concentration_-_Its_Practice

1.10_-_GRACE_AND_FREE_WILL

1.10_-_On_slander_or_calumny.

1.10_-_Relics_of_Tree_Worship_in_Modern_Europe

1.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)

1.10_-_THINGS_I_OWE_TO_THE_ANCIENTS

11.11_-_The_Ideal_Centre

1.11_-_A_STREET

1.11_-_BOOK_THE_ELEVENTH

1.11_-_GOOD_AND_EVIL

1.11_-_Higher_Laws

1.11_-_Legend_of_Dhruva,_the_son_of_Uttanapada

1.11_-_The_Influence_of_the_Sexes_on_Vegetation

1.11_-_WITH_THE_DEVOTEES_AT_DAKSHINEWAR

1.12_-_BOOK_THE_TWELFTH

1.12_-_Dhruva_commences_a_course_of_religious_austerities

1.12_-_Further_Magical_Aids

1.12_-_GARDEN

1.12_-_On_lying.

1.12_-_The_Divine_Work

1.12_-_THE_FESTIVAL_AT_PNIHTI

1.12_-_The_Left-Hand_Path_-_The_Black_Brothers

1.12_-_The_Superconscient

1.12_-_TIME_AND_ETERNITY

1.13_-_Gnostic_Symbols_of_the_Self

1.13_-_Posterity_of_Dhruva

1.13_-_The_Kings_of_Rome_and_Alba

1.13_-_THE_MASTER_AND_M.

1.13_-_Under_the_Auspices_of_the_Gods

1.14_-_IMMORTALITY_AND_SURVIVAL

1.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS

1.14_-_The_Structure_and_Dynamics_of_the_Self

1.14_-_The_Succesion_to_the_Kingdom_in_Ancient_Latium

1.14_-_TURMOIL_OR_GENESIS?

1.15_-_Index

1.15_-_In_the_Domain_of_the_Spirit_Beings

1.15_-_LAST_VISIT_TO_KESHAB

1.15_-_On_incorruptible_purity_and_chastity_to_which_the_corruptible_attain_by_toil_and_sweat.

1.15_-_ON_THE_THOUSAND_AND_ONE_GOALS

1.15_-_SILENCE

1.15_-_The_world_overrun_with_trees;_they_are_destroyed_by_the_Pracetasas

1.15_-_The_Worship_of_the_Oak

1.16_-_Advantages_and_Disadvantages_of_Evocational_Magic

1.16_-_Dianus_and_Diana

1.16_-_MARTHAS_GARDEN

1.16_-_ON_LOVE_OF_THE_NEIGHBOUR

1.16_-_PRAYER

1.16_-_The_Process_of_Avatarhood

1.16_-_The_Suprarational_Ultimate_of_Life

1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR

1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience

1.17_-_Geryon._The_Violent_against_Art._Usurers._Descent_into_the_Abyss_of_Malebolge.

1.17_-_M._AT_DAKSHINEWAR

1.17_-_On_poverty_(that_hastens_heavenwards).

1.17_-_ON_THE_WAY_OF_THE_CREATOR

1.17_-_Religion_as_the_Law_of_Life

1.17_-_The_Burden_of_Royalty

1.17_-_The_Transformation

1.18_-_Hiranyakasipu's_reiterated_attempts_to_destroy_his_son

1.18_-_M._AT_DAKSHINESWAR

1.18_-_On_insensibility,_that_is,_deadening_of_the_soul_and_the_death_of_the_mind_before_the_death_of_the_body.

1.19_-_Dialogue_between_Prahlada_and_his_father

1.19_-_THE_MASTER_AND_HIS_INJURED_ARM

1.2.08_-_Faith

1.20_-_ON_CHILD_AND_MARRIAGE

1.20_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS

1.20_-_Tabooed_Persons

1.20_-_Talismans_-_The_Lamen_-_The_Pantacle

1.20_-_TANTUM_RELIGIO_POTUIT_SUADERE_MALORUM

1.20_-_Visnu_appears_to_Prahlada

1.21_-_A_DAY_AT_DAKSHINESWAR

1.21_-_Families_of_the_Daityas

1.21_-_ON_FREE_DEATH

1.21_-_Tabooed_Things

1.22_-_ADVICE_TO_AN_ACTOR

1.22__-_Dominion_over_different_provinces_of_creation_assigned_to_different_beings

1.22_-_ON_THE_GIFT-GIVING_VIRTUE

1.22_-_On_the_many_forms_of_vainglory.

1.22_-_Tabooed_Words

1.22_-_The_Necessity_of_the_Spiritual_Transformation

1.23_-_FESTIVAL_AT_SURENDRAS_HOUSE

1.23_-_On_mad_price,_and,_in_the_same_Step,_on_unclean_and_blasphemous_thoughts.

1.23_-_THE_MIRACULOUS

1.240_-_1.300_Talks

1.240_-_Talks_2

1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer

1.24_-_On_Beauty

1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.

1.24_-_PUNDIT_SHASHADHAR

1.24_-_RITUAL,_SYMBOL,_SACRAMENT

1.24_-_The_Killing_of_the_Divine_King

1.24_-_The_Seventh_Bolgia_-_Thieves._Vanni_Fucci._Serpents.

1.25_-_ADVICE_TO_PUNDIT_SHASHADHAR

1.25_-_DUNGEON

1.25_-_On_the_destroyer_of_the_passions,_most_sublime_humility,_which_is_rooted_in_spiritual_feeling.

1.25_-_SPIRITUAL_EXERCISES

1.26_-_FESTIVAL_AT_ADHARS_HOUSE

1.26_-_On_discernment_of_thoughts,_passions_and_virtues

1.27_-_AT_DAKSHINESWAR

1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY

1.27_-_Describes_the_great_love_shown_us_by_the_Lord_in_the_first_words_of_the_Paternoster_and_the_great_importance_of_our_making_no_account_of_good_birth_if_we_truly_desire_to_be_the_daughters_of_God.

1.27_-_Guido_da_Montefeltro._His_deception_by_Pope_Boniface_VIII.

1.27_-_On_holy_solitude_of_body_and_soul.

1.27_-_Structure_of_Mind_Based_on_that_of_Body

1.28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down_some_of_the_means_by_which_we_can_make_it_a_habit.

1.28_-_Need_to_Define_God,_Self,_etc.

1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.

1.28_-_The_Killing_of_the_Tree-Spirit

1.29_-_Concerning_heaven_on_earth,_or_godlike_dispassion_and_perfection,_and_the_resurrection_of_the_soul_before_the_general_resurrection.

1.29_-_Continues_to_describe_methods_for_achieving_this_Prayer_of_Recollection._Says_what_little_account_we_should_make_of_being_favoured_by_our_superiors.

1.29_-_The_Myth_of_Adonis

1.2_-_Katha_Upanishads

1.30_-_Adonis_in_Syria

1.30_-_Concerning_the_linking_together_of_the_supreme_trinity_among_the_virtues.

1.30_-_Describes_the_importance_of_understanding_what_we_ask_for_in_prayer._Treats_of_these_words_in_the_Paternoster:_Sanctificetur_nomen_tuum,_adveniat_regnum_tuum._Applies_them_to_the_Prayer_of_Quiet,_and_begins_the_explanation_of_them.

1.31_-_Adonis_in_Cyprus

1.31_-_Continues_the_same_subject._Explains_what_is_meant_by_the_Prayer_of_Quiet._Gives_several_counsels_to_those_who_experience_it._This_chapter_is_very_noteworthy.

1.31_-_The_Giants,_Nimrod,_Ephialtes,_and_Antaeus._Descent_to_Cocytus.

1.33_-_The_Gardens_of_Adonis

1.33_-_Treats_of_our_great_need_that_the_Lord_should_give_us_what_we_ask_in_these_words_of_the_Paternoster__Panem_nostrum_quotidianum_da_nobis_hodie.

1.34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after_the_reception_of_the_Most_Holy_Sacrament.

1.35_-_Describes_the_recollection_which_should_be_practised_after_Communion._Concludes_this_subject_with_an_exclamatory_prayer_to_the_Eternal_Father.

1.36_-_Human_Representatives_of_Attis

1.36_-_Treats_of_these_words_in_the_Paternoster__Dimitte_nobis_debita_nostra.

1.37_-_Death_-_Fear_-_Magical_Memory

1.38_-_The_Myth_of_Osiris

1.39_-_Continues_the_same_subject_and_gives_counsels_concerning_different_kinds_of_temptation._Suggests_two_remedies_by_which_we_may_be_freed_from_temptations.135

1.39_-_The_Ritual_of_Osiris

1.3_-_Mundaka_Upanishads

14.02_-_Occult_Experiences

1.41_-_Isis

1.41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves_from_venial_sins.

1.42_-_This_Self_Introversion

1.439

1.43_-_Dionysus

1.43_-_The_Holy_Guardian_Angel_is_not_the_Higher_Self_but_an_Objective_Individual

1.44_-_Demeter_and_Persephone

1.44_-_Serious_Style_of_A.C.,_or_the_Apparent_Frivolity_of_Some_of_my_Remarks

1.450_-_1.500_Talks

1.46_-_The_Corn-Mother_in_Many_Lands

1.47_-_Lityerses

1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur

1.48_-_The_Corn-Spirit_as_an_Animal

1.49_-_Ancient_Deities_of_Vegetation_as_Animals

1.49_-_Thelemic_Morality

1.50_-_A.C._and_the_Masters;_Why_they_Chose_him,_etc.

1.50_-_Eating_the_God

1.51_-_How_to_Recognise_Masters,_Angels,_etc.,_and_how_they_Work

1.52_-_Family_-_Public_Enemy_No._1

1.52_-_Killing_the_Divine_Animal

1.53_-_Mother-Love

1.550_-_1.600_Talks

1.55_-_The_Transference_of_Evil

1.56_-_The_Public_Expulsion_of_Evils

1.57_-_Public_Scapegoats

1.58_-_Human_Scapegoats_in_Classical_Antiquity

1.60_-_Between_Heaven_and_Earth

1.62_-_The_Fire-Festivals_of_Europe

1.63_-_Fear,_a_Bad_Astral_Vision

1.63_-_The_Interpretation_of_the_Fire-Festivals

1.65_-_Balder_and_the_Mistletoe

1.67_-_Faith

1.68_-_The_God-Letters

1.69_-_Farewell_to_Nemi

17.09_-_Victory_to_the_World_Master

1.70_-_Morality_1

17.11_-_A_Prayer

1.72_-_Education

1.74_-_Obstacles_on_the_Path

1.75_-_The_AA_and_the_Planet

1.76_-_The_Gods_-_How_and_Why_they_Overlap

1.78_-_Sore_Spots

18.02_-_Ramprasad

18.03_-_Tagore

18.05_-_Ashram_Poets

1.82_-_Epistola_Penultima_-_The_Two_Ways_to_Reality

1.83_-_Epistola_Ultima

19.01_-_The_Twins

19.04_-_The_Flowers

1912_12_05p

1915_03_03p

1918_07_12p

1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother

1960_06_22

1960_10_24

1970_01_17

1970_02_20

1970_04_01

1970_04_04

1.ac_-_A_Birthday

1.ac_-_On_-_On_-_Poet

1.ac_-_Power

1.ac_-_The_Disciples

1.ac_-_The_Pentagram

1.ac_-_The_Priestess_of_Panormita

1.ac_-_The_Quest

1.ac_-_The_Tent

1.ac_-_The_Wizard_Way

1.anon_-_Enuma_Elish_(When_on_high)

1.anon_-_Others_have_told_me

1.anon_-_The_Epic_of_Gilgamesh_Tablet_III

1.anon_-_The_Epic_of_Gilgamesh_Tablet_VIII

1.anon_-_The_Epic_of_Gilgamesh_Tablet_X

1.at_-_And_Galahad_fled_along_them_bridge_by_bridge_(from_The_Holy_Grail)

1.bni_-_Raga_Ramkali

1.bs_-_Bulleh!_to_me,_I_am_not_known

1.bs_-_Love_Springs_Eternal

1.bs_-_Seek_the_spirit,_forget_the_form

1.bts_-_Love_is_Lord_of_All

1.cs_-_We_were_enclosed_(from_Prayer_20)

1.dd_-_As_many_as_are_the_waves_of_the_sea

1.dd_-_So_priceless_is_the_birth,_O_brother

1.dz_-_Joyful_in_this_mountain_retreat

1.dz_-_One_of_fifteen_verses_on_Dogens_mountain_retreat

1f.lovecraft_-_At_the_Mountains_of_Madness

1f.lovecraft_-_Deaf,_Dumb,_and_Blind

1f.lovecraft_-_From_Beyond

1f.lovecraft_-_Hypnos

1f.lovecraft_-_Ibid

1f.lovecraft_-_Medusas_Coil

1f.lovecraft_-_Out_of_the_Aeons

1f.lovecraft_-_The_Alchemist

1f.lovecraft_-_The_Call_of_Cthulhu

1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward

1f.lovecraft_-_The_Colour_out_of_Space

1f.lovecraft_-_The_Diary_of_Alonzo_Typer

1f.lovecraft_-_The_Disinterment

1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath

1f.lovecraft_-_The_Dunwich_Horror

1f.lovecraft_-_The_Electric_Executioner

1f.lovecraft_-_The_Haunter_of_the_Dark

1f.lovecraft_-_The_Horror_in_the_Burying-Ground

1f.lovecraft_-_The_Horror_in_the_Museum

1f.lovecraft_-_The_Hound

1f.lovecraft_-_The_Last_Test

1f.lovecraft_-_The_Loved_Dead

1f.lovecraft_-_The_Lurking_Fear

1f.lovecraft_-_The_Mound

1f.lovecraft_-_The_Night_Ocean

1f.lovecraft_-_The_Other_Gods

1f.lovecraft_-_The_Shadow_out_of_Time

1f.lovecraft_-_The_Shadow_over_Innsmouth

1f.lovecraft_-_The_Thing_on_the_Doorstep

1f.lovecraft_-_The_Whisperer_in_Darkness

1f.lovecraft_-_Two_Black_Bottles

1f.lovecraft_-_Under_the_Pyramids

1.fs_-_Elegy_On_The_Death_Of_A_Young_Man

1.fs_-_Fantasie_--_To_Laura

1.fs_-_Fridolin_(The_Walk_To_The_Iron_Factory)

1.fs_-_Genius

1.fs_-_Hero_And_Leander

1.fs_-_Hymn_To_Joy

1.fs_-_Melancholy_--_To_Laura

1.fs_-_Ode_To_Joy

1.fs_-_Ode_To_Joy_-_With_Translation

1.fs_-_The_Antique_To_The_Northern_Wanderer

1.fs_-_The_Artists

1.fs_-_The_Assignation

1.fs_-_The_Complaint_Of_Ceres

1.fs_-_The_Count_Of_Hapsburg

1.fs_-_The_Eleusinian_Festival

1.fs_-_The_Fight_With_The_Dragon

1.fs_-_The_Fortune-Favored

1.fs_-_The_Gods_Of_Greece

1.fs_-_The_Ideal_And_The_Actual_Life

1.fs_-_Thekla_-_A_Spirit_Voice

1.fs_-_The_Knight_Of_Toggenburg

1.fs_-_The_Knights_Of_St._John

1.fs_-_The_Lay_Of_The_Bell

1.fs_-_The_Maiden's_Lament

1.fs_-_The_Meeting

1.fs_-_The_Pilgrim

1.fs_-_The_Playing_Infant

1.fs_-_The_Secret

1.fs_-_The_Sexes

1.fs_-_The_Veiled_Statue_At_Sais

1.fs_-_The_Walk

1.fs_-_The_Words_Of_Belief

1.grh_-_Gorakh_Bani

1.hs_-_Not_Worth_The_Toil!

1.hs_-_The_Way_of_the_Holy_Ones

1.hs_-_Where_Is_My_Ruined_Life?

1.hs_-_Why_Carry?

1.jda_-_You_rest_on_the_circle_of_Sris_breast_(from_The_Gitagovinda)

1.jk_-_Character_Of_Charles_Brown

1.jk_-_Endymion_-_Book_I

1.jk_-_Endymion_-_Book_II

1.jk_-_Endymion_-_Book_III

1.jk_-_Endymion_-_Book_IV

1.jk_-_Epistle_To_My_Brother_George

1.jk_-_Hyperion,_A_Vision_-_Attempted_Reconstruction_Of_The_Poem

1.jk_-_Hyperion._Book_I

1.jk_-_Hyperion._Book_III

1.jk_-_Isabella;_Or,_The_Pot_Of_Basil_-_A_Story_From_Boccaccio

1.jk_-_Lamia._Part_I

1.jk_-_Lamia._Part_II

1.jk_-_Ode_On_Melancholy

1.jk_-_Ode_To_Fanny

1.jk_-_Ode_To_Psyche

1.jk_-_On_A_Dream

1.jk_-_On_Hearing_The_Bag-Pipe_And_Seeing_The_Stranger_Played_At_Inverary

1.jk_-_Otho_The_Great_-_Act_I

1.jk_-_Otho_The_Great_-_Act_II

1.jk_-_Otho_The_Great_-_Act_III

1.jk_-_Otho_The_Great_-_Act_IV

1.jk_-_Otho_The_Great_-_Act_V

1.jk_-_Sleep_And_Poetry

1.jk_-_Song_Of_The_Indian_Maid,_From_Endymion

1.jk_-_Sonnet._A_Dream,_After_Reading_Dantes_Episode_Of_Paulo_And_Francesca

1.jk_-_Sonnet_-_As_From_The_Darkening_Gloom_A_Silver_Dove

1.jk_-_Sonnet._Written_In_Disgust_Of_Vulgar_Superstition

1.jk_-_Spenserian_Stanzas_On_Charles_Armitage_Brown

1.jk_-_Staffa

1.jk_-_The_Eve_Of_Saint_Mark._A_Fragment

1.jk_-_The_Eve_Of_St._Agnes

1.jk_-_The_Gadfly

1.jk_-_Written_In_The_Cottage_Where_Burns_Was_Born

1.jm_-_The_Song_of_Food_and_Dwelling

1.jm_-_Upon_this_earth,_the_land_of_the_Victorious_Ones

1.jwvg_-_Epiphanias

1.jwvg_-_Legend

1.jwvg_-_Playing_At_Priests

1.jwvg_-_Symbols

1.jwvg_-_The_Wanderer

1.kbr_-_Dohas_II_(with_translation)

1.kbr_-_His_Death_In_Benares

1.kbr_-_I_Laugh_When_I_Hear_That_The_Fish_In_The_Water_Is_Thirsty

1.kbr_-_The_Word

1.kbr_-_When_You_Were_Born_In_This_World_-_Dohas_Ii

1.ki_-_into_morning-glories

1.lb_-_On_A_Picture_Screen

1.lb_-_On_Climbing_In_Nan-King_To_The_Terrace_Of_Phoenixes

1.lla_-_Dying_and_giving_birth_go_on

1.lla_-_What_is_worship?_Who_are_this_man

1.lovecraft_-_An_Epistle_To_Rheinhart_Kleiner,_Esq.,_Poet-Laureate,_And_Author_Of_Another_Endless_Day

1.lovecraft_-_On_Receiving_A_Picture_Of_Swans

1.lovecraft_-_Psychopompos-_A_Tale_in_Rhyme

1.mb_-_The_Heat_of_Midnight_Tears

1.mb_-_The_Music

1.mb_-_Unbreakable,_O_Lord

1.mdl_-_The_Creation_of_Elohim

1.mdl_-_The_Gates_(from_Openings)

1.mm_-_Effortlessly

1.mm_-_Of_the_voices_of_the_Godhead

1.mm_-_Wouldst_thou_know_my_meaning?

1.nmdv_-_He_is_the_One_in_many

1.pbs_-_A_Bridal_Song

1.pbs_-_Adonais_-_An_elegy_on_the_Death_of_John_Keats

1.pbs_-_Alastor_-_or,_the_Spirit_of_Solitude

1.pbs_-_An_Ode,_Written_October,_1819,_Before_The_Spaniards_Had_Recovered_Their_Liberty

1.pbs_-_Charles_The_First

1.pbs_-_Fragment_Of_The_Elegy_On_The_Death_Of_Bion

1.pbs_-_From_Vergils_Tenth_Eclogue

1.pbs_-_Ghasta_Or,_The_Avenging_Demon!!!

1.pbs_-_Hellas_-_A_Lyrical_Drama

1.pbs_-_Julian_and_Maddalo_-_A_Conversation

1.pbs_-_Marenghi

1.pbs_-_Peter_Bell_The_Third

1.pbs_-_Prometheus_Unbound

1.pbs_-_Queen_Mab_-_Part_II.

1.pbs_-_Queen_Mab_-_Part_IX.

1.pbs_-_Queen_Mab_-_Part_VIII.

1.pbs_-_Rosalind_and_Helen_-_a_Modern_Eclogue

1.pbs_-_Saint_Edmonds_Eve

1.pbs_-_Scenes_From_The_Faust_Of_Goethe

1.pbs_-_Stanzas._--_April,_1814

1.pbs_-_St._Irvynes_Tower

1.pbs_-_The_Cenci_-_A_Tragedy_In_Five_Acts

1.pbs_-_The_Daemon_Of_The_World

1.pbs_-_The_Mask_Of_Anarchy

1.pbs_-_The_Revolt_Of_Islam_-_Canto_I-XII

1.pbs_-_The_Triumph_Of_Life

1.pbs_-_The_Witch_Of_Atlas

1.pbs_-_To_Harriet_--_It_Is_Not_Blasphemy_To_Hope_That_Heaven

1.poe_-_A_Dream

1.poe_-_Al_Aaraaf-_Part_1

1.poe_-_Al_Aaraaf-_Part_2

1.poe_-_Dreamland

1.poe_-_Sancta_Maria

1.poe_-_Tamerlane

1.poe_-_The_Bells

1.poe_-_The_Bells_-_A_collaboration

1.poe_-_The_City_In_The_Sea

1.poe_-_The_City_Of_Sin

1.poe_-_The_Conversation_Of_Eiros_And_Charmion

1.poe_-_The_Raven

1.poe_-_The_Sleeper

1.poe_-_To_Helen_-_1831

1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)

1.rb_-_Andrea_del_Sarto

1.rb_-_Holy-Cross_Day

1.rb_-_Introduction:_Pippa_Passes

1.rbk_-_Epithalamium

1.rb_-_Paracelsus_-_Part_III_-_Paracelsus

1.rb_-_Paracelsus_-_Part_IV_-_Paracelsus_Aspires

1.rb_-_Pippa_Passes_-_Part_II_-_Noon

1.rb_-_Pippa_Passes_-_Part_IV_-_Night

1.rb_-_Rhyme_for_a_Child_Viewing_a_Naked_Venus_in_a_Painting_of_'The_Judgement_of_Paris'

1.rb_-_Sordello_-_Book_the_First

1.rb_-_Sordello_-_Book_the_Second

1.rb_-_Sordello_-_Book_the_Third

1.rb_-_The_Boy_And_the_Angel

1.rmpsd_-_Of_what_use_is_my_going_to_Kasi_any_more?

1.rmr_-_To_Music

1.rt_-_Beggarly_Heart

1.rt_-_Fool

1.rt_-_Gitanjali

1.rt_-_Leave_This

1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time

1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk

1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)

1.rwe_-_Celestial_Love

1.rwe_-_Dirge

1.rwe_-_Good-bye

1.rwe_-_May-Day

1.rwe_-_Saadi

1.rwe_-_The_Adirondacs

1.rwe_-_The_Problem

1.rwe_-_The_Sphinx

1.rwe_-_The_World-Soul

1.rwe_-_Uriel

1.rwe_-_Woodnotes

1.sca_-_O_blessed_poverty

1.sfa_-_Let_us_desire_nothing_else

1.sfa_-_Prayer_from_A_Letter_to_the_Entire_Order

1.sfa_-_Prayer_Inspired_by_the_Our_Father

1.sfa_-_The_Canticle_of_Brother_Sun

1.sfa_-_The_Praises_of_God

1.sfa_-_The_Prayer_Before_the_Crucifix

1.sfa_-_The_Salutation_of_the_Virtues

1.shvb_-_Columba_aspexit_-_Sequence_for_Saint_Maximin

1.shvb_-_De_Spiritu_Sancto_-_To_the_Holy_Spirit

1.shvb_-_O_ignee_Spiritus_-_Hymn_to_the_Holy_Spirit

1.shvb_-_O_ignis_Spiritus_Paracliti

1.shvb_-_O_spectabiles_viri_-_Antiphon_for_Patriarchs_and_Prophets

1.sig_-_Where_Will_I_Find_You

1.snk_-_Nirvana_Shatakam

1.snk_-_You_are_my_true_self,_O_Lord

1.snt_-_By_what_boundless_mercy,_my_Savior

1.snt_-_In_the_midst_of_that_night,_in_my_darkness

1.snt_-_The_Light_of_Your_Way

1.srm_-_The_Marital_Garland_of_Letters

1.srm_-_The_Necklet_of_Nine_Gems

1.srm_-_The_Song_of_the_Poppadum

1.stl_-_My_Song_for_Today

1.tr_-_The_Way_Of_The_Holy_Fool

1.tr_-_You_Do_Not_Need_Many_Things

1.wb_-_Awake!_awake_O_sleeper_of_the_land_of_shadows

1.wb_-_Hear_the_voice_of_the_Bard!

1.wby_-_A_Dramatic_Poem

1.wby_-_A_Man_Young_And_Old_-_Complete

1.wby_-_A_Man_Young_And_Old_-_VI._His_Memories

1.wby_-_Anashuya_And_Vijaya

1.wby_-_A_Prayer_For_My_Son

1.wby_-_A_Thought_From_Propertius

1.wby_-_Baile_And_Aillinn

1.wby_-_Broken_Dreams

1.wby_-_Crazy_Jane_And_The_Bishop

1.wby_-_I_Am_Of_Ireland

1.wby_-_In_Memory_Of_Alfred_Pollexfen

1.wby_-_Lines_Written_In_Dejection

1.wby_-_Lullaby

1.wby_-_Oil_And_Blood

1.wby_-_Red_Hanrahans_Song_About_Ireland

1.wby_-_Sailing_to_Byzantium

1.wby_-_Supernatural_Songs

1.wby_-_The_Fascination_Of_Whats_Difficult

1.wby_-_The_Grey_Rock

1.wby_-_The_Lover_Asks_Forgiveness_Because_Of_His_Many_Moods

1.wby_-_The_Old_Age_Of_Queen_Maeve

1.wby_-_The_Pilgrim

1.wby_-_The_Secret_Rose

1.wby_-_The_Shadowy_Waters_-_The_Shadowy_Waters

1.wby_-_The_Three_Hermits

1.wby_-_The_Two_Trees

1.wby_-_Tom_The_Lunatic

1.wby_-_Two_Songs_From_A_Play

1.whitman_-_In_Cabind_Ships_At_Sea

1.whitman_-_Song_of_Myself

1.whitman_-_Song_Of_Myself-_XXIV

1.whitman_-_Song_Of_The_Exposition

1.whitman_-_The_Mystic_Trumpeter

1.ww_-_1-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons

1.ww_-_24_-_Walt_Whitman,_a_cosmos,_of_Manhattan_the_son

1.ww_-_2-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons

1.ww_-_3-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons

1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons

1.ww_-_7-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons

1.ww_-_A_Morning_Exercise

1.ww_-_A_Parsonage_In_Oxfordshire

1.ww_-_As_faith_thus_sanctified_the_warrior's_crest

1.ww_-_A_Whirl-Blast_From_Behind_The_Hill

1.ww_-_Book_Eighth-_Retrospect--Love_Of_Nature_Leading_To_Love_Of_Man

1.ww_-_Book_Fifth-Books

1.ww_-_Book_First_[Introduction-Childhood_and_School_Time]

1.ww_-_Book_Fourteenth_[conclusion]

1.ww_-_Book_Second_[School-Time_Continued]

1.ww_-_Book_Seventh_[Residence_in_London]

1.ww_-_Book_Sixth_[Cambridge_and_the_Alps]

1.ww_-_Book_Tenth_{Residence_in_France_continued]

1.ww_-_Book_Third_[Residence_at_Cambridge]

1.ww_-_Book_Thirteenth_[Imagination_And_Taste,_How_Impaired_And_Restored_Concluded]

1.ww_-_Book_Twelfth_[Imagination_And_Taste,_How_Impaired_And_Restored_]

1.ww_-_Composed_By_The_Side_Of_Grasmere_Lake_1806

1.ww_-_Dion_[See_Plutarch]

1.ww_-_Even_As_A_Dragons_Eye_That_Feels_The_Stress

1.ww_-_Extempore_Effusion_upon_the_Death_of_James_Hogg

1.ww_-_For_The_Spot_Where_The_Hermitage_Stood_On_St._Herbert's_Island,_Derwentwater.

1.ww_-_From_The_Cuckoo_And_The_Nightingale

1.ww_-_Guilt_And_Sorrow,_Or,_Incidents_Upon_Salisbury_Plain

1.ww_-_Influence_of_Natural_Objects

1.ww_-_Inscriptions_For_A_Seat_In_The_Groves_Of_Coleorton

1.ww_-_It_Is_a_Beauteous_Evening

1.ww_-_I_Travelled_among_Unknown_Men

1.ww_-_Laodamia

1.ww_-_Lines_Left_Upon_The_Seat_Of_A_Yew-Tree,

1.ww_-_Lines_Written_In_Early_Spring

1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803

1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1803_XII._Yarrow_Unvisited

1.ww_-_Memorials_Of_A_Tour_In_Scotland-_1814_I._Suggested_By_A_Beautiful_Ruin_Upon_One_Of_The_Islands_Of_Lo

1.ww_-_Memorials_Of_A_Tour_Of_Scotland-_1803_VI._Glen-Almain,_Or,_The_Narrow_Glen

1.ww_-_Michael-_A_Pastoral_Poem

1.ww_-_Mutability

1.ww_-_Ode

1.ww_-_Resolution_And_Independence

1.ww_-_Sweet_Was_The_Walk

1.ww_-_The_Eagle_and_the_Dove

1.ww_-_The_Excursion-_IV-_Book_Third-_Despondency

1.ww_-_The_Excursion-_IX-_Book_Eighth-_The_Parsonage

1.ww_-_The_Excursion-_V-_Book_Fouth-_Despondency_Corrected

1.ww_-_The_Excursion-_VII-_Book_Sixth-_The_Churchyard_Among_the_Mountains

1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake

1.ww_-_The_Horn_Of_Egremont_Castle

1.ww_-_The_Kitten_And_Falling_Leaves

1.ww_-_The_Morning_Of_The_Day_Appointed_For_A_General_Thanksgiving._January_18,_1816

1.ww_-_The_Prelude,_Book_1-_Childhood_And_School-Time

1.ww_-_The_Prioresss_Tale_[from_Chaucer]

1.ww_-_The_Recluse_-_Book_First

1.ww_-_The_Solitary_Reaper

1.ww_-_The_Thorn

1.ww_-_The_Waggoner_-_Canto_Fourth

1.ww_-_Thought_Of_A_Briton_On_The_Subjugation_Of_Switzerland

1.ww_-_To_A_Young_Lady_Who_Had_Been_Reproached_For_Taking_Long_Walks_In_The_Country

1.ww_-_To_Dora

1.ww_-_To_H._C.

1.ww_-_To_Sir_George_Howland_Beaumont,_Bart_From_the_South-West_Coast_Or_Cumberland_1811

1.ww_-_To_The_Daisy

1.ww_-_To_The_Supreme_Being_From_The_Italian_Of_Michael_Angelo

1.ww_-_Troilus_And_Cresida

1.ww_-_Vaudracour_And_Julia

1.ww_-_Vernal_Ode

1.ww_-_Yarrow_Revisited

1.ww_-_Yarrow_Unvisited

1.ww_-_Yarrow_Visited

1.yby_-_In_Praise_of_God_(from_Avoda)

20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems

20.05_-_Act_III:_The_Return

2.00_-_BIBLIOGRAPHY

2.01_-_AT_THE_STAR_THEATRE

2.01_-_On_Books

2.01_-_The_Picture

2.01_-_The_Therapeutic_value_of_Abreaction

2.02_-_Habit_2__Begin_with_the_End_in_Mind

2.02_-_The_Bhakta.s_Renunciation_results_from_Love

2.02_-_THE_DURGA_PUJA_FESTIVAL

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English

2.02_-_THE_SCINTILLA

2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad

2.03_-_The_Altar

2.03_-_THE_MASTER_IN_VARIOUS_MOODS

2.03_-_The_Pyx

2.03_-_The_Supreme_Divine

2.04_-_ADVICE_TO_ISHAN

2.04_-_ON_PRIESTS

2.04_-_The_Forms_of_Love-Manifestation

2.04_-_The_Scourge,_the_Dagger_and_the_Chain

2.05_-_Apotheosis

2.05_-_Infinite_Worlds

2.05_-_ON_THE_VIRTUOUS

2.05_-_Renunciation

2.05_-_The_Holy_Oil

2.05_-_VISIT_TO_THE_SINTHI_BRAMO_SAMAJ

2.06_-_ON_THE_RABBLE

2.06_-_The_Wand

2.06_-_WITH_VARIOUS_DEVOTEES

2.07_-_BANKIM_CHANDRA

2.07_-_I_Also_Try_to_Tell_My_Tale

2.07_-_On_Congress_and_Politics

2.07_-_The_Cup

2.08_-_AT_THE_STAR_THEATRE_(II)

2.08_-_The_Branches_of_The_Archetypal_Man

2.08_-_The_Sword

2.09_-_THE_MASTERS_BIRTHDAY

2.09_-_The_Pantacle

2.0_-_THE_ANTICHRIST

2.1.02_-_Love_and_Death

2.10_-_The_Lamp

2.10_-_THE_MASTER_AND_NARENDRA

2.10_-_The_Primordial_Kings__Their_Shattering

2.11_-_The_Crown

2.11_-_THE_TOMB_SONG

2.11_-_WITH_THE_DEVOTEES_IN_CALCUTTA

2.12_-_THE_MASTERS_REMINISCENCES

2.1.3.2_-_Study

2.13_-_Kingdom-The_Seventh_Sefira

2.13_-_On_Psychology

2.13_-_The_Book

2.13_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH

2.14_-_AT_RAMS_HOUSE

2.14_-_The_Unpacking_of_God

2.15_-_CAR_FESTIVAL_AT_BALARMS_HOUSE

2.15_-_The_Lamen

2.17_-_THE_MASTER_ON_HIMSELF_AND_HIS_EXPERIENCES

2.18_-_SRI_RAMAKRISHNA_AT_SYAMPUKUR

2.19_-_THE_MASTER_AND_DR._SARKAR

2.19_-_THE_SOOTHSAYER

2.20_-_ON_REDEMPTION

2.20_-_The_Infancy_and_Maturity_of_ZO,_Father_and_Mother,_Israel_The_Ancient_and_Understanding

2.20_-_THE_MASTERS_TRAINING_OF_HIS_DISCIPLES

2.21_-_IN_THE_COMPANY_OF_DEVOTEES_AT_SYAMPUKUR

2.21_-_ON_HUMAN_PRUDENCE

2.2.1_-_The_Prusna_Upanishads

2.2.2_-_Sorrow_and_Suffering

2.22_-_THE_MASTER_AT_COSSIPORE

2.22_-_THE_STILLEST_HOUR

2.23_-_THE_MASTER_AND_BUDDHA

2.24_-_THE_MASTERS_LOVE_FOR_HIS_DEVOTEES

2.25_-_AFTER_THE_PASSING_AWAY

2.2.7.01_-_Some_General_Remarks

2.29_-_The_Worlds_of_Creation,_Formation_and_Action

2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences

2.3.1_-_Svetasvatara_Upanishad

24.05_-_Vision_of_Dante

25.03_-_Songs_of_Ramprasad

2_-_Other_Hymns_to_Agni

3.00.2_-_Introduction

30.03_-_Spirituality_in_Art

30.04_-_Intuition_and_Inspiration_in_Art

3.00_-_The_Magical_Theory_of_the_Universe

30.17_-_Rabindranath,_Traveller_of_the_Infinite

3.01_-_Fear_of_God

3.01_-_The_Principles_of_Ritual

3.01_-_THE_WANDERER

3.02_-_King_and_Queen

3.02_-_SOL

3.02_-_The_Formulae_of_the_Elemental_Weapons

3.02_-_The_Psychology_of_Rebirth

3.03_-_SULPHUR

3.03_-_The_Consummation_of_Mysticism

3.03_-_The_Formula_of_Tetragrammaton

3.04_-_Immersion_in_the_Bath

3.04_-_LUNA

3.04_-_The_Formula_of_ALHIM

3.05_-_SAL

3.05_-_The_Conjunction

3.05_-_The_Fool

3.05_-_The_Formula_of_I.A.O.

3.07_-_The_Ascent_of_the_Soul

3.07_-_The_Formula_of_the_Holy_Grail

3.08_-_Of_Equilibrium

3.08_-_Purification

3.09_-_Of_Silence_and_Secrecy

3.09_-_The_Return_of_the_Soul

3.10_-_ON_THE_THREE_EVILS

3.10_-_The_New_Birth

3.11_-_Of_Our_Lady_Babalon

3.11_-_Spells

3.1.23_-_The_Rishi

3.12_-_ON_OLD_AND_NEW_TABLETS

3.14_-_Of_the_Consecrations

3.14_-_ON_THE_GREAT_LONGING

3.16.1_-_Of_the_Oath

3.16.2_-_Of_the_Charge_of_the_Spirit

3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG

3.18_-_Of_Clairvoyance_and_the_Body_of_Light

31_Hymns_to_the_Star_Goddess

3.2.03_-_To_the_Ganges

3.20_-_Of_the_Eucharist

3.21_-_Of_Black_Magic

33.04_-_Deoghar

33.09_-_Shyampukur

33.10_-_Pondicherry_I

35.05_-_Hymn_To_Saraswati

35.06_-_Who_Seeks_Holy_Places?

3-5_Full_Circle

3.6.01_-_Heraclitus

36.07_-_An_Introduction_To_The_Vedas

36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda

3.7.1.09_-_Karma_and_Freedom

3_-_Commentaries_and_Annotated_Translations

4.01_-_Introduction

4.01_-_INTRODUCTION

4.01_-_Prayers_and_Meditations

4.01_-_Sweetness_in_Prayer

4.01_-_THE_HONEY_SACRIFICE

4.01_-_The_Presence_of_God_in_the_World

4.02_-_Humanity_in_Progress

4.02_-_THE_CRY_OF_DISTRESS

4.03_-_Prayer_of_Quiet

4.03_-_Prayer_to_the_Ever-greater_Christ

4.03_-_The_Special_Phenomenology_of_the_Child_Archetype

4.04_-_In_the_Total_Christ

4.04_-_THE_REGENERATION_OF_THE_KING

4.05_-_THE_DARK_SIDE_OF_THE_KING

4.06_-_RETIRED

4.06_-_THE_KING_AS_ANTHROPOS

4.08_-_THE_RELIGIOUS_PROBLEM_OF_THE_KINGS_RENEWAL

4.08_-_THE_VOLUNTARY_BEGGAR

4.09_-_REGINA

4.11_-_THE_WELCOME

4.13_-_ON_THE_HIGHER_MAN

4.14_-_THE_SONG_OF_MELANCHOLY

4.15_-_ON_SCIENCE

4.16_-_AMONG_DAUGHTERS_OF_THE_WILDERNESS

4.1_-_Jnana

4.2_-_Karma

4.3.4_-_Accidents,_Possession,_Madness

4.3_-_Bhakti

4.42_-_Chapter_Two

4.43_-_Chapter_Three

5.02_-_THE_STATUE

5.03_-_ADAM_AS_THE_FIRST_ADEPT

5.03_-_The_World_Is_Not_Eternal

5.04_-_Formation_Of_The_World

5.06_-_THE_TRANSFORMATION

5.07_-_Beginnings_Of_Civilization

5.08_-_ADAM_AS_TOTALITY

5.1.01.6_-_The_Book_of_the_Chieftains

5.1.01.8_-_The_Book_of_the_Gods

5.1.02_-_Ahana

5.4.01_-_Notes_on_Root-Sounds

5_-_The_Phenomenology_of_the_Spirit_in_Fairytales

6.01_-_Proem

6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES

6.02_-_Great_Meteorological_Phenomena,_Etc

6.04_-_THE_MEANING_OF_THE_ALCHEMICAL_PROCEDURE

6.04_-_The_Plague_Athens

6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE

6.06_-_SELF-KNOWLEDGE

6.08_-_Intellectual_Visions

6.0_-_Conscious,_Unconscious,_and_Individuation

6.10_-_THE_SELF_AND_THE_BOUNDS_OF_KNOWLEDGE

7.04_-_Self-Reliance

7.06_-_The_Simple_Life

7.07_-_Prudence

7.08_-_Sincerity

7.11_-_Building_and_Destroying

7.12_-_The_Giver

7.2.05_-_Moon_of_Two_Hemispheres

7.5.51_-_Light

7.5.63_-_Divine_Sense

9.99_-_Glossary

Aeneid

Apology

Appendix_4_-_Priest_Spells

APPENDIX_I_-_Curriculum_of_A._A.

BOOK_I._-_Augustine_censures_the_pagans,_who_attributed_the_calamities_of_the_world,_and_especially_the_sack_of_Rome_by_the_Goths,_to_the_Christian_religion_and_its_prohibition_of_the_worship_of_the_gods

BOOK_II._-_A_review_of_the_calamities_suffered_by_the_Romans_before_the_time_of_Christ,_showing_that_their_gods_had_plunged_them_into_corruption_and_vice

BOOK_II._--_PART_I._ANTHROPOGENESIS.

BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS

BOOK_I._--_PART_I._COSMIC_EVOLUTION

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER

BOOK_IV._-_That_empire_was_given_to_Rome_not_by_the_gods,_but_by_the_One_True_God

BOOK_IX._-_Of_those_who_allege_a_distinction_among_demons,_some_being_good_and_others_evil

Book_of_Exodus

Book_of_Genesis

Book_of_Imaginary_Beings_(text)

Book_of_Proverbs

Book_of_Psalms

BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men

BOOK_VII._-_Of_the_select_gods_of_the_civil_theology,_and_that_eternal_life_is_not_obtained_by_worshipping_them

BOOK_VI._-_Of_Varros_threefold_division_of_theology,_and_of_the_inability_of_the_gods_to_contri_bute_anything_to_the_happiness_of_the_future_life

BOOK_V._-_Of_fate,_freewill,_and_God's_prescience,_and_of_the_source_of_the_virtues_of_the_ancient_Romans

BOOK_XI._-_Augustine_passes_to_the_second_part_of_the_work,_in_which_the_origin,_progress,_and_destinies_of_the_earthly_and_heavenly_cities_are_discussed.Speculations_regarding_the_creation_of_the_world

BOOK_XIII._-_That_death_is_penal,_and_had_its_origin_in_Adam's_sin

BOOK_XII._-_Of_the_creation_of_angels_and_men,_and_of_the_origin_of_evil

BOOK_XIV._-_Of_the_punishment_and_results_of_mans_first_sin,_and_of_the_propagation_of_man_without_lust

BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness

BOOK_X._-_Porphyrys_doctrine_of_redemption

BOOK_XVIII._-_A_parallel_history_of_the_earthly_and_heavenly_cities_from_the_time_of_Abraham_to_the_end_of_the_world

BOOK_XVII._-_The_history_of_the_city_of_God_from_the_times_of_the_prophets_to_Christ

BOOK_XVI._-_The_history_of_the_city_of_God_from_Noah_to_the_time_of_the_kings_of_Israel

BOOK_XV._-_The_progress_of_the_earthly_and_heavenly_cities_traced_by_the_sacred_history

BOOK_XXII._-_Of_the_eternal_happiness_of_the_saints,_the_resurrection_of_the_body,_and_the_miracles_of_the_early_Church

BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it

BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments

BS_1_-_Introduction_to_the_Idea_of_God

City_of_God_-_BOOK_I

COSA_-_BOOK_I

COSA_-_BOOK_II

COSA_-_BOOK_III

COSA_-_BOOK_IV

COSA_-_BOOK_IX

COSA_-_BOOK_V

COSA_-_BOOK_VI

COSA_-_BOOK_VII

COSA_-_BOOK_VIII

COSA_-_BOOK_X

COSA_-_BOOK_XI

COSA_-_BOOK_XII

COSA_-_BOOK_XIII

Cratylus

Diamond_Sutra_1

DS4

ENNEAD_01.06_-_Of_Beauty.

ENNEAD_03.02_-_Of_Providence.

ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345

Epistle_to_the_Romans

Euthyphro

First_Epistle_of_Paul_to_the_Thessalonians

Gorgias

Guru_Granth_Sahib_first_part

Ion

IS_-_Chapter_1

I._THE_ATTRACTIVE_POWER_OF_GOD

Liber

Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI

Liber_46_-_The_Key_of_the_Mysteries

Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals

LUX.05_-_AUGOEIDES

Medea_-_A_Vergillian_Cento

MoM_References

Phaedo

Prayers_and_Meditations_by_Baha_u_llah_text

Sayings_of_Sri_Ramakrishna_(text)

SB_1.1_-_Questions_by_the_Sages

Story_of_the_Warrior_and_the_Captive

Symposium_translated_by_B_Jowett

Tablet_1_-

Tablets_of_Baha_u_llah_text

Talks_026-050

Talks_051-075

Talks_076-099

Talks_151-175

Talks_With_Sri_Aurobindo_1

Talks_With_Sri_Aurobindo_2

The_Act_of_Creation_text

Theaetetus

The_Aleph

The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation

The_Book_of_Certitude_-_P1

The_Book_of_Certitude_-_P2

The_Book_of_Job

The_Book_of_Joshua

The_Book_of_Sand

The_Book_of_the_Prophet_Isaiah

The_Book_of_the_Prophet_Micah

The_Book_of_Wisdom

The_Divine_Names_Text_(Dionysis)

The_Dream_of_a_Ridiculous_Man

The_Dwellings_of_the_Philosophers

The_Epistle_of_Paul_to_the_Ephesians

the_Eternal_Wisdom

The_First_Epistle_of_Paul_to_the_Corinthians

The_First_Epistle_of_Paul_to_Timothy

The_First_Epistle_of_Peter

The_First_Letter_of_John

The_Golden_Verses_of_Pythagoras

The_Gospel_According_to_John

The_Gospel_According_to_Luke

The_Gospel_According_to_Mark

The_Gospel_According_to_Matthew

The_Gospel_of_Thomas

The_Hidden_Words_text

The_Letter_to_the_Hebrews

The_Library_of_Babel

The_Library_Of_Babel_2

The_Mirror_of_Enigmas

The_One_Who_Walks_Away

The_Pilgrims_Progress

The_Pythagorean_Sentences_of_Demophilus

The_Revelation_of_Jesus_Christ_or_the_Apocalypse

The_Riddle_of_this_World

The_Second_Epistle_of_Paul_to_Timothy

The_Second_Epistle_of_Peter

The_Shadow_Out_Of_Time

Thus_Spoke_Zarathustra_text

Timaeus

Valery_as_Symbol

Verses_of_Vemana

PRIMARY CLASS

words

SIMILAR TITLES

holy

Holy Bible King James Version

Holy Bible New International Version

Holy Books

Holy Guardian Angel

Holy Guardian Angel (notes)

Holy Guardian Angel (quotes)

Holy Name

Holy Thought

holy words

L001.000 - The High, Wide, Deep, Ranged, True, Good, Beautiful and Holy Integral Yoga

Liber 8 - conversation of his Holy Guardian Angel

New World Translation of the Holy Scriptures

The Anatomy of Melancholy

The Holy Teaching of Vimalakirti A Mahayana Scripture

The Most Holy Book

1. A religious feast day; a holy day. 2. A period of cessation from work or one of recreation; vacation. holiday"s.

1. Not holy; not sacred or hallowed. 2. Not holy; impious, profane, wicked.

1. The spirit of God. 2. The presence of God as part of a person"s religious experience; also called Holy Spirit. 3. The third person of the Christian Trinity.

3. In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu"s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

Abathur, a mystery-figure, is sometimes called the Third Life, equivalent to the Third Logos because first of the third triad of “lives” in the Nazarene system, which correspond to the three Logoi. He is analogous to the Ancient of Days of the Qabbalah, the Hindu Narayana, and the Christian Holy Spirit, while his ideal counterpart is Abathur Rama (lofty Abathur). As weigher of souls after death, Abathur is equated with Thoth, lord of the scales in the Egyptian Book of the Dead.

Abracadabra [possibly from Celtic abra or abar god + cad holy; Blavatsky from an elaboration of the Gnostic Abrasax or Abraxas, a corruption of a Coptic or Egyptian magic formula meaning “hurt me not”] Mystical word used as a charm by the Gnostic school of Basilides. The Gnostic physician Serenus Sammonicus (2nd-3rd century) prescribed it as a remedy for agues and fevers. On amulets the word is often inscribed as a triangle with the point down, beginning with all eleven letters, below which are the first ten, and so on down to the single letter at the point. The power of any charm lies, not in the word itself, but in the hidden science connecting sounds and symbols with the potencies in nature to which they correspond. See also ABLANATHANALBA

According to Berosus, it was Artaxerxes Mnemon (404-361 BC) who first instituted formal worship of a divinity hitherto held too holy and sacred for public adoration, erecting statues under the name of Venus-Anahita — thus she became the Anaitis of the Greeks. Blavatsky equates her with the Hindu Sarasvati.

Adytum (Latin) [from Greek adytos from a not + duo to enter] plural adyta. Not to be entered; the innermost shrine of a temple. The holy of holies or sanctum sanctorum was common in the architectural plan of the temples of all ancient nations. It frequently contained a sarcophagus and the image of the god to whom the temple was dedicated. A symbol of regeneration, resurrection, and initiation. The Jews, when they become exclusive and wholly exoteric in their religious beliefs and practices, made the adytum the symbol of their national monotheism, exoterically; and esoterically a symbol of mere generation rather than regeneration. Yet the true meaning can be read in the story of David dancing before the ark, for the dance was essentially a Bacchic rite, whose meaning was unfolded only in the Mysteries; and the ark is the symbol of that vehicle in which are preserved the germs of all living things destined to repeople the earth in a new cycle.

Aetna, Mount A frequently active volcanic mountain in northeastern Sicily, the highest volcano in the Mediterranean region (c 10,900 feet). In Greek mythology, Zeus is said to have hurled Mt. Aetna at Typhon, who lies beneath the mountain, sending up smoke and flames; also Hephestos is sometimes said to have a forge there. See also MOUNTAINS, HOLY

alb ::: n. --> A vestment of white linen, reaching to the feet, an enveloping the person; -- in the Roman Catholic church, worn by those in holy orders when officiating at mass. It was formerly worn, at least by clerics, in daily life.

aliturgical ::: a. --> Applied to those days when the holy sacrifice is not offered.

Altar [from Latin altare from altus high] Usually an elevation of earth, stone, or wood for the worshiper to kneel on, or for the offering of sacrifices, or as the pedestal of an invisible divinity or its statue. In the Old Testament it appears as part of the furniture of the Jewish tabernacle, that sacred shrine of the Deity. This altar has horns at each end, which is said to symbolize the fecund cow — in common with the ideas of Hindus and ancients Egyptians — which again represents Mother Nature; so the connection with the Holy of Holies, which stands for the great Mother, resurrection, and birth, is apparent. In general the altar is the earthly throne or supposed seat of a deity; and its familiar metaphorical use suggests both this and also the idea of sacrifice. The altar has been taken over by Christendom, where it has become the communion table. It also has the idea of refuge and sanctuary, for it was commonly so used both with the Hebrews and the Classical ancients.

altar ::: n. --> A raised structure (as a square or oblong erection of stone or wood) on which sacrifices are offered or incense burned to a deity.
In the Christian church, a construction of stone, wood, or other material for the celebration of the Holy Eucharist; the communion table.

Although Angra-Mainyu and his host of evil forces, personalized in the Avesta as daevas, seem to have their way in the world, the day will come when they shall be overcome by Ahura-Mazda — when the shining one shall send his Holy Word to incarnate in Sosiosh (Saoshyant), then shall he conquer Angra-Mainyu, bringing about the regeneration of the world. See also Ahriman; Ahura; Ahura-Mazda.

Although part of the Hindu ceremonies necessitated a passing through the golden cow, as an emblem of Mother Nature, the neophyte did this in the same stooping position that was done in passing through the gallery in the ancient pyramids of Egypt. “The ceremony of passing through the Holy of Holies (now symbolized by the cow), in the beginning through the temple Hiranya gharba (the radiant Egg) — in itself a symbol of Universal, abstract nature — meant spiritual conception and birth, or rather the re-birth of the individual and his regeneration: the stooping man at the entrance of the Sanctum Sanctorum, ready to pass through the matrix of mother nature, or the physical creature ready to re-become the original spiritual Being, pre-natal Man” (SD 2:469-70).

Amesha Spenta: One of the six immortal holy ones, high deities of Zoroastrianism, attendants of Ahura Mazda. They represent the personified attributes of Ahura Mazda: Ameretat (immortality), Aramaiti (holy harmony), Asha (righteousness), Haurvatat (saving health), Kshathra (rulership), and Vohumanah (good thought). They are known also as the Amshaspands.

Amesha-Spentas (Avestan) Ameshā-Spentās [from a not + mesha, mara mortal, mutable + spenta benefactor, holy, soul-healing] Immortal benefactors; six in number: Vohu-Manah, Asha-Vahishta, Khshathra-Vayria, Spenta-Armaiti (love), Haurvatat (perfection), and Ameretat (immortality). The first three are attributes of Ahura-Mazda, abstractions without form. These male positive creative forces leave their impressions in the mental world and give birth to the second trinity, who lead man to freedom. “The Amshaspends, [are] our Dhyan-Chohans or the ‘Serpents of Wisdom.’ They are identical with, and yet separate from Ormazd (Ahura-Mazda). They are also the Angels of the Stars of the Christians — the Star-yazatas of the Zoroastrians — or again the seven planets (including the sun) of every religion. The epithet — ‘the shining having efficacious eyes’ — proves it. This on the physical and sidereal planes. On the spiritual, they are the divine powers of Ahura-Mazda; but on the astral or psychic plane again, they are the ‘Builders,’ the ‘watchers,’ the Pitar (fathers), and the first Preceptors of mankind” (SD 2:358).

ampulla ::: n. --> A narrow-necked vessel having two handles and bellying out like a jug.
A cruet for the wine and water at Mass.
The vase in which the holy oil for chrism, unction, or coronation is kept.
Any membranous bag shaped like a leathern bottle, as the dilated end of a vessel or duct; especially the dilations of the semicircular canals of the ear.

Anima Mundi (Latin) World-soul, world-mother; the divine-spiritual-astral-physical source of emanations, the cosmic generative and animating principle of all beings, the creative Third Logos in its female aspect. In its highest and intermediate portions, it corresponds to the alaya of Northern Buddhism and hence to akasa. Identified variously with Isis, Sephira, Sophia, the Holy Ghost, mahat, mulaprakriti, etc., but used in a hazy and often materializing sense, so that it cannot be accurately regarded as a synonym for any one of these. “It is in a sense the ‘seven-skinned mother’ of the stanzas in the Secret Doctrine, the essence of seven planes of sentience, consciousness and differentiation, moral and physical. In its highest aspect it is Nirvana, in its lowest Astral Light. It was feminine with the Gnostics, the early Christians and the Nazarenes; bisexual with other sects, who considered it only in its four lower planes. Of igneous, ethereal nature in the objective world of form (and then ether), and divine and spiritual in its three higher planes. When it is said that every human soul was born by detaching itself form the Anima Mundi, it means, esoterically, that our higher Egos are of an essence identical with It, which is a radiation of the ever unknown Universal Absolute” (TG 22-3).

annamalai :::. the most common Tamil name for Arunachala, the holy hill at Tiruvannamalai in Tamil Nadu

Anointing tablet: In ancient Egyptian occult practices, a device entombed with the bodies or mummies of the deceased; an alabaster tablet containing seven hollows for the seven holy oils intended for magical protection on the journey to the next world.

antiscriptural ::: a. --> Opposed to, or not in accordance with, the Holy Scriptures.

apocrypha ::: n. pl. --> Something, as a writing, that is of doubtful authorship or authority; -- formerly used also adjectively.
Specif.: Certain writings which are received by some Christians as an authentic part of the Holy Scriptures, but are rejected by others.

apologetics ::: n. --> That branch of theology which defends the Holy Scriptures, and sets forth the evidence of their divine authority.

Aramaiti: One of the six Amesha Spentas (q.v.) of Zoroastrianism, the personified representation of holy harmony, spirit of the earth.

Aranyaka (Sanskrit) Āraṇyaka [from āraṇya forest-like from araṇya wilderness, forest] Forest-born; a hermit or holy man who dwells in the forest during the process of becoming a genuine spiritual yogi. Aranyakas (plural) are a class of Vedic treatises of a mystical nature attached to the Brahmanas and closely associated with the Upanishads. They were called such either because they were written in the solitude of the wilderness or because they were intended for study and contemplation by those who had retired from the world to lead the life of spiritual recluses. The Aranyakas are ritualistic, treating of special ceremonies either omitted or dealt with only in part in the Brahmanas, and hence are considered to be supplemental to the latter.

Ark of the Covenant The coffer or chest in the Holy of Holies of the Jewish synagogue. All ancient religions used the mystical ark, or something similar, in their respective ceremonial worships: “Every ark-shrine, whether with the Egyptians, Hindus, Chaldeans or Mexicans, was a phallic shrine, the symbol of the yoni or womb of nature. The seket [sektet-boat] of the Egyptians, the ark, or sacred chest, stood on the ara — its pedestal. The ark of Osiris, with the sacred relics of the god, was ‘of the same size as the Jewish ark,’ says S. Sharpe, the Egyptologist, carried by priests with staves passed through its rings in sacred procession, as the ark round which danced David, the King of Israel. . . . The ark was a boat — a vehicle in every case. ‘Thebes had a sacred ark 300 cubits long,’ and ‘the word Thebes is said to mean ark in Hebrew,’ which is but a natural recognition of the place to which the chosen people are indebted for their ark. Moreover, as Bauer writes, ‘the Cherub was not first used by Moses.’ The winged Isis was the cherub or Arieh in Egypt, centuries before the arrival there of even Abram or Sarai. ‘The external likeness of some of the Egyptian arks, surmounted by their two winged human figures, to the ark of the covenant, has often been noticed.’ (Bible Educator.) And not only the ‘external’ but the internal ‘likeness’ and sameness are now known to all ” (TG 30).

Arrhetos (Gnostic) Ineffable, unspeakable or, as used in Greek mystical philosophy, not to be divulged. Connected with the Greek Mysteries and of constant occurrence in Greek mystical literature dating from earliest times. Whatever was considered too holy, too sacred, or improper from every aspect to divulge to the public whether in speech or writing, was called arrheton (neuter). The word was taken over by the Gnostic sects and signified among other matters the sevenfold nature of the one formative Logos, the first cosmic hebdomad or septenary (this name of the ineffable is composed of seven letters in the Greek).

Arya (Sanskrit) Ārya [from the verbal root ṛ to rise, tend upward] Holy, hallowed, highly evolved or especially trained; a title of the Hindu rishis. Originally a term of ethical as well as intellectual and spiritual excellence, belonging to those who had completely mastered the aryasatyani (holy truths) and who had entered upon the aryamarga (path leading to moksha or nirvana). It was originally applicable only to the initiates or adepts of the ancient Aryan peoples, but today Aryan has become the name of a race of the human family in its various branches. All ancient peoples had their own term for initiates or adepts, as for instance among the ancient Hebrews the generic name Israel, or Sons of Israel.

Aryasatya (Sanskrit) Āryasatya [from ārya holy, noble from the verbal root ṛ to move, arise, attain + satya true, real from the verbal root as to be] Noble truth; in the plural, the four great truths of Buddhism — chatvari aryasatyani (Pali, chattari ariyasachchani): 1) duhkha — life is suffering; 2) samudaya — origin, cause, craving, egoistic desire (tanha) is the cause of suffering; 3) nirodha — destruction, extinction of desire brings cessation of suffering; and 4) aryashtangamarga — the eightfold path leads to extinction of suffering. See also ARIYASACHCHA (for Pali equivalents)

Aryashtangamarga (Sanskrit) Āryāṣṭāṅgamārga [from ārya holy, noble + aṣṭa eight + aṅga limb, division + mārga path, way from the verbal root mṛg to seek, strive to attain, investigate] Holy eight-limbed way; in Buddhism the Noble Eightfold Path enunciated by Gautama Buddha as the fourth of the Four Noble Truths (chattari aryasatyani). Consistent practice of aryashtangamarga leads the disciple ultimately to perfect wisdom, love, and liberation from samsara (the round of repetitive births and deaths). The Eightfold Path is enumerated as: 1) samyagdrishti (right insight); 2) samyaksamkalpa (right resolve); 3) samyagvach (right speech); 4) samyakkarmantra (right action); 5) samyagajiva (right living); 6) samyagvyayama (right exertion); 7) samyaksmriti (right recollection); and 8) samyaksamadhi (right concentration). See also ARIYA ATTHANGIKA MAGGA (for Pali equivalents)

Ashemogha, Ashemaogha (Pahlavi) Used with the adjective unholy, referring to religious teachers who mislead. In the Gathas, Zoroaster often refers to such teachers as false and deluding using terms such as a-debaoma, daevas, the blind and the deaf, aiming at Kavis and Karapans. See also ASHMOGH

asperges ::: n. --> The service or ceremony of sprinkling with holy water.
The brush or instrument used in sprinkling holy water; an aspergill.

aspergillum ::: n. --> The brush used in the Roman Catholic church for sprinkling holy water on the people.
See Wateringpot shell.

aspersorium ::: n. --> The stoup, basin, or other vessel for holy water in Roman Catholic churches.
A brush for sprinkling holy water; an aspergill.

As the Persian scriptures says, it was not only the wearing of the priestly robes and bearing of the implements and the baresma which made one an athravan: “He who sleeps on throughout the night, who does not perform the Yasna nor chant the hymns, who does not worship by word or by deed, who does neither learn nor teach, with a longing for (everlasting) life, he lies when he says, ‘I am an Athravan.’ Him thou shalt call an Athravan who throughout the night sits up and demands of the holy wisdom, which makes man free from anxiety, with dilated heart, and which makes him reach that holy, excellent world, the world of paradise” (Vendidad 18:6, 7).

atrabilarian ::: a. --> Alt. of Atrabilarious ::: n. --> A person much given to melancholy; a hypochondriac.

atrabilarious ::: a. --> Affected with melancholy; atrabilious.

atrabiliar ::: a. --> Melancholy; atrabilious.

atrabiliary ::: a. --> Of or pertaining to atra bilis or black bile, a fluid formerly supposed to be produced by the kidneys.
Melancholic or hypohondriac; atrabilious; -- from the supposed predominance of black bile, to the influence of which the ancients attributed hypochondria, melancholy, and mania.

‘Attiqa’ De‘Attiqin (Aramaic) ‘Attīqā’ dĕ‘attīqīn. Qabbalistic phrase generally rendered Ancient of the Ancient; an alternative for Kether, the first Sephirah of the Sephirothal Tree, referring especially to the originating aspect of this first emanation. Also referred to as ‘Attiqa’ Qaddisha’ (the Holy Ancient). See also ANCIENT OF THE ANCIENT; ’ARIKH ’ANPIN; RE’SH HIWWAR

Aufklärung: In general, this German word and its English equivalent Enlightenment denote the self-emancipation of man from mere authority, prejudice, convention and tradition, with an insistence on freer thinking about problems uncritically referred to these other agencies. According to Kant's famous definition "Enlightenment is the liberation of man from his self-caused state of minority, which is the incapacity of using one's understanding without the direction of another. This state of minority is caused when its source lies not in the lack of understanding, but in the lack of determination and courage to use it without the assistance of another" (Was ist Aufklärung? 1784). In its historical perspective, the Aufklärung refers to the cultural atmosphere and contrlbutions of the 18th century, especially in Germany, France and England [which affected also American thought with B. Franklin, T. Paine and the leaders of the Revolution]. It crystallized tendencies emphasized by the Renaissance, and quickened by modern scepticism and empiricism, and by the great scientific discoveries of the 17th century. This movement, which was represented by men of varying tendencies, gave an impetus to general learning, a more popular philosophy, empirical science, scriptural criticism, social and political thought. More especially, the word Aufklärung is applied to the German contributions to 18th century culture. In philosophy, its principal representatives are G. E. Lessing (1729-81) who believed in free speech and in a methodical criticism of religion, without being a free-thinker; H. S. Reimarus (1694-1768) who expounded a naturalistic philosophy and denied the supernatural origin of Christianity; Moses Mendelssohn (1729-86) who endeavoured to mitigate prejudices and developed a popular common-sense philosophy; Chr. Wolff (1679-1754), J. A. Eberhard (1739-1809) who followed the Leibnizian rationalism and criticized unsuccessfully Kant and Fichte; and J. G. Herder (1744-1803) who was best as an interpreter of others, but whose intuitional suggestions have borne fruit in the organic correlation of the sciences, and in questions of language in relation to human nature and to national character. The works of Kant and Goethe mark the culmination of the German Enlightenment. Cf. J. G. Hibben, Philosophy of the Enlightenment, 1910. --T.G. Augustinianism: The thought of St. Augustine of Hippo, and of his followers. Born in 354 at Tagaste in N. Africa, A. studied rhetoric in Carthage, taught that subject there and in Rome and Milan. Attracted successively to Manicheanism, Scepticism, and Neo-Platontsm, A. eventually found intellectual and moral peace with his conversion to Christianity in his thirty-fourth year. Returning to Africa, he established numerous monasteries, became a priest in 391, Bishop of Hippo in 395. Augustine wrote much: On Free Choice, Confessions, Literal Commentary on Genesis, On the Trinity, and City of God, are his most noted works. He died in 430.   St. Augustine's characteristic method, an inward empiricism which has little in common with later variants, starts from things without, proceeds within to the self, and moves upwards to God. These three poles of the Augustinian dialectic are polarized by his doctrine of moderate illuminism. An ontological illumination is required to explain the metaphysical structure of things. The truth of judgment demands a noetic illumination. A moral illumination is necessary in the order of willing; and so, too, an lllumination of art in the aesthetic order. Other illuminations which transcend the natural order do not come within the scope of philosophy; they provide the wisdoms of theology and mysticism. Every being is illuminated ontologically by number, form, unity and its derivatives, and order. A thing is what it is, in so far as it is more or less flooded by the light of these ontological constituents.   Sensation is necessary in order to know material substances. There is certainly an action of the external object on the body and a corresponding passion of the body, but, as the soul is superior to the body and can suffer nothing from its inferior, sensation must be an action, not a passion, of the soul. Sensation takes place only when the observing soul, dynamically on guard throughout the body, is vitally attentive to the changes suffered by the body. However, an adequate basis for the knowledge of intellectual truth is not found in sensation alone. In order to know, for example, that a body is multiple, the idea of unity must be present already, otherwise its multiplicity could not be recognized. If numbers are not drawn in by the bodily senses which perceive only the contingent and passing, is the mind the source of the unchanging and necessary truth of numbers? The mind of man is also contingent and mutable, and cannot give what it does not possess. As ideas are not innate, nor remembered from a previous existence of the soul, they can be accounted for only by an immutable source higher than the soul. In so far as man is endowed with an intellect, he is a being naturally illuminated by God, Who may be compared to an intelligible sun. The human intellect does not create the laws of thought; it finds them and submits to them. The immediate intuition of these normative rules does not carry any content, thus any trace of ontologism is avoided.   Things have forms because they have numbers, and they have being in so far as they possess form. The sufficient explanation of all formable, and hence changeable, things is an immutable and eternal form which is unrestricted in time and space. The forms or ideas of all things actually existing in the world are in the things themselves (as rationes seminales) and in the Divine Mind (as rationes aeternae). Nothing could exist without unity, for to be is no other than to be one. There is a unity proper to each level of being, a unity of the material individual and species, of the soul, and of that union of souls in the love of the same good, which union constitutes the city. Order, also, is ontologically imbibed by all beings. To tend to being is to tend to order; order secures being, disorder leads to non-being. Order is the distribution which allots things equal and unequal each to its own place and integrates an ensemble of parts in accordance with an end. Hence, peace is defined as the tranquillity of order. Just as things have their being from their forms, the order of parts, and their numerical relations, so too their beauty is not something superadded, but the shining out of all their intelligible co-ingredients.   S. Aurelii Augustini, Opera Omnia, Migne, PL 32-47; (a critical edition of some works will be found in the Corpus Scriptorum Ecclesiasticorum Latinorum, Vienna). Gilson, E., Introd. a l'etude de s. Augustin, (Paris, 1931) contains very good bibliography up to 1927, pp. 309-331. Pope, H., St. Augustine of Hippo, (London, 1937). Chapman, E., St. Augustine's Philos. of Beauty, (N. Y., 1939). Figgis, J. N., The Political Aspects of St. Augustine's "City of God", (London, 1921). --E.C. Authenticity: In a general sense, genuineness, truth according to its title. It involves sometimes a direct and personal characteristic (Whitehead speaks of "authentic feelings").   This word also refers to problems of fundamental criticism involving title, tradition, authorship and evidence. These problems are vital in theology, and basic in scholarship with regard to the interpretation of texts and doctrines. --T.G. Authoritarianism: That theory of knowledge which maintains that the truth of any proposition is determined by the fact of its having been asserted by a certain esteemed individual or group of individuals. Cf. H. Newman, Grammar of Assent; C. S. Peirce, "Fixation of Belief," in Chance, Love and Logic, ed. M. R. Cohen. --A.C.B. Autistic thinking: Absorption in fanciful or wishful thinking without proper control by objective or factual material; day dreaming; undisciplined imagination. --A.C.B. Automaton Theory: Theory that a living organism may be considered a mere machine. See Automatism. Automatism: (Gr. automatos, self-moving) (a) In metaphysics: Theory that animal and human organisms are automata, that is to say, are machines governed by the laws of physics and mechanics. Automatism, as propounded by Descartes, considered the lower animals to be pure automata (Letter to Henry More, 1649) and man a machine controlled by a rational soul (Treatise on Man). Pure automatism for man as well as animals is advocated by La Mettrie (Man, a Machine, 1748). During the Nineteenth century, automatism, combined with epiphenomenalism, was advanced by Hodgson, Huxley and Clifford. (Cf. W. James, The Principles of Psychology, Vol. I, ch. V.) Behaviorism, of the extreme sort, is the most recent version of automatism (See Behaviorism).   (b) In psychology: Psychological automatism is the performance of apparently purposeful actions, like automatic writing without the superintendence of the conscious mind. L. C. Rosenfield, From Beast Machine to Man Machine, N. Y., 1941. --L.W. Automatism, Conscious: The automatism of Hodgson, Huxley, and Clifford which considers man a machine to which mind or consciousness is superadded; the mind of man is, however, causally ineffectual. See Automatism; Epiphenomenalism. --L.W. Autonomy: (Gr. autonomia, independence) Freedom consisting in self-determination and independence of all external constraint. See Freedom. Kant defines autonomy of the will as subjection of the will to its own law, the categorical imperative, in contrast to heteronomy, its subjection to a law or end outside the rational will. (Fundamental Principles of the Metaphysics of Morals, § 2.) --L.W. Autonomy of ethics: A doctrine, usually propounded by intuitionists, that ethics is not a part of, and cannot be derived from, either metaphysics or any of the natural or social sciences. See Intuitionism, Metaphysical ethics, Naturalistic ethics. --W.K.F. Autonomy of the will: (in Kant's ethics) The freedom of the rational will to legislate to itself, which constitutes the basis for the autonomy of the moral law. --P.A.S. Autonymy: In the terminology introduced by Carnap, a word (phrase, symbol, expression) is autonymous if it is used as a name for itself --for the geometric shape, sound, etc. which it exemplifies, or for the word as a historical and grammatical unit. Autonymy is thus the same as the Scholastic suppositio matertalis (q. v.), although the viewpoint is different. --A.C. Autotelic: (from Gr. autos, self, and telos, end) Said of any absorbing activity engaged in for its own sake (cf. German Selbstzweck), such as higher mathematics, chess, etc. In aesthetics, applied to creative art and play which lack any conscious reference to the accomplishment of something useful. In the view of some, it may constitute something beneficent in itself of which the person following his art impulse (q.v.) or playing is unaware, thus approaching a heterotelic (q.v.) conception. --K.F.L. Avenarius, Richard: (1843-1896) German philosopher who expressed his thought in an elaborate and novel terminology in the hope of constructing a symbolic language for philosophy, like that of mathematics --the consequence of his Spinoza studies. As the most influential apostle of pure experience, the posltivistic motive reaches in him an extreme position. Insisting on the biologic and economic function of thought, he thought the true method of science is to cure speculative excesses by a return to pure experience devoid of all assumptions. Philosophy is the scientific effort to exclude from knowledge all ideas not included in the given. Its task is to expel all extraneous elements in the given. His uncritical use of the category of the given and the nominalistic view that logical relations are created rather than discovered by thought, leads him to banish not only animism but also all of the categories, substance, causality, etc., as inventions of the mind. Explaining the evolution and devolution of the problematization and deproblematization of numerous ideas, and aiming to give the natural history of problems, Avenarius sought to show physiologically, psychologically and historically under what conditions they emerge, are challenged and are solved. He hypothesized a System C, a bodily and central nervous system upon which consciousness depends. R-values are the stimuli received from the world of objects. E-values are the statements of experience. The brain changes that continually oscillate about an ideal point of balance are termed Vitalerhaltungsmaximum. The E-values are differentiated into elements, to which the sense-perceptions or the content of experience belong, and characters, to which belongs everything which psychology describes as feelings and attitudes. Avenarius describes in symbolic form a series of states from balance to balance, termed vital series, all describing a series of changes in System C. Inequalities in the vital balance give rise to vital differences. According to his theory there are two vital series. It assumes a series of brain changes because parallel series of conscious states can be observed. The independent vital series are physical, and the dependent vital series are psychological. The two together are practically covariants. In the case of a process as a dependent vital series three stages can be noted: first, the appearance of the problem, expressed as strain, restlessness, desire, fear, doubt, pain, repentance, delusion; the second, the continued effort and struggle to solve the problem; and finally, the appearance of the solution, characterized by abating anxiety, a feeling of triumph and enjoyment.   Corresponding to these three stages of the dependent series are three stages of the independent series: the appearance of the vital difference and a departure from balance in the System C, the continuance with an approximate vital difference, and lastly, the reduction of the vital difference to zero, the return to stability. By making room for dependent and independent experiences, he showed that physics regards experience as independent of the experiencing indlvidual, and psychology views experience as dependent upon the individual. He greatly influenced Mach and James (q.v.). See Avenarius, Empirio-criticism, Experience, pure. Main works: Kritik der reinen Erfahrung; Der menschliche Weltbegriff. --H.H. Averroes: (Mohammed ibn Roshd) Known to the Scholastics as The Commentator, and mentioned as the author of il gran commento by Dante (Inf. IV. 68) he was born 1126 at Cordova (Spain), studied theology, law, medicine, mathematics, and philosophy, became after having been judge in Sevilla and Cordova, physician to the khalifah Jaqub Jusuf, and charged with writing a commentary on the works of Aristotle. Al-mansur, Jusuf's successor, deprived him of his place because of accusations of unorthodoxy. He died 1198 in Morocco. Averroes is not so much an original philosopher as the author of a minute commentary on the whole works of Aristotle. His procedure was imitated later by Aquinas. In his interpretation of Aristotelian metaphysics Averroes teaches the coeternity of a universe created ex nihilo. This doctrine formed together with the notion of a numerical unity of the active intellect became one of the controversial points in the discussions between the followers of Albert-Thomas and the Latin Averroists. Averroes assumed that man possesses only a disposition for receiving the intellect coming from without; he identifies this disposition with the possible intellect which thus is not truly intellectual by nature. The notion of one intellect common to all men does away with the doctrine of personal immortality. Another doctrine which probably was emphasized more by the Latin Averroists (and by the adversaries among Averroes' contemporaries) is the famous statement about "two-fold truth", viz. that a proposition may be theologically true and philosophically false and vice versa. Averroes taught that religion expresses the (higher) philosophical truth by means of religious imagery; the "two-truth notion" came apparently into the Latin text through a misinterpretation on the part of the translators. The works of Averroes were one of the main sources of medieval Aristotelianlsm, before and even after the original texts had been translated. The interpretation the Latin Averroists found in their texts of the "Commentator" spread in spite of opposition and condemnation. See Averroism, Latin. Averroes, Opera, Venetiis, 1553. M. Horten, Die Metaphysik des Averroes, 1912. P. Mandonnet, Siger de Brabant et l'Averroisme Latin, 2d ed., Louvain, 1911. --R.A. Averroism, Latin: The commentaries on Aristotle written by Averroes (Ibn Roshd) in the 12th century became known to the Western scholars in translations by Michael Scottus, Hermannus Alemannus, and others at the beginning of the 13th century. Many works of Aristotle were also known first by such translations from Arabian texts, though there existed translations from the Greek originals at the same time (Grabmann). The Averroistic interpretation of Aristotle was held to be the true one by many; but already Albert the Great pointed out several notions which he felt to be incompatible with the principles of Christian philosophy, although he relied for the rest on the "Commentator" and apparently hardly used any other text. Aquinas, basing his studies mostly on a translation from the Greek texts, procured for him by William of Moerbecke, criticized the Averroistic interpretation in many points. But the teachings of the Commentator became the foundation for a whole school of philosophers, represented first by the Faculty of Arts at Paris. The most prominent of these scholars was Siger of Brabant. The philosophy of these men was condemned on March 7th, 1277 by Stephen Tempier, Bishop of Paris, after a first condemnation of Aristotelianism in 1210 had gradually come to be neglected. The 219 theses condemned in 1277, however, contain also some of Aquinas which later were generally recognized an orthodox. The Averroistic propositions which aroused the criticism of the ecclesiastic authorities and which had been opposed with great energy by Albert and Thomas refer mostly to the following points: The co-eternity of the created word; the numerical identity of the intellect in all men, the so-called two-fold-truth theory stating that a proposition may be philosophically true although theologically false. Regarding the first point Thomas argued that there is no philosophical proof, either for the co-eternity or against it; creation is an article of faith. The unity of intellect was rejected as incompatible with the true notion of person and with personal immortality. It is doubtful whether Averroes himself held the two-truths theory; it was, however, taught by the Latin Averroists who, notwithstanding the opposition of the Church and the Thomistic philosophers, gained a great influence and soon dominated many universities, especially in Italy. Thomas and his followers were convinced that they interpreted Aristotle correctly and that the Averroists were wrong; one has, however, to admit that certain passages in Aristotle allow for the Averroistic interpretation, especially in regard to the theory of intellect.   Lit.: P. Mandonnet, Siger de Brabant et l'Averroisme Latin au XIIIe Siecle, 2d. ed. Louvain, 1911; M. Grabmann, Forschungen über die lateinischen Aristotelesübersetzungen des XIII. Jahrhunderts, Münster 1916 (Beitr. z. Gesch. Phil. d. MA. Vol. 17, H. 5-6). --R.A. Avesta: See Zendavesta. Avicehron: (or Avencebrol, Salomon ibn Gabirol) The first Jewish philosopher in Spain, born in Malaga 1020, died about 1070, poet, philosopher, and moralist. His main work, Fons vitae, became influential and was much quoted by the Scholastics. It has been preserved only in the Latin translation by Gundissalinus. His doctrine of a spiritual substance individualizing also the pure spirits or separate forms was opposed by Aquinas already in his first treatise De ente, but found favor with the medieval Augustinians also later in the 13th century. He also teaches the necessity of a mediator between God and the created world; such a mediator he finds in the Divine Will proceeding from God and creating, conserving, and moving the world. His cosmogony shows a definitely Neo-Platonic shade and assumes a series of emanations. Cl. Baeumker, Avencebrolis Fons vitae. Beitr. z. Gesch. d. Philos. d. MA. 1892-1895, Vol. I. Joh. Wittman, Die Stellung des hl. Thomas von Aquino zu Avencebrol, ibid. 1900. Vol. III. --R.A. Avicenna: (Abu Ali al Hosain ibn Abdallah ibn Sina) Born 980 in the country of Bocchara, began to write in young years, left more than 100 works, taught in Ispahan, was physician to several Persian princes, and died at Hamadan in 1037. His fame as physician survived his influence as philosopher in the Occident. His medical works were printed still in the 17th century. His philosophy is contained in 18 vols. of a comprehensive encyclopedia, following the tradition of Al Kindi and Al Farabi. Logic, Physics, Mathematics and Metaphysics form the parts of this work. His philosophy is Aristotelian with noticeable Neo-Platonic influences. His doctrine of the universal existing ante res in God, in rebus as the universal nature of the particulars, and post res in the human mind by way of abstraction became a fundamental thesis of medieval Aristotelianism. He sharply distinguished between the logical and the ontological universal, denying to the latter the true nature of form in the composite. The principle of individuation is matter, eternally existent. Latin translations attributed to Avicenna the notion that existence is an accident to essence (see e.g. Guilelmus Parisiensis, De Universo). The process adopted by Avicenna was one of paraphrasis of the Aristotelian texts with many original thoughts interspersed. His works were translated into Latin by Dominicus Gundissalinus (Gondisalvi) with the assistance of Avendeath ibn Daud. This translation started, when it became more generally known, the "revival of Aristotle" at the end of the 12th and the beginning of the 13th century. Albert the Great and Aquinas professed, notwithstanding their critical attitude, a great admiration for Avicenna whom the Arabs used to call the "third Aristotle". But in the Orient, Avicenna's influence declined soon, overcome by the opposition of the orthodox theologians. Avicenna, Opera, Venetiis, 1495; l508; 1546. M. Horten, Das Buch der Genesung der Seele, eine philosophische Enzyklopaedie Avicenna's; XIII. Teil: Die Metaphysik. Halle a. S. 1907-1909. R. de Vaux, Notes et textes sur l'Avicennisme Latin, Bibl. Thomiste XX, Paris, 1934. --R.A. Avidya: (Skr.) Nescience; ignorance; the state of mind unaware of true reality; an equivalent of maya (q.v.); also a condition of pure awareness prior to the universal process of evolution through gradual differentiation into the elements and factors of knowledge. --K.F.L. Avyakta: (Skr.) "Unmanifest", descriptive of or standing for brahman (q.v.) in one of its or "his" aspects, symbolizing the superabundance of the creative principle, or designating the condition of the universe not yet become phenomenal (aja, unborn). --K.F.L. Awareness: Consciousness considered in its aspect of act; an act of attentive awareness such as the sensing of a color patch or the feeling of pain is distinguished from the content attended to, the sensed color patch, the felt pain. The psychologlcal theory of intentional act was advanced by F. Brentano (Psychologie vom empirischen Standpunkte) and received its epistemological development by Meinong, Husserl, Moore, Laird and Broad. See Intentionalism. --L.W. Axiological: (Ger. axiologisch) In Husserl: Of or pertaining to value or theory of value (the latter term understood as including disvalue and value-indifference). --D.C. Axiological ethics: Any ethics which makes the theory of obligation entirely dependent on the theory of value, by making the determination of the rightness of an action wholly dependent on a consideration of the value or goodness of something, e.g. the action itself, its motive, or its consequences, actual or probable. Opposed to deontological ethics. See also teleological ethics. --W.K.F. Axiologic Realism: In metaphysics, theory that value as well as logic, qualities as well as relations, have their being and exist external to the mind and independently of it. Applicable to the philosophy of many though not all realists in the history of philosophy, from Plato to G. E. Moore, A. N. Whitehead, and N, Hartmann. --J.K.F. Axiology: (Gr. axios, of like value, worthy, and logos, account, reason, theory). Modern term for theory of value (the desired, preferred, good), investigation of its nature, criteria, and metaphysical status. Had its rise in Plato's theory of Forms or Ideas (Idea of the Good); was developed in Aristotle's Organon, Ethics, Poetics, and Metaphysics (Book Lambda). Stoics and Epicureans investigated the summum bonum. Christian philosophy (St. Thomas) built on Aristotle's identification of highest value with final cause in God as "a living being, eternal, most good."   In modern thought, apart from scholasticism and the system of Spinoza (Ethica, 1677), in which values are metaphysically grounded, the various values were investigated in separate sciences, until Kant's Critiques, in which the relations of knowledge to moral, aesthetic, and religious values were examined. In Hegel's idealism, morality, art, religion, and philosophy were made the capstone of his dialectic. R. H. Lotze "sought in that which should be the ground of that which is" (Metaphysik, 1879). Nineteenth century evolutionary theory, anthropology, sociology, psychology, and economics subjected value experience to empirical analysis, and stress was again laid on the diversity and relativity of value phenomena rather than on their unity and metaphysical nature. F. Nietzsche's Also Sprach Zarathustra (1883-1885) and Zur Genealogie der Moral (1887) aroused new interest in the nature of value. F. Brentano, Vom Ursprung sittlicher Erkenntnis (1889), identified value with love.   In the twentieth century the term axiology was apparently first applied by Paul Lapie (Logique de la volonte, 1902) and E. von Hartmann (Grundriss der Axiologie, 1908). Stimulated by Ehrenfels (System der Werttheorie, 1897), Meinong (Psychologisch-ethische Untersuchungen zur Werttheorie, 1894-1899), and Simmel (Philosophie des Geldes, 1900). W. M. Urban wrote the first systematic treatment of axiology in English (Valuation, 1909), phenomenological in method under J. M. Baldwin's influence. Meanwhile H. Münsterberg wrote a neo-Fichtean system of values (The Eternal Values, 1909).   Among important recent contributions are: B. Bosanquet, The Principle of Individuality and Value (1912), a free reinterpretation of Hegelianism; W. R. Sorley, Moral Values and the Idea of God (1918, 1921), defending a metaphysical theism; S. Alexander, Space, Time, and Deity (1920), realistic and naturalistic; N. Hartmann, Ethik (1926), detailed analysis of types and laws of value; R. B. Perry's magnum opus, General Theory of Value (1926), "its meaning and basic principles construed in terms of interest"; and J. Laird, The Idea of Value (1929), noteworthy for historical exposition. A naturalistic theory has been developed by J. Dewey (Theory of Valuation, 1939), for which "not only is science itself a value . . . but it is the supreme means of the valid determination of all valuations." A. J. Ayer, Language, Truth and Logic (1936) expounds the view of logical positivism that value is "nonsense." J. Hessen, Wertphilosophie (1937), provides an account of recent German axiology from a neo-scholastic standpoint.   The problems of axiology fall into four main groups, namely, those concerning (1) the nature of value, (2) the types of value, (3) the criterion of value, and (4) the metaphysical status of value.   (1) The nature of value experience. Is valuation fulfillment of desire (voluntarism: Spinoza, Ehrenfels), pleasure (hedonism: Epicurus, Bentham, Meinong), interest (Perry), preference (Martineau), pure rational will (formalism: Stoics, Kant, Royce), apprehension of tertiary qualities (Santayana), synoptic experience of the unity of personality (personalism: T. H. Green, Bowne), any experience that contributes to enhanced life (evolutionism: Nietzsche), or "the relation of things as means to the end or consequence actually reached" (pragmatism, instrumentalism: Dewey).   (2) The types of value. Most axiologists distinguish between intrinsic (consummatory) values (ends), prized for their own sake, and instrumental (contributory) values (means), which are causes (whether as economic goods or as natural events) of intrinsic values. Most intrinsic values are also instrumental to further value experience; some instrumental values are neutral or even disvaluable intrinsically. Commonly recognized as intrinsic values are the (morally) good, the true, the beautiful, and the holy. Values of play, of work, of association, and of bodily well-being are also acknowledged. Some (with Montague) question whether the true is properly to be regarded as a value, since some truth is disvaluable, some neutral; but love of truth, regardless of consequences, seems to establish the value of truth. There is disagreement about whether the holy (religious value) is a unique type (Schleiermacher, Otto), or an attitude toward other values (Kant, Höffding), or a combination of the two (Hocking). There is also disagreement about whether the variety of values is irreducible (pluralism) or whether all values are rationally related in a hierarchy or system (Plato, Hegel, Sorley), in which values interpenetrate or coalesce into a total experience.   (3) The criterion of value. The standard for testing values is influenced by both psychological and logical theory. Hedonists find the standard in the quantity of pleasure derived by the individual (Aristippus) or society (Bentham). Intuitionists appeal to an ultimate insight into preference (Martineau, Brentano). Some idealists recognize an objective system of rational norms or ideals as criterion (Plato, Windelband), while others lay more stress on rational wholeness and coherence (Hegel, Bosanquet, Paton) or inclusiveness (T. H. Green). Naturalists find biological survival or adjustment (Dewey) to be the standard. Despite differences, there is much in common in the results of the application of these criteria.   (4) The metaphysical status of value. What is the relation of values to the facts investigated by natural science (Koehler), of Sein to Sollen (Lotze, Rickert), of human experience of value to reality independent of man (Hegel, Pringle-Pattlson, Spaulding)? There are three main answers:   subjectivism (value is entirely dependent on and relative to human experience of it: so most hedonists, naturalists, positivists);   logical objectivism (values are logical essences or subsistences, independent of their being known, yet with no existential status or action in reality);   metaphysical objectivism (values   --or norms or ideals   --are integral, objective, and active constituents of the metaphysically real: so theists, absolutists, and certain realists and naturalists like S. Alexander and Wieman). --E.S.B. Axiom: See Mathematics. Axiomatic method: That method of constructing a deductive system consisting of deducing by specified rules all statements of the system save a given few from those given few, which are regarded as axioms or postulates of the system. See Mathematics. --C.A.B. Ayam atma brahma: (Skr.) "This self is brahman", famous quotation from Brhadaranyaka Upanishad 2.5.19, one of many alluding to the central theme of the Upanishads, i.e., the identity of the human and divine or cosmic. --K.F.L.

Aureole [diminutive of Latin aureus golden] Either a special spiritual radiance adorning the heads of saints and martyrs, or a golden halo surrounding the head or whole body of a holy man. The matter is clearly explained in The Mahatma Letters as: “a counterpart of what the astronomers call the red flames in the ‘corona’ may be seen in Reichenbach’s crystals or in any other strongly magnetic body. The head of a man — in a strong ecstatic condition, when all the electricity of his system is centered around the brain, will represent — especially in darkness — a perfect simile of the Sun during such periods [eclipses]. The first artist who drew the aureoles about the heads of his Gods and Saints, was not inspired, but represented it on the authority of temple pictures and traditions of the sanctuary and the chambers of initiation where such phenomena took place” (p. 162).

A verse in the Ormazd Yasht (prayer to Ahura-Mazda) hints at another aspect of the Amesha-Spentas connected with the afterdeath state. Each one is named, and the verse ends: these “are the reward of the holy ones, when freed from their bodies, my creatures” (v 25).

Bard [from Latin bardus from Gaulish and old Brythonic probably bardos cf Welsh bardd] Exalted one, initiate, teacher; one of the three holy orders of Druidism — Druids, Bards, and Ovates. The Bards had the duty of keeping alive among the people the knowledge or intuition that there is a path that leads to wisdom and initiation. They carried this out largely by telling stories: a Mabinogi, according to Sir John Rhys, was a story belonging to the equipment of the Bards. These stories were told in such a way that their symbolic meaning might be apparent to those with intuition, but hidden from the mass. In telling the stories they used verse form a good deal, so that now in every country but Wales bard has come to mean poet. In Wales, however, it retains some relic of its original meaning: a Bard is a member of the Gorsedd, and may or may not be a poet; no poet is a Bard unless the Gorsedd has admitted him to its ranks. The Bard’s robe was of blue; that of the Druid was white; the Ovate’s green.

benitier ::: n. --> A holy-water stoup.

Bhagavad-Gita (Sanskrit) Bhagavad-Gītā [from bhagavat illustrious, sacred, holy, lord (one of Krishna’s titles) + gītā song] The noble song, the Lord’s song; a portion of the Bhagavad-Gita Parvan, one subsection of the Bhishma Parvan, itself one of the principle sections of the Mahabharata. The Bhagavad-Gita consists of a dialogue in which Krishna and Arjuna have a discussion upon the highest spiritual philosophy. Krishna in this instance is the inner instructor or monitor, the higher self, advising the human self or Arjuna.

holy cross ::: --> The cross as the symbol of Christ&

holyday ::: n. --> A religious festival.
A secular festival; a holiday.

holy Ghost

holy

holystone ::: n. --> A stone used by seamen for scrubbing the decks of ships. ::: v. t. --> To scrub with a holystone, as the deck of a vessel.

holy ::: superl. --> Set apart to the service or worship of God; hallowed; sacred; reserved from profane or common use; holy vessels; a holy priesthood.
Spiritually whole or sound; of unimpaired innocence and virtue; free from sinful affections; pure in heart; godly; pious; irreproachable; guiltless; acceptable to God.

holy wars [{Usenet}, but may predate it] {flame wars} over {religious issues}. The paper by Danny Cohen that popularised the terms {big-endian} and {little-endian} was entitled "On Holy Wars and a Plea for Peace". Other perennial Holy Wars have included {Emacs} vs. {vi}, my personal computer vs. everyone else's personal computer, {ITS} vs. {Unix}, {Unix} vs. {VMS}, {BSD} Unix vs. {USG Unix}, {C} vs. {Pascal}, {C} vs. Fortran, etc., ad nauseam. The characteristic that distinguishes holy wars from normal technical disputes is that in a holy wars most of the participants spend their time trying to pass off personal value choices and cultural attachments as objective technical evaluations. See also {theology}. [{Jargon File}]

Bible The Judeo-Christian holy book. The Bible is neither the literal word of God translated into the various languages, nor a collection of superstitious folklore, but a Jewish and late Greek version of the archaic wisdom expressed in the ancient mystery-language. Blavatsky classes it among the largely esoteric works whose secret symbolism is found also in the Indian, Chaldean, and Egyptian scriptures. The real Hebrew Bible is to a certain extent known only in small part to its Talmudic and Qabbalistic interpreters. The primeval faith of Israel was not what it was made to be by those who would have converted the secret doctrine into a national exoteric religion — by David, Hezekiah, and later the Talmudists. To trace the steps by which the ancient gnosis was handed down, adapted, transformed, perverted, and yet mysteriously preserved, is work to satisfy the most diligent scholar. “The real Hebrew Bible was a secret volume, unknown to the masses, and even the Samaritan Pentateuch is far more ancient than the Septuagint. As for the former, the Fathers of the Church never even heard of it” (IU 2:471).

blaspheme ::: v. --> To speak of, or address, with impious irreverence; to revile impiously (anything sacred); as, to blaspheme the Holy Spirit.
Figuratively, of persons and things not religiously sacred, but held in high honor: To calumniate; to revile; to abuse. ::: v. i. --> To utter blasphemy.

Blavatsky gives a human interpretation of Ahura: “The Magian knew not of any Supreme ‘personal’ individuality. He recognized but Ahura — the ‘lord’ — the 7th Principle in man, — and ‘prayed’, i.e. made efforts during the hours of meditation, to assimilate with, and merge his other principles — that are dependent on the physical body and ever under the sway of Angra-Mainya (or matter) — into the only pure, holy and eternal principle in him, his divine monad. To whom else could he pray? Who was ‘Ormuzd’ if not the chief Spent-Mainyu, the monad, our own god-principle in us? . . .

Blavatsky hints that baresman is taken from the tree created by Ahura-Mazda, the tree of occult and spiritual knowledge and wisdom, and so is a symbolic rod of power and wisdom, such as is often ascribed in ancient mythologies to great leaders or teachers of peoples and to high adepts. Baresman symbolically represents a branch of the tree of knowledge, known as Gaokarena in Pahlavi literature, soul healing Haoma (the extract of this tree), and Zavr (its libation). “We praise mighty Vayu, with the Haoma mixed with milk and with Baresman with the tongue of Kherad (Intellect) and the holy word, with words and deeds, with Zavr and the true spoken words” (Ram Yasht 5).

Blavatsky writes that the rendering Ja-ho-vah is “a perversion of the Holy Name”: that the majority of the Jews themselves were ignorant of the true pronunciation. “Alone, out of all their nation the high priests had it in their possession, and respectively passed it to their successors,” before their death. “Once a year only, on the day of atonement, the high priest was allowed to pronounce it in a whisper” (IU 2:398-9).

bless ::: 1. To make holy; sanctify. 2. To invoke or bestow divine favour upon.

blessed ::: imp. & p. p. --> of Bless ::: a. --> Hallowed; consecrated; worthy of blessing or adoration; heavenly; holy.
Enjoying happiness or bliss; favored with blessings; happy; highly favored.

bless ::: v. t. --> To make or pronounce holy; to consecrate
To make happy, blithesome, or joyous; to confer prosperity or happiness upon; to grant divine favor to.
To express a wish or prayer for the happiness of; to invoke a blessing upon; -- applied to persons.
To invoke or confer beneficial attributes or qualities upon; to invoke or confer a blessing on, -- as on food.
To make the sign of the cross upon; to cross (one&

blue ::: superl. --> Having the color of the clear sky, or a hue resembling it, whether lighter or darker; as, the deep, blue sea; as blue as a sapphire; blue violets.
Pale, without redness or glare, -- said of a flame; hence, of the color of burning brimstone, betokening the presence of ghosts or devils; as, the candle burns blue; the air was blue with oaths.
Low in spirits; melancholy; as, to feel blue.

Bodhisattva: (Skr.) "Existence (sattva) in a state of wisdom (bodhi)", such as was attained by Gautama Buddha (s.v.); a Buddhist wise and holy man. -- K.F.L.

Brahmajnanin (Sanskrit) Brahmajñānin [from brahman cosmic spirit + jñānin knower from the verbal root jñā to know] One who possesses sacred knowledge; spiritually wise or holy.

brindavan &

b) The usual meaning of the term the doctrine of the Trinitarians who hold that the nature of God is one in substance and three in embodiment (Latin: persona). Upon the basis of Platonic realism (q.v.) which makes the universal fundamental and the particulars real in terms of the universal, the Christian Trinitarians made philosophically clear their doctrine of one Godhead and three embodiments, Father, Son and Holy Spirit: three and yet one. The doctrine was formulated to make religiously valid the belief in the complete Deity of Jesus and of the Holy Spirit (referred to in the New and the Old Testaments) and to avoid the pitfalls of polytheism. Jesus had become the object of Christian worship and the revealer of God and thus it was felt necessary to establish (together with the H.S.) his real Deity along with monotheistic belief. A long controversy over the relationship of the three led to the formulation by the Council of Nicea in 325, and after further disputes, by the Council of Constantinople in 381 of the orthodox Trinitarian creed (the Niceno-Constantinopolitan). Roman and Greek Catholicism split on the doctrine of the status of the H.S. The Western church added the expression "filioque" (the H.S. proceeding "and from the Son") making more explicit the complete equality of the three; the Eastern church maintained the original text which speaks of the H.S. as "proceeding from thet Father." Orthodox Protestantism maintains the Trinitarian conception. -- V.F.

candidate ::: n. --> One who offers himself, or is put forward by others, as a suitable person or an aspirant or contestant for an office, privilege, or honor; as, a candidate for the office of governor; a candidate for holy orders; a candidate for scholastic honors.

canon ::: n. --> A law or rule.
A law, or rule of doctrine or discipline, enacted by a council and confirmed by the pope or the sovereign; a decision, regulation, code, or constitution made by ecclesiastical authority.
The collection of books received as genuine Holy Scriptures, called the sacred canon, or general rule of moral and religious duty, given by inspiration; the Bible; also, any one of the canonical Scriptures. See Canonical books, under Canonical, a.

cascara sagrada ::: --> Holy bark; the bark of the California buckthorn (Rhamnus Purshianus), used as a mild cathartic or laxative.

catholicos ::: n. --> The spiritual head of the Armenian church, who resides at Etchmiadzin, Russia, and has ecclesiastical jurisdiction over, and consecrates the holy oil for, the Armenians of Russia, Turkey, and Persia, including the Patriarchs of Constantinople, Jerusalem, and Sis.

cat "tool" (From "catenate") {Unix}'s command which copies one or more entire files to the screen or some other output sink without pause. See also {dd}, {BLT}. Among {Unix} fans, cat is considered an excellent example of user-interface design, because it delivers the file contents without such verbosity as spacing or headers between the files (the {pr} command can be used to do this), and because it does not require the files to consist of lines of text, but works with any sort of data. Among Unix haters, cat is considered the {canonical} example of *bad* user-interface design, because of its woefully unobvious name. It is far more often used to {blast} a file to standard output than to concatenate files. The name "cat" for the former operation is just as unintuitive as, say, LISP's {cdr}. Of such oppositions are {holy wars} made. (1994-11-29)

Ceridwen, Cauldron of (Welsh) Symbol of initiation in Welsh Druidic literature; a Bard was one who had been in the Cauldron of Ceridwen, called also pair dadeni (the cauldron of rebirth). In passing out from Wales to Europe, it became the Holy Grail; thus Parsifal, or Perceval, is Pair-cyfaill, the “Companion of the Cauldron.”

Chakra(Cakra, Sanskrit) ::: A word signifying in general a "wheel," and from this simple original meaning therewere often taken for occult and esoteric purposes a great many subordinate, very interesting, and in somecases highly mystical and profound derivatives. Chakra also means a cycle, a period of duration, inwhich the wheel of time turns once. It also means the horizon, as being circular or of a wheel-form. Itlikewise means certain centers or pranic spherical loci of the body in which are supposed to collectstreams of pranic energy of differing qualities, or pranic energies of different kinds. These physiologicalchakras, which are actually connected with the pranic circulations and ganglia of the auric egg, andtherefore function in the physical body through the intermediary of the linga-sarira or astral model-body,are located in different parts of the physical frame, reaching from the parts about the top of the skull tothe parts about the pubis. It would be highly improper, having at heart the best interests of humanity, togive the occult or esoteric teaching concerning the exact location, functions, and means of controlling thephysiological chakras of the human body; for it is a foregone conclusion that were this mysticalknowledge broadcast, it would be sadly misused, leading not only in many cases to death or insanity, butto the violation of every moral instinct. Alone the high initiates, who as a matter of fact have risen abovethe need of employing the physiological chakras, can use them at will, and for holy purposes -- which infact is something that they rarely, if indeed they ever do.

Chakra (Sanskrit) Cakra Wheel; cycle; the horizon, as being circular or of a wheel-form; likewise certain pranic centers of the body. “These physiological chakras, which are actually connected with the pranic circulations and ganglia of the Auric Egg, and therefore function in the physical body through the intermediary of the linga-sarira, or astral model-body, are located in different parts of the physical frame, reaching from the parts about the top of the skull to the parts about the pubis. . . . were this mystical knowledge broadcast, it would be sadly misused, leading not only in many cases to death or insanity, but to the violation of every moral instinct. Alone the high initiates, who as a matter of act have risen above the need of employing physiological chakras, can use them at will, and for holy purposes — which in fact is something that they rarely, if indeed they ever do” (OG 26-7).

charan-amrita. :::"nectar of the Lord's feet"; bliss of the Self; perfumed "holy water" sanctified by the feet of a deity or of a holy man

Cherub, Cherubim (Hebrew) Kĕrūb, Kĕrūbīm A celestial, sacred, occult being in Hebrew mythology; in the Old Testament various descriptions are given of the Cherubim, the prevailing one being that of winged entities with four faces, those respectively of a man, a lion, an ox, and an eagle. In Genesis, they are the guardians of Paradise; in Exodus (25:18-22) their images are to be placed in the mercy-seat and also in Solomon’s temple (1 Kings 6:23-35), but their most frequent association is with the throne or chariot of Yahweh (Jehovah). In Ezekiel and the Qabbalah the Cherubim are represented as the four holy living creatures. “These four animals are, in reality, the symbols of the four elements, and of the four lower principles in man. Nevertheless, they correspond physically and materially to the four constellations that form, so to speak, the suite or cortege of the Solar God, and occupy during the winter solstice the four cardinal points of the zodiacal circle” (SD 1:363).

childermas day ::: --> A day (December 28) observed by mass or festival in commemoration of the children slain by Herod at Bethlehem; -- called also Holy Innocent&

Christology: The totality of doctrines constituting that part of theology which treats of the nature and personality of Christ. First of all Christology must concern itself with the promise of a Saviour and Redeemer of the human race. It includes the study of the prophecies foretelling the Messiah, as well as their fulfillment. Further it must inquire into the mystery of the Incarnation, of the Word made flesh, and examine all the circumstances of the birth, passion, and resurrection of Christ. Since He acknowledged that He was God, the Son of God, one with the Father, it becomes necessary to examine His credentials, His own prophecies, miracles, and saintly life, which were to serve as evidence that He was sent by God and really possessed all power in heaven and on earth. Christology must deal with the human and Divine nature, their relation to each other, and the hypostatic union of both in one Divine Person, as well as the relation of that Person to the Father and the Holy Ghost. Moreover, the authentic decisions of the Councils of the Church form an exceedingly important portion of all christological theories and doctrines, and also the interpretations of those decisions by theologians. -- J.J.R.

City of God. See HOLY CITY

coilas ::: (Most often spelled Kailas.) "One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo"s Works

Coilas ::: (Most often spelled Kailas). One of the highest and most rugged mountains of the Himalayan range, located in the southwestern part of China. It is an important holy site both to the Hindus, who identify it with the paradise of Shiva and also regard it as the abode of Kubera, and to the Tibetan Buddhists, who identify it with Mount Sumeru, cosmic centre of the universe.” Glossary and Index of Proper Names in Sri Aurobindo’s Works

COME FROM "programming, humour" A semi-mythical language construct dual to the "go to"; "COME FROM" "label" would cause the referenced label to act as a sort of {trapdoor}, so that if the program ever reached it, control would quietly and {automagically} be transferred to the statement following the "COME FROM". "COME FROM" was first proposed in R.L. Clark's "A Linguistic Contribution to GOTO-less programming", which appeared in a 1973 {Datamation} issue (and was reprinted in the April 1984 issue of "{Communications of the ACM}"). This parodied the then-raging "{structured programming}" {holy wars} (see {considered harmful}). Mythically, some variants are the "assigned COME FROM" and the "computed COME FROM" (parodying some nasty control constructs in {Fortran} and some extended {BASICs}). Of course, {multitasking} (or {nondeterminism}) could be implemented by having more than one "COME FROM" statement coming from the same label. In some ways the {Fortran} "DO" looks like a "COME FROM" statement. After the terminating statement number/"CONTINUE" is reached, control continues at the statement following the DO. Some generous Fortrans would allow arbitrary statements (other than "CONTINUE") for the statement, leading to examples like:   DO 10 I=1,LIMIT C imagine many lines of code here, leaving the C original DO statement lost in the spaghetti...   WRITE(6,10) I,FROB(I) 10 FORMAT(1X,I5,G10.4) in which the trapdoor is just after the statement labelled 10. (This is particularly surprising because the label doesn't appear to have anything to do with the flow of control at all!) While sufficiently astonishing to the unsuspecting reader, this form of "COME FROM" statement isn't completely general. After all, control will eventually pass to the following statement. The implementation of the general form was left to {Univac Fortran}, ca. 1975 (though a roughly similar feature existed on the {IBM 7040} ten years earlier). The statement "AT 100" would perform a "COME FROM 100". It was intended strictly as a debugging aid, with dire consequences promised to anyone so deranged as to use it in production code. More horrible things had already been perpetrated in production languages, however; doubters need only contemplate the "{ALTER}" verb in {COBOL}. {SCL} on {VME} {mainframes} has a similar language construct called "whenever", used like this: whenever x=123345 then S; Meaning whenever variable x reached the value 123345 then execute statement S. "COME FROM" was supported under its own name for the first time 15 years later, in {C-INTERCAL} (see {INTERCAL}, {retrocomputing}); knowledgeable observers are still reeling from the shock. [{Jargon File}] (1998-04-19)

Come from the holy fire, perne in a gyre,

comforter ::: n. --> One who administers comfort or consolation.
The Holy Spirit, -- referring to his office of comforting believers.
A knit woolen tippet, long and narrow.
A wadded bedquilt; a comfortable.

Commodore 64 "computer" (C64) An 8-bit {Commodore Business Machines} {personal computer} released around September 1981. Prototypes were (apparently) made before Christmas 1980 (and shown at some computer fair). The {CPU} was a {6510} from {MOS Technology} (who were a wholly owned subsiduary of Commodore at this time(?)). The C64 had 64 {kilobytes} of {RAM} as standard and a 40-column text, 320x200 {pixel} display generating {composite video}, usually connected to a television. {DMA}-based memory expanders for the C64 (and C128) allowed 128, 256, and 512 kb of RAM. Several third party manufacturers produce accelerators and RAM expanders for the C64 and C128. (Some, risking a {holy war}, compare this to putting a brick on roller-skates). Such accelerators come in speeds up to 20MHz (20 times the original) and RAM expanders to 16MB. The C64's {1541} 5.25 {floppy disk} drive had a {6502} processor as a {disk controller}. See also {Commodore 65}. ["Assembly language programming with the Commodore 64", Marvin L. De Jong]. (1996-06-05)

contemplation ::: n. --> The act of the mind in considering with attention; continued attention of the mind to a particular subject; meditation; musing; study.
Holy meditation.
The act of looking forward to an event as about to happen; expectation; the act of intending or purposing.

Corel VENTURA "text, graphics" (Previously "Ventura Publisher") The first full-featured {desktop publishing} program available for the {IBM personal computer} and compatibles. Ventura Publisher was originally distributed by {Ventura}, a wholy owned subsiduary of {Xerox Corporation} but was acquired by {Corel Corporation} in September 1993. {Home (http://corelnet.com/products/graphicsandpublishing/ventura8/index.htm)}. (1999-04-05)

cresselle ::: n. --> A wooden rattle sometimes used as a substitute for a bell, in the Roman Catholic church, during the latter part of Holy Week, or the last week of Lent.

croisado ::: n. --> A holy war; a crusade.

crusade ::: n. --> Any one of the military expeditions undertaken by Christian powers, in the 11th, 12th, and 13th centuries, for the recovery of the Holy Land from the Mohammedans.
Any enterprise undertaken with zeal and enthusiasm; as, a crusade against intemperance.
A Portuguese coin. See Crusado. ::: v. i.

  “Daksha typifies the early Third Race, holy and pure, still devoid of an individual Ego, and having merely the passive capacities. Brahma, therefore, commands him to create (in the exoteric texts; when, obeying the command, he made ‘inferior and superior’ (avara and vara) progeny (putra), Bipeds and quadrupeds; and by his will gave birth to females. . . . to the gods, the Daityas (giants of the Fourth Race), the snake-gods, animals, cattle and the Danavas (Titans and demon Magicians) and other beings.

damianist ::: n. --> A follower of Damian, patriarch of Alexandria in the 6th century, who held heretical opinions on the doctrine of the Holy Trinity.

darshan. ::: "sight of" or "seeing"; to see or be seen by a Guru or holy being as well as the blessing received by seeing such a one

Dasa-bhumi: Sanskrit for ten stages. In Buddhist terminology, the ten stages of the spiritual development of a Bodhisattva (q.v.) toward Buddhahood. Each school of Buddhism has its own dasa-bhumi, but the most widely accepted set in Mahayana Buddhism is that set forth in the Dasa-bhumi Sastra, viz.: (1) The Stage of Joy, in which the Bodhisattva develops his holy nature and discards wrong views; (2) the Stage of Purity, in which he attains the Perfection of Morality; (3) the Stage of Illumination, in which he attains the Perfection of Patience or Humility, and also the deepest introspective insight; (4) the Stage of Flaming Wisdom, in which he achieves the Perfection of Meditation and realizes the harmony of the Worldly Truth and the Supreme Truth; (5) the Stage of Presence, in which he achieves the Perfection of Wisdom; (7) the Stage of Far-going, in which he attains the Perfection of Expediency by going afar and to save all beings; (8) the Stage of Immovability, in which he attains the Perfection of Vow and realizes the principle that all specific characters of elements (dharmas) are unreal; (9) the Stage of Good Wisdom, in which he achieves the Perfection of Effort, attains the Ten Holy Powers, and preaches both to the redeemable and the unredeemable; (10) the Stage of the Cloud of the Law, in which he attains mastery of Perfect Knowledge and preaches the Law to save all creatures, “like the cloud drops rain over all.”

dejection ::: n. --> A casting down; depression.
The act of humbling or abasing one&

Devaki (Sanskrit) Devakī The mother of Krishna. She was shut up in a dungeon by her brother, King Kansa, for fear of the fulfillment of a prophecy that a son of hers would dethrone and kill him. Notwithstanding the strict watch kept, Devaki was overshadowed by Vishnu, the holy spirit, and thus gave birth to that god’s avatara, Krishna as the incarnated ray of the Logos.

dishallow ::: v. t. --> To make unholy; to profane.

divine ::: a. --> Of or belonging to God; as, divine perfections; the divine will.
Proceeding from God; as, divine judgments.
Appropriated to God, or celebrating his praise; religious; pious; holy; as, divine service; divine songs; divine worship.
Pertaining to, or proceeding from, a deity; partaking of the nature of a god or the gods.
Godlike; heavenly; excellent in the highest degree;

dove plant ::: --> A Central American orchid (Peristeria elata), having a flower stem five or six feet high, with numerous globose white fragrant flowers. The column in the center of the flower resembles a dove; -- called also Holy Spirit plant. html{color:

downcast ::: a. --> Cast downward; directed to the ground, from bashfulness, modesty, dejection, or guilt. ::: n. --> Downcast or melancholy look.
A ventilating shaft down which the air passes in circulating through a mine.

dumpish ::: a. --> Dull; stupid; sad; moping; melancholy.

dusky ::: a. --> Partially dark or obscure; not luminous; dusk; as, a dusky valley.
Tending to blackness in color; partially black; dark-colored; not bright; as, a dusky brown.
Gloomy; sad; melancholy.
Intellectually clouded.

ecclesiastic ::: v. t. --> Of or pertaining to the church. See Ecclesiastical. ::: n. --> A person in holy orders, or consecrated to the service of the church and the ministry of religion; a clergyman; a priest.

Effect: (in Scholasticism) Formal: is the effect of a formal cause a primary and intrinsic formal effect is a concrete composite, or a designation resulting from form united to an apt subject. (i.e. to a subject capable of receiving that form) e.g. the formal primary and intrinsic effect of heat by which water is made warm is the warm water itself, so also a holy man is the formal effect of grace united to man. But that which is called secondary and extrinsic is any effect whether positive or negative, which so results, from the union of form with its subject that it may be adequately distinguished from or remain extrinsic to the form, e.g. the driving out of cold from the water. -- H.G.

E. Landau, Grundlagen der Analysis, Leipzig, 1930. Numinous: A word coined from the Latin "numen" by Rudolf Otto to signify the absolutely unique state of mind of the genuinely religious person who feels or is aware of something mysterious, terrible, awe-inspiring, holy and sacred. This feeling or awareness is a mysterium tremendum, beyond reason, beyond the good or the beautiful. This numinous is an a priori category and is the basis of man's cognition of the Divine. See his book The Idea of the Holy (rev. ed., 1925). -- V.F.

elevator controller An archetypal dumb embedded-systems application, like {toaster} (which superseded it). During one period (1983--84) in the deliberations of ANSI X3J11 (the C standardisation committee) this was the canonical example of a really stupid, memory-limited computation environment. "You can't require "printf(3)" to be part of the default run-time library - what if you're targeting an elevator controller?" Elevator controllers became important rhetorical weapons on both sides of several {holy wars}.

endian "data, architecture" Suffix used in the terms {big-endian} and {little-endian} that describe the ordering of {bytes} in a multi-byte number. The term comes from Swift's "Gulliver's Travels" via the famous paper "On Holy Wars and a Plea for Peace" by Danny Cohen, USC/ISI IEN 137, 1980-04-01. The Lilliputians, being very small, had correspondingly small political problems. The Big-Endian and Little-Endian parties debated over whether soft-boiled eggs should be opened at the big end or the little end. See also {middle-endian}, {holy wars}, {NUXI problem}, {swab}. (2007-08-14)

  “endowed with the sacred fire from the spark of higher and then independent Beings, who were the psychic and spiritual parents of Man, as the lower Pitar Devata (the Pitris) were the progenitors of his physical body. That Third and holy Race consisted of men who, at their zenith, were described as, ‘towering giants of godly strength and beauty, and the depositaries of all the mysteries of Heaven and Earth.’ . . .

erastian ::: n. --> One of the followers of Thomas Erastus, a German physician and theologian of the 16th century. He held that the punishment of all offenses should be referred to the civil power, and that holy communion was open to all. In the present day, an Erastian is one who would see the church placed entirely under the control of the State.

escalop ::: n. --> A bivalve shell of the genus Pecten. See Scallop.
A regular, curving indenture in the margin of anything. See Scallop.
The figure or shell of an escalop, considered as a sign that the bearer had been on a pilgrimage to the Holy Land.
A bearing or a charge consisting of an escalop shell.

execrate ::: v. t. --> To denounce evil against, or to imprecate evil upon; to curse; to protest against as unholy or detestable; hence, to detest utterly; to abhor; to abominate.

exorcise ::: v. t. --> To cast out, as a devil, evil spirits, etc., by conjuration or summoning by a holy name, or by certain ceremonies; to expel (a demon) or to conjure (a demon) to depart out of a person possessed by one.
To deliver or purify from the influence of an evil spirit or demon.

Exorcism [from Greek exorkizein to bind by an oath] In the Christian Church, the casting out of evil spirits by adjuring and commanding them. Under other names the rite has been practiced in all lands and times, with a great variety of ceremonies, and by the power of a person who is versed in the procedure and especially efficaciously by one whose life is holy. Jesus of the Gospels exercises the power and delegates it to his disciples.

Face Used in the Qabbalah especially for the first emanations of the Sephirothal or Cosmic Tree, the cosmic structure. Two Faces are mentioned: ’Arikh ’Anpin (Macroprosopus, Great or Long Face), applied to the first Sephirah; and Ze‘eir ’Anpin (Microprosopus, Small or Short Face), applied to the lower nine Sephiroth. A third Face or Head, corresponding to ’Arikh ’Anpin or Kether, is also enumerated: Resha’ Hiwwara’ or Re’sh Hiwwar (generally rendered White Head), signifying the white or colorless spirituality of the cosmic originating source. From the moment of their emanation, says the Qabbalah, all the material for future forms was contained in the three Faces, Heads, or Beginnings. It is when the Faces look toward each other that the Holy Ancients in three Heads are called ’Arikh ’Appayim (Long Faces) (Zohar iii, 292a): the union or conjunction thus signified by “looking towards each other” meaning the combined unity in a triad of an individual, whether the monad be human, cosmic, or intermediate.

fervor ::: n. --> Heat; excessive warmth.
Intensity of feeling or expression; glowing ardor; passion; holy zeal; earnestness.

Filioque Dogma [from Latin filioque or et filio and from the Son] Originally the Christian Creed stated simply a belief in the Holy Ghost or Spirit, and to this was added qui ex Patre procedit (who proceeds from the Father); still later the clause filioque or et filio was added by one of the Councils of the Western Church. The position of the insertion of this clause in the Creed marks one of the main distinctions between the Western and Eastern Churches, the former holding that the Holy Ghost proceeds from the Father and from the Son, whereas the latter has always held the more original Christian thought that the Holy Ghost proceeded from the Father, and being of a feminine nature, from both these proceeded the Son. Thus the procession so called in the Western Church: Father, Son, and Holy Spirit; whereas in the Eastern Church it has always been Father, Holy Spirit, and Son. This difference in the procession of the Holy Spirit was one of the main causes of the breaking of the Christian Church into its two main original branches, the earlier or Greek Orthodox Church, and the Western, of which the Roman Church is the typical and largest example.

Flames Largely interchangeable with fire, both being borrowed from the Fire-philosophers in an attempt to render the ancient teachings. Often the same distinction is made as in ordinary usage: that flame is a portion of fire, or that fire is a more abstract and general term and flame a more concrete and particular. Thus, the intellectual and guiding cosmic spirits, as well as the astrally and physically creative builders, are spoken of as being a hierarchy of flames. The Lords of the Flame are the agnishvatta-pitris, or the intelligent architects cosmically; as the givers of mind to humanity they are alluded to as those whose fire is too pure for the production of physical mortal mankind. The Asiatic Qabbalists or Shemitic initiates meant by Holy Flame what is called the anima mundi or world-soul, and this is why adepts were called sons of the holy flame. Flame is also a projection of fire, as when a flame of the divine fire descends into matter, or flames of fire descend upon one inspired by the Holy Spirit or encircle the head of an initiate.

Gautama Buddha: (Skr. Gautama, a patronymic, meaning of the tribe of Gotama; Buddha, the enlightened one) The founder of Buddhism. born about 563 B.C. into a royal house at Kapilavastu. As Prince Siddhartha (Siddhattha) he had all worldly goods and pleasures at his disposal, married, had a son, but was so stirred by sights of disease, old age, and death glimpsed on stolen drives through the city that he renounced all when but 29 years of age, became a mendicant, sought instruction in reaching an existence free from these evils and tortures, fruitlessly however, till at the end of seven years of search while sitting under the Bodhi-tree, he became the Buddha, the Awakened One, and attained the true insight. Much that is legendary and reminds one of the Christian mythos surrounds Buddha's life as retold in an extensive literature which also knows of his former and future existences. Mara, the Evil One, tempted Buddha to enter nirvana (s.v.) directly, withholding thus knowledge of the path of salvation from the world; but the Buddha was firm and taught the rightful path without venturing too far into metaphysics, setting all the while an example of a pure and holy life devoted to the alleviation of suffering. At the age of 80, having been offered and thus compelled to partake of pork, he fell ill and in dying attained nirvana. -- K.F.L.

ghost ::: a mere shadow or semblance; a trace. ghosts, ghostlike. ::: (See also Holy Ghost.)

giri pradakshina. ::: walking around a holy hill or mountain

gloaming ::: n. --> Twilight; dusk; the fall of the evening.
Sullenness; melancholy.

gloom ::: n. --> Partial or total darkness; thick shade; obscurity; as, the gloom of a forest, or of midnight.
A shady, gloomy, or dark place or grove.
Cloudiness or heaviness of mind; melancholy; aspect of sorrow; low spirits; dullness.
In gunpowder manufacture, the drying oven. ::: v. i.

gloom ::: total or partial darkness; dimness often used to describe depression or melancholy. gloom"s, glooms, gloomy.

gloomy ::: superl. --> Imperfectly illuminated; dismal through obscurity or darkness; dusky; dim; clouded; as, the cavern was gloomy.
Affected with, or expressing, gloom; melancholy; dejected; as, a gloomy temper or countenance.

Gobi or Shamo Desert A wild, arid region of mountains and sandy plains which was once fertile land and in part the site of a former inland sea or lake on which was the “Sacred Island” where the “Sons of Will and Yoga,” the elect of the third root-race, took refuge when the daityas prevailed over the devas and humanity became black with sin. It has been called by the Chinese the Sea of Knowledge, and tradition says that the descendants of the holy refugees still inhabit an oasis in “the dreadful wildernesses of the great Desert, the Gobi . . .” (SD 2:220). This region was transformed into a sea for the last time ten or twelve thousand years ago; a local cataclysm drained off the waters southward and westward, leaving the present conditions. It is also said that the events connected with the drying up of the Gobi region are associated with allegories of wars between the good and evil forces and the “systematic persecution of the Prophets of the Right Path by those of the Left” which led the world into materialistic forms of thought.

Golden Cow. See COW; DVIJA; HOLY OF HOLIES

Grail, Holy In Christian legend, the cup or chalice which Jesus used at the Last Supper, later used to catch his blood. It was made from the stone which fell from Lucifer’s crown as he plunged to earth. As Lucifer brought the mental principle to mankind, the stone can be seen as egoic consciousness. In medieval times, the grail associated with unusual powers, especially the regeneration of life and Christian purity. See also CERIDWEN, CAULDRON OF; CUP

grail ::: n. --> A book of offices in the Roman Catholic Church; a gradual.
A broad, open dish; a chalice; -- only used of the Holy Grail.
Small particles of earth; gravel.
One of the small feathers of a hawk.

Grail: See: Holy Grail.

guidon ::: v. t. --> A small flag or streamer, as that carried by cavalry, which is broad at one end and nearly pointed at the other, or that used to direct the movements of a body of infantry, or to make signals at sea; also, the flag of a guild or fraternity. In the United States service, each company of cavalry has a guidon.
One who carries a flag.
One of a community established at Rome, by Charlemagne, to guide pilgrims to the Holy Land.

hadith qudsi :::   holy hadith

hadji ::: n. --> A Mohammedan pilgrim to Mecca; -- used among Orientals as a respectful salutation or a title of honor.
A Greek or Armenian who has visited the holy sepulcher at Jerusalem.

hagiarchy ::: n. --> A sacred government; by holy orders of men.

Ha-’Idra’ Zuta’ Qaddisha’ (Aramaic) Hā-’Idrā’ Zūṭā’ Qaddīshā’. The Less (or Small) Holy Assembly; a small treatise of the Zohar, containing the discourses of Rabbi Shim‘on to his remaining six disciples upon the Sephiroth; based upon the Ha-’Idra’ Rabba’ Qaddisha’.

Ha-’Indra’ Rabba’ Qaddisha’ (Aramaic) Hā-’Idrā’ Rabbā’ Qaddīshā’. The Great Holy Assembly; one treatise of the Zohar, consisting of discourses by Rabbi Shim‘on to his assembly of disciples upon the form of the Deity and on pneumatology. It is considered to be a development of the Siphra di-Tseni‘utha’, the most ancient portion, and therefore the basis of the Zohar.

halidom ::: n. --> Holiness; sanctity; sacred oath; sacred things; sanctuary; -- used chiefly in oaths.
Holy doom; the Last Day.

hallowed ::: regarded as holy; venerated; sacred.

hallow ::: v. t. --> To make holy; to set apart for holy or religious use; to consecrate; to treat or keep as sacred; to reverence.

halo ::: n. --> A luminous circle, usually prismatically colored, round the sun or moon, and supposed to be caused by the refraction of light through crystals of ice in the atmosphere. Connected with halos there are often white bands, crosses, or arches, resulting from the same atmospheric conditions.
A circle of light; especially, the bright ring represented in painting as surrounding the heads of saints and other holy persons; a glory; a nimbus.

Halo The radiance streaming from the head of a holy person. See also AUREOLE.

Hathor (Greek) Het-Hert (Egyptian) Ḥet-Ḥert [from ḥet-ḥert the house above] One of the oldest known Egyptian deities. Het-Hert refers to the sky or heaven, known by the Greeks as Hathor. Originally, Hathor was a cosmic goddess, consort of Ra, mother of light — the production of which was considered the opening act in cosmogony, producer of the twin deities Shu and Tefnut (the sky and the moisture of the sky). Later she was regarded as the great Mother, bringing forth all the gods and goddesses — Mother Nature personified. She has been associated with all the goddesses of Egypt, partaking of all their attributes; but her principal title was Lady of Amentet (the Holy Land or underworld).

Hayyoth Haq-Qadosh (Hebrew) Ḥayyōth haq-Qādōsh [from ḥayyāh a living being + haq definite article + qādōsh holy] Holy living creatures; Qabbalistic term for the four creatures of Ezekiel’s vision, generally referred to as the cherubim. These holy living creatures are the four symbolic beasts which in the zodiac are called Taurus, Leo, Scorpio, and Aquarius.

Heresy of Separateness The belief that one’s self is or can be separate in essence from all other selves. Our apparent separation is functional, not organic or real. This heresy is the one fundamental error against which all theosophical students are warned, and is alluded to in Christian mystic thought as the sin against the Holy Ghost. See also BROTHERHOOD

hexapla ::: sing. --> A collection of the Holy Scriptures in six languages or six versions in parallel columns; particularly, the edition of the Old Testament published by Origen, in the 3d century.

hierarchy ::: n. --> Dominion or authority in sacred things.
A body of officials disposed organically in ranks and orders each subordinate to the one above it; a body of ecclesiastical rulers.
A form of government administered in the church by patriarchs, metropolitans, archbishops, bishops, and, in an inferior degree, by priests.
A rank or order of holy beings.

hierourgy ::: n. --> A sacred or holy work or worship.

hippish ::: a. --> Somewhat hypochondriac; melancholy. See Hyppish.

holiday ::: n. --> A consecrated day; religious anniversary; a day set apart in honor of some person, or in commemoration of some event. See Holyday.
A day of exemption from labor; a day of amusement and gayety; a festival day.
A day fixed by law for suspension of business; a legal holiday.

holily ::: adv. --> Piously; with sanctity; in a holy manner.
Sacredly; inviolably.

holiness ::: n. --> The state or quality of being holy; perfect moral integrity or purity; freedom from sin; sanctity; innocence.
The state of being hallowed, or consecrated to God or to his worship; sacredness.

Holism: See Emergent Evolutionism. Holy: (AS. halig) The symbolically universal value of things. That aspect of value which reflects the totality, or God. The totality of value. -- J.Z.F.

Holy, and ever dutiful—beloved

Holy City Many spiritual traditions symbolize the goal of human attainment or the abode of the gods as a holy city. With the Hindus, Brahmapura is the capital of Brahma on Mt. Kailasa in the Himalayas or on Mt. Meru, as well as being the inmost chamber of the heart. According to the Chhandogya Upanishad (8:1:1), within the Brahmapura “is an abode, a small lotus-flower; within it is a small space (antarakasa). What is within that, should be searched out; that, assuredly, is what one should desire to understand.” Hiranyapura (golden city) stands for the sun and for the invisible, etheric regions of space; while the Siddhapura or White Island is both the indestructible home of adepts on earth and the poles of the earth or Mt. Meru.

Holy Flame Qabbalistic term (particularly among Eastern Asiatic Semites), synonymous with anima mundi (the soul of the world). Initiates were called Sons of the Holy Flame.

Holy Ghost [from Greek hagion pneuma holy spirit or breath] The Holy Ghost or Spirit in the Occident usually means the Third Person of the Christian Trinity or Triune God. The typical form of the primary philosophic and cosmogonic triad is Father-Mother-Son with the female potency figuring both as mother, wife, and daughter of the Son. The Holy Ghost is strictly speaking the feminine principle in the Christian Trinity, and in primitive Christianity was counted the second in serial order or procession, although in later times the West, led by the Roman Catholic Church, transferred the position of the Holy Ghost from second to third. Thus the original series was Father, Holy Ghost or Mother, and Son, whereas the Occident now reckons the series in the procession as Father, Son, and Holy Ghost; and this difference of opinion which arose in the Middle Ages was one of the great factors splitting the Christian Church into the Eastern or Greek Orthodox and the Western. In Christianity, the Son is said to be God made manifest in a particular man; the Holy Ghost is the divine spirit which works in all men and brings them into conformity with the image of the Son or Christ.

Holy Ghost without the Father and Son

Holy Grail: A vessel of utmost sacredness, the quest for which is the subject of many tales, legends and myths. The Holy Grail and the tales built around it indubitably have a mystic, symbolical significance.

Holy of Holies Equivalent to the Latin Sanctum sanctorum, referring to the sacred place in temples or churches from which all but the chief priest or hierophant were excluded. In pre-Christian times the ancient temples each had its especial sanctuary, in which was placed an altar or receptacle of some kind, be it ark, box, or some similar thing, perhaps even a sarcophagus.

Holy of Holies has a specific meaning in connection with the Jewish tabernacle, as explained in Exodus, referring to the inner part, the western division of the tabernacle. Three of the sides of the holy place were the walls of the tabernacle itself, while the fourth or eastern end of the sanctum was closed by a curtain or veil — upon which were the figures of the cherubim — suspended from four pillars of shittim wood overlaid with gold. The intention was to have this Holy of Holies in the shape of a perfect cube, the length, breath, and height being each ten cubits. In this sanctuary was placed the Ark of the Covenant or Testament, made of shittim wood overlaid with gold. Upon the Ark was the golden mercy-seat (the kapporeth), also two golden cherubim facing towards the center. Instead of being a “sarcophagus (the symbol of the matrix of Nature and resurrection) as in the Sanctum sanctorum of the pagans, they had the ark made still more realistic in its construction by the two cherubs set up on the coffer or ark of the covenant, facing each other, with their wings spread in such a manner as to form a perfect yoni (as now seen in India). Besides which, this generative symbol had its significance enforced by the four mystic letters of Jehovah’s name, namely hebrew text; or text meaning Jod (membrum Virile, see Kabala); text (He, the womb); text (Vau, a crook or a hook, a nail), and text again, meaning also ‘an opening’; the whole forming the perfect bisexual emblem or symbol or Y(e)H(o)V(a)H, the male and female symbol” (SD 2:460). However, “the worship of the ‘god in the ark’ dates only from David; and for a thousand years Israel knew of no phallic Jehovah” (SD 2:469). See also ARK

Holy Spirit. See HOLY GHOST

Holy Water As practiced in the Roman Catholic Church the rite is virtually identical with that of the ancient Egyptians: the water which has been blessed or consecrated is used to sprinkle the worshipers and objects used in the church service. It was unquestionably adopted from the ancient Mysteries, and became a rite of external symbolic purification. In Egypt and pagan Rome, it “accompanied the rite of bread and wine. ‘Holy water was sprinkled by the Egyptian priest alike upon his gods’ images and the faithful. It was both poured and sprinkled. A brush has been found, supposed to have been used for that purpose, as at this day.’ (Bonwick’s Egyptian Belief [p. 418]) As to the bread, ‘the cakes of Isis . . . were placed upon the altar. Gliddon writes that they were “identical in shape with the consecrated cake of the Roman and Eastern Churches.” Melville assures us “the Egyptians marked this holy bread with St. Andrew’s cross.” The Presence bread was broken before being distributed by the priests to the people, and was supposed to become the flesh and blood of the Deity. The miracle was wrought by the hand of the officiating priest, who blessed the food. . . . Rouge tells us “the bread offerings bear the imprint of the fingers, the mark of consecration”.’ (Ibid, page 418)” (TG 144-5).

Honavar, Ahunavar (Pahlavi) Hōnavar, Ahuna-Vairya (Avestan) Ancient Persian name for the Logos or cosmic reason, Word or Verbum; the Holy Word of the Avesta is given by Ahura-Mazda to Zoroaster “in the boundless time,” and it is the great weapon of Zoroaster in prevailing over Angra-Mainyu. It was by reciting the Honavar at the beginning of the world that Ahura-Mazda likewise confounded Angra-Mainyu.

Horus (Latin) Heru (Egyptian) Ḥeru [from ḥeru above] Egyptian deity associated with the sun god Ra, equivalent in certain respects to Apollo of the Greeks and, similarly, a slayer of a serpent. Originally two distinct deities were recognized: Heru-ur (Aroeris or Haroiri, Horus the Elder) and Heru-pa-khart (Harpocrates, Horus the Younger or Horus the Child). The older Horus was represented as the winged globe or solar disk, while the younger Horus represented the sun reborn each morning from the waters, carried on the lotus flower. But in later times the characteristics of the two were merged into one, and a further change was made from an original self-born deity to the mythological aspect of a holy child found in the triad Osiris-Isis-Horus — Father-Mother-Son. Thus the representations of Isis suckling the babe Horus are numerous. Each aspect of this god was represented in a different manner, yet all portrayed the deity as hawk-headed: the hieroglyph for Horus is a hawk.

Humors In medieval European medical thought, a fluid or juice, applied especially the four fluids — blood, phlegm, choler (yellow bile), and melancholy (black bile) — which were thought to determine a person’s health and temperament. This theory derived from classical sources. “These vital spirits and humors corresponded, however imperfectly, to the pranic fluids of ancient Hindu teaching — considered to be both ethereal essences and physical humors. From early mediaeval times up to the recent present, medicine consistently taught that normal physical health in the human body was maintained when these vital spirits and humors were operating in equilibrium, and that disease and even death were products of their malfunctioning. The archaic ages were unanimous in their agreement on these points” (FSO 556).

Hydranos (Greek) Baptizer; “a name of the ancient Hierophant of the Mysteries who made the candidate pass through the ‘trial by water,’ wherein he was plunged thrice. This was his baptism by the Holy Spirit which moves on the waters of Space. Paul refers to St. John as Hydranos, the Baptist. The Christian Church took this rite from the ritualism of the Eleusinian and other Mysteries” (TG 146).

hyp ::: n. --> An abbreviation of hypochonaria; -- usually in plural. ::: v. t. --> To make melancholy.

hypochondria ::: n. --> Hypochondriasis; melancholy; the blues. ::: pl. --> of Hypochondrium

hypochondriasis ::: n. --> A mental disorder in which melancholy and gloomy views torment the affected person, particularly concerning his own health.

hypostasis ::: n. --> That which forms the basis of anything; underlying principle; a concept or mental entity conceived or treated as an existing being or thing.
Substance; subsistence; essence; person; personality; -- used by the early theologians to denote any one of the three subdivisions of the Godhead, the Father, Son, and Holy Spirit.
Principle; an element; -- used by the alchemists in speaking of salt, sulphur, and mercury, which they considered as the

I Ching (Chinese) Also Yi King. The Book of Changes; also Holy Book of Mutations, these mutations being the manifestations of tao. The text of the original treatise is from a system of eight trigrams and 64 hexagrams, composed of whole and broken lines, thus:

impure ::: a. --> Not pure; not clean; dirty; foul; filthy; containing something which is unclean or unwholesome; mixed or impregnated extraneous substances; adulterated; as, impure water or air; impure drugs, food, etc.
Defiled by sin or guilt; unholy; unhallowed; -- said of persons or things.
Unchaste; lewd; unclean; obscene; as, impure language or ideas.

In Christianity, the dove is a symbol of the Holy Ghost, who appears in that form to Jesus at his baptism. It is also often one of the four sacred animals which denote four important human principles along with the bull, the eagle, and the lion. These four animals in Greek mystic mythology are symbols respectively of the planets Venus, the Moon, Mercury (or Jupiter), and the Sun; but it is more properly here a seraph or cherub, the fiery-winged serpent or Agathodaimon. As a symbol of gentleness and love it is frequent in the Hebrew scriptures.

In the ancient Aryan faith, atash has three qualities and sometimes is called trishazashta (fire of the three stations). These stations are named: Azar-borzin-Mehr, Azar-Faranbagh or Azar-Khordad, and Azar-Goshnasp. In later Avestic literature five different fires have been named: 1)Brezisevangha (beneficent fire of the high) spiritual fire; 2) Vohu-Fryana (fire of instinct) animal fire; 3) Urvazishta (fire of life, most beneficial fire) vegetation fire; 4) Vazishta (celestial fire of heavenly bodies) the most supporting fire; and 5) Spenishta (holy fire or paradisical fire) the most bountiful fire (Yasna 17, 11).

In the Avesta (Yasht 22), on the fourth day after death, the soul of the defunct finds itself in the presence of a maid of divine beauty or of fiendish ugliness according as he himself was good or bad, and she leads him into heaven or hell. This holy bridge and this maid are naught but karma; and as a person is essentially his own karma, the maid he meets after death is himself, divine in beauty or fiendish in ugliness; or again his constitution itself after death is the holy bridge which in the good and noble person can be traversed safely, but in the case of the wicked person who has starved his spiritual nature to a mere thread, his constitution becomes like the edge of a razor, and if there is not sufficient good and decency in the defunct to traverse this razor bridge, he falls into the lower regions.

In the early part of the third root-race before the complete separation of the sexes, certain holy sages who were the most intellectually evolved of the then humanity, produced the first nagas, called the Sons of Will and Yoga, by the power of kriyasakti. In the distant future, human reproduction will be through this spiritual will power and imagination.

  In the Mahabharata and the Puranas, the second member of the Triad, the embodiment of sattva-guna, the preserving and restoring power. This power has manifested in the world as the various incarnations of Vishnu, generally accepted as being ten in number. Vishnu’s heaven is Vaikuntha, his consort Lakshmi and his vehicle Garuda. He is portrayed as reclining on the serpent-king Sesa and floating on the waters between periods of cosmic manifestation. The holy river Ganga is said to spring from his foot. (A; V. G.; Dow)” Glossary and Index of Proper Names in Sri Aurobindo’s Works

inviolable ::: a. --> Not violable; not susceptible of hurt, wound, or harm (used with respect to either physical or moral damage); not susceptible of being profaned or corrupted; sacred; holy; as, inviolable honor or chastity; an inviolable shrine.
Unviolated; uninjured; undefiled; uncorrupted.
Not capable of being broken or violated; as, an inviolable covenant, agreement, promise, or vow.

ITS 1. Incompatible {time-sharing} System An influential but highly idiosyncratic {operating system} written for the {PDP-6} and {PDP-10} at {MIT} and long used at the {MIT AI Lab}. Much AI-hacker jargon derives from ITS folklore, and to have been "an ITS hacker" qualifies one instantly as an old-timer of the most venerable sort. ITS pioneered many important innovations, including transparent file sharing between machines and terminal-independent I/O. After about 1982, most actual work was shifted to newer machines, with the remaining ITS boxes run essentially as a hobby and service to the hacker community. The shutdown of the lab's last ITS machine in May 1990 marked the end of an era and sent old-time hackers into mourning nationwide (see {high moby}). The Royal Institute of Technology in Sweden is maintaining one "live" ITS site at its computer museum (right next to the only {TOPS-10} system still on the {Internet}), so ITS is still alleged to hold the record for OS in longest continuous use (however, {WAITS} is a credible rival for this palm). 2. A mythical image of {operating system} perfection worshiped by a bizarre, fervent retro-cult of old-time hackers and ex-users (see {troglodyte}). ITS worshipers manage somehow to continue believing that an OS maintained by {assembly language} hand-hacking that supported only monocase 6-character filenames in one directory per account remains superior to today's state of commercial art (their venom against {Unix} is particularly intense). See also {holy wars}, {Weenix}. [{Jargon File}] (1994-12-15)

Iukabar Zivo (Gnostic) Also Iavar Ziva, Iu-Kabar Zivo, Javar-Zivo, Kebar Zivo, Cabar Zio. Known also as Nebat-Iavar-bar-Iufin-Ifafin (Lord of the Aeons) in the Nazarene system. The Codex Nazaraeus tells of the efforts at creation of the Lords of the Aeons. In order to counteract the creation of the seven badly disposed principles, the greatest lord, Mano, calls on Iukabar Zivo, the mighty Lord of Splendor, to create in his turn. He does so by emanating seven other lives: these are the cardinal beings or Virtues, the seven primordial archangels, “who shine in their own form and light ‘from on high’ and thus re-establish the balance between good and evil, light and darkness” (SD 1:196). These seven holy lives are the seven primal dhyani-chohans, while Iukabar Zivo is called the third life, the creative or Third Logos. He is also identical with Christ (Christos) as the true vine.

jainism ::: n. --> The heterodox Hindoo religion, of which the most striking features are the exaltation of saints or holy mortals, called jins, above the ordinary Hindoo gods, and the denial of the divine origin and infallibility of the Vedas. It is intermediate between Brahmanism and Buddhism, having some things in common with each.

jayanti. ::: the birthday of a god or a holy person; victorious; conquering

Jebel Judi (Arabic) The holy mountain or flood-mountain of Arabian legends which in the flood legends of other Near Eastern peoples appears as Mount Ararat, and the Babylonian Mount of Nizir, where the ark or container of lives landed.

Jehovah (Hebrew) Yĕhovāh In the Bible, the god of the Hebrews; a modern mispronunciation of the Hebrew alphabetic characters, resulting from the combining by the Jews themselves of the Hebrew consonants of this word (YHVH) with the vowels of the word Adonai (my lords) because the Jews, while always writing or copying the alphabetic characters of the name correctly in their manuscripts, when reading it never pronounced the word YHVH, but read “Adonai” in its stead — writing the Massoretic points of Adonai to vocalize YHVH to produce Yahovah. Consequently when the Bible came to be studied by those unfamiliar with the real pronunciation of YHVH, it was read in various ways, commonly as Jehovah. It is now held by some scholars that YHVH should be pronounced yahweh or yave. It is also given as Yihweh (he will be, or it will be) (SD 2:129). However, Josephus, a priest who undoubtedly knew the correct pronunciation, wrote that it would be highly unlawful for him to divulge it as the Jews regarded it as too holy to pronounce aloud.

jihad :::   struggle; effort; holy war

John the Baptist Considered by Christians the last of the Hebrew prophets and the forerunner and announcer of Jesus. His statement “I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire” (Matt 3:11), is explained to mean that John as a non-initiate could impart no greater mysteries than those pertaining to the plane of matter — the exoteric gnosis and ritualism; while Jesus could impart the fire of spiritual knowledge (SD 2:566). His disciples are described as dissenters from the Essenes (IU 2:130).

Jordan (Hebrew) Yardēn “The flowing” (a river) — with a collateral idea of descent from a higher place, in which lies its mystical significance. “Many Christian hymns speak of the mystical Jordan and of reaching the ‘shore beyond,’ a conception which appears to be more or less identic with that of Buddhism. ‘This side’ is the life of the world, the usual or common pursuits of men. The ‘other shore’ is simply the life spiritual, involving the expansion in relatively full power and function of the entire range of man’s nature. In other words, to reach the ‘other shore’ means living at one with the divinity within, and hence partaking of the universal life in relatively full self-consciousness” (FSO 43-4). This symbolism applies to other holy rivers, such as the Nile and Ganges.

Kadosh [from Hebrew qodesh consecrated, holy] One of the degrees pertaining to Freemasonry, associated with the Knights Templars, instituted at Lyons, France, 1743. See also QODESH

Kadush (Gnostic) [from Hebrew qādōsh holy, sacred] The holy one; one name of the sun in the Codex Nazaraeus.

Karshipta, Karshift (Pahlavi) The holy bird of the Zoroastrians who brought the law of Mazda into the Vara (man). “Karshipta is the human mind-soul, and the deity thereof, symbolized in ancient Magianism by a bird, as the Greeks symbolized it by a butterfly. No sooner had Karshipta entered the Vara or man, than he understood the law of Mazda, or Divine Wisdom. . . . With the Kabalists it was a like symbol. ‘Bird’ was a Chaldean, and has become a Hebrew synonym and symbol for Angel, a Soul, a Spirit, or Deva; and the ‘Bird’s Nest’ was with both Heaven, and is God’s bosom in the Zohar” (SD 2:292). The Egyptians also spoke of the spiritual swallow, the soul-bird — manas.

Karttikeya was born for the purpose of killing Taraka, the too holy and wise deva-daimon, who had obtained through austerity all the knowledge and yoga powers of the gods. Karttikeya is equivalent to Michael, Indra, and Apollo. See also GHARMA-JA

King’s Chamber (Pyramid of Cheops) An initiation chamber and holy of holies of the Egyptian Mysteries, a symbol of the womb of nature and of regeneration through rebirth. “On the days of the Mysteries of Initiation, the candidate, representing the solar god, had to descend into the Sarcophagus, and represent the energizing ray, entering into the fecund womb of Nature. Emerging from it on the following morning, he typified the resurrection of life after the change called Death. In the great Mysteries his figurative death lasted two days, when with the Sun he arose on the third morning, after a last night of the most cruel trials. While the postulant represented the Sun — the all-vivifying Orb that ‘resurrects’ every morning but to impart life to all — the Sarcophagus was symbolic of the female principle” (SD 2:462; cf. SD 2:466&n). See also INITIATION

Kinvad or Chinvad (Avestan?) In the Vendidad, the holy bridge made by Ahura-Mazda extending over hell and leading to Paradise. For the souls of the righteous it widens to the breadth of nine javelins; for the souls of the wicked it narrows to a thread, and they fall down into hell, according to later Persian mythology. It corresponds to the Sirath bridge of the Moslems.

Knights Templars A religio-military order, a brotherhood in arms, founded in the 12th century by Hugh de Payens and Geoffrey de St. Omer (Godfrey de St. Aldemar), and seven other knights for the purpose of protecting the Holy Sepulcher of the Christians, taking its name from the palace of the Latin kings in Jerusalem, which was called Solomon’s Temple. The Order being partly monastic, the knights took the usual vows of poverty, chastity, and obedience. The Order spread rapidly throughout Europe and the Near East, the Order being under the governance of an elected Grand Master, the first being Hugh de Payens elected in 1118, and the last, the 22nd, being Jacques de Molay, elected in 1297.

Kol-arbas (Hebrew) Qōl-’arba‘ Voice of the (sacred) four, voice of the Holy Tetrad; the sacred number four in the Valentinian Gnostic system — equivalent in many respects to the Pythagorean sacred tetrad, cosmogonically or pneumatologically as the higher four principles in the human constitution.

Koran al-Qur’ān (Arabic) [from qārā to read] Book, reading; the holy scripture of Islam, regarded by Moslems as the word of God (Allah) as delivered to his prophet Mohammed. The Koran explains that in heaven there is the mother of the book, well concealed. Piece by piece it was sent down to the prophet by means of an angel, spirit, or the angel Gabriel. Mohammed issued these revelations serially, each one being called a reading (qur’an) or a writing (kitab), and each particular one was also called a sura (a series) — a word now used for each section or chapter, of which there are 114.

Lapis exilis: The magical stone which enables the phoenix to regain its youth. Some authors hold the view that lapis exilis was a synonym for the Holy Grail (q.v.).

Laylat Al Qadr :::   Night of Power, a holy night of special prayer during the month of Ramadan

lecture ::: n. --> The act of reading; as, the lecture of Holy Scripture.
A discourse on any subject; especially, a formal or methodical discourse, intended for instruction; sometimes, a familiar discourse, in contrast with a sermon.
A reprimand or formal reproof from one having authority.
A rehearsal of a lesson. ::: v. t.

legate ::: n. --> An ambassador or envoy.
An ecclesiastic representing the pope and invested with the authority of the Holy See.
An official assistant given to a general or to the governor of a province.
Under the emperors, a governor sent to a province.

literate ::: a. --> Instructed in learning, science, or literature; learned; lettered. ::: n. --> One educated, but not having taken a university degree; especially, such a person who is prepared to take holy orders.
A literary man.

lycanthropy ::: n. --> The supposed act of turning one&

macedonian ::: a. --> Belonging, or relating, to Macedonia. ::: n. --> A native or inhabitant of Macedonia.
One of a certain religious sect, followers of Macedonius, Bishop of Constantinople, in the fourth century, who held that the Holy Ghost was a creature, like the angels, and a servant of

Madhav: “The word temple is to convey the sense that there is something holy, something sacred. Even in the Inconscient there is the Divine Presence.” Sat-Sang Talk 7/7/91

magi ::: n. pl. --> A caste of priests, philosophers, and magicians, among the ancient Persians; hence, any holy men or sages of the East.

Mantra: A Sanskrit term meaning an incantation consisting of a sacred formula, usually a quotation from the Vedas. The word has come, especially in occult usage, to mean a spell or charm. In Shaktism and elsewhere, the holy syllables to which, as manifestations of the eternal word or sound, great mystic significance and power is ascribed.

Mantra: (Skr.) Pious thought couched in repeated prayerful utterances, for meditation or charm. Also the poetic portion of the Veda (q.v.). In Shaktism (q.v.) and elsewhere the holy syllables to which as manifestations of the eternal word or sound (cf. iabda, vac, aksara) is ascribed great mystic significance and power. -- K.F.L.

melancholy ::: n. --> Depression of spirits; a gloomy state continuing a considerable time; deep dejection; gloominess.
Great and continued depression of spirits, amounting to mental unsoundness; melancholia.
Pensive maditation; serious thoughtfulness.
Ill nature. ::: a.

melancholian ::: n. --> A person affected with melancholy; a melancholic.

melancholic ::: a. --> Given to melancholy; depressed; melancholy; dejected; unhappy. ::: n. --> One affected with a gloomy state of mind.
A gloomy state of mind; melancholy.

melancholily ::: adv. --> In a melancholy manner.

melancholiness ::: n. --> The state or quality of being melancholy.

melancholious ::: a. --> Melancholy.

melancholist ::: n. --> One affected with melancholy or dejection.

melancholize ::: v. i. --> To become gloomy or dejected in mind. ::: v. t. --> To make melancholy.

methodist ::: n. --> One who observes method.
One of an ancient school of physicians who rejected observation and founded their practice on reasoning and theory.
One of a sect of Christians, the outgrowth of a small association called the "Holy Club," formed at Oxford University, A.D. 1729, of which the most conspicuous members were John Wesley and his brother Charles; -- originally so called from the methodical strictness of members of the club in all religious duties.

Midrash: Hebrew for interpretation (plural: Midrashim). Midrashim are books interpreting the Holy Scriptures.

ministry ::: the act of serving; ministration, esp. the action, or an act, of ministering in holy things.

Miranda "language" (From the Latin for "admirable", also the heroine of Shakespeare's "Tempest") A {lazy} {purely functional} programming language and {interpreter} designed by {David Turner} of the University of Kent in the early 1980s and implemented as a product of his company, {Research Software Limited}. Miranda combines the main features of {KRC} and {SASL} with {strong typing} similar to that of {ML}. It features terse {syntax} using the {offside rule} for indentation. The {type} of an expression is inferred from the {source} by the {compiler} but explicit type declarations are also allowed. It has nested {pattern-matching}, {list comprehensions} and {modules}. It uses {operator sections} rather than {lambda abstractions}. User types are algebraic, and in early versions could be constrained by {laws}. It is implemented using {SKI combinator} {reduction}. Originally implemented for {Unix}, there are versions for most UNIX-like platforms including {Intel PC} under {Linux}. The {KAOS} operating system is written entirely in Miranda. There are translators from Miranda to {Haskell} {mira2hs (/pub/misc/mira2hs)} and to {LML} {mira2lml (/pub/misc/mira2lml)}. Non-commercial near-equivalents of Miranda include {Miracula} and {Orwell}. {(http://miranda.org.uk/)}. [{"Miranda: A Non Strict Functional Language with Polymorphic Types" (http://miranda.org.uk/nancy.html)}, D.A. Turner, in Functional Programming Languages and Computer Architecture, LNCS 201, Springer 1985]. [{"An Overview of Miranda" (http://miranda.org.uk/overview.pdf)}, D. A. Turner, SIGPLAN Notices, 21(12):158--166, December 1986]. ["Functional Programming with Miranda", Ian Holyer, Pitman Press 0-273-03453-7]. (2007-03-22)

Modalism: (Lat. modus, mode) A theological doctrine, of the second and third centuries A.D., affirming the unity of substance and personality in God. The Son and the Holy Ghost are but "modes" of God the Father. Also known as Monarchism; adherents of this position were Patripassians or Sabellians. -- V.J.B.

Montanism: A Christian movement dated about the middle of the second century centering about the teachings of the prophet Montanus and two women, Prisca and Maximilla. They distinguished between mortal and venial sins, practiced ascetic ideals and believed themselves to possess the pure type of Christian living on the authority of a special revelation from the Holy Spirit. The movement faded out about the 4th century. Tertullian, famous Latin churchman, was for a time a member. -- V.F.

montanist ::: n. --> A follower of Mintanus, a Phrygian enthusiast of the second century, who claimed that the Holy Spirit, the Paraclete, dwelt in him, and employed him as an instrument for purifying and guiding men in the Christian life.

mood ::: n. --> Manner; style; mode; logical form; musical style; manner of action or being. See Mode which is the preferable form).
Manner of conceiving and expressing action or being, as positive, possible, hypothetical, etc., without regard to other accidents, such as time, person, number, etc.; as, the indicative mood; the infinitive mood; the subjunctive mood. Same as Mode.
Temper of mind; temporary state of the mind in regard to passion or feeling; humor; as, a melancholy mood; a suppliant mood.

moody ::: superl. --> Subject to varying moods, especially to states of mind which are unamiable or depressed.
Hence: Out of humor; peevish; angry; fretful; also, abstracted and pensive; sad; gloomy; melancholy.

neats vs. scruffies "artificial intelligence, jargon" The label used to refer to one of the continuing {holy wars} in {artificial intelligence} research. This conflict tangles together two separate issues. One is the relationship between human reasoning and AI; "neats" tend to try to build systems that "reason" in some way identifiably similar to the way humans report themselves as doing, while "scruffies" profess not to care whether an {algorithm} resembles human reasoning in the least as long as it works. More importantly, neats tend to believe that {logic} is king, while scruffies favour looser, more ad-hoc methods driven by empirical knowledge. To a neat, scruffy methods appear promiscuous, successful only by accident and not productive of insights about how intelligence actually works; to a scruffy, neat methods appear to be hung up on formalism and irrelevant to the hard-to-capture "common sense" of living intelligences. (1994-11-29)

Nirmanakaya(Sanskrit) ::: A compound of two words: nirmana, a participle meaning "forming," "creating"; kaya, a wordmeaning "body," "robe," "vehicle"; thus, nirmanakaya means "formed-body." A nirmanakaya, however,is really a state assumed by or entered into by a bodhisattva -- an individual man made semi-divine who,to use popular language, instead of choosing his reward in the nirvana of a less degree, remains on earthout of pity and compassion for inferior beings, clothing himself in a nirmanakayic vesture. When thatstate is ended the nirmanakaya ends.A nirmanakaya is a complete man possessing all the principles of his constitution except the linga-sariraand its accompanying physical body. He is one who lives on the plane of being next superior to thephysical plane, and his purpose in so doing is to save men from themselves by being with them, and bycontinuously instilling thoughts of self-sacrifice, of self-forgetfulness, of spiritual and moral beauty, ofmutual help, of compassion, and of pity.Nirmanakaya is the third or lowest, exoterically speaking, of what is called in Sanskrit trikaya or "threebodies." The highest is the dharmakaya, in which state are the nirvanis and full pratyeka buddhas, etc.;the second state is the sambhogakaya, intermediate between the former and, thirdly, the nirmanakaya.The nirmanakaya vesture or condition enables one entering it to live in touch and sympathy with theworld of men. The sambhogakaya enables one in that state to be conscious indeed to a certain extent ofthe world of men and its griefs and sorrows, but with little power or impulse to render aid. Thedharmakaya vesture is so pure and holy, and indeed so high, that the one possessing the dharmakaya orwho is in it, is virtually out of all touch with anything inferior to himself. It is, therefore, in thenirmanakaya vesture if not in physical form that live and work the Buddhas of Compassion, the greatestsages and seers, and all the superholy men who through striving through ages of evolution bring forthinto manifestation and power and function the divinity within. The doctrine of the nirmanakayas is one ofthe most suggestive, profound, and beautiful teachings of the esoteric philosophy. (See also Dharmakaya,Sambhogakaya)

noetian ::: n. --> One of the followers of Noetus, who lived in the third century. He denied the distinct personality of the Father, Son, and Holy Ghost.

obsignation ::: n. --> The act of sealing or ratifying; the state of being sealed or confirmed; confirmation, as by the Holy Spirit.

Om ::: A word considered very holy in the Brahmanical literature. It is a syllable of invocation, as well as ofbenediction and of affirmation, and its general usage (as elucidated in the literature treating of it, which israther voluminous, for this word Om has attained almost divine reverence on the part of vast numbers ofHindus) is that it should never be uttered aloud, or in the presence of an outsider, a foreigner, or anon-initiate, and it should be uttered in the silence of one's mind, in peace of heart, and in the intimacy ofone's "inner closet." There is strong reason to believe, however, that this syllable of invocation wasuttered, and uttered aloud in a monotone, by the disciples in the presence of their teacher. This word isalways placed at the beginning of any scripture or prayer that is considered of unusual sanctity.It is said that by prolonging the uttering of this word, both of the o and the m, with the mouth closed, thesound re-echoes in and arouses vibration in the skull, and affects, if the aspirations be pure, the differentnervous centers of the body for good.The Brahmanas say that it is an unholy thing to utter this word in any place which is unholy. It issometimes written Aum.

ordination ::: n. --> The act of ordaining, appointing, or setting apart; the state of being ordained, appointed, etc.
The act of setting apart to an office in the Christian ministry; the conferring of holy orders.
Disposition; arrangement; order.

O sages standing in God’s holy fire

palmer ::: v. t. --> One who palms or cheats, as at cards or dice. ::: n. --> A wandering religious votary; especially, one who bore a branch of palm as a token that he had visited the Holy Land and its sacred places.
A palmerworm.

Paraclete: (Gr. parakaleo, to call to one's aid) One who is called to assistance. More specifically: the designation of the function of the Holy Spirit, the third embodiment of the Christian Trinity. -- V.F.

paraclete ::: n. --> An advocate; one called to aid or support; hence, the Consoler, Comforter, or Intercessor; -- a term applied to the Holy Spirit.

passionist ::: n. --> A member of a religious order founded in Italy in 1737, and introduced into the United States in 1852. The members of the order unite the austerities of the Trappists with the activity and zeal of the Jesuits and Lazarists. Called also Barefooted Clerks of the Most Holy Cross.

pavitra. ::: holy; pure; purified; can also mean purifier or sanctifier

pensive ::: a. --> Thoughtful, sober, or sad; employed in serious reflection; given to, or favorable to, earnest or melancholy musing.
Expressing or suggesting thoughtfulness with sadness; as, pensive numbers.

pieta ::: n. --> A representation of the dead Christ, attended by the Virgin Mary or by holy women and angels.

pilgrim ::: n. --> A wayfarer; a wanderer; a traveler; a stranger.
One who travels far, or in strange lands, to visit some holy place or shrine as a devotee; as, a pilgrim to Loretto; Canterbury pilgrims. See Palmer. ::: a. --> Of or pertaining to a pilgrim, or pilgrims; making

PIR holy ones 169

plaintive ::: n. --> Repining; complaining; lamenting.
Expressive of sorrow or melancholy; mournful; sad.

Platonism, medieval: Plato's works were not accessible to the medievil writers previous to the 13th century. They possessed only part of the Timaeus in the translation and commentary by Chalcidius. Nor were they acquainted with the writings of the Neo-Platonists. They had the logical texts by Porphyrius; little besides. St. Augustine, the greatest authority in these ages, was well acquainted with the teachings of the "Academy" of his time and became a source for Neo-Platonic influences. Furthermore, there were the writings of Pseudo-Dionysius of which first Alcuin had made a rather insufficient, later Scotus Eriugena a readible translation. Scotus himself was thoroughly Neo-Platonic in his philosophy, however "Christianized" his Platonism may have been. The medieval "Platoniststs" held, among some propositions of minor importance, that universals were existent substances (Realism, q.v.), that body and soul were two independent substances, united more or less accidentally; they assumed accordingly a "plurality of forms" in one substance. Some believed that Plato had been given a peculiar insight even in the mysteries of Christian faith. Thus they went so far as to identify the anima mundi, which they believed to be a Platonic notion, with the Holy Ghost (e.g. Abelard). Even after the revival of Aristotelian philosophy, against which the "Platonists" reacted violently, Platonism, or as they afterwards preferred to call it, Augustinianism persisted in many schools, especially in those depending on the Franciscans. -- R.A.

Pneuma: (Gr. pneuma, breath) A Stoic, also Epicurean, concept signifying spirit, vital force, or creative fire in its penetration into matter. Sometimes understood as psychic energy, or distinguished as the formative fire-mind and the divinely inspired rational part of man from the more emotional, physical aspect of soul. In early Christian, particularly Gnostic philosophy, pneuma, as spirit, is differentiated from psyche, or soul. See Pneuma Hagion, the Holy Ghost. -- K.F.L.

pompholyx ::: n. --> Impure zinc oxide.
A skin disease in which there is an eruption of bullae, without inflammation or fever.

Prince of the Torah: In Jewish mysticism, “the angel who represents the Torah [the Holy Scriptures] in Heaven. The elements, the forces of nature, and the nations, which according to Jewish tradition, are seventy in number, are represented by their respective princes, who are either angels or demons.” (M. Buber.)

profane ::: a. --> Not sacred or holy; not possessing peculiar sanctity; unconsecrated; hence, relating to matters other than sacred; secular; -- opposed to sacred, religious, or inspired; as, a profane place.
Unclean; impure; polluted; unholy.
Treating sacred things with contempt, disrespect, irreverence, or undue familiarity; irreverent; impious.
Irreverent in language; taking the name of God in vain; given to swearing; blasphemous; as, a profane person, word, oath, or

profaner ::: n. --> One who treats sacred things with irreverence, or defiles what is holy; one who uses profane language.

Psychic Powers ::: The lowest powers of the intermediate or soul-nature in the human being, and we are exercising andusing them all the time -- yes, and we cannot even control them properly! Men's emotional thoughts arevagrant, wandering, uncertain, lacking precision, without positive direction, and feebly governed. Theaverage man cannot even keep his emotions and thoughts in the grip of his self-conscious will. Hisweakest passions lead him astray. It is this part of his nature whence flow his "psychic powers." It isman's work to transmute them and to turn them to employment which is good and useful and holy.Indeed, the average man cannot control the ordinary psycho-astral-physical powers that he commonlyuses; and when, forsooth, people talk about cultivating occult powers, by which they mean merelypsychic powers, it simply shows that through ignorance they know not to what they refer. Their mindsare clouded as regards the actual facts. Those who talk so glibly of cultivating occult powers are just thepeople who cannot be trusted as real guides, for before they themselves can crawl in these mysteriousregions of life, they seem to desire to teach other people how to run and to leap. What most people reallymean, apparently, when they speak of cultivating occult powers is "I want to get power over otherpeople." Such individuals are totally unfit to wield occult powers of any kind, for the motive is in mostcases purely selfish, and their minds are beclouded and darkened with ignorance.The so-called psychic powers have the same relation to genuine spiritual powers that baby-talk has to thediscourse of a wise philosopher. Before occult powers of any kind can be cultivated safely, man mustlearn the first lesson of the mystic knowledge, which is to control himself; and all powers that later hegains must be laid on the altar of impersonal service -- on the altar of service to mankind.Psychic powers will come to men as a natural development of their inner faculties, as evolution performsits wonderful work in future ages. New senses, and new organs corresponding to these new senses, bothinterior and exterior, will come into active functioning in the distant future. But it is perilous both tosanity and to health to attempt to force the development of these prematurely, and unless the training anddiscipline be done under the watchful and compassionate eye of a genuine occult teacher who knowswhat he is about. The world even today contains hundreds of thousands of "sensitives" who are the firstfeeble forerunners of what future evolution will make common in the human race; but these sensitivesare usually in a very unfortunate and trying situation, for they themselves misunderstand what is in them,and they are misunderstood by their fellows. (See also Occultism)

pure ::: superl. --> Separate from all heterogeneous or extraneous matter; free from mixture or combination; clean; mere; simple; unmixed; as, pure water; pure clay; pure air; pure compassion.
Free from moral defilement or quilt; hence, innocent; guileless; chaste; -- applied to persons.
Free from that which harms, vitiates, weakens, or pollutes; genuine; real; perfect; -- applied to things and actions.
Ritually clean; fitted for holy services.

real operating system "operating system, abuse" The sort the speaker is used to. People from the {BSD}ophilic academic community are likely to issue comments like "{System V}? Why don't you use a *real* operating system?", people from the commercial/industrial {Unix} sector are known to complain "BSD? Why don't you use a *real* operating system?", and people from {IBM} object "Unix? Why don't you use a *real* operating system?" See {holy wars}, {religious issues}, {proprietary}, {Get a real computer!}. [{Jargon File}] (1997-03-12)

redemptorist ::: n. --> One of the Congregation of the Most Holy Redeemer, founded in Naples in 1732 by St. Alphonsus Maria de Liquori. It was introduced onto the United States in 1832 at Detroit. The Fathers of the Congregation devote themselves to preaching to the neglected, esp. in missions and retreats, and are forbidden by their rule to engage in the instruction of youth.

Regarding the dualistic cosmic system of the Zoroastrians — good and evil — Blavatsky comments: “No more philosophically profound, no grander or more graphic and suggestive type exists among the allegories of the World-religions than that of the two Brother-Powers of the Mazdean religion, called Ahura-Mazda and Angra-Mainyu, better known in their modernized form of Ormuzd and Ahriman. Of these two emanations, ‘Sons of Boundless Time’ — Zeruana-Akarana — itself issued from the Supreme and Unknowable Principle, the one is the embodiment of ‘Good Thought’ (Vohu-Mano), the other of ‘Evil Thought’ (Ako-Mano). The ‘King of Light’ or Ahura-Mazda, emanates from Primordial Light and forms or creates by means of the ‘Word,’ Honover (Ahuna-Vairya), a pure and holy world. But Angra-Mainyu, though born as pure as his elder brother, becomes jealous of him, and mars everything in the Universe, as on the earth, creating Sin and Evil wherever he goes.

regeneration ::: n. --> The act of regenerating, or the state of being regenerated.
The entering into a new spiritual life; the act of becoming, or of being made, Christian; that change by which holy affectations and purposes are substituted for the opposite motives in the heart.
The reproduction of a part which has been removed or destroyed; re-formation; -- a process especially characteristic of a

Religious A Priori: A separate, innate category of the human consciousness, religious in that it issues certain insights and indisputable certainties concerning God or a Superhuman Presence. Man's religious nature rests upon the peculiar character of his mind. He possesses a native apprehension of the Divine. God's existence is guaranteed as an axiomatic truth. For Ernst Troeltsch (1865-1923) this a priori quality of the mind is both a rational intuition and an immediate experience. God is present as a real fact both rationally and empirically. For Rudolf Otto this a priori quality of the mind is a non-rational awareness of the holy, mysterious and awe-inspiring divine Reality. Man posesses a kind of eerie sense of a Presence which is the basis of the genuinely religious feeling. See Numinous. -- V.F.

religious issues Questions which seemingly cannot be raised without touching off {holy wars}, such as "What is the best operating system (or editor, language, architecture, shell, mail reader, news reader)?", "What about that Heinlein guy, eh?", "What should we add to the new Jargon File?" See {holy wars}; see also {theology}, {bigot}. This term is a prime example of {ha ha only serious}. People actually develop the most amazing and religiously intense attachments to their tools, even when the tools are intangible. The most constructive thing one can do when one stumbles into the crossfire is mumble {Get a life!} and leave - unless, of course, one's *own* unassailably rational and obviously correct choices are being slammed. (1996-08-16)

reverence ::: n. --> Profound respect and esteem mingled with fear and affection, as for a holy being or place; the disposition to revere; veneration.
The act of revering; a token of respect or veneration; an obeisance.
That which deserves or exacts manifestations of reverence; reverend character; dignity; state.
A person entitled to be revered; -- a title applied to

righteous ::: a. --> Doing, or according with, that which is right; yielding to all their due; just; equitable; especially, free from wrong, guilt, or sin; holy; as, a righteous man or act; a righteous retribution.

rudmasday ::: n. --> Either of the feasts of the Holy Cross, occuring on May 3 and September 14, annually.

ruhul quds :::   holy spirit

sabbatarian ::: n. --> One who regards and keeps the seventh day of the week as holy, agreeably to the letter of the fourth commandment in the Decalogue.
A strict observer of the Sabbath. ::: a. --> Of or pertaining to the Sabbath, or the tenets of

sabellian ::: a. --> Pertaining to the doctrines or tenets of Sabellius. See Sabellian, n. ::: n. --> A follower of Sabellius, a presbyter of Ptolemais in the third century, who maintained that there is but one person in the Godhead, and that the Son and Holy Spirit are only different powers,

Sabellianism: The view of Sabellius who taught in the first half of the third century the doctrine that there is one God but three (successive) modes or manifestations of God: as creator and governor God is Father, as redeemer God is the Son, as regenerator and sanctifier God is the Holy Spirit -- one and the same God. The view approximated the later orthodox Trinitarian conception (see Trinitarianism) but was too harsh to be maintained. Further clarification was needed Sabellianism has been called by several names, Modalism, Modalistic Monarchianism and Patripassianism (Father suffering). -- V.F.

sacramentalist ::: n. --> One who holds the doctrine of the real objective presence of Christ&

sacramentarian ::: n. --> A name given in the sixteenth century to those German reformers who rejected both the Roman and the Lutheran doctrine of the holy eucharist.
One who holds extreme opinions regarding the efficacy of sacraments. ::: a.

sacred ::: 1. Devoted or dedicated to a deity or to some religious purpose; consecrated. 2. Reverently dedicated to some person, purpose, or object; consecrated, hallowed. 3. Secured against violation, infringement, etc., as by reverence or sense of right; sacrosanct. 4. Entitled to veneration or religious respect by association with divinity or divine things; holy; venerable; divine.

sacred ::: a. --> Set apart by solemn religious ceremony; especially, in a good sense, made holy; set apart to religious use; consecrated; not profane or common; as, a sacred place; a sacred day; sacred service.
Relating to religion, or to the services of religion; not secular; religious; as, sacred history.
Designated or exalted by a divine sanction; possessing the highest title to obedience, honor, reverence, or veneration; entitled to extreme reverence; venerable.

sadden ::: v. t. --> To make sad.
To render heavy or cohesive.
To make dull- or sad-colored, as cloth.
To make grave or serious; to make melancholy or sorrowful. ::: v. i.

sadhu ::: [a good or holy man, saint]. ::: sadhunam [genitive plural]

sainted ::: imp. & p. p. --> of Saint ::: a. --> Consecrated; sacred; holy; pious.
Entered into heaven; -- a euphemism for dead.

saintly ::: superl. --> Like a saint; becoming a holy person.

saint ::: n. --> A person sanctified; a holy or godly person; one eminent for piety and virtue; any true Christian, as being redeemed and consecrated to God.
One of the blessed in heaven.
One canonized by the church. ::: v. t.

sanctification ::: n. --> The act of sanctifying or making holy; the state of being sanctified or made holy;
the act of God&

sanctified ::: a. --> Made holy; also, made to have the air of sanctity; sanctimonious. ::: imp. & p. p. --> of Sanctify

sanctified ::: made holy or consecrated.

sanctifier ::: n. --> One who sanctifies, or makes holy; specifically, the Holy Spirit.

sanctifyingly ::: adv. --> In a manner or degree tending to sanctify or make holy.

sanctify ::: v. t. --> To make sacred or holy; to set apart to a holy or religious use; to consecrate by appropriate rites; to hallow.
To make free from sin; to cleanse from moral corruption and pollution; to purify.
To make efficient as the means of holiness; to render productive of holiness or piety.
To impart or impute sacredness, venerableness, inviolability, title to reverence and respect, or the like, to; to

sanctiloquent ::: a. --> Discoursing on heavenly or holy things, or in a holy manner.

sanctimonious ::: a. --> Possessing sanctimony; holy; sacred; saintly.
Making a show of sanctity; affecting saintliness; hypocritically devout or pious.

sanctity ::: n. --> The state or quality of being sacred or holy; holiness; saintliness; moral purity; godliness.
Sacredness; solemnity; inviolability; religious binding force; as, the sanctity of an oath.
A saint or holy being.

sanctity ::: the quality or condition of being considered sacred or holy.

sanctuary ::: 1. An especially sacred or holy place. 2. Any place of refuge; asylum.

sanctuary ::: n. --> A sacred place; a consecrated spot; a holy and inviolable site.
The most retired part of the temple at Jerusalem, called the Holy of Holies, in which was kept the ark of the covenant, and into which no person was permitted to enter except the high priest, and he only once a year, to intercede for the people; also, the most sacred part of the tabernacle; also, the temple at Jerusalem.
The most sacred part of any religious building, esp.

sanctus ::: n. --> A part of the Mass, or, in Protestant churches, a part of the communion service, of which the first words in Latin are Sanctus, sanctus, sanctus [Holy, holy, holy]; -- called also Tersanctus.
An anthem composed for these words.

sangreal ::: n. --> See Holy Grail, under Grail.

Sannyasin: A Sanskrit term for a holy man, an ascetic, who has dedicated himself completely to the quest for moksha.

scallop ::: n. --> Any one of numerous species of marine bivalve mollusks of the genus Pecten and allied genera of the family Pectinidae. The shell is usually radially ribbed, and the edge is therefore often undulated in a characteristic manner. The large adductor muscle of some the species is much used as food. One species (Vola Jacobaeus) occurs on the coast of Palestine, and its shell was formerly worn by pilgrims as a mark that they had been to the Holy Land. Called also fan shell. See Pecten, 2.

scholy ::: n. --> A scholium. ::: v. i. & t. --> To write scholia; to annotate.

secular ::: a. --> Coming or observed once in an age or a century.
Pertaining to an age, or the progress of ages, or to a long period of time; accomplished in a long progress of time; as, secular inequality; the secular refrigeration of the globe.
Of or pertaining to this present world, or to things not spiritual or holy; relating to temporal as distinguished from eternal interests; not immediately or primarily respecting the soul, but the body; worldly.

Seder V, Kodashim (holy things), 11 tractates: sacrifices, slaughter of animals, ritual dietetics, first born animals, vows, excommunication, sacrilege, temple architecture and rituals.

septfoil ::: n. --> A European herb, the tormentil. See Tormentil.
An ornamental foliation having seven lobes. Cf. Cinquefoil, Quarterfoil, and Trefoil.
A typical figure, consisting of seven equal segments of a circle, used to denote the gifts of the Holy Chost, the seven sacraments as recognized by the Roman Catholic Church, etc.

servite ::: n. --> One of the order of the Religious Servants of the Holy Virgin, founded in Florence in 1223.

shatkasampatti &

showbread ::: n. --> Bread of exhibition; loaves to set before God; -- the term used in translating the various phrases used in the Hebrew and Greek to designate the loaves of bread which the priest of the week placed before the Lord on the golden table in the sanctuary. They were made of fine flour unleavened, and were changed every Sabbath. The loaves, twelve in number, represented the twelve tribes of Israel. They were to be eaten by the priests only, and in the Holy Place.

shrine ::: n. 1. Any structure or place consecrated or devoted to some saint, holy person, or deity, as an alter, chapel, church, or temple. shrines. v. 2. To enshrine. shrines, shrined.

sinful ::: a. --> Tainted with, or full of, sin; wicked; iniquitous; criminal; unholy; as, sinful men; sinful thoughts.

sombre ::: 1. Dim, gloomy, shadowy. 2. Extremely serious; grave. 3. Of a colour, sober, dull, or dark. 3. Gloomy, depressing, melancholy, dismal. 4. Of persons, their appearance, etc., gloomy, lowering, dark and sullen or dejected.

sombre ::: a. --> Dull; dusky; somewhat dark; gloomy; as, a somber forest; a somber house.
Melancholy; sad; grave; depressing; as, a somber person; somber reflections. ::: v. t. --> To make somber, or dark; to make shady.

Sophia: The Holy Wisdom of the Gnostic doctrines.

sorry ::: a. --> Grieved for the loss of some good; pained for some evil; feeling regret; -- now generally used to express light grief or affliction, but formerly often used to express deeper feeling.
Melancholy; dismal; gloomy; mournful.
Poor; mean; worthless; as, a sorry excuse.

Spirit: (L. Spiritus: breath, life, soul, mind, spirit) Originally, the Stoic fire-like, animating and energizing principle (pneuma) of the Cosmos. A being capable of consciousness and commonly considered as possessing will and intelligence. Immaterial being. A disembodied or incorporeal conscious being. The supersensuous, ideal order of being or realm of mind: the intellectual, rational, noetic, aesthetic, moral, holy, divine. Medieval and alchemic: A subtle stuff; an element.

spiritual ::: 1. Of or pertaining to, affecting or concerning, the spirit or soul as distinguished from the physical nature; incorporeal. 2. Of or pertaining to sacred things or matters; sacred. 3. Characterized by or suggesting predominance of the spirit; having spiritual tendencies or instincts; holy.

Spiritualism (3) is used in religious terminology to emphasize the direct influence of the Holy Spirit in the sphere of religion and especially to indicate the teaching of St. John's Gospel that God is Spirit and that worship is direct correspondence of Spirit with spirit.

spiritual-minded ::: a. --> Having the mind set on spiritual things, or filled with holy desires and affections.

spleenful ::: a. --> Displaying, or affected with, spleen; angry; fretful; melancholy.

spleen ::: n. --> A peculiar glandlike but ductless organ found near the stomach or intestine of most vertebrates and connected with the vascular system; the milt. Its exact function in not known.
Anger; latent spite; ill humor; malice; as, to vent one&

spleeny ::: a. --> Irritable; peevish; fretful.
Affected with nervous complaints; melancholy.

sri &

stoup ::: n. --> A flagon; a vessel or measure for liquids.
A basin at the entrance of Roman Catholic churches for containing the holy water with which those who enter, dipping their fingers in it, cross themselves; -- called also holy-water stoup.

Swami: A Sanskrit word meaning spiritual preceptor, teacher, learned or holy man; used as an honorary title with proper names.

Synergisrn: (Gr. syn., with, and ergein, to work) The theological position that there is more than one principle actively working in the salvation of man; the term became common in the 16th century disputes of Melancthon against the "Monergism" of Luther; Melancthon held that the Holy Spirit, the Word of God, and the human will are three co-operating principles in conversion. -- V.J.B.

tarantism ::: n. --> A nervous affection producing melancholy, stupor, and an uncontrollable desire to dance. It was supposed to be produced by the bite of the tarantula, and considered to be incapable of cure except by protracted dancing to appropriate music.

Taurus (The Bull): The second sign of the zodiac. Its symbol represents the head and horns of a bull. The sacred Apis was presumed to be the incarnation of the god Osiris—hence a symbol of a sepulchre or tomb. The Sun’s entry into Taurus was celebrated as a Feast of Maya (Maia)—our May Day—the Sun represented by a white bull with a golden disc between his horns, followed by a procession of virgins, exemplifying the fecundity of Nature in Spring. The Sun is in Taurus annually from April 21 to May 20. Astrologically it is in the second thirty-degree arc from the Spring Equinox, from 30° to 60° along the Ecliptic. It is the “fixed” quality of the element Earth, conferring external will power that, ordinarily passive, and negative, becomes obstinate and unbending when aroused. Negative, nocturnal, cold, dry and melancholy. Ruler: Venus. Exaltation: Moon. Detriment: Mars. Fall: Uranus. Symbolic interpretation. The head and horns of a bull; the sacred Apis in whom the god Osiris was incarnate; a sepulchre or tomb.

Tehmi: “The Holy Ghost is pure being, the Immanent, the Father is the transcendent, and the son is cosmic.”

templar ::: n. --> One of a religious and military order first established at Jerusalem, in the early part of the 12th century, for the protection of pilgrims and of the Holy Sepulcher. These Knights Templars, or Knights of the Temple, were so named because they occupied an apartment of the palace of Bladwin II. in Jerusalem, near the Temple.
A student of law, so called from having apartments in the Temple at London, the original buildings having belonged to the Knights Templars. See Inner Temple, and Middle Temple, under Temple.

tenebrae ::: n. --> The matins and lauds for the last three days of Holy Week, commemorating the sufferings and death of Christ, -- usually sung on the afternoon or evening of Wednesday, Thursday, and Friday, instead of on the following days.

tersanctus ::: n. --> An ancient ascription of praise (containing the word "Holy" -- in its Latin form, "Sanctus" -- thrice repeated), used in the Mass of the Roman Catholic Church and before the prayer of consecration in the communion service of the Church of England and the Protestant Episcopal Church. Cf. Trisagion.

The contents of the Koran are varied both in style and material: a declaratory style predominates; denunciations abound; idolatry and deification of any beings or things are condemned — especially in regard to the worship of Jesus as the son of God, although Jesus and Moses are both regarded as holy prophets. A similarity to the Jewish Bible is observable, even to attributing customs of the Jews to the Arabs. Allah is glorified as the one, all-powerful God, and Mohammed as his prophet. Believers receive special instruction, and terrible punishments are threatened for nonbelievers. The doctrines of heaven and hell in the Moslem conception are forcefully presented.

“The cow was in every country the symbol of the passive generative power of nature, Isis, Vach, Venus — the mother of the prolific god of love, Cupid, but, at the same time, that of the Logos whose symbol became with the Egyptians and the Indians — the bull — as testified to by Apis and the Hindu bulls in the most ancient temples. In esoteric philosophy the cow is the symbol of creative nature, and the Bull (her calf) the spirit which vivifies her, or ‘the Holy Spirit’ ” (SD 2:418n). See also BULL; CALF

The early Christian Fathers connected the moon and its functions with Jehovah — as the proximate but not causal “giver of life and death.” Moreover “With the Israelites, the chief function of Jehovah was child-giving, and the esotericism of the Bible, interpreted Kabalistically, shows undeniably the Holy of Holies in the temple to be only the symbol of the womb. . . . This idea must certainly have been borrowed by the Jews from the Egyptians and Indians . . .” (SD 1:264). Jehovah is likewise identified with the serpent or dragon that tempted Eve, the dragon often standing for the primordial principle.

The Holy Ghost is the spiritual ray from the central sun, which passes down through the planes of manifestation, penetrating all hierarchies in its course and therefore likewise the human mind when it is permitted ingress into his soul. It is equivalent to the Light of the Logos, daiviprakriti, the Gnostic Sophia, the Qabbalistic Shechinah (or perhaps Sephirah), the Mother of the Ogdoad, and in Indian thought the feminine sakti. But while daiviprakriti is the Light of the Logos, this is only because the Logos transmits to itself the light from above.

The Holy of Holies, however, must not be confused with initiation chambers also contained in many temples and caves of antiquity, in which during the rites of initiation the neophyte entered, was initiated, and thereafter left the sacred precincts as reborn. In ancient Egypt the holy of holies par excellence of this latter type was the King’s Chamber in the Great Pyramid; and the coffer there was the sarcophagus used for initiation purposes. The sarcophagus was symbolic of the female principle, as from the feminine principle of nature, as a mother, was born the new “child” or disciple, now become a twice-born. The idea of the twice-born was that the physical birth came from the human mother, while the mystic birth took place from the womb of nature, of which the initiation chamber was the emblem. Hence at a much later date arose the phallic idea of the Jews that the human female womb was the maqom (the place).

The Holy of Holies in theory was the seat, residence, or sanctuary of the god or goddess to whom the temple had been consecrated; and piety always considered that the divine power was present there. A similar series of ideas clothes the chancel and its contained altar in Christian Churches even today.

The Jews and Christians speak of the City of God or heavenly Jerusalem, the secret or sacred Salem, which is the goal of human spiritual attainment. This is contrasted with the earthly Jerusalem, the earth or human world. In the Qabbalah, the Holy City symbolizes both the holy of holies and the maqom which is “(the Secret Place or the Shrine) on Earth: in other words, the human womb, the microcosmic copy and reflection of the Heavenly Matrix, the female space or primeval Chaos, in which the male Spirit fecundates the germ of the Son, or the visible Universe” (SD 2:84).

Theosophy: (Gr., lit. "divine wisdom") is a term introduced in the third century by Ammonius Saccas, the master of Plotinus to identify a recurring tendency prompted often by renewed impulses from the Orient, but implicit in mystery schools as that of Eleusis, among the Essenes and elsewhere. Theosophy differs from speculative philosophy in allowing validity to some classes of mystical experience as regard soul and spirit, and in recognising clairvoyance and telepathy and kindred forms of perception as linking the worlds of psyche and body. Its content describes a transcendental field as the only real (approximating to Brahman, Nous, and Pleroma) from which emerge material universes in series, with properties revealing that supreme Being. Two polarities appear as the first manifesting stage, consciousness or spirit (Brahma, Chaos, Holy Ghost), and matter or energy (Siva, Logos, Father). Simultaneously, life appears clothed in matter and spirit, as form or species (Vishnu, Cosmos, Son). In a sense, life is the direct reflection of the tnnscendent supreme, hence biological thinking has a privileged place in Theosophy. Thus, cycles of life are perceived in body, psyche, soul and spirit. The lesser of these is reincarnation of impersonal soul in many personalities. A larger epoch is "the cycle of necessity", when spirit evolves over vast periods. -- F.K.

The plural “breaths” is used to denote spirits or forces, such as the Ah-hi, dhyani-chohans, asuras, the holy circumgyrating breaths, and the seven breaths or divisions of the Logos. There may also be right- and left-hand breaths, or breaths (winds) from the four, six, or eight directions, each having its own specific quality and functions. In general, breath stands for the air element.

The seats of initiation were often situated on mountains, which because of this were regarded as holy mountains. Often rocky caves or recesses in mountains were chosen for their inaccessibility, and used as initiation crypts or chambers for teaching; in ancient Egypt the Great Pyramid was an initiation temple.

These kumaras are sometimes also called rudras, adityas, gandharvas, asuras, maruts, and vedhas. The seven kumaras — both as groups and as aggregated individuals — are intimately connected with the dhyani-buddhas who watch over the seven rounds of our planetary chain. The four groups of kumaras generally spoken of are connected equally intimately with the four celestial bodhisattvas of the four globes of our round, and by correspondence with the four completed root-races of our earth. They are identical with the angels of the seven planets, and their name shows their connection with the constellation Makara or Capricorn. Makara is connected with the birth of the spiritual microcosm, and the death or dissolution of the physical universe (its passage into the realm of the spiritual) as are the kumaras. Mara is the god of darkness, the Fallen one, and death, i.e., death of every physical thing; but through the karmic lessons learned also the quickener of the birth of the spiritual. The kumaras are connected also with the sage Narada. An allegory in the Puranas says that the kumaras, the first progeny of Brahma, were without desire or passion, inspired with the holy wisdom, and undesirous of progeny. They refused to create, but were compelled later on to complete divine man by incarnating in him. The barhishads or lunar pitris formed the “senseless” astral-physical humanity of the early root-races. Those beings possessing the living spiritual fire were the agnishvattas or solar pitris. The sons of Brahma, the kumaras, being originally themselves unconscious (in our sense) could be of no use in supplying the mental and kamic principles, as they did not possess them: they had attained no individual karmic elevation in merit of their own as had the agnishvattas. The perfection of the kumaras was passive and negative (nirguna). The kumaras eventually “sacrifice” themselves by incarnating in mankind, thus corresponding to the manasaputras and fallen angels cast into hell (material spheres, our earth).

  "The Vedas are the oldest holy books of India, perhaps the oldest of such works in the world. They are the foundation of the Hindu religion. The hymns they contain, written in an old form of Sanskrit, are said to have been ‘revealed" to the Rishis and subsequently were transmitted orally from generation to generation. They continued to be so handed down even after they had been collected and arranged by Krishna Dwaipayana (Veda Vyasa). It is not known when they were committed to writing. The Vedas are four in number: Rig, Yajur, Sama, and Atharva. In reality the Rig-Veda is the Veda; many of its hymns occur with a different arrangement in the other three Vedas. According to some scholars, each Veda is divided into four parts: Samhita, Brahmana, Aranyaka, and Upanisad. But generally the term ‘Veda" is reserved for the Samhita, the metrical hymns. (Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works

“The Vedas are the oldest holy books of India, perhaps the oldest of such works in the world. They are the foundation of the Hindu religion. The hymns they contain, written in an old form of Sanskrit, are said to have been ‘revealed’ to the Rishis and subsequently were transmitted orally from generation to generation. They continued to be so handed down even after they had been collected and arranged by Krishna Dwaipayana (Veda Vyasa). It is not known when they were committed to writing. The Vedas are four in number: Rig, Yajur, Sama, and Atharva. In reality the Rig-Veda is the Veda; many of its hymns occur with a different arrangement in the other three Vedas. According to somescholars, each Veda is divided into four parts: Samhita, Brahmana, Aranyaka, and Upanisad. But generally the term ‘Veda’ is reserved for the Samhita, the metrical hymns. (Dow)” Glossary and Index of Proper Names in Sri Aurobindo’s Works

This condition of human consciousness differs from the devachanic state. As used above, akasic samadhi was applied to those individuals dying by accident who on earth had been of unusually pure character and life. It is a temporary condition, equivalent to an automatic reproduction in the victim’s consciousness of the beautiful and holy thoughts that the person had had during incarnated life; in fact, a sort of preliminary to the devachanic state. Such dream state immediately succeeds the first condition of absolute unconsciousness which the shock of death brings to all human beings, good, bad, or indifferent. In the above cases there is no conscious kama-lokic experience whatsoever, because the shock of death has brought about the paralysis of all the lower parts of the human constitution. Only adumbrations of the consciousness of the buddhi and atman, with the most spiritual portion of manas are then active (ML 131). In certain cases the condition of samadhi in the akasic portions of the human constitution may last until what would have been the natural life term on earth is completed; and then these individuals glide into the devachanic state.

This first Sephirah contains involved within itself all the other nine Sephiroth, which it proceeds in regular serial order to emanate forth. It is considered in the Qabbalah as a sexless yet androgynous potency. Kether is original spiritual Light in comparison with divine Darkness or the absolute Light of ’eyn soph, this divine Darkness being beyond human conception and hence termed the Concealed of the Concealed — a title also applicable to Kether itself. Being the oldest or first of the Sephiroth it is termed the Most Holy Ancient One (‘Attiqa’ Qaddisha’), the Ancient of Days (‘Attiq Yomin), and the White Head (Reisha’ Hiwwara’) as containing within itself all colors. As head of the Sephirothal Tree, Kether is termed the Great Aspect, Macroprosopus, or Long Face (’Arich ’Anpin) as it contains all the attributes of the other nine Sephiroth. Its Divine Name is ’Ehyeh (I am), the first manifested existence or cosmic being. Applied to man, Kether is represented by the head. Its first emanation became the second Sephirah, Hochmah.

Three senses of "Ockhamism" may be distinguished: Logical, indicating usage of the terminology and technique of logical analysis developed by Ockham in his Summa totius logicae; in particular, use of the concept of supposition (suppositio) in the significative analysis of terms. Epistemological, indicating the thesis that universality is attributable only to terms and propositions, and not to things as existing apart from discourse. Theological, indicating the thesis that no tneological doctrines, such as those of God's existence or of the immortality of the soul, are evident or demonstrable philosophically, so that religious doctrine rests solely on faith, without metaphysical or scientific support. It is in this sense that Luther is often called an Ockhamist.   Bibliography:   B. Geyer,   Ueberwegs Grundriss d. Gesch. d. Phil., Bd. II (11th ed., Berlin 1928), pp. 571-612 and 781-786; N. Abbagnano,   Guglielmo di Ockham (Lanciano, Italy, 1931); E. A. Moody,   The Logic of William of Ockham (N. Y. & London, 1935); F. Ehrle,   Peter von Candia (Muenster, 1925); G. Ritter,   Studien zur Spaetscholastik, I-II (Heidelberg, 1921-1922).     --E.A.M. Om, aum: (Skr.) Mystic, holy syllable as a symbol for the indefinable Absolute. See Aksara, Vac, Sabda. --K.F.L. Omniscience: In philosophy and theology it means the complete and perfect knowledge of God, of Himself and of all other beings, past, present, and future, or merely possible, as well as all their activities, real or possible, including the future free actions of human beings. --J.J.R. One: Philosophically, not a number but equivalent to unit, unity, individuality, in contradistinction from multiplicity and the mani-foldness of sensory experience. In metaphysics, the Supreme Idea (Plato), the absolute first principle (Neo-platonism), the universe (Parmenides), Being as such and divine in nature (Plotinus), God (Nicolaus Cusanus), the soul (Lotze). Religious philosophy and mysticism, beginning with Indian philosophy (s.v.), has favored the designation of the One for the metaphysical world-ground, the ultimate icility, the world-soul, the principle of the world conceived as reason, nous, or more personally. The One may be conceived as an independent whole or as a sum, as analytic or synthetic, as principle or ontologically. Except by mysticism, it is rarely declared a fact of sensory experience, while its transcendent or transcendental, abstract nature is stressed, e.g., in epistemology where the "I" or self is considered the unitary background of personal experience, the identity of self-consciousness, or the unity of consciousness in the synthesis of the manifoldness of ideas (Kant). --K.F.L. One-one: A relation R is one-many if for every y in the converse domain there is a unique x such that xRy. A relation R is many-one if for every x in the domain there is a unique y such that xRy. (See the article relation.) A relation is one-one, or one-to-one, if it is at the same time one-many and many-one. A one-one relation is said to be, or to determine, a one-to-one correspondence between its domain and its converse domain. --A.C. On-handedness: (Ger. Vorhandenheit) Things exist in the mode of thereness, lying- passively in a neutral space. A "deficient" form of a more basic relationship, termed at-handedness (Zuhandenheit). (Heidegger.) --H.H. Ontological argument: Name by which later authors, especially Kant, designate the alleged proof for God's existence devised by Anselm of Canterbury. Under the name of God, so the argument runs, everyone understands that greater than which nothing can be thought. Since anything being the greatest and lacking existence is less then the greatest having also existence, the former is not really the greater. The greatest, therefore, has to exist. Anselm has been reproached, already by his contemporary Gaunilo, for unduly passing from the field of logical to the field of ontological or existential reasoning. This criticism has been repeated by many authors, among them Aquinas. The argument has, however, been used, if in a somewhat modified form, by Duns Scotus, Descartes, and Leibniz. --R.A. Ontological Object: (Gr. onta, existing things + logos, science) The real or existing object of an act of knowledge as distinguished from the epistemological object. See Epistemological Object. --L.W. Ontologism: (Gr. on, being) In contrast to psychologism, is called any speculative system which starts philosophizing by positing absolute being, or deriving the existence of entities independently of experience merely on the basis of their being thought, or assuming that we have immediate and certain knowledge of the ground of being or God. Generally speaking any rationalistic, a priori metaphysical doctrine, specifically the philosophies of Rosmini-Serbati and Vincenzo Gioberti. As a philosophic method censored by skeptics and criticists alike, as a scholastic doctrine formerly strongly supported, revived in Italy and Belgium in the 19th century, but no longer countenanced. --K.F.L. Ontology: (Gr. on, being + logos, logic) The theory of being qua being. For Aristotle, the First Philosophy, the science of the essence of things. Introduced as a term into philosophy by Wolff. The science of fundamental principles, the doctrine of the categories. Ultimate philosophy; rational cosmology. Syn. with metaphysics. See Cosmology, First Principles, Metaphysics, Theology. --J.K.F. Operation: "(Lit. operari, to work) Any act, mental or physical, constituting a phase of the reflective process, and performed with a view to acquiring1 knowledge or information about a certain subject-nntter. --A.C.B.   In logic, see Operationism.   In philosophy of science, see Pragmatism, Scientific Empiricism. Operationism: The doctrine that the meaning of a concept is given by a set of operations.   1. The operational meaning of a term (word or symbol) is given by a semantical rule relating the term to some concrete process, object or event, or to a class of such processes, objectj or events.   2. Sentences formed by combining operationally defined terms into propositions are operationally meaningful when the assertions are testable by means of performable operations. Thus, under operational rules, terms have semantical significance, propositions have empirical significance.   Operationism makes explicit the distinction between formal (q.v.) and empirical sentences. Formal propositions are signs arranged according to syntactical rules but lacking operational reference. Such propositions, common in mathematics, logic and syntax, derive their sanction from convention, whereas an empirical proposition is acceptable (1) when its structure obeys syntactical rules and (2) when there exists a concrete procedure (a set of operations) for determining its truth or falsity (cf. Verification). Propositions purporting to be empirical are sometimes amenable to no operational test because they contain terms obeying no definite semantical rules. These sentences are sometimes called pseudo-propositions and are said to be operationally meaningless. They may, however, be 'meaningful" in other ways, e.g. emotionally or aesthetically (cf. Meaning).   Unlike a formal statement, the "truth" of an empirical sentence is never absolute and its operational confirmation serves only to increase the degree of its validity. Similarly, the semantical rule comprising the operational definition of a term has never absolute precision. Ordinarily a term denotes a class of operations and the precision of its definition depends upon how definite are the rules governing inclusion in the class.   The difference between Operationism and Logical Positivism (q.v.) is one of emphasis. Operationism's stress of empirical matters derives from the fact that it was first employed to purge physics of such concepts as absolute space and absolute time, when the theory of relativity had forced upon physicists the view that space and time are most profitably defined in terms of the operations by which they are measured. Although different methods of measuring length at first give rise to different concepts of length, wherever the equivalence of certain of these measures can be established by other operations, the concepts may legitimately be combined.   In psychology the operational criterion of meaningfulness is commonly associated with a behavioristic point of view. See Behaviorism. Since only those propositions which are testable by public and repeatable operations are admissible in science, the definition of such concepti as mind and sensation must rest upon observable aspects of the organism or its behavior. Operational psychology deals with experience only as it is indicated by the operation of differential behavior, including verbal report. Discriminations, or the concrete differential reactions of organisms to internal or external environmental states, are by some authors regarded as the most basic of all operations.   For a discussion of the role of operational definition in phvsics. see P. W. Bridgman, The Logic of Modern Physics, (New York, 1928) and The Nature of Physical Theory (Princeton, 1936). "The extension of operationism to psychology is discussed by C. C. Pratt in The Logic of Modem Psychology (New York. 1939.)   For a discussion and annotated bibliography relating to Operationism and Logical Positivism, see S. S. Stevens, Psychology and the Science of Science, Psychol. Bull., 36, 1939, 221-263. --S.S.S. Ophelimity: Noun derived from the Greek, ophelimos useful, employed by Vilfredo Pareto (1848-1923) in economics as the equivalent of utility, or the capacity to provide satisfaction. --J.J.R. Opinion: (Lat. opinio, from opinor, to think) An hypothesis or proposition entertained on rational grounds but concerning which doubt can reasonably exist. A belief. See Hypothesis, Certainty, Knowledge. --J.K.F- Opposition: (Lat. oppositus, pp. of oppono, to oppose) Positive actual contradiction. One of Aristotle's Post-predicaments. In logic any contrariety or contradiction, illustrated by the "Square of Opposition". Syn. with: conflict. See Logic, formal, § 4. --J.K.F. Optimism: (Lat. optimus, the best) The view inspired by wishful thinking, success, faith, or philosophic reflection, that the world as it exists is not so bad or even the best possible, life is good, and man's destiny is bright. Philosophically most persuasively propounded by Leibniz in his Theodicee, according to which God in his wisdom would have created a better world had he known or willed such a one to exist. Not even he could remove moral wrong and evil unless he destroyed the power of self-determination and hence the basis of morality. All systems of ethics that recognize a supreme good (Plato and many idealists), subscribe to the doctrines of progressivism (Turgot, Herder, Comte, and others), regard evil as a fragmentary view (Josiah Royce et al.) or illusory, or believe in indemnification (Henry David Thoreau) or melioration (Emerson), are inclined optimistically. Practically all theologies advocating a plan of creation and salvation, are optimistic though they make the good or the better dependent on moral effort, right thinking, or belief, promising it in a future existence. Metaphysical speculation is optimistic if it provides for perfection, evolution to something higher, more valuable, or makes room for harmonies or a teleology. See Pessimism. --K.F.L. Order: A class is said to be partially ordered by a dyadic relation R if it coincides with the field of R, and R is transitive and reflexive, and xRy and yRx never both hold when x and y are different. If in addition R is connected, the class is said to be ordered (or simply ordered) by R, and R is called an ordering relation.   Whitehcid and Russell apply the term serial relation to relations which are transitive, irreflexive, and connected (and, in consequence, also asymmetric). However, the use of serial relations in this sense, instead ordering relations as just defined, is awkward in connection with the notion of order for unit classes.   Examples: The relation not greater than among leal numbers is an ordering relation. The relation less than among real numbers is a serial relation. The real numbers are simply ordered by the former relation. In the algebra of classes (logic formal, § 7), the classes are partially ordered by the relation of class inclusion.   For explanation of the terminology used in making the above definitions, see the articles connexity, reflexivity, relation, symmetry, transitivity. --A.C. Order type: See relation-number. Ordinal number: A class b is well-ordered by a dyadic relation R if it is ordered by R (see order) and, for every class a such that a ⊂ b, there is a member x of a, such that xRy holds for every member y of a; and R is then called a well-ordering relation. The ordinal number of a class b well-ordered by a relation R, or of a well-ordering relation R, is defined to be the relation-number (q. v.) of R.   The ordinal numbers of finite classes (well-ordered by appropriate relations) are called finite ordinal numbers. These are 0, 1, 2, ... (to be distinguished, of course, from the finite cardinal numbers 0, 1, 2, . . .).   The first non-finite (transfinite or infinite) ordinal number is the ordinal number of the class of finite ordinal numbers, well-ordered in their natural order, 0, 1, 2, . . .; it is usually denoted by the small Greek letter omega. --A.C.   G. Cantor, Contributions to the Founding of the Theory of Transfinite Numbers, translated and with an introduction by P. E. B. Jourdain, Chicago and London, 1915. (new ed. 1941); Whitehead and Russell, Princtpia Mathematica. vol. 3. Orexis: (Gr. orexis) Striving; desire; the conative aspect of mind, as distinguished from the cognitive and emotional (Aristotle). --G.R.M.. Organicism: A theory of biology that life consists in the organization or dynamic system of the organism. Opposed to mechanism and vitalism. --J.K.F. Organism: An individual animal or plant, biologically interpreted. A. N. Whitehead uses the term to include also physical bodies and to signify anything material spreading through space and enduring in time. --R.B.W. Organismic Psychology: (Lat. organum, from Gr. organon, an instrument) A system of theoretical psychology which construes the structure of the mind in organic rather than atomistic terms. See Gestalt Psychology; Psychological Atomism. --L.W. Organization: (Lat. organum, from Gr. organon, work) A structured whole. The systematic unity of parts in a purposive whole. A dynamic system. Order in something actual. --J.K.F. Organon: (Gr. organon) The title traditionally given to the body of Aristotle's logical treatises. The designation appears to have originated among the Peripatetics after Aristotle's time, and expresses their view that logic is not a part of philosophy (as the Stoics maintained) but rather the instrument (organon) of philosophical inquiry. See Aristotelianism. --G.R.M.   In Kant. A system of principles by which pure knowledge may be acquired and established.   Cf. Fr. Bacon's Novum Organum. --O.F.K. Oriental Philosophy: A general designation used loosely to cover philosophic tradition exclusive of that grown on Greek soil and including the beginnings of philosophical speculation in Egypt, Arabia, Iran, India, and China, the elaborate systems of India, Greater India, China, and Japan, and sometimes also the religion-bound thought of all these countries with that of the complex cultures of Asia Minor, extending far into antiquity. Oriental philosophy, though by no means presenting a homogeneous picture, nevertheless shares one characteristic, i.e., the practical outlook on life (ethics linked with metaphysics) and the absence of clear-cut distinctions between pure speculation and religious motivation, and on lower levels between folklore, folk-etymology, practical wisdom, pre-scientiiic speculation, even magic, and flashes of philosophic insight. Bonds with Western, particularly Greek philosophy have no doubt existed even in ancient times. Mutual influences have often been conjectured on the basis of striking similarities, but their scientific establishment is often difficult or even impossible. Comparative philosophy (see especially the work of Masson-Oursel) provides a useful method. Yet a thorough treatment of Oriental Philosophy is possible only when the many languages in which it is deposited have been more thoroughly studied, the psychological and historical elements involved in the various cultures better investigated, and translations of the relevant documents prepared not merely from a philological point of view or out of missionary zeal, but by competent philosophers who also have some linguistic training. Much has been accomplished in this direction in Indian and Chinese Philosophy (q.v.). A great deal remains to be done however before a definitive history of Oriental Philosophy may be written. See also Arabian, and Persian Philosophy. --K.F.L. Origen: (185-254) The principal founder of Christian theology who tried to enrich the ecclesiastic thought of his day by reconciling it with the treasures of Greek philosophy. Cf. Migne PL. --R.B.W. Ormazd: (New Persian) Same as Ahura Mazdah (q.v.), the good principle in Zoroastrianism, and opposed to Ahriman (q.v.). --K.F.L. Orphic Literature: The mystic writings, extant only in fragments, of a Greek religious-philosophical movement of the 6th century B.C., allegedly started by the mythical Orpheus. In their mysteries, in which mythology and rational thinking mingled, the Orphics concerned themselves with cosmogony, theogony, man's original creation and his destiny after death which they sought to influence to the better by pure living and austerity. They taught a symbolism in which, e.g., the relationship of the One to the many was clearly enunciated, and believed in the soul as involved in reincarnation. Pythagoras, Empedocles, and Plato were influenced by them. --K.F.L. Ortega y Gasset, Jose: Born in Madrid, May 9, 1883. At present in Buenos Aires, Argentine. Son of Ortega y Munillo, the famous Spanish journalist. Studied at the College of Jesuits in Miraflores and at the Central University of Madrid. In the latter he presented his Doctor's dissertation, El Milenario, in 1904, thereby obtaining his Ph.D. degree. After studies in Leipzig, Berlin, Marburg, under the special influence of Hermann Cohen, the great exponent of Kant, who taught him the love for the scientific method and awoke in him the interest in educational philosophy, Ortega came to Spain where, after the death of Nicolas Salmeron, he occupied the professorship of metaphysics at the Central University of Madrid. The following may be considered the most important works of Ortega y Gasset:     Meditaciones del Quijote, 1914;   El Espectador, I-VIII, 1916-1935;   El Tema de Nuestro Tiempo, 1921;   España Invertebrada, 1922;   Kant, 1924;   La Deshumanizacion del Arte, 1925;   Espiritu de la Letra, 1927;   La Rebelion de las Masas, 1929;   Goethe desde Adentio, 1934;   Estudios sobre el Amor, 1939;   Ensimismamiento y Alteracion, 1939;   El Libro de las Misiones, 1940;   Ideas y Creencias, 1940;     and others.   Although brought up in the Marburg school of thought, Ortega is not exactly a neo-Kantian. At the basis of his Weltanschauung one finds a denial of the fundamental presuppositions which characterized European Rationalism. It is life and not thought which is primary. Things have a sense and a value which must be affirmed independently. Things, however, are to be conceived as the totality of situations which constitute the circumstances of a man's life. Hence, Ortega's first philosophical principle: "I am myself plus my circumstances". Life as a problem, however, is but one of the poles of his formula. Reason is the other. The two together function, not by dialectical opposition, but by necessary coexistence. Life, according to Ortega, does not consist in being, but rather, in coming to be, and as such it is of the nature of direction, program building, purpose to be achieved, value to be realized. In this sense the future as a time dimension acquires new dignity, and even the present and the past become articulate and meaning-full only in relation to the future. Even History demands a new point of departure and becomes militant with new visions. --J.A.F. Orthodoxy: Beliefs which are declared by a group to be true and normative. Heresy is a departure from and relative to a given orthodoxy. --V.S. Orthos Logos: See Right Reason. Ostensible Object: (Lat. ostendere, to show) The object envisaged by cognitive act irrespective of its actual existence. See Epistemological Object. --L.W. Ostensive: (Lat. ostendere, to show) Property of a concept or predicate by virtue of which it refers to and is clarified by reference to its instances. --A.C.B. Ostwald, Wilhelm: (1853-1932) German chemist. Winner of the Nobel prize for chemistry in 1909. In Die Uberwindung des wissenschaftlichen Materialistmus and in Naturphilosophie, his two best known works in the field of philosophy, he advocates a dynamic theory in opposition to materialism and mechanism. All properties of matter, and the psychic as well, are special forms of energy. --L.E.D. Oupnekhat: Anquetil Duperron's Latin translation of the Persian translation of 50 Upanishads (q.v.), a work praised by Schopenhauer as giving him complete consolation. --K.F.L. Outness: A term employed by Berkeley to express the experience of externality, that is the ideas of space and things placed at a distance. Hume used it in the sense of distance Hamilton understood it as the state of being outside of consciousness in a really existing world of material things. --J.J.R. Overindividual: Term used by H. Münsterberg to translate the German überindividuell. The term is applied to any cognitive or value object which transcends the individual subject. --L.W. P

To the holy city of Byzantium.

trinity ::: n. --> The union of three persons (the Father, the Son, and the Holy Ghost) in one Godhead, so that all the three are one God as to substance, but three persons as to individuality.
Any union of three in one; three units treated as one; a triad, as the Hindu trinity, or Trimurti.
Any symbol of the Trinity employed in Christian art, especially the triangle.

Tritheism: Name given to the opinions of John Philoponus, the noted commentator on Aristotle, Conon, Bishop of Tarsus, and Eugeius, Bishop of Seleucia in Isauria, leaders of a group of Monophysites of the sixth century, which were understood in the sense that the Father, Son, and Holy Spirit are three partial substances and distinct individuals, consequently three Gods. Any similar doctrine is usually called Tritheism. -- J.J.R.

tritheism ::: n. --> The opinion or doctrine that the Father, Son, and Holy Spirit are three distinct Gods.

unholy ::: a. --> Not holy; unhallowed; not consecrated; hence, profane; wicked; impious.

unholy :::

unfit ::: v. t. --> To make unsuitable or incompetent; to deprive of the strength, skill, or proper qualities for anything; to disable; to incapacitate; to disqualify; as, sickness unfits a man for labor; sin unfits us for the society of holy beings. ::: a. --> Not fit; unsuitable.

unhallowed ::: a. --> Not consecrated; hence, profane; unholy; impious; wicked.

unworldly ::: a. --> Not worldly; spiritual; holy.

Visual Interface "tool, text" (vi) /V-I/, /vi:/, *never* /siks/ A {screen editor} {crufted} together by {Bill Joy} for an early {BSD} release. vi became the de facto standard {Unix} editor and a nearly undisputed hacker favourite outside of {MIT} until the rise of {Emacs} after about 1984. It tends to frustrate new users no end, as it will neither take commands while expecting input text nor vice versa, and the default setup provides no indication of which mode the editor is in (one correspondent accordingly reports that he has often heard the editor's name pronounced /vi:l/). Nevertheless it is still widely used (about half the respondents in a 1991 {Usenet} poll preferred it), and even some Emacs fans resort to it as a mail editor and for small editing jobs (mainly because it starts up faster than the bulkier versions of Emacs). See {holy wars}. (1995-10-03)

When the cyclic hour for the climax of the geologic changes in the earth’s surface finally arrived, the catastrophe occurred during which the greater part of Atlantis and its population, largely of sorcerers, perished beneath the sea; yet many islands survived, some of them of large extent, such as Ruta and Daitya. But the wiser and more holy portions of the Atlanteans had left Atlantis before this, migrating to the high tablelands of Asia: they were the forefathers of the Turanians, Mongols, Chinese, and other ancient nations.

whitsunday ::: n. --> The seventh Sunday, and the fiftieth day, after Easter; a festival of the church in commemoration of the descent of the Holy Spirit on the day of Pentecost; Pentecost; -- so called, it is said, because, in the primitive church, those who had been newly baptized appeared at church between Easter and Pentecost in white garments.
See the Note under Term, n., 12.

With the Gnostics the term spirit or Christos was known as the messenger of life, also called Gabriel, which Irenaeus states took the place of the Logos born of the cosmic Mother or Holy Spirit, while the Holy Spirit was considered one with the aeon, cosmic life. Gabriel is also one with the higher ego or inner divinity.

“Zarathushtra is the Divine Universal Force that directs everything within the universe towards perfection. This force is known as Amesha-Spenta” (Shahrestani, Al-Melal Va Al-Nehal). This force is equivalent to the Gnostic primeval ruler or governor, the closest being to the creator; the active mind or intellect which is the source of divine bliss and providence, with the Manichaen pure or holy spirits; the Hebrew elohim, the Arabic Malaeka (angels); the Koranic soul within the angels; and the theosophic dhyani-chohans or dhyani-buddhas. They are the rulers of the seven globes of the earth-chain.