Gnostic Glossary: Hindu Pantheon

(or Ah-hi; Sanskrit अहि)  In ancient literature, Ahi can have many meanings depending upon usage: a snake, the serpent of the sky, the demon Vritra, a cloud, water, the sun, a traveller, the navel, lead, or (in arithmetic) the number eight. In Theosophy, the term Ah-hi is defined as “the serpents or dragons of wisdom,” a reference to realized Beings. In the Germanic Eddas, the Dragon is called Ahti.

Ah-hi (Sensar), Ahi (Sanskrit) Serpents, Dhyan Chohans, “Wise Serpents” or Dragons of Wisdom. Theosophical Glossary, HPB

(Sanskrit) “Parentless, self-existing.”

“The term Anupadaka, “parentless,” or without progenitors, is a mystical designation having several meanings in the philosophy. By this name celestial beings, the Dhyan-Chohans or Dhyani-Buddhas, are generally meant.

Continue reading “Anupadaka”

Asura has two renderings: an ancient and esoteric one, and a later and exoteric one. The oldest meaning of Asura as used in the Rig-Veda is ‘a divine spirit,’ derived from asu — breath. The word Asura was also applied to those classes of beings now spoken of as Kumaras, Agnishwattas, and Manasaputras, those fallen angels, the fathers of our higher natures, who thus imbodied themselves in order to attain greater wisdom and a fuller awareness of their divine natures. Later when the keys to the mystery-teachings were lost and theological dogma arose among the Brahmanical sects, the Asuras, within or without man, who opposed the empty ritualism and sacrificial ceremonial of the time, were then called ‘elemental-gods’ or ‘demons’ by these followers of false gods and of exoteric form, and the derivation of the word was changed to a — not, and sura — god; and hence Asura soon became synonymous with ‘demon,’ and in most of the later literature of India Asuras are ‘demons,’ those who oppose the works of the gods. H.P. Blavatsky, The Voice of Silence

Originally the word stood for the supreme spirit (being so used in the Rig-Veda), and equivalent to the Zoroastrian Ahura Mazda; then it became applied to deities, such as Indra, Agni and Varuna; later still it denoted a class of elemental beings evil in nature, and consequently Asuras are termed demons. The Taittiriya-Brahmana represents the Asuras as being created from the breath of Brahma-Prajapati likewise the Laws of Manu, but the Puranas indicate that they sprang from his thigh. “Esoterically, the Asuras, transformed subsequently into evil Spirits and lower gods, who are eternally at war with the great deities — are the gods of the Secret Wisdom. . . . They are the sons of the primeval Creative Breath at the beginning of every new Mahakalpa, or Manvantara; . . . Evidently they have been degraded in Space and Time into opposing powers or demons by the ceremonialists,” (Secret Doctrine, II, pp. 500-1). (The following word is derived from the verbal root:) as, to breathe. Bhagavad-Gita, W. Q. Judge, p. 65) Gods and Heroes of the Bhagavad Gita, Geoffrey A. Barborka

(Sanskrit, literally “self”) An ancient and important word that is grossly misinterpreted in much of Hinduism and Buddhism. Many have misunderstood this word as referring to a permanently existing self or soul. Yet the true meaning is otherwise.

“Brahman, Self, Purusha, Chaitanya, Consciousness, God, Atman, Immortality, Freedom, Perfection, Bliss, Bhuma or the unconditioned are synonymous terms. – Swami Sivananva

Thus, Atman as “self” refers to a state of being “unconditioned,” which is related to the Absolute, the Ain Soph, or the Shunyata (Emptiness). Thus, Atman refers to the Innermost, the Spirit, the Son of God, who longs to return to that which is beyond words.

Atman, in Himself, is the ineffable Being, the one who is beyond time and eternity, without end of days. He does not die, neither reincarnates (the ego is what returns), but Atman is absolutely perfect. – Samael Aun Weor

In general use, the term Atman can also refer to the spirit or sephirah Chesed.

The Being Himself is Atman, the Ineffable. If we commit the error of giving the Being the qualifications of superior “I,” alter ego, subliminal “I,” or divine ego, etc., we commit blasphemy, because That which is Divine, the Reality, can never fall into the heresy of separability. Superior and inferior are two sections of the same thing. Superior “I” or inferior “I” are two sections of the same pluralized ego (Satan). The Being is the Being, and the reason for the Being to be is to be the same Being. The Being transcends the personality, the “I,” and individuality. Samael Aun Weor

Bliss is the essential nature of man. The central fact of man’s being is his inherent divinity. Man’s essential nature is divine, the awareness of which he has lost because of his animal propensities and the veil of ignorance. Man, in his ignorance, identifies himself with the body, mind, Prana and the senses. Transcending these, he becomes one with Brahman or the Absolute who is pure bliss. Brahman or the Absolute is the fullest reality, the completest consciousness. That beyond which there is nothing, that which is the innermost Self of all is Atman or Brahman. The Atman is the common Consciousness in all beings. A thief, a prostitute, a scavenger, a king, a rogue, a saint, a dog, a cat, a rat-all have the same common Atman. There is apparent, fictitious difference in bodies and minds only. There are differences in colours and opinions. But, the Atman is the same in all. If you are very rich, you can have a steamer, a train, an airship of your own for your own selfish interests. But, you cannot have an Atman of your own. The Atman is common to all. It is not an individual’s sole registered property. The Atman is the one amidst the many. It is constant amidst the forms which come and go. It is the pure, absolute, essential Consciousness of all the conscious beings. The source of all life, the source of all knowledge is the Atman, thy innermost Self. This Atman or Supreme Soul is transcendent, inexpressible, uninferable, unthinkable, indescribable, the ever-peaceful, all-blissful. There is no difference between the Atman and bliss. The Atman is bliss itself. God, perfection, peace, immortality, bliss are one. The goal of life is to attain perfection, immortality or God. The nearer one approaches the Truth, the happier one becomes. For, the essential nature of Truth is positive, absolute bliss. There is no bliss in the finite. Bliss is only in the Infinite. Eternal bliss can be had only from the eternal Self. To know the Self is to enjoy eternal bliss and everlasting peace. Self-realisation bestows eternal existence, absolute knowledge, and perennial bliss. None can be saved without Self-realisation. The quest for the Absolute should be undertaken even sacrificing the dearest object, even life, even courting all pain. Study philosophical books as much as you like, deliver lectures and lectures throughout your global tour, remain in a Himalayan cave for one hundred years, practise Pranayama for fifty years, you cannot attain emancipation without the realisation of the oneness of the Self. – Swami Sivananda